in

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchzus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Iynatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, ¢ Avilius t ? (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos;? and after him Strataeas, the son of t Lois t; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in ¢ Cenchreae,f first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities* of Pheenicia, t Marthones.t And in Laodicea, Archippus. And in Colassae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church 6f Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all the days unto the end of the world.” ¢ Glory be to God, to whom be glory and honour for 1 This and the other words 2 Eth, distinguishes in form similarly marked in this section Aristos and = Ariston. In AC have been restored in conformity they are identical. with AC. The Eth. has forms >A translation of Tripolis. which are very corrupt. “Mt 28, 20. ever, and ever, and ever. Saibe it Amen and Amen. So be it. Here endeth the doctrine of th i i : : e Didascal f fathers the Apostles. Their Prayer and their bee with their beloved B i is wi Ppa nels rans and with his wife, Wald Sdala, pa va ve ADDITIONAL NOTES A. [The “ preface '’].—The opening section which I have referred to in the Introduction as the ‘preface’? is not contained in AC. It is found, however, not only in all the manuscripts of the Ethiopic, but also in both recensions of the Arabic Didascalia, and in the Mesopotamian codex of the Syriac Didascalia edited by Mrs. Gibson. It com- prises the opening paragraph as far as the words, ‘shall be in the fire of Gehenna for ever, as it is written.’’ B., p. 1.—The Ethiopic manuscripts have after “ skilful singers" the word ‘nipilobanos,’’ obviously a corruption of some Greek word, the first syllable being the plural of the definite article in Coptic. Platt omits in his translation. Dillmann in his Lex. (sub voce) suggests ‘‘acolyte,’? and Maclean (Handbook, etc., p. 32) rap@évous (?) Neither of these is at all likely. The Syriac version of the ‘preface ’’ reads, ‘‘the singers as psalmists with intelligence and with constancy.’’ Arabic (I) gives no help, since the corresponding word in it is itself of uncertain signification, interpreted variously as ‘acolytes’? or ‘‘exorcists.”’ Arabic (II) appears to solve the riddle. It testifies [Funk, Vol. II., p. xxxii] that the original Greek was qdiAcrova: or dordvws. This agrees well with the Syriac version, and would explain the reading of the Ethiopic, t.e. as ‘ni,’ the Coptic definite article, and gAdrovos. The reading is important as showing probably a close connection between the Ethiopic and Coptic versions. C. [ii 1], p. 13.-—‘' Joash . . . when he was seven years old, etc.” The Eth. reads Uzziah both in A and P. In AC we find: ‘Josiah at eight years of age reigned righteously, and in like manner Joash governed the people at seven years of age.’? There is here an absence of chronological order. It may be that the substitution of Uzziah for Joash was an attempt to rectify this, and that the second clause should read: ‘‘and afterward +tJosiaht in his eighth year reigned in righteousness.’ In Mt 1, 18, owing to the omission of the names of three kings, we have the words, ‘‘ Joram begat Uzziah.” It is hardly correct to say, as Platt does in his 189 190 ADDITIONAL NOTES note, that ‘Joash is called Ozias i St. Matthew's Copel Ozias in the first chapter of - [ii 18], p. 32.—'tAnd He answered and sai people, etc.’? On this passage Platt's note is: ‘ Hee i find in the Greek Constitutions a long quotation from the prophet Ezekiel, containing above one-half of the 34th chapter of his Prophecy. Instead of which, in the Ethiopic version, we have only the latter end of the quotation, and that in a mutilated state, joined on to some words of our Saviour’s from St. John’s Gospel, as though He had spoken to the people these words from Ezekiel also.’? This is an accurate statement of the facts, except that the length of the quotation from Ezelciel in AC is rather exaggerated. E. [ii. 54], p- 71-—The second last word of the title of Chapter xil. is somewhat mysterious in Ethiopic. Trans- literated in its singular form it is “'Abibilosawi” in P. Platt in his notes says that he thought of “ philosophos ’’ and ‘‘diabolus,’’ but finally translated generally ‘ evil- doers.” In three of the British Museum MSS. (ABE) the form of the word is somewhat different, ‘ ’Abibolosawi.” The. first two syllables represent the Greek preposition epi,’’ as they do, for example, in the Ethiopic form of the Greek name Epimachos (cf. Dillmann’s Lex.). This being so, this second form of the word seems to be a trans- literation of ‘‘epiboulos,’’ or some kindred word, in the sense of i schemer " or ‘‘plotter.’? The corresponding word of the title in Arabic (II) is translated by Baumstark by **Widersacher.’”” : ‘ F. fiii. 1], p. 85.—Platt translates thus: ‘At seven years did she enter into the Temple, and she remained fifty-seven years, continuing a virgin.’? This is meaningless. The words ‘ther husband"? might easily have dropped out, as the word in Ethiopic for ‘ther husband’’ bears a strong resemblance to the word for ‘‘years.”” Why the number fiftv-seven is chosen is not clear. It may be the result of a calculation, taking the age of Anna at marriage to have been sixteen years (16+7+57=80). G. [v. 14], p. 126.—"At the third hour they raised Him on the tree, and at the sixth hour they crucified Him, etc.” There seems to be no difference between these two events, so why should they be separated by a period of three hours? The mistake seems to be in the word ‘‘raised.’’ In the Statutes of the Apostles, Statute 48 (Ethiopic) is, ‘‘Con- cerning the times at which it is seemly to prav."’ In it are found these words, “pray at the third hour... because in that hour thev stripped Jesus Christ and nailed es a ADDITIONAL NOTES 191 Him upon the wood of the cross... . And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross’? (Horner’s trans- lation). The word for ‘raised’ differs only in one letter from the word for ‘‘stripped.’’ Probably the latter was the original reading in the Ethiopic Didascalia also. H. [v. 14], p. 127-—‘‘and it was evening, etc.” The Eth. has a stop at the word “tomb.” The first four words of the next sentence are: ‘and-when-it-was-evening at-the-dawning in-the-twilight-of the-sabbath.’’ The last three of these words are found in the Eth. N.T. in Mt 28, 1 in a different order, the meaning being: ‘‘and late (?) on the Sabbath at the dawn (of the first day of the week),”’ a translation of éé 8¢ caBBdrwr, 19 émupwoxoven. The first of the four words is possibly a translation of the ‘when it was evening’ of Mt 27, 57- 1 have given as a translation of the last three words the R.V. of Mt 28, 1. I. [v. 17], p. 130.—In the title the words occur ‘‘on the fourteenth day of the month.” This translation omits the last of the Ethiopic words which correspond. The word is one which it is not easy to represent in translation. It refers to the fact that the fourteenth day is to be reckoned in a special way—that is, that the beginning of the month was to be reckoned by a particular night rather than a particular day. J. [vi. 18], p. 155.—** Uzziah . Joel.” I have left these names enclosed in brackets. though it might have been better to emend them in accordance with what is found in AC. There it is Jehoshaphat's alliance with Ahaziah that is. mentioned, for which he was reproved by Jehu the prophet. The change from Jehu to Joel is found in several MSS. of AC. a K. [vii. 1], p. 168.—The title “ OF toil and thanksgiving.” I have given the translation ‘‘toil,’’ as such is the literal translation. The word probably has reference to the “Christian life’? in general. The title of the chapter in Arabic (IT) as given by Baumstark runs, ‘Ueber das auserwihlte Leben und Dank.” The life of ascetics is often described in Ethiopic by this same word “‘toil.”” The latter part of the title, as already mentioned in the Introduction (p. xviii.), has apparently nothing to correspond to it in the chapter as it at present stands. I have sug- gested that the presence of the word “ thanksgiving ”’ in this title is an indication that at some time the Ethiopic Didascalia, or its original, did include that part of AC vii. which treats of the administration of the eucharist. BRIEF BIBLIOGRAPHY OF WORKS DEALING WITH THE ETHIOPIC DIDASCALIA, OR KINDRED DOCUMENTS. Piatt. The Ethiopic: Didascalia, or the Ethiopic version of the Apostolical Constitutions received in the Church of Abyssinia. (London, 13834.) LaGarpve. Didascalia apostolorum syriace. (1854.) Gipson. The Didascalta Apostolorum in Syriac, with an English Translation. Horae Semiticae I and II. (London and Cambridge, 1903.) Hautrr. Didascalia Apostolorum fragmenta veronensia latina. (Leipsic, 1900.) Funk. Didascalia et Constitutiones Apostolorum. Vols. 1., II. (Paderborn, 1905.) MacLean. The Ancient Church Orders. (Cambridge, 1910.) Cooper AND MacLean. The Testament of our Lord. (Edin- burgh, 1902.)

Concerning the number of bishops who should take part in the ordination of a bishop. A bishop shall be ordained by two or by three bishops, but an elder and a deacon and the rest that are ordained shall be ordained by one bishop alone.

Concerning the things which shall be brought upon the altar. If any bishop or elder brings anything else upon the altar of the Lord except that which we have commanded, that they shall bring and place there as an offering ; should they bring either honey or milk, or of birds or of beasts anything else than that which our Lord has commanded, let him be deposed. Nor shall they be allowed to bring anything upon the altar except ears of grain and grapes in their seasons and the oil of the holy lamps and frankin- cense at the time of the holy Eucharist. But the other fruits they shall send into the house, and they shall belong to the bishop and the presbyters ; only they shall not bring them upon the altar. And the bishop and the presbyters and the other ordained persons shall divide these among themselves.

A bishop or an elder or a deacon shall not mix in with the doings of this world. But if they do this, let them be deposed.

But if a bishop or one of the priests who does not accept the eucharist at the time of the solemnization, mentions a reason for this ; and if there is something that made him unworthy, let him be forgiven : but if he does not mention a reason, let him be deposed ; for he was the leader that there should be sin to the people, and has caused them to take offence at him who has brought the eucharist, as though he had not brought it in purity.

Every believer who enters the Christian church and 64 JOURNAL OF THE EXEGETICAL SOCIETY. hears the Scriptures, and does not stand while they pronounce the prayers and does not receive the holy eucharist — over such an one they shall not pray, and it is their duty that he be expelled ; for he has caused contention and disturbance in the Christian church.

Concerning him who marries two [women] or a widow. He who marries two women, or a concubine after his bap- tism, cannot be ordained as a bishop or an elder or a deacon, nor shall he at all be numbered with the ordained priests. And he who marries a widow, or her who has become suspected, or her who has been overpowered, or a harlot, or a female servant, or one who appears in the theatre, shall not be ordained as a bishop or an elder or a THE APOSTOLIC CANONS, TRANSLATED FROM THE ETHIOPIC. 65 deacon, and shall not at all be counted among the ordained priests. Or he who dwells with two sisters or with a daughter of his brother, shall not be able to become a priest.

Concerning eunuchs. If any one has become a eunuch through men by force, or if they have deprived him of his organ in war, or if he has been born thus, and they deem him worthy, let him be ordained as bishop. But if he has castrated himself of his own will, he cannot become one of the ordained ; for he has become a slayer of himself and an enemy of the creature of God. And if one of the ordained castrate his organ, let him be deposed, for he is only a slayer of himself. And a layman who castrates himself shall be ex- pelled three years, for he is only an enemy of his life.

Concerning him who commits fornication or swears falsely or steals. A bishop or an elder or a deacon who is discovered in fornication or in swearing falsely or in theft, shall be deposed, but shall not be expelled. For God says that he does not punish twice for one crime.

Concerning him who commits fornication or swears falsely or steals. A bishop or an elder or a deacon who is discovered in fornication or in swearing falsely or in theft, shall be deposed, but shall not be expelled. For God says that he does not punish twice for one crime.

Concerning him who commits fornication or swears falsely or steals. A bishop or an elder or a deacon who is discovered in fornication or in swearing falsely or in theft, shall be deposed, but shall not be expelled. For God says that he does not punish twice for one crime.

Concerning him who has been ordained through bribery. If there is a bishop or an elder or a deacon who has taken the grade of a priest by bribery, let him be deposed. And let him who ordained him also be deposed and removed forever from the priestly office and let them not associate with him in any respect, just as I removed Simon the Magician from me, I, Peter. 66 JOURNAL OF THE EXEGETICAL SOCIETY.

Concerning him who calls in aid that he may hold the Christian church. If a bishop obtains a position through the as- sistance of the princes of this world and rules the Christian church through them, let him be removed and deposed, he and all who follow him.

Concerning the elder who despises the bishop. If an elder despises a bishop and separates himself from him and builds for himself an altar, although no guilt is found in judgment against the bishop, and he is right in reference to the service of the Lord, let him be deposed ; for he is ambitious for office, and also all the priests who follow him, for he is a rebel. And the laymen who follow him shall be expelled. And this shall take place when the bishop shall have asked them once and a second time and a third time.

Concerning the elder who despises the bishop. If an elder despises a bishop and separates himself from him and builds for himself an altar, although no guilt is found in judgment against the bishop, and he is right in reference to the service of the Lord, let him be deposed ; for he is ambitious for office, and also all the priests who follow him, for he is a rebel. And the laymen who follow him shall be expelled. And this shall take place when the bishop shall have asked them once and a second time and a third time.

Let not a strange bishop receive as elder and deacon those who have been admitted in the lower clergy, except that they have the permission of being ordained and associated. And if they are preachers of righteousness, let them enter. But if not, then let them give them what they desire, and let them not associate with them. For there are many such impure ones.

It is the duty of the metropolitan bishop to know the bishops of the whole province, and it is their duty to know who is the first among them, and they shall call him the metropolitan. And not shall they undertake an important work without the consent of the leader. And each one shall do his work which is his duty accord- ing to his office and according to the people who are in his diocese. But not even he who has been ordained as metropolitan over them shall undertake anything at all, except with the consent of all the bishops, and thus they all shall be one association and shall praise the Lord through Christ Jesus and the Holy Spirit. And not shall a bishop dare to ordain any one outside of his diocese in localities that do not belong to him. And if he is found as having done this with- out the consent of the head of this place and these villages and cities, let him be deposed together with those whom he ordained.

It is the duty of the metropolitan bishop to know the bishops of the whole province, and it is their duty to know who is the first among them, and they shall call him the metropolitan. And not shall they undertake an important work without the consent of the leader. And each one shall do his work which is his duty accord- ing to his office and according to the people who are in his diocese. But not even he who has been ordained as metropolitan over them shall undertake anything at all, except with the consent of all the bishops, and thus they all shall be one association and shall praise the Lord through Christ Jesus and the Holy Spirit. And not shall a bishop dare to ordain any one outside of his diocese in localities that do not belong to him. And if he is found as having done this with- out the consent of the head of this place and these villages and cities, let him be deposed together with those whom he ordained.

And if one has been ordained as bishop and does not instruct nor think concerning the people who have been given to him, let him be removed until he learn to instruct. And the same in reference to an elder and a deacon. But if he has advanced in his THE APOSTOLIC CANONS, TRANSLATED FROM THE ETHIOPIC. 67 instruction, and the people do not receive him, and this not on his account, but on account of the people, let him remain bishop, but the clergy of this city shall be removed, because they have not admonished the people.

And if one has been ordained as bishop and does not instruct nor think concerning the people who have been given to him, let him be removed until he learn to instruct. And the same in reference to an elder and a deacon. But if he has advanced in his THE APOSTOLIC CANONS, TRANSLATED FROM THE ETHIOPIC. 67 instruction, and the people do not receive him, and this not on his account, but on account of the people, let him remain bishop, but the clergy of this city shall be removed, because they have not admonished the people.

Let there be a meeting of the bishops twice each year, and let them examine concerning the ordinance of the divine office and let them explain concerning the heresies and the offences which are in the Christian church. And the first meeting shall be in the middle of Pentecost and the second meeting on the eighteenth of Tekemt [October].

Let there be a meeting of the bishops twice each year, and let them examine concerning the ordinance of the divine office and let them explain concerning the heresies and the offences which are in the Christian church. And the first meeting shall be in the middle of Pentecost and the second meeting on the eighteenth of Tekemt [October].

Concerning the setting of the bishop over the prop- erty of the church. We command therefore that the bishop be the one who shall have control of the property of the church. For he is the one to whom are entrusted the precious souls of men ; what, there- fore, is all the property that is given to him, that he should have command over it by his will and should feed the poor with it through the elders and the deacons in the fear of the Lord and in trembling? And he himself shall take for himself of it according to his desire, if he is poor in regard to those things which the brethern 68 JOURNAL OF THE EXEGETICAL SOCIETY. from afar ask of him who visit him, so that he may not lack those things which they ask of him. For it is a law of God that those who serve at the altar shall also be sustained from the altar ; for the sol- diers of a king will not fight against his enemies while supporting themselves.

Concerning the setting of the bishop over the prop- erty of the church. We command therefore that the bishop be the one who shall have control of the property of the church. For he is the one to whom are entrusted the precious souls of men ; what, there- fore, is all the property that is given to him, that he should have command over it by his will and should feed the poor with it through the elders and the deacons in the fear of the Lord and in trembling? And he himself shall take for himself of it according to his desire, if he is poor in regard to those things which the brethern 68 JOURNAL OF THE EXEGETICAL SOCIETY. from afar ask of him who visit him, so that he may not lack those things which they ask of him. For it is a law of God that those who serve at the altar shall also be sustained from the altar ; for the sol- diers of a king will not fight against his enemies while supporting themselves.

Concerning the setting of the bishop over the prop- erty of the church. We command therefore that the bishop be the one who shall have control of the property of the church. For he is the one to whom are entrusted the precious souls of men ; what, there- fore, is all the property that is given to him, that he should have command over it by his will and should feed the poor with it through the elders and the deacons in the fear of the Lord and in trembling? And he himself shall take for himself of it according to his desire, if he is poor in regard to those things which the brethern 68 JOURNAL OF THE EXEGETICAL SOCIETY. from afar ask of him who visit him, so that he may not lack those things which they ask of him. For it is a law of God that those who serve at the altar shall also be sustained from the altar ; for the sol- diers of a king will not fight against his enemies while supporting themselves.

Concerning those who frequent theatrical plays. A bishop or an elder or a deacon who frequents the theatre or wan- ders around or becomes intoxicated, shall cease doing so; but if not, he shall be expelled. Sub-deacons and readers and psalm-singers, if they do this deed, shall cease ; but if not, they shall be expelled ; and thus also the laymen. A bishop or an elder or a deacon who knows of one that frequents and does not cease, is in duty bound to prevent him ; but if not, he shall be deposed.

Concerning the condition of him who regards marriage as impure. But if a bishop or an elder or a deacon or one of the ordained priests refuse to marry or to eat meat or to drink wine, and it is not on account of temperance, but because these are impure (although the Scriptures establish all these things as good and God created man male and female), and such an one thus blasphemes, let him cease ; but if not, let him be deposed, and let him depart from the Christian church : and thus also in the case of a layman.

Concerning the deposing of him who does not receive those who have repented of their sins. If a bishop or an elder or a deacon is not willing to receive him who has repented of his sins, let him be deposed ; for he grieves the heart of our Lord who says, that there will be joy in heaven over one sinner that repents.

If a bishop or an elder or a deacon will not eat . a little meat and drink a small measure of wine during the festival days, and in secret considers these things wrong, and thus becomes a cause of offence to the people, let him be deposed.