Epistle of Barnabas 10

1Now, wherefore did Moses say, “Thou shalt not eat the swine, nor the eagle, nor the hawk, nor the raven, nor any fish which is not possessed of scales?” He embraced three doctrines in his mind [in doing so]. Moreover, the Lord saith to them in Deuteronomy, “And I will establish my ordinances among this people.” Is there then not a command of God that they should not eat [these things]? There is, but Moses spoke with a spiritual reference. For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognise its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he, “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.” So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttle-fish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shalt not,” he says, “eat the hare.” Wherefore? “Thou shalt not be a corrupter of boys, nor like unto such.” Because the hare multiplies, year by year, the places of its conception; for as many years as it lives so many it has. Moreover, “Thou shalt not eat the hyena.” He means, “Thou shalt not be an adulterer, nor a corrupter, nor be like to them that are such.” Wherefore? Because that animal annually changes its sex, and is at one time male, and at another female. Moreover, he has rightly detested the weasel. For he means, “Thou shalt not be like to those whom we hear of as committing wickedness with the mouth, on account of their uncleanness; nor shalt thou be joined to those impure women who commit iniquity with the mouth. For this animal conceives by the mouth.” Moses then issued three doctrines concerning meats with a spiritual significance; but they received them according to fleshly desire, as if he had merely spoken of [literal] meats. David, however, comprehends the knowledge of the three doctrines, and speaks in like manner: “Blessed is the man who hath not walked in the counsel of the ungodly,” even as the fishes [referred to] go in darkness to the depths [of the sea]; “and hath not stood in the way of sinners,” even as those who profess to fear the Lord, but go astray like swine; “and hath not sat in the seat of the scorners,” even as those birds that lie in wait for prey. Take a full and firm grasp of this spiritual knowledge. But Moses says still further, “Ye shall eat every animal that is cloven-footed and ruminant.” What does he mean? [The ruminant animal denotes him] who, on receiving food, recognises Him that nourishes him, and being satisfied by Him, is visibly made glad. Well spake [Moses], having respect to the commandment. What, then, does he mean? That we ought to join ourselves to those that fear the Lord, those who meditate in their heart on the commandment which they have received, those who both utter the judgments of the Lord and observe them, those who know that meditation is a work of gladness, and who ruminate upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments, explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.

Ὅτι δὲ Μωύσῆς εἶπεν: Oy parece χοῖρον oyte ἀετὸν οὔτε ὀξήπτερον οὔτε κόρακα, οἦτε πάντὰ ἰχθὺν OC οὐκ ἔχει λεπίδὰ ἐν ἑδλγτῷ, τρία ἔλαβεν ἐν τῇ συνέσει δόγματα. πέ- pas γέ τοι λέγει αὐτοῖς ἐν τῷ Δεντερονομίῳ' Kai λιλθήζοιιδι πρὸς τὸν λδὸν τοῦτον τὰ δικδιώμδτά MOY. ἄρα οὖν οὐκ ὄὅστιν ἐντολὴ Θεοῦ τὸ μὴ τρώγειν, Μωῦσῆς δὲ ἐν πνεύματι ἐλάλης- σεν. τὸ οὖν χοιρίον πρὸς τοῦτο εἶπεν: οὐ κολληθήσῃ, φησίν, ἀνθρώποις τοιούτοις, οἵτινές εἰσιν ὅμοιοε χοίρων" τουτέστιν ὅταν σπαταλῶσιν, ἐπιλανθάνονται τοῦ Κυρίου, ὅταν δὲ ὑστεροῦνται, ἐπυγινώσκουσιν τὸν Κύριον, ὡς καὶ ὁ χοῖρος ὅταν τρώγει τὸν κύριον οὐκ οἶδεν, ὅταν δὲ πεινᾷ κραυ- yates, καὶ λαβὼν πάλιν σιωπᾷ. Οὔτε φάγῃ τὸν δετὸν οὐδὲ τὸν GEYTITEPON οὐδὲ τὸν ἱκτῖνα οὐδὲ τὸν κόρακδ' οὐ μή, φησίν, κολληθήσῃ οὐδὲ ὁμοιωθήσῃ ἀνθρώποις τοιούτοις, οἵ- τινες οὐκ οἴδασιν διὰ κόπου καὶ ἱδρῶτος ἑαυτοῖς πορίζειν τὴν τροφήν, ἀλλὰ ἁρπάζουσιν τὰ ἀλλότρια ἐν ἀνομίᾳ αὐτῶν καὶ ἐπιτηροῦσιν, ἐν ἀκεραιοσύνῃ περιπατοῦντες, καὶ περιβλέ- πονται τίνα ἐκδύσωσιν διὰ τὴν πλεονεξίαν, ὡς καὶ τὰ ὄρνεα ταῦτα μόνα ἑαυτοῖς ov πορίζει τὴν τροφήν, ἀλλὰ ἀργὰ καθή- ᾿ μενα ἐκζητεῖ πῶς ἀλλοτρίας σάρκας φάγῃ, ὄντα λοιμὰ τῇ πονηρίᾳ αὐτῶν. Kai oy φάγη, φησίν, cmypainan οὐδὲ πώ- λγπὰ οὐδὲ οσηπίδν. οὐ μή, φησίν, ὁμοιωθήσῃ ἀνθρώποις τοιού- τοις, οἴτινες εἰς τέλος εἰσὶν ἀσεβεῖς καὶ κεκριμένοι ἤδη τῷ θανάτῳ, ὡς καὶ ταῦτα τὰ ἰχθύδια μόνα ἐπικατάρατα ἐν τῷ βυθῷ νήχεται, μὴ κολυμβῶντα ὡς τὰ λοιπά, ἀλλὰ ἐν τῇ γῇ κάτω τοῦ βυθοῦ κατοικεῖ. ᾿Αλλὰ kal τὸν λδούποδδ OY MH Φόγῃ. πρὸς τί; οὐ μὴ γένῃ παιδοφθόρος, οὐδὲ ὁμοιωθήσῃ τοῖς τοιούτοις. ὅτι ὁ λαγωὸς κατ᾽ ἐνιαυτὸν πλεονεκτεῖ τὴν ἀφόδευσιν' ὅσα γὰρ ἔτη ζῇ, τοσαύτας ἔχει τρύπας. ᾿Αλλὰ οὐδὲ THN ὕδινδν ary οὐ μή, φησίν, γένῃ μοιχὸς οὐδὲ φθο- ρεύς, οὐδὲ ὁμοιωθήσῃ τοῖς τοιούτοις. πρὸς τί; ὅτι τὸ ζῶον τοῦτο παρ᾽ ἐνιαυτὸν ἀλλάσσει τὴν φύσιν, καὶ ποτὲ μὲν ἄρρεν, ποτὲ δὲ θῆλυν γίνεται. ᾿Αλλὰ καὶ τὴν γαλὴν ἐμέσησεν καλῶς. οὐ μή, φησίν, γενηθῆς τοιοῦτος, οἵους ἀκούομεν ἀνο- μίαν ποιοῦντας ἐν τῷ στόματι δι’ ἀκαθαρσίαν, οὐδὲ κολλη- θήσῃ ταῖς ἀκαθάρτοις ταῖς τὴν ἀνομίαν ποιούσαις ἐν τῷ στόματι. τὸ γὰρ ζῶον τοῦτο τῷ στόματι κύει. περὶ μὲν τῶν βρωμάτων λαβὼν Μωύῦσῆς τρία δόγματα οὕτως ἐν πνεύ- ματι ἐλάλησεν, οἱ δὲ κατ' ἐπιθυμίαν τῆς σαρκὸς ὡς περὶ βρώσεως προσεδέξαντο. Λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Aaveid, καὶ λόγει' Maxdpioc ἀνὴρ ὅς οὐκ ἐπορεύθη ἐν βογλη ἀοεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἷς τὰ βάθη, Kai ἐν ὑλῷ ἁμαρτωλῶν οὐκ ἔετη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν Κύριον ἁμαρτάνουσιν ὡς ὁ χοῖρος, καὶ ἐπὶ κδθέδραν AOIM@N οὐκ ἐκάθιςεν, καθὼς τὰ πετεινὰ τὰ καθήμενα εἰς ἁρπαγήν. ὄχετε τελείως καὶ περὶ τῆς βρώ- σεως. Πάλιν λέγει Μωῦσῆς: Dérecbe πᾶν διχηλοῦν Kal μδργκώμενον. τί λέγει; ὃ τὴν τροφὴν λαμβάνων οἶδεν τὸν 6 Ἐν τρέφοντα αὐτόν, καὶ én’ αὐτῷ ἀναπαυόμενος εὐφραίνεσθαι δοκεῖ. καλῶς. εἶπεν βλέπων τὴν ἐντολήν. τί οὖν λέγει; κολλᾶσθε μετὰ τῶν φοβουμένων τὸν Κύριον, μετὰ τῶν μελε- τώντων ὃ ἔλαβον διάσταλμα ῥήματος ἐν τῇ καρδίᾳ, μετὰ τῶν "λαλούντων τὰ δικαιώματα Κυρίου καὶ τηρούντων, μετὰ τῶν εἰδότων ὅτι ἡ μελέτη ἐστὶν ἔργον εὐφροσύνης καὶ ἀναμαρυ- κωμένων τὸν λόγον Κυρίου. τί δὲ τὸ διχηλοῦν ; ὅτι ὁ δίκαιος καὶ ἐν τούτῳ τῷ κόσμῳ περιπατεῖ καὶ τὸν ἅγιον αἰῶνα ἐκδέ- χεται. βλέπετε πῶς ἐνομοθέτησεν Μωῦσῆς καλῶς. ἀλλὰ πόθεν ἐκείνοις ταῦτα νοῆσαι ἣ συνιέναι; ἡμεῖς δὲ δικαίως νοήσαντες τὰς ἐντολάς, λαλοῦμεν ὡς ἠθέλησεν ὁ Κύριος. διὰ τοῦτο περιέτεμεν τὰς ἀκοὰς ἡμῶν καὶ τὰς καρδίας, ἵνα συνίω- μεν ταῦτα.