{"slug":"tlg2949.tlg001","id":"greek:tlg2949.tlg001","title":"Acta Barnabae","author":"Acta Barnabae","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T23:26:47Z","cost_usd":0.015198},"source":{"registry_id":"greek:tlg2949.tlg001","work_id":"tlg2949.tlg001","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"},"stats":{"passages":35,"english_words":5184,"coptic_letters":0,"commentary_units":202,"commentary_kinds":9,"derived_notes":0,"ambiguities":62,"work_notes":5,"external_links":4,"timeline":4},"summary":{"work":"tlg2949.tlg001","abstract":"The Acta Barnabae is a late antique apocryphal act that presents itself as a first-person narrative by John Mark, companion of Barnabas and Paul. It recounts Barnabas’s missionary journey to Cyprus, his martyrdom, and the subsequent vindication of his apostolic authority. The work survives in a single Greek manuscript tradition and is dated between the late 4th and 6th centuries. Though never canonical, it was used in hagiographical cycles and local Cypriot tradition to support the claim of Barnabas as founder of the Cypriot church. The edition used here (first1k) is based on the earliest recoverable form, but later recensions are known, and textual fluidity in the tradition is invisible.","historical_context":"The Acta Barnabae was likely composed in the late 4th to 6th centuries, probably in Cyprus or a region with strong Cypriot ecclesiastical ties. The work reflects the development of local apostolic traditions, particularly the claim that Barnabas founded the church of Cyprus, a claim that gained prominence in the 5th century during disputes over ecclesiastical jurisdiction. The text survives in a single Greek manuscript tradition, with later recensions indicating ongoing use in hagiographical cycles. The narrative’s fictional first-person voice and its reliance on canonical Acts (e.g., Acts 13–14) place it within the broader genre of apocryphal acts, which often served to bolster local cults and apostolic foundations. The community that produced and transmitted this text was likely a Greek-speaking Christian community in Cyprus, where Barnabas was venerated as a national saint.","significance":"The Acta Barnabae is significant for its role in shaping Cypriot ecclesiastical identity and for its contribution to the apocryphal acts tradition. It provides insight into how local churches constructed apostolic foundations to assert autonomy, particularly in the context of 5th-century jurisdictional disputes. The work also illustrates the fluidity of apostolic traditions and the use of pseudepigraphal narratives to support institutional claims.","timeline":[{"date":"late 4th–6th c.","event":"Composition of the Acta Barnabae, likely in Cyprus or a region with strong Cypriot ties."},{"date":"5th c.","event":"The work is used to support the claim of Barnabas as founder of the Cypriot church, possibly during jurisdictional disputes."},{"date":"Medieval period","event":"The text is transmitted in Greek manuscript tradition, with later recensions appearing."},{"date":"Modern era","event":"The earliest recoverable form of the text is edited and published (first1k edition)."}],"relations":[{"work":"Canonical Acts of the Apostles","relation":"The Acta Barnabae reworks and expands upon the narrative of Barnabas and Paul from Acts 13–14.","key":"","label":null,"url":null},{"work":"Apocryphal Acts of the Apostles","relation":"Belongs to the genre of apocryphal acts, sharing conventions such as fictional first-person narration and emphasis on apostolic martyrdom.","key":"","label":null,"url":null},{"work":"Cypriot hagiographical cycles","relation":"Used in local Cypriot tradition to support the claim of Barnabas as founder of the Cypriot church.","key":"","label":null,"url":null},{"work":"Acta Barnabae (later recensions)","relation":"The first1k edition is based on the earliest recoverable form; later recensions show textual fluidity.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Barnabas","label":"Barnabas","url":"https://en.wikipedia.org/wiki/Barnabas","reason":"Provides background on the figure of Barnabas, central to the Acta Barnabae."},{"key":"wikipedia:Apocryphal Acts","label":"Apocryphal Acts","url":"https://en.wikipedia.org/wiki/Acts_of_the_Apostles_%28genre%29","reason":"Contextualizes the genre of the Acta Barnabae within early Christian apocryphal literature."},{"key":"wikipedia:Church of Cyprus","label":"Church of Cyprus","url":"https://en.wikipedia.org/wiki/Church_of_Cyprus","reason":"Relates to the Cypriot ecclesiastical tradition that the Acta Barnabae supports."},{"key":"wikipedia:John Mark","label":"John Mark","url":"https://en.wikipedia.org/wiki/John_Mark","reason":"The narrator of the Acta Barnabae, a figure from the New Testament."}],"cautions":["Dating is uncertain; internal references suggest no earlier than the late 4th century, possibly as late as the 6th.","The work’s first-person narrative by John Mark is a fictional claim typical of apostolic acts.","The edition (first1k) does not include a critical apparatus; variant readings from later manuscripts are not recorded, so textual fluidity in the tradition is invisible."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000504,"generated":"2026-11-14T23:26:46Z"},"checks":{"work":"tlg2949.tlg001","status":"pass","blocking":[],"warnings":[],"stats":{"passages":35,"translated":35,"commentary_passages":35,"commentary_units":202,"english_words":5184,"source_letters":22332,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work presents itself as a first-person narrative by John Mark, companion of Barnabas and Paul, but this is a fictional claim typical of apostolic acts.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Dating is uncertain; internal references to later ecclesiastical structures suggest a composition no earlier than the late 4th century, possibly as late as the 6th.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Survives in a single Greek manuscript tradition; the edition used here (first1k) is based on the earliest recoverable form, but later recensions are known.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Though never canonical, the Acta Barnabae was used in hagiographical cycles and local Cypriot tradition to support the claim of Barnabas as founder of the Cypriot church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus; variant readings from later manuscripts are not recorded, so textual fluidity in the tradition is invisible here.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 35 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":35},"term_index":[],"citations":{"ed:tlg2949.tlg001":{"label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"Ἐπειδήπερ ἀπὸ τῆς καθόδου τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίας, τοῦ ἀόκνου καὶ φιλανθρώπου καὶ ἰσχυροῦ καὶ ποιμένος καὶ διδασκάλου καὶ ἰατροῦ, τὸ ἀπόρρητον καὶ ὅσιον καὶ ἄμεμπτον μυστήριον τῶν τὴν ἐλπίδα ὁσίως κατεχόντων καὶ ἐσφραγισμένων χριστιανῶν ἐθεασάμην καὶ εἶδον ἐγώ, ᾧ καὶ ἐδούλευσα προθύμως, ἀναγκαῖον ᾠήθην ἃ ἤκουσα καὶ εἶδον μυστήρια","english":"Since the descent of the presence of our savior Jesus Christ, the tireless, philanthropic, mighty shepherd, teacher, and physician, I have beheld and seen the ineffable, holy, and blameless mystery of those who piously hold the hope and are sealed as Christians, whom I also served eagerly. I deemed it necessary to record the mysteries I heard and saw.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπειδήπερ","severity":"info","text":"The opening conjunction 'Ἐπειδήπερ' ('since') introduces a causal clause that extends through the first sentence, establishing the narrator's motivation for writing.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μυστήριον","severity":"info","text":"The term 'μυστήριον' ('mystery') here refers to Christian rites or doctrines, possibly baptism or Eucharist, described as 'ineffable, holy, and blameless'.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐσφραγισμένων χριστιανῶν","severity":"info","text":"The phrase 'sealed as Christians' likely alludes to baptismal sealing, a common early Christian metaphor for initiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This opening sentence forms a lengthy periodic structure typical of Greek narrative prefaces, delaying the main verb 'ἀναγκαῖον ᾠήθην' ('I deemed necessary').","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Acta Barnabae is part of the New Testament apocrypha, transmitted in Greek manuscripts and considered non-canonical by mainstream churches.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the narrator is not explicitly stated in this passage, though the work traditionally attributes it to John Mark.","The phrase 'τὴν ἐλπίδα' ('the hope') could refer to eschatological hope or to a specific Christian virtue."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ἐγὼ Ἰωάννης ἐξηγήσασθαι, συνακολουθῶν Βαρνάβᾳ καὶ Παύλῳ τοῖς ἁγίοις ἀποστόλοις, ὑπηρέτης ὢν τὸ πρὶν μὲν Κυρίλλου τοῦ ἀρχριερέως τοῦ Διός, νῦν δὲ χάριν λαβὼν πνεύματος ἁγίου διὰ Παύλου καὶ Βαρνάβα καὶ Σιλᾶ τῶν ἀξίων τῆς κλήσεως, τῶν καὶ βαπτισάντων με ἐν Εἰκονίῳ.","english":"I, John, set forth to narrate, having accompanied Barnabas and Paul, the holy apostles, having been formerly a servant of Cyrillus, the high priest of Zeus, but now having received the grace of the Holy Spirit through Paul and Barnabas and Silas, who are worthy of their calling, who also baptized me in Iconium.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐγὼ Ἰωάννης ἐξηγήσασθαι","severity":"info","text":"The narrator identifies himself as John, a companion of Barnabas and Paul, and uses the verb ἐξηγήσασθαι ('set forth to narrate'), which signals a first-person account of apostolic deeds.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κυρίλλου τοῦ ἀρχριερέως τοῦ Διός","severity":"info","text":"Cyrillus, high priest of Zeus, is otherwise unknown; the detail may reflect a local cult in Iconium or a literary device to contrast pagan service with Christian conversion.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σιλᾶ","severity":"info","text":"Silas is a companion of Paul and Barnabas; in Acts 15:22 Silas is a prophet and co-worker of Paul, but here he is named as one of John's baptizers, a role not attested in canonical Acts.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"βαπτισάντων με ἐν Εἰκονίῳ","severity":"info","text":"The baptism in Iconium places the narrative after Paul and Barnabas's mission in Acts 13–14, but the Acta Barnabae is a later composition (likely 5th–6th century) that reworks apostolic traditions.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐγὼ Ἰωάννης ἐξηγήσασθαι","severity":"info","text":"This opening formula establishes a first-person narrator (John) who will recount events he witnessed, a common device in apocryphal acts to claim eyewitness authority.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of John is ambiguous: he may be John Mark (traditionally associated with Barnabas) or a different figure; the text does not specify.","The relationship between Silas here and the Silas of Acts is unclear; the Acta Barnabae may conflate or invent details."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Μετὰ οὖν τὸ βαπτισθῆναί με εἶδον ἐν ὁράματι ἄνδρα τινὰ ἐφεστῶτα ἐν λευκῇ στολῇ περιβεβλημένον, καὶ εἰπέν μοι· θάρσει Ἰωάννη· καὶ γὰρ τὸ ὄνομά σου μετονομασθήσεται Μᾶρκος, καὶ ἡ δόξα σου ἐν ὅλῳ τῷ κόσμῳ κηρυχθήσεται. καὶ τὸ ἐν σοὶ σκότος παρῆλθεν ἀπὸ σοὺ, καὶ ἐδόθη σοι σύνεσις πρὸς τὸ γνῶναι τὰ μυστήρια τοῦ θεοῦ.","english":"After I was baptized, I saw in a vision a certain man standing, clothed in a white garment, and he said to me: \"Take courage, John; for your name will be changed to Mark, and your glory will be proclaimed throughout the whole world. And the darkness in you has passed away from you, and understanding has been given to you to know the mysteries of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἶδον ἐν ὁράματι","severity":"info","text":"The phrase 'saw in a vision' introduces a revelatory dream, a common motif in early Christian acts to authorize name changes and divine commissions.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μετονομασθήσεται Μᾶρκος","severity":"info","text":"The renaming of John to Mark is a key narrative device, linking the author to the evangelist Mark and asserting apostolic authority.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ὄνομά σου μετονομασθήσεται Μᾶρκος","severity":"info","text":"Name changes in biblical tradition (e.g., Abram to Abraham, Simon to Peter) signify a new divine mission; here it aligns the narrator with the Gospel writer Mark.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"λευκῇ στολῇ","severity":"info","text":"White garments in early Christian and Jewish apocalyptic literature symbolize purity, divine revelation, and angelic presence (cf. Mark 16:5, Acts 1:10).","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"θάρσει Ἰωάννη","severity":"info","text":"The command 'Take courage' is a standard visionary reassurance, framing the subsequent prophecy as authoritative and comforting.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Μᾶρκος","severity":"info","text":"This passage is central to the Acta Barnabae's claim that John Mark, companion of Barnabas and Paul, is the same as the evangelist Mark, a connection debated in modern scholarship.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'certain man' in the vision is unspecified; it may be an angel or a divine figure, but the text does not clarify.","The phrase 'darkness in you has passed away' could be metaphorical for ignorance or sin, but the exact referent is left open."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ὡς δὲ τὸ ὅραμα εἶδον, σύντρομος γενόμενος ἀπῆλθον παρὰ τοὺς πόδας Βαρνάβα καὶ ἀπήγγειλα αὐτῷ ἃ εἶδον καὶ ἤκουσα παρὰ τοῦ ἀνδρὸς ἐκείνου μυστήρια. Παῦλος δὲ ὁ ἀπόστολος οὐκ ἦν ἔγγιστα ἡνίκα ἀνεθέμην τὰ μυστήρια. εἶπεν δέ μοι Βαρνάβας· Μηδενὶ ἐξείπῃς τὴν δύναμιν ἣν εἶδες. κἀμοὶ γὰρ τῇ νυκτὶ ταύτῃ παρέστη ὁ κύριος λέγων ὅτι Θάρσει· ὡς γὰρ ἔδωκας τὴν ψυχήν σου ὑπὲρ τοῦ ὀνόματός μου εἰς τὸ ἀποθανεῖν καὶ ἀπαλλοτριωθῆναι τοῦ σοῦ ἔθνους, οὕτως καὶ τελειωθήσῃ. πλὴν καὶ τὸν ὄντα μεθ᾽ ὑμῶν ὑπηρέτην καὶ αὐτὸν συλλαβοῦ μεθ᾽ ἑαυτοῦ· ἔχει γάρ τινα μυστήρια. Νῦν οὖν τέκνον φύλαξον σεαυτῷ τὰ ῥήματα ἃ εἶδες καὶ ἤκουσας· καιρὸς γάρ σε ἀποκαλύψαι μέλλει.","english":"When I saw the vision, I became trembling and went to the feet of Barnabas and reported to him what I had seen and heard from that man—mysteries. The apostle Paul was not nearby when I disclosed the mysteries. Barnabas said to me: \"Tell no one the power which you saw. For to me also this night the Lord appeared, saying: 'Take courage; for just as you gave your life for my name, to die and be estranged from your own people, so also you will be perfected. Moreover, take also the servant who is with you, and bring him along with yourself; for he has certain mysteries.' Now then, child, guard for yourself the words which you saw and heard; for the time will reveal you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σύντρομος γενόμενος","severity":"info","text":"The phrase 'σύντρομος γενόμενος' (becoming trembling) intensifies Mark's emotional state, emphasizing his awe and fear after the vision.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μυστήρια","severity":"info","text":"'μυστήρια' (mysteries) here refers to secret divine revelations, a key concept in early Christian apocalyptic and ascetic literature, often reserved for initiated figures.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παῦλος δὲ ὁ ἀπόστολος οὐκ ἦν ἔγγιστα","severity":"info","text":"The note that Paul was absent when Mark disclosed the mysteries to Barnabas underscores a narrative tension: Barnabas, not Paul, is the primary spiritual authority for Mark in this episode.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Νῦν οὖν τέκνον φύλαξον σεαυτῷ","severity":"info","text":"Barnabas's command to guard the words 'for the time will reveal you' functions as a narrative hinge, foreshadowing Mark's future role as evangelist and martyr.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς γὰρ ἔδωκας τὴν ψυχήν σου ὑπὲρ τοῦ ὀνόματός μου","severity":"info","text":"The Lord's promise to Barnabas that he will be 'perfected' (τελειωθήσῃ) echoes martyrdom language in Acts of the Apostles and early hagiography, where death for faith is seen as completion.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καιρὸς γάρ σε ἀποκαλύψαι μέλλει","severity":"caution","text":"The phrase 'the time will reveal you' is ambiguous: it may mean Mark's true identity or mission will be disclosed later, or that he will be exposed to danger. The Greek allows both readings.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the servant who is with you' (τὸν ὄντα μεθ᾽ ὑμῶν ὑπηρέτην) is unclear; it may refer to a companion of Barnabas and Mark, possibly a historical figure or a literary device.","The phrase 'καιρὸς γάρ σε ἀποκαλύψαι μέλλει' could mean either that time will reveal Mark's secrets or that time will expose him to persecution; the Greek is ambiguous."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ταῦτα δέ μου κατηχηθέντος παρ᾽ αὐτοῦ, ἐμείναμεν ἐν Εἰκονίῳ ἡμέρας ἱκανάς· ἦν γὰρ ἐκεῖ ὅσιος ἀνὴρ καὶ εὐλαβής, ὅστις ἡμᾶς καὶ ὑπεδέξατο, οὗ καὶ τὸν οἶκον ἡγίασε Παῦλος. ἐκεῖθεν τοίνυν κατηντήσαμεν ἐν Σελευκείᾳ, καὶ προσμείναντες ἡμέρας τρεῖς ἐπλεύσαμεν εἰς Κύπρον, καὶ ἤμην ἐγὼ διακονῶν αὐτοῖς ἄχρις οὗ παρήλθομεν τὴν Κύπρον· ἀναχθέντες δὲ ἀπὸ τῆς Κύπρου κατήχθημεν ἐν Πέργῃ τῆς Παμφυλίας. κἀκεῖσε λοιπὸν παρέμεινα ὡσεὶ μῆνας δύο, βουλόμενος ἐπὶ τὰ δυτικὰ μέρη ἀποπλεῦσαι· καὶ οὐκ εἴασέν με τὸ πνεῦμα τὸ ἅγιον. ἐπιστρέψας δὲ πάλιν ἐζήτησα τοὺς ἀποστόλους, καὶ μαθὼν ὅτι ἐν Ἀντιοχείᾳ εἰσὶν ἐπορεύθην πρὸς αὐτούς.","english":"After I had been instructed by him in these things, we remained in Iconium for a considerable number of days; for there was a holy and devout man there who received us, and whose house Paul sanctified. From there we then arrived in Seleucia, and after staying three days we sailed to Cyprus, and I was serving them until we passed through Cyprus; and having put out from Cyprus we landed at Perge in Pamphylia. And there I remained for about two months, wishing to sail to the western regions; but the Holy Spirit did not permit me. Having returned again, I sought the apostles, and learning that they were in Antioch, I went to them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ταῦτα δέ μου κατηχηθέντος παρ᾽ αὐτοῦ","severity":"info","text":"The narrator (John Mark) reports being instructed by Barnabas in the mysteries mentioned in the previous passage. The verb κατηχέω here means 'instruct' or 'catechize,' not merely 'inform.'","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Εἰκόνιον","severity":"info","text":"Iconium (modern Konya, Turkey) is a city in Lycaonia, visited by Paul and Barnabas in Acts 14:1–6. The mention of a 'holy and devout man' who hosted them is not in Acts but fits the pattern of local patrons.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σελεύκεια","severity":"info","text":"Seleucia (Pamphylian or Syrian?) is ambiguous; the route from Iconium to Cyprus suggests Seleucia in Pamphylia (modern Side area), not the Syrian port. The text does not specify, but the itinerary favors the Pamphylian location.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπιστρέψας δὲ πάλιν ἐζήτησα τοὺς ἀποστόλους","severity":"info","text":"This sentence marks a narrative pivot: the narrator returns from his aborted westward journey to seek the apostles, leading to the reunion in Antioch. The phrase 'having returned again' implies a previous departure from the apostles.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τὸ πνεῦμα τὸ ἅγιον","severity":"info","text":"The Holy Spirit prevents the narrator from sailing west. In early Christian literature, the Spirit often directs travel (cf. Acts 16:6–7). Here it functions as a plot device to keep the narrator in the eastern Mediterranean.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ὡσεὶ μῆνας δύο","severity":"info","text":"The narrator stays in Perge for 'about two months.' This is the only specific duration given in the passage, contrasting with the vague 'considerable number of days' in Iconium. The precision may be artificial or derived from a source.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location of Seleucia is ambiguous: it could be Seleucia in Pamphylia or the more famous Syrian Seleucia Pieria. The route from Iconium to Cyprus favors the Pamphylian one, but the text does not clarify.","The identity of the 'holy and devout man' in Iconium is not named; he may be a stock character or a lost tradition."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Εὗρον δὲ τὸν Παῦλον ἀπὸ τοῦ κόπου τῆς ὁδοιπορίας ἐν Ἀντιοχείᾳ ἐπὶ τῆς κλίνης· ὃς καὶ ἰδών με σφόδρα ἐλυπήθη διὰ τὸ βραδῦναί με ἐν Παμφυλίᾳ. καὶ προσελθὼν ὁ Βαρνάβας παρεκάλεσεν αὐτόν, καὶ ἐγεύσατο ἄρτου· ὀλίγον δὲ ἔλαβεν αὐτόν. καὶ εὐηγγελίσαντο τὸν λόγον τοῦ κυρίου, καὶ πολλοὺς τῶν Ἰουδαίων καὶ Ἑλλήνων ἐφώτισαν. ἐγὼ δὲ μόνον προσεῖχον αὐτοῖς. καὶ ἐφοβούμην Παῦλον προσεγγίσαι αὐτῷ καὶ διὰ τὸ ἔχειν με ἱκανὸν χρόνον ἐν Παμφυλίᾳ διάγοντα καὶ πάνυ ταράσσεσθαι αὐτὸν κατ᾽ ἐμοῦ. μετάνοιαν δὲ ἐδίδων ἐπὶ τοῖς γόνασιν εἰς τὴν γῆν Παύλῳ, καὶ οὐκ ἠνείχετο· ὡς δὲ ἐπέμενον ἐπὶ σάββατα τρία τῇ παρακλήσει καὶ τῇ δεήσει γονυπετῶν, οὐκ ἠδυνήθην δυσωπῆσαι αὐτὸν ὑπὲρ ἐμαυτοῦ· ἡ δὲ πολλὴ λύπη αὐτοῦ ἦν πρός με διὰ τὸ ἔχειν με τὰς πλείους μεμβράνας ἐν Παμφυλίᾳ.","english":"I found Paul in Antioch, lying on his bed from the fatigue of the journey. When he saw me, he was greatly distressed because I had delayed in Pamphylia. Barnabas came and entreated him, and he tasted bread; but he took little of it. And they proclaimed the word of the Lord, and enlightened many of the Jews and Greeks. I, however, only attended to them. And I was afraid to approach Paul, because I had spent a considerable time in Pamphylia and he was greatly agitated against me. I offered repentance on my knees to Paul upon the ground, but he would not accept it. And when I persisted for three Sabbaths in supplication and entreaty, kneeling, I was unable to appease him on my own behalf; his great grief toward me was because I had the majority of the membranes in Pamphylia.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εὗρον δὲ τὸν Παῦλον ἀπὸ τοῦ κόπου τῆς ὁδοιπορίας ἐν Ἀντιοχείᾳ ἐπὶ τῆς κλίνης","severity":"info","text":"The narrator finds Paul in Antioch, fatigued from travel and lying on his bed, setting the scene for the ensuing conflict.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεμβράνας","severity":"info","text":"The Greek term μεμβράνας (membranes) refers to parchment or papyrus sheets used for writing, likely containing Paul's epistles or teaching materials.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"σάββατα τρία","severity":"info","text":"The phrase 'three Sabbaths' indicates a period of three weeks, reflecting early Christian practice of weekly gatherings and the narrative's Jewish-Christian context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μετάνοιαν δὲ ἐδίδων ἐπὶ τοῖς γόνασιν εἰς τὴν γῆν Παύλῳ","severity":"info","text":"This passage builds tension through the narrator's repeated acts of supplication, culminating in Paul's refusal, which highlights the central conflict over the membranes.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Acta Barnabae","severity":"info","text":"This apocryphal text, likely composed in the 5th century, reflects later hagiographical interests in Barnabas and the authority of his companion John Mark.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡ δὲ πολλὴ λύπη αὐτοῦ ἦν πρός με διὰ τὸ ἔχειν με τὰς πλείους μεμβράνας ἐν Παμφυλίᾳ","severity":"caution","text":"The reason for Paul's grief—that the narrator kept the majority of the membranes in Pamphylia—is ambiguous; it may imply a dispute over custody of writings or a breach of trust.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact nature of the 'membranes' (whether letters, gospels, or other documents) is not specified, and the reason for Paul's extreme distress is left implicit."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ὡς δὲ ἐγένετο τοῦ τελέσαι αὐτοὺς διδάσκοντας ἐν Ἀντιοχείᾳ, τῇ μιᾷ τῶν σαββάτων καθεσθέντες ὁμοῦ συνεβουλεύσαντο πορεύεσθαι ἐπὶ τοὺς ἀνατολικοὺς τόπους, καὶ μετὰ ταῦτα ἔρχεσθαι ἐν Κύπρῳ καὶ ἐπισκέψασθαι πάσας τὰς ἐκκλησίας ἐν αἷς ἐλάλησαν τὸν λόγον τοῦ θεοῦ. παρεκάλει δὲ ὁ Βαρνάβας ἐλθεῖν τὸν Παῦλον πρότερον ἐν Κύπρῳ καὶ τοὺς ἰδίους αὐτοῦ ἐπισκέψασθαι ἐν τῇ κώμῃ αὐτοῦ, καὶ Λούκιος δὲ παρεκάλει ὥστε ἐπίσκεψιν λαβεῖν τὴν πόλιν αὐτοῦ Κορίνην. ὅραμα δὲ ἦν καθ᾽ ὕπνον ὀφθὲν τῷ Παύλῳ ὥστε σπεῦσαι αὐτὸν ἐπὶ Ἱερουσαλὴμ διὰ τὸ προσδέχεσθαι αὐτὸν τοὺς ἀδελφοὺς ἐκεῖ. Βαρνάβας δὲ παρεκάλει ὥστε ἐλθεῖν αὐτοὺς ἐν Κύπρῳ καὶ ποιῆσαι τὸν χειμῶνα, καὶ τότε ἀπελθεῖν αὐτοὺς εἰς Ἱερουσαλὴμ ἐν τῇ ἑορτῇ.","english":"When they had finished teaching in Antioch, on one of the Sabbaths they sat together and deliberated about going to the eastern regions, and after that coming to Cyprus and visiting all the churches in which they had spoken the word of God. Barnabas urged Paul to go first to Cyprus and visit his own relatives in his village, and Lucius also urged that he receive a visit to his city, Corine. But there was a vision seen by Paul in his sleep, that he should hasten to Jerusalem because the brothers there were expecting him. Barnabas, however, urged that they go to Cyprus and spend the winter, and then go to Jerusalem at the feast.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῇ μιᾷ τῶν σαββάτων","severity":"info","text":"The phrase 'on one of the Sabbaths' likely means 'on a Sunday' (the first day of the week) in early Christian usage, as Sabbath often referred to the week.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Λούκιος","severity":"info","text":"Lucius is a companion of Paul and Barnabas, possibly the same as Lucius of Cyrene mentioned in Acts 13:1, though the identification is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κορίνην","severity":"info","text":"Corine is an otherwise unknown place; the name may be a variant of Corinaeum in Cyprus, but the text does not provide further identification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅραμα δὲ ἦν καθ᾽ ὕπνον","severity":"info","text":"This vision motif introduces a divine directive that overrides the earlier plans, a common narrative device in apocryphal acts to guide missionary journeys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ποιῆσαι τὸν χειμῶνα","severity":"info","text":"The plan to 'spend the winter' in Cyprus suggests a seasonal travel pattern typical of ancient Mediterranean seafaring, when winter storms made sailing hazardous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Acta Barnabae","severity":"info","text":"This work is part of the New Testament apocrypha, likely composed in the 5th–6th century, and reflects later traditions about Barnabas' missionary activity independent of the canonical Acts.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location of Corine is uncertain; it may be a textual corruption or an otherwise unattested place. The identity of Lucius is ambiguous, possibly a different figure from the Lucius in Acts."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Πολλὴ τοίνυν φιλονεικία μεταξὺ αὐτῶν ἐγίνετο. Βαρνάβας δὲ παρεκάλει κἀμὲ συνακολουθῆσαι αὐτοῖς διὰ τὸ ἐξ ἀρχῆς ὑπηρέτην αὐτῶν εἶναί με, καὶ ἐν τῇ Κύπρῳ πάσῃ ὑπηρέτησα αὐτοῖς ἄχρις οὗ κατήντησαν ἐν Πέργῃ τῆς Παμφυλίας, κἀκεῖ ἀπέμεινα ἡμέρας ἱκανάς. ὁ δὲ Παῦλος κατέκραζεν τοῦ Βαρνάβα λέγων ὅτι Ἀδύνατον τοῦτον ἐλθεῖν μεθ᾽ ἡμῶν. Καὶ οἱ ὄντες δὲ μεθ᾽ ἡμῶν ἐκεῖ παρεκάλουν ὥστε κἀμὲ συνακολουθῆσαι αὐτοῖς, διὰ τὸ εὐχήν μοι ὑπάρχειν ἕως τέλους αὐτοῖς ἀκολουθῆσαι· ὥστε λέγειν τὸν Παῦλον τῷ Βαρνάβᾳ ὅτι Εἰ βούλει λαβεῖν Ἰωάννην τὸν καὶ Μᾶρκον μετονομασθέντα μετὰ σεαυτοῦ, πορεύου ἑτέραν ὁδόν· οὐ γὰρ ἔλθῃ μεθ᾽ ἡμῶν. Βαρνάβας δὲ ἐν ἑαυτῷ γενόμενος εἶπεν ὅτι Τὸν ἅπαξ δουλεύσαντα τῷ εὐαγγελίῳ καὶ συνοδεύσαντα ἡμῖν οὐκ ἀποστρέφεται ἡ χάρις τοῦ θεοῦ. εἰ οὖν καὶ τοῦτο ἡδύ σοί ἐστι πάτερ Παῦλε, λαβὼν αὐτὸν πορεύομαι. Καὶ αὐτὸς ἔφη· Πορεύου ἐν τῇ χάριτι τοῦ Χριστοῦ, καὶ ἡμεῖς ἐν τῇ δυνάμει τοῦ πνεύματος.","english":"Much contention arose between them. Barnabas urged me also to accompany them, since from the beginning I had been their servant, and in all Cyprus I served them until they arrived at Perge of Pamphylia, and there I remained for many days. But Paul cried out against Barnabas, saying, \"It is impossible for this man to go with us.\" And those who were with us there also urged that I accompany them, because I had a vow to follow them to the end; so that Paul said to Barnabas, \"If you wish to take John, who was renamed Mark, with you, go another way; for he will not come with us.\" Barnabas, coming to himself, said, \"The grace of God does not reject one who has once served the gospel and traveled with us. So if this is also pleasing to you, Father Paul, I will take him and go.\" And he said, \"Go in the grace of Christ, and we in the power of the Spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πολλὴ τοίνυν φιλονεικία μεταξὺ αὐτῶν ἐγίνετο","severity":"info","text":"The narrator (John Mark) reports that 'much contention' arose between Paul and Barnabas, setting the stage for their separation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰωάννην τὸν καὶ Μᾶρκον μετονομασθέντα","severity":"info","text":"John, also called Mark, is identified as the narrator; his renaming (μετονομασθέντα) is noted, linking him to the Gospel of Mark tradition.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χάρις τοῦ θεοῦ","severity":"info","text":"Barnabas’s statement that 'the grace of God does not reject one who has once served the gospel' echoes Pauline language of grace (cf. 1 Cor 15:10) but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πέργῃ τῆς Παμφυλίας","severity":"info","text":"Perge in Pamphylia is a historical city in Asia Minor; the mention aligns with Paul’s missionary journeys in Acts 13–14, though the narrative here is legendary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Βαρνάβας δὲ ἐν ἑαυτῷ γενόμενος","severity":"info","text":"Barnabas 'coming to himself' marks a turning point: he decides to separate from Paul, taking Mark, which resolves the contention and advances the plot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πορεύου ἐν τῇ χάριτι τοῦ Χριστοῦ, καὶ ἡμεῖς ἐν τῇ δυνάμει τοῦ πνεύματος","severity":"info","text":"Paul’s farewell blessing contrasts 'grace of Christ' with 'power of the Spirit,' a theological distinction that later readers saw as reflecting early Christian factionalism.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not clarify whether the narrator (John Mark) is the same as the author of the Acts of Barnabas; the first-person perspective is assumed but not proven.","The phrase 'ἐν ἑαυτῷ γενόμενος' could mean 'coming to himself' or 'collecting himself,' but the sense of a decisive moment is clear."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Κλίναντες τοίνυν τὰ γόνατα προσηύξαντο τῷ θεῷ. καὶ ἀναστενάξας Παῦλος ἔκλαυσεν, ὁμοίως δὲ καὶ Βαρνάβας, λέγοντες πρὸς ἀλλήλους· Καλὸν μὲν ἦν ἡμᾶς κοινῶς καθὼς τὴν ἀρχὴν οὕτως καὶ τὸ τέλος ποιήσασθαι τὸ ἐν ἀνθρωποις. ἐπειδὴ δὲ οὕτως σοι ἔδοξε πάτερ Παῦλε, πρόσευξαι ὑπὲρ ἐμοῦ ἵνα τέλειός μου ὁ κάματος γένηται εἰς αἴνεσιν· οἶδας γὰρ πῶς σοι ἐδούλευσα εἰς τὴν χάριν τοῦ Χριστοῦ τὴν δοθεῖσαν ἡμῖν. πορεύομαι γὰρ ἐν Κύπρῳ καὶ σπεύδω τελειωθῆναι· οἶδα γὰρ ὅτι οὐκέτι ὄψομαι τὸ πρόσωπόν σου πάτερ Παῦλε. Καὶ πεσὼν ἐπὶ τὴν γῆν εἰς τοὺς πόδας αὐτοῦ ἔκλαυσεν ἱκανῶς.","english":"Then, bending their knees, they prayed to God. And Paul, sighing, wept, and likewise Barnabas, saying to each other: \"It would have been good for us to have made both the beginning and the end in common among men, as we began. But since it has seemed good to you, Father Paul, pray for me that my labor may be perfected to praise; for you know how I served you for the grace of Christ given to us. For I am going to Cyprus and hasten to be perfected; for I know that I will no longer see your face, Father Paul.\" And falling to the ground at his feet, he wept abundantly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κλίναντες τοίνυν τὰ γόνατα προσηύξαντο τῷ θεῷ","severity":"info","text":"The phrase 'bending their knees' is a standard gesture of supplication in early Christian prayer, emphasizing humility and shared devotion before the separation of Paul and Barnabas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πάτερ Παῦλε","severity":"info","text":"Barnabas addresses Paul as 'Father Paul' (πάτερ Παῦλε), a title of respect and spiritual authority, reflecting the hierarchical relationship in this narrative despite their earlier equality.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τελειωθῆναι","severity":"info","text":"The verb 'to be perfected' (τελειωθῆναι) often connotes martyrdom in early Christian literature, suggesting Barnabas anticipates his death in Cyprus, a theme consistent with later hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καλὸν μὲν ἦν... ἐπειδὴ δὲ","severity":"info","text":"The contrast 'it would have been good... but since' (Καλὸν μὲν ἦν... ἐπειδὴ δὲ) marks a rhetorical turning point, highlighting the finality of the separation between Paul and Barnabas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"οὐκέτι ὄψομαι τὸ πρόσωπόν σου","severity":"info","text":"The motif of not seeing a companion's face again echoes biblical farewells, such as Paul's departure from the Ephesian elders in Acts 20:36-38, reinforcing the pathos of the scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἱκανῶς","severity":"caution","text":"The adverb 'abundantly' (ἱκανῶς) is ambiguous: it may modify the weeping or the duration; the translation 'abundantly' is conventional but not precise.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς αἴνεσιν' (to praise) could refer to God's praise or Barnabas's own renown; the translation takes it as doxological.","The weeping of Paul and Barnabas may be simultaneous or sequential; the Greek allows both readings."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ὁ δὲ Παῦλος ἔφη πρὸς αὐτόν· Κἀμοὶ τῇ νυκτὶ ταύτῃ παρέστη ὁ κύριος λέγων· Μὴ βιάσῃ Βαρνάβαν τοῦ μὴ πορευθῆναι εἰς Κύπρον· ἐκεῖ γὰρ αὐτῷ ἡτοίμασται τοῦ φωτίσαι πολλούς· καὶ σὺ δὲ ἐν τῇ δοθείσῃ σοι χάριτι πορεύου εἰς Ἱεροσόλυμα προσκυνῆσαι ἐν τῷ ἁγίῳ τόπῳ, κἀκεῖ σοι δειχθήσεται ποῦ σοι τὸ μαρτύριον ἡτοίμασται. Ἠσπασάμεθα δὲ ἀλλήλους, καὶ παρέλαβέν με Βαρνάβας.","english":"Paul said to him, \"And to me this night the Lord appeared, saying, 'Do not force Barnabas not to go to Cyprus; for there it has been prepared for him to enlighten many. And you, in the grace given to you, go to Jerusalem to worship in the holy place, and there it will be shown to you where your martyrdom has been prepared.' And we embraced each other, and Barnabas took me with him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μὴ βιάσῃ Βαρνάβαν τοῦ μὴ πορευθῆναι","severity":"info","text":"The double negative construction (μὴ βιάσῃ ... τοῦ μὴ πορευθῆναι) is a Greek idiom meaning 'do not prevent Barnabas from going'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῷ ἁγίῳ τόπῳ","severity":"info","text":"The phrase 'the holy place' likely refers to the Temple in Jerusalem, a common designation in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς Κύπρον","severity":"info","text":"Cyprus is traditionally associated with Barnabas's missionary activity and martyrdom; this passage aligns with later hagiographical accounts.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἠσπασάμεθα δὲ ἀλλήλους","severity":"info","text":"The shift to first-person plural ('we embraced') marks a narrative transition from direct speech to resumed action, typical of the work's episodic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"τῇ νυκτὶ ταύτῃ","severity":"info","text":"The phrase 'this night' indicates a divine revelation occurring within the same narrative timeframe as the previous scene, compressing the sequence of events.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether Paul's vision is a dream or an apparition; the translation 'appeared' is conventional.","The phrase 'ἐν τῷ ἁγίῳ τόπῳ' could refer to the Temple or to a specific holy site in Jerusalem; the text does not clarify."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Καὶ κατελθόντες εἰς Λαοδίκειαν ἠρωτῶμεν περᾶσαι εἰς Κύπρον, καὶ εὑρόντες πλοῖον ἀπερχόμενον εἰς Κύπρον ἀνήλθομεν· καὶ πλευσάντων ἡμῶν ὁ ἄνεμος ἐναντίος εὑρέθη. ἤλθομεν δὲ ἐν τῷ Κορασίῳ, καὶ κατελθόντων ἡμῶν παρὰ τὸν αἰγιαλόν, ἔνθα πηγὴ ἦν, ἀνεψύξαμεν ἐκεῖ, μηδενὶ ἑαυτοὺς ἐμφανίζοντες διὰ τὸ μὴ γνῶναί τινα ὅτι ἀπεχωρίσθη Βαρνάβας τοῦ Παύλου. ἀναχθέντες δὲ ἀπὸ Κορασίου ἤλθομεν εἰς Παλαιὰς τῆς Ἰσαυρίας, κἀκεῖθεν ἤλθομεν ἐν νήσῳ τινὶ Πιτυούσῃ καλουμένῃ, καὶ χειμῶνος γενομένου ἐποιήσαμεν ἐκεῖ ἡμέρας τρεῖς· ὑπεδέξατο δὲ ἡμᾶς ἀνήρ τις εὐλαβὴς ὀνόματι Εὔφημος, ὅν καὶ πολλὰ κατήχησε Βαρνάβας εἰς τὴν πίστιν σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ.","english":"And going down to Laodicea, we asked to cross over to Cyprus, and finding a ship bound for Cyprus, we embarked. And as we sailed, the wind proved contrary. We came to the place called Corasium, and going down to the shore, where there was a spring, we refreshed ourselves there, revealing ourselves to no one, so that no one would know that Barnabas had separated from Paul. Setting sail from Corasium, we came to Palaea in Isauria, and from there we came to a certain island called Pityousa, and a storm having arisen, we stayed there three days. A certain devout man named Euphemus received us, and Barnabas instructed him and his whole household extensively in the faith.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ κατελθόντες εἰς Λαοδίκειαν","severity":"info","text":"The narrative resumes after Paul's departure; the party travels from Laodicea toward Cyprus, continuing the journey begun in the previous passage.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κορασίου","severity":"info","text":"Corasium (Κοράσιον) is a coastal site in Cilicia, near the border with Isauria, known from other ancient itineraries as a port.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Παλαιὰς τῆς Ἰσαυρίας","severity":"info","text":"Palaea in Isauria (Παλαιαί) is a town on the coast of Isauria, a region in southern Asia Minor; the route reflects a typical coastal voyage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πιτυούσῃ","severity":"info","text":"Pityousa (Πιτυοῦσσα) is an island name meaning 'pine-covered'; here it likely refers to a small island off the coast of Isauria or Cyprus, not the better-known Pityus in the Black Sea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Εὔφημος","severity":"info","text":"Euphemus (Εὔφημος) is a personal name meaning 'of good repute'; the character is otherwise unattested and likely a local invention of the narrative.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μηδενὶ ἑαυτοὺς ἐμφανίζοντες","severity":"info","text":"The phrase 'revealing ourselves to no one' underscores the secretive nature of the journey after Barnabas's separation from Paul, a motif in the Acts of Barnabas.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location of Pityousa is uncertain; it may be a small island not securely identified. The text does not specify whether the storm was a divine sign or natural occurrence."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Ἐκεῖθέν τε παρεπλεύσαμεν τὰς Ἀκονησίας καὶ ἤλθομεν ἐν πόλει Ἀνεμουρίῳ, καὶ εἰσελθόντων ἡμῶν ἐν αὐτῇ εὕρομεν δύο Ἕλληνας· ἐλθόντες δὲ πρὸς ἡμᾶς ἐπηρώτων πόθεν καὶ τίνες ἐσμέν. εἶπεν δὲ αὐτοῖς Βαρνάβας· Εἰ βούλεσθε γνῶναι πόθεν καὶ τίνες ἐσμέν, ἀπορρίψατε ἣν ἔχετε ἐσθῆτα, καὶ περιβάλλω ὑμᾶς ἐσθῆτα ἥτις οὐδέποτε ῥυπαίνεται, οὐδὲ ἔστιν ἐν αὐτῇ ῥυπαρία, ἀλλὰ πάντοτε λαμπρά ἐστιν. Ξενισθέντες δὲ ἐπὶ τῷ λόγῳ ἠρώτων ἡμᾶς· Τί ἐστι τὸ ἔνδυμα ἐκεῖνο ὃ μέλλει διδόναι; Εἶπεν δὲ αὐτοῖς Βαρνάβας· Ἑὰν ἐξομολογήσησθε τὰς ἁμαρτίας ὑμῶν καὶ συντάξησθε τῷ κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ, λαμβάνετε τὸ ἔνδυμα ἐκεῖνο ὅπερ ἐστὶν ἄφθαρτον εἰς τὸν αἰῶνα.","english":"From there we sailed past the Aconnesiae and came to the city of Anemurium. When we entered it, we found two Greeks. They came to us and asked from where we were and who we were. Barnabas said to them, \"If you wish to know from where we are and who we are, cast off the garment you have, and I will clothe you in a garment that is never soiled, nor is there any filth in it, but it is always bright.\" Astonished at the word, they asked us, \"What is that garment which he is about to give?\" Barnabas said to them, \"If you confess your sins and submit to our Lord Jesus Christ, you receive that garment, which is imperishable for eternity.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀνεμούριον","severity":"info","text":"Anemurium was a coastal city in Cilicia (modern-day Anamur, Turkey). Its mention here situates the narrative in a known geographical setting of the eastern Mediterranean.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐσθῆτα ... ἄφθαρτον","severity":"info","text":"The 'garment' (ἐσθής) that is 'imperishable' (ἄφθαρτος) is a metaphor for baptismal purity or the Christian faith, contrasting with worldly clothing that becomes soiled.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξομολογήσησθε τὰς ἁμαρτίας","severity":"info","text":"The call to 'confess your sins' echoes early Christian baptismal catechesis, as seen in Acts 19:18 and 1 John 1:9, though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"περιβάλλω ὑμᾶς ἐσθῆτα","severity":"info","text":"The imagery of clothing as a symbol of spiritual transformation parallels the Acts of Thomas 86–87, where a garment represents the new life in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ξενισθέντες","severity":"info","text":"The participle 'Ξενισθέντες' (astonished) marks a narrative pivot: the Greeks' surprise prompts their question, advancing the dialogue toward a baptismal invitation.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δύο Ἕλληνας","severity":"caution","text":"The term 'Ἕλληνας' here likely means 'pagans' or 'non-Christians' rather than ethnic Greeks, a common usage in early Christian texts. The context supports this reading.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰς Ἀκονησίας' is obscure; it may refer to a place name or a group of islands, but its exact identification is uncertain."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Κατανυχθέντες δὲ ὑπὸ τοῦ ἁγίου πνεύματος ἔπεσον εἰς τοὺς πόδας αὐτοῦ παρακαλοῦντες καὶ λέγοντες· Ἀξιοῦμέν σε πάτερ, δὸς ἡμῖν τὸ ἔνδυμα ἐκεῖνο· ἡμεῖς γὰρ πιστεύομεν ᾧ κηρύττεις ζῶντι θεῷ καὶ ἀληθινῷ. Καταγαγὼν δὲ αὐτοὺς κάτω εἰς τὴν πηγὴν ἐβάπτισεν αὐτοὺς εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος· καὶ ἔγνωσαν ἑαυτοὺς ὅτι ἐνεδύσαντο δύναμιν καὶ στολὴν ἁγίαν. λαβὼν δὲ παρ᾽ ἐμοῦ μίαν στολὴν ἐνέδυσεν τὸν ἕνα, καὶ ἐκ τῆς ἰδίας στολῆς ἐνέδυσε τὸν ἕτερον. προσήνεγκαν δὲ χρήματα αὐτῷ, καὶ εὐθέως διέδωκεν αὐτὰ Βαρνάβας τοῖς πτωχοῖς· ἀφ᾽ ὧν καὶ οἱ ναῦται πολλὰ ἠδυνήθησαν κερδᾶναι.","english":"Stricken by the Holy Spirit, they fell at his feet, entreating and saying, \"We beseech you, Father, give us that garment; for we believe in the living and true God whom you proclaim.\" Leading them down to the spring, he baptized them in the name of the Father and of the Son and of the Holy Spirit; and they knew that they had put on power and a holy garment. Taking one garment from me, he clothed one of them, and from his own garment he clothed the other. They offered him money, and Barnabas immediately distributed it to the poor; from which even the sailors were able to gain much.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κατανυχθέντες","severity":"info","text":"The verb κατανύσσομαι (here aorist passive participle) means 'to be pierced, stricken' and in Christian contexts often denotes a sudden, profound spiritual awakening or compunction, not merely emotional distress.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στολὴν ἁγίαν","severity":"info","text":"The phrase 'holy garment' (στολὴ ἁγία) echoes early Christian baptismal imagery where the newly baptized received a white garment as a symbol of purity and new life in Christ.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος","severity":"info","text":"The baptismal formula 'in the name of the Father and of the Son and of the Holy Spirit' reflects the Trinitarian formula found in Matthew 28:19 (textus receptus) and early Christian practice, though the exact wording varies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πηγὴν","severity":"info","text":"Baptism at a spring (πηγή) is a common motif in early Christian apocryphal acts, often symbolizing the living water of salvation and reflecting the practical reality that natural water sources were used for baptism before church buildings were widespread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a pattern typical of conversion narratives in the apocryphal acts: the preaching of the gospel, the hearers' repentance, baptism, and the bestowal of a symbolic garment, culminating in the rejection of worldly wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The motif of Barnabas distributing money to the poor and the sailors profiting from it reflects the early Christian ideal of apostolic poverty and charity, a theme that resonated in later monastic and hagiographical literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'spring' (πηγή) is a natural spring or a man-made fountain; the translation 'spring' is conventional.","The phrase 'from which even the sailors were able to gain much' is ambiguous: it may mean the sailors profited from the money distributed, or that they benefited spiritually from witnessing the act."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Κατελθόντες δὲ ἐν τῷ αἰγιαλῷ ἐλάλει αὐτοῖς τὸν λόγον τοῦ θεοῦ· καὶ εὐλογήσας αὐτοὺς ἠσπασάμεθα αὐτοὺς καὶ ἀνήχθημεν ἐν τῷ πλοίῳ. ὁ δὲ εἷς αὐτῶν, ὁ ἐπικληθεὶς Στέφανος, ἐβούλετο συνακολουθῆσαι ἡμῖν· καὶ οὐκ εἴασεν ὁ Βαρνάβας. διαπερασάντων δὲ ἡμῶν κατεπλεύσαμεν ἐν Κύπρῳ διὰ νυκτός, καὶ ἐλθόντες ἐν τῷ λεγομένῳ Κρομμυακίτῃ εὕρομεν Τίμωνα καὶ Ἀρίστωνα τοὺς ἱεροδούλους, πρὸς οὓς καὶ ἐξενίσθημεν.","english":"Going down to the shore, he spoke to them the word of God; and having blessed them, we greeted them and set sail in the ship. One of them, named Stephen, wished to accompany us; but Barnabas did not permit it. When we had crossed over, we sailed into Cyprus by night, and coming to the place called Krommyakites we found Timon and Ariston, the temple-servants, with whom we were entertained.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κατελθόντες δὲ ἐν τῷ αἰγιαλῷ","severity":"info","text":"The phrase 'going down to the shore' marks a transition from the previous scene of baptism to departure, but the Greek text does not specify who 'he' is (Barnabas or John Mark).","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Στέφανος","severity":"info","text":"The name 'Stephen' here is not the protomartyr but a local convert; the epithet 'called Stephen' (ὁ ἐπικληθεὶς Στέφανος) suggests a secondary or nickname usage.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κρομμυακίτῃ","severity":"info","text":"Krommyakites (Κρομμυακίτης) is a toponym on Cyprus, likely referring to the Krommyon promontory or a nearby settlement; the name means 'onion-place' and is otherwise unattested in early Christian literature.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τίμωνα καὶ Ἀρίστωνα τοὺς ἱεροδούλους","severity":"info","text":"Timon and Ariston are called 'temple-servants' (ἱεροδούλους), a term for pagan temple functionaries; their conversion and hospitality reflect the Acta's interest in superseding pagan cults.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διαπερασάντων δὲ ἡμῶν κατεπλεύσαμεν ἐν Κύπρῳ διὰ νυκτός","severity":"info","text":"The night crossing to Cyprus introduces a new geographical segment; the narrative shifts from the coast of Asia Minor to Cyprus, where the next episodes will unfold.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἠσπασάμεθα αὐτοὺς","severity":"caution","text":"The first-person plural 'we greeted them' is ambiguous: it may include John Mark as narrator or be a conventional plural; the previous passage used 'me' for John Mark, but here the subject shifts.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in 'he spoke to them' is not explicit; context suggests Barnabas, but the Greek could allow John Mark.","The phrase 'we greeted them' may be a narrative plural or a genuine inclusion of the narrator; the Acta Barnabae is a first-person account attributed to John Mark."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Τίμων δὲ συνείχετο πυρετῷ πολλῷ· ᾧ καὶ ἐπιθέντες τὰς χεῖρας εὐθέως ἀπεστήσαμεν τὸν πυρετὸν αὐτοῦ, ἐπικαλεσάμενοι τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. ἦν δὲ ὁ Βαρνάβας μαθήματα παρὰ Ματθαίου εἰληφὼς βίβλον τῆς τοῦ θεοῦ φωνῆς καὶ θαυμάτων καὶ διδαγμάτων σύγγραμμα· ταύτην ἐπετίθει τοῖς ἀσθενοῦσι Βαρνάβας κατὰ τὴν ἀπαντῶσαν ἡμῖν χώραν, καὶ εὐθέως τῶν παθῶν ἴασιν ἐποίει.","english":"Timon was seized with a severe fever; and laying our hands on him, we immediately removed his fever, invoking the name of the Lord Jesus. Barnabas had received from Matthew a book, a composition of the voice of God and of miracles and teachings; this book Barnabas placed upon the sick in whatever country we came to, and it immediately brought healing from their afflictions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τίμων δὲ συνείχετο πυρετῷ πολλῷ","severity":"info","text":"The phrase describes Timon suffering from a severe fever, which is then healed by the apostles' laying on of hands and invocation of Jesus' name.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βίβλον τῆς τοῦ θεοῦ φωνῆς καὶ θαυμάτων καὶ διδαγμάτων σύγγραμμα","severity":"info","text":"This phrase refers to a book received by Barnabas from Matthew, described as a composition of divine voice, miracles, and teachings. It is used as a healing object, placed on the sick.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐπικαλεσάμενοι τὸ ὄνομα τοῦ κυρίου Ἰησοῦ","severity":"info","text":"Invoking the name of Jesus for healing reflects early Christian practice of exorcism and therapeutic prayer, common in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐπιθέντες τὰς χεῖρας","severity":"info","text":"Laying on of hands for healing parallels similar acts in the canonical Acts (e.g., Acts 28:8) and other apocryphal acts, emphasizing apostolic authority.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"βίβλον ... παρὰ Ματθαίου","severity":"info","text":"The claim that Barnabas possessed a book from Matthew may reflect later traditions linking Barnabas to Matthew's Gospel or to apocryphal writings, influencing medieval legends.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μαθήματα παρὰ Ματθαίου εἰληφὼς","severity":"caution","text":"The phrase 'received teachings from Matthew' is ambiguous: it could mean a written Gospel or oral instruction. The text specifies a 'book' (βίβλον), but the exact content is unclear.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'book from Matthew' is unclear—whether it refers to the canonical Gospel of Matthew or an apocryphal work. The description as 'voice of God and of miracles and teachings' is generic.","The relationship between the healing by laying on of hands and the use of the book is not specified; the text presents both as effective but does not explain their connection."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Γενομένων δὲ ἡμῶν ἐν Λαπίθῳ, καὶ εἰδωλομανίας ἐπιτελουμένης ἐν τῷ θεάτρῳ, οὐκ εἴασαν ἡμᾶς εἰσελθεῖν ἐν τῇ πόλει, ἀλλὰ πρὸς τῇ πύλῃ ἀνεψύξαμεν μικρόν· Τίμων δὲ μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ τῆς νόσου ἦλθεν σὺν ἡμῖν. ἐξελθόντες δὲ τῆς Λαπίθου διὰ τῶν ὀρέων ὡδεύσαμεν, καὶ ἤλθομεν εἰς πόλιν Λαμπαδιστοῦ, ὅθεν ὑπῆρχεν καὶ Τίμων· πρὸς ὃν εὑρόντες καὶ Ἡράκλειον ὄντα ἐκεῖ ἐξενίσθημεν παρ᾽ αὐτῷ.","english":"When we were in Lapithus, and idolatry was being performed in the theatre, they did not allow us to enter the city, but we rested a little by the gate. Timon, after he had recovered from his illness, came with us. Departing from Lapithus, we traveled through the mountains, and came to the city of Lampadistus, from which Timon also came. Finding Heracleius there as well, we were entertained by him.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Λαπίθῳ","severity":"info","text":"Lapithus (Λάπηθος) was a city on the north coast of Cyprus, known in antiquity for its cults and theatre. The mention of idolatry in the theatre reflects the local pagan practices that the apostles encountered.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Λαμπαδιστοῦ","severity":"info","text":"Lampadistus (Λαμπαδιστός) is otherwise unattested; it may be a variant or corruption of a Cypriot toponym. The text implies it is Timon's hometown, but its identification remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the travel narrative pattern: arrival, obstacle (exclusion from the city), rest, then departure and arrival at a new location. The mention of Timon's recovery and reunion with Heracleius ties back to earlier episodes.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The phrase 'after he had recovered from his illness' links this passage to the previous one, where Timon was healed. The sequence implies a short time between the healing and the journey to Lampadistus.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Acta Barnabae is preserved in a single Greek manuscript (10th–11th century) and is considered part of the New Testament apocrypha. Its travel narratives and miracle accounts reflect hagiographic conventions of early Christian literature.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location of Lampadistus is unknown; it may be a textual corruption or a place name not recorded elsewhere.","The identity of Heracleius is not clarified in the text; he may be a local host or a previously mentioned figure."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Οὗτος ἦν ἀπὸ τῆς Ταμασέων, ὃς ἐληλύθει ἐπισκέψασθαι τοὺς οἰκείους αὐτοῦ· πρὸς ὃν ἀτενίσας ὁ Βαρνάβας ἀνεγνώρισεν αὐτόν, πρώην ἐπὶ τῆς Κιτιέων συντυχίαν πεποιηκὼς μετὰ Παύλου πρὸς αὐτόν· ᾧ καὶ πνεῦμα ἅγιον ἐδόθη ἐπὶ τοῦ βαπτίσματος, μετωνόμασέν τε αὐτὸν Ἡρακλείδην. χειροτονήσαντές τε αὐτὸν ἐπίσκοπον τῇ Κύπρῳ καὶ ἐκκλησίαν ἐπιστηρίξαντες ἐν Ταμάσῳ κατελείψαμεν αὐτὸν εἰς κατοίκησιν τῶν ἐκεῖσε κατοικούντων ἀδελφῶν.","english":"This man was from the city of Tamassus, and had come to visit his relatives. Looking intently at him, Barnabas recognized him, having formerly had an encounter with him in the city of Citium together with Paul; and to him the Holy Spirit was given at his baptism, and he renamed him Heraclides. Having ordained him bishop of Cyprus and established a church in Tamassus, we left him there for the habitation of the brothers dwelling in that place.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὗτος ἦν ἀπὸ τῆς Ταμασέων","severity":"info","text":"The phrase identifies Heracleius as originating from Tamassus, a city in Cyprus, clarifying his background and the setting of the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πνεῦμα ἅγιον","severity":"info","text":"The phrase 'Holy Spirit' here refers to the gift of the Spirit conferred at baptism, a standard element in early Christian initiation, but its explicit mention underscores the charismatic authority of Barnabas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ταμασέων","severity":"info","text":"Tamassus (or Tamasos) was an ancient city in central Cyprus, known for its copper mines. Its mention here aligns with the Acta Barnabae's interest in Cypriot geography and the spread of Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"χειροτονήσαντές τε αὐτὸν ἐπίσκοπον","severity":"info","text":"This clause marks a key narrative transition: the ordination of Heraclides as bishop of Cyprus and the establishment of a church in Tamassus, concluding the episode of his conversion and commissioning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἡρακλείδην","severity":"info","text":"Heraclides is not a well-known figure in other early Christian sources; his appearance here may reflect local Cypriot traditions about the apostolic foundation of the church in Tamassus.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'brothers dwelling in that place' refers to a pre-existing Christian community or new converts; the reading assumes the latter based on the context of missionary activity."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Ἡμῶν δὲ διελθόντων τὸ ὄρος τὸ καλούμενον Χιονῶδες, κατηντήσαμεν ἐν Παλαιᾷ Πάφῳ, κἀκεῖ εὑρόντες Ῥόδωνά τινα ἱερόδουλον, ὃς καὶ αὐτὸς πιστεύσας συνηκολούθησεν ἡμῖν. συνηντήσαμεν δέ τινι Ἰουδαίῳ ὀνόματι Βαριησοῦ ἐρχομένῳ ἀπὸ Πάφου, ὅστις καὶ ἐγνώρισεν Βαρνάβαν ὄντα πρώην μετὰ Παύλου· οὗτος οὐκ εἴασεν ἡμᾶς εἰσελθεῖν ἐν Πάφῳ, ἀλλ᾽ ὑποστρέψαντες ἤλθομεν ἐν τῷ Κουρίῳ.","english":"After we had crossed the mountain called Chionodes, we arrived at Old Paphos, and there we found a certain Rhodon, a temple slave, who also believed and followed us. And we met a certain Jew named Barjesus coming from Paphos, who recognized Barnabas as having formerly been with Paul. This man did not allow us to enter Paphos, but turning back we came to Curium.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Χιονῶδες","severity":"info","text":"The mountain name 'Chionodes' means 'snowy' in Greek, likely a descriptive toponym for a peak on Cyprus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ῥόδωνά","severity":"info","text":"Rhodon is a personal name meaning 'little rose'; his identification as a temple slave (ἱερόδουλον) indicates a former pagan cultic role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Βαριησοῦ","severity":"info","text":"Barjesus (Bar-Jesus) appears in Acts 13:6–12 as a Jewish magician and false prophet at Paphos, also called Elymas. The Acta Barnabae reuses this figure as an antagonist.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παλαιᾷ Πάφῳ","severity":"info","text":"The narrative distinguishes Old Paphos (Παλαιᾷ Πάφῳ) from Paphos proper, reflecting a known geographical division on Cyprus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"συνηκολούθησεν","severity":"info","text":"Rhodon's conversion and immediate following of the apostles echoes the pattern of spontaneous discipleship common in early Christian apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location of 'Old Paphos' relative to the mountain Chionodes is not precisely identified; the text implies a journey from the mountain to Old Paphos, then a turn back to Curium."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Καὶ εὕρομεν δρόμον τινὰ μιερὸν ἐν τῇ ὁδῷ πλησίον τῆς πόλεως ἐπιτελούμενον, ἔνθα γυναικῶν τε καὶ ἀνδρῶν πλῆθος γυμνῶν ἐπετέλουν τὸν δρόμον· καὶ πολλὴ ἀπάτη καὶ πλάνη ἐγίνετο ἐν τῷ τόπῳ ἐκείνῳ. στραφεὶς δὲ ὁ Βαρνάβας τούτῳ ἐπετίμησεν, καὶ ἔπεσεν τὸ ἀπὸ δυσμῶν μέρος, ὥστε πολλοὺς τραυματίας γενέσθαι· πολλοὶ δὲ ἐξ αὐτῶν καὶ ἀπέθανον, οἱ δὲ λοιποὶ ἔφυγον εἰς τὸ ἱερὸν τοῦ Ἀπόλλωνος τὸ ὂν πλησίον ἐν τῇ καλουμένῃ Ἱερᾷ. ἐλθόντων δὲ ἡμῶν ἐγγὺς τοῦ Κουρίου, πολὺ πλῆθος Ἰουδαίων ὄντων ἐκεῖ ὑποβληθέντες ὑπὸ τοῦ Βαριησοῦ ἔστησαν ἔξω τῆς πόλεως καὶ οὐκ εἴασαν ἡμᾶς εἰσελθεῖν εἰς τὴν πόλιν, ἀλλ᾽ ὑπὸ δένδρον τὸ ὂν πλησίον τῆς πόλεως ἐποιήσαμεν τὴν ἡμέραν καὶ ἀνεψύξαμεν ἐκεῖ.","english":"And we found a certain sacred race being held on the road near the city, where a multitude of women and men, naked, were performing the race; and much deceit and error took place in that place. But Barnabas turned and rebuked them, and the western part collapsed, so that many were wounded; and many of them also died, and the rest fled into the temple of Apollo, which was nearby in the place called Hiera. When we came near Curium, a great multitude of Jews who were there, instigated by Barjesus, stood outside the city and did not allow us to enter the city, but we spent the day under a tree that was near the city and rested there.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δρόμον τινὰ μιερὸν","severity":"info","text":"The phrase 'δρόμον τινὰ μιερὸν' (a certain sacred race) describes a pagan ritual involving nudity, which Barnabas disrupts. The term 'μιερὸν' is a variant of 'ἱερόν' (sacred), indicating a cultic event.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἱερὸν τοῦ Ἀπόλλωνος","severity":"info","text":"The temple of Apollo at Curium (Kourion) was a known cult site on Cyprus, associated with oracular and athletic practices. Its mention here situates the narrative in a historically attested location.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"στραφεὶς δὲ ὁ Βαρνάβας τούτῳ ἐπετίμησεν","severity":"info","text":"Barnabas's rebuke and the subsequent collapse of the western part of the structure (τὸ ἀπὸ δυσμῶν μέρος) functions as a miracle narrative, demonstrating divine power against pagan error.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Βαριησοῦ","severity":"info","text":"Barjesus (Barjesus) appears in Acts 13:6–12 as a Jewish magician opposed to Paul. Here he instigates opposition to Barnabas, continuing the anti-Christian role from the canonical narrative.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἱερᾷ","severity":"caution","text":"The toponym 'Ἱερᾷ' (Hiera) is ambiguous; it may refer to a specific place near Curium or be a generic term for a sacred precinct. The text does not clarify its exact location.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἀπὸ δυσμῶν μέρος' (the western part) is unclear: it could refer to a section of a building, a stadium, or a natural feature. The text does not specify what collapsed.","The identity of the 'sacred race' (δρόμον τινὰ μιερὸν) is not fully described; it may be a local Cypriot ritual or a generic pagan festival."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"Τῇ δὲ ἐπιούσῃ ἤλθομεν ἐν κώμῃ τινί, ἔνθα Ἀριστοκλιανὸς κατέμενεν· οὗτος λεπρὸς ὢν ἐκαθαρίσθη ἐν Ἀντιοχείᾳ, ὃν καὶ ἐσφράγισε Παῦλος καὶ Βαρνάβας εἰς ἐπίσκοπον, καὶ ἀπέστειλαν εἰς τὴν κώμην αὐτοῦ ἐν Κύπρῳ διὰ τὸ πολλοὺς Ἕλληνας ὑπάρχειν ἐκεῖ. ἐξενίσθημεν δὲ ἐν τῷ σπηλαίῳ πρὸς αὐτὸν ἐν τῷ ὄρει, κἀκεῖ ἐμείναμεν ἡμέραν μίαν. ἐκεῖθέν τε ἤλθομεν ἐν Ἀμαθοῦντι, καὶ πολὺ πλῆθος ἦν Ἑλλήνων ἐν τῷ ἱερῷ ἐν τῷ ὄρει ἀσέμνων γυναικῶν τε καὶ ἀνδρῶν σπενδόντων. προλαβὼν δὲ κἀκεῖ ὁ Βαριησοῦς συνεσκεύασεν τὸ ἔθνος τῶν Ἰουδαίων, καὶ οὐκ εἴασεν ἡμᾶς εἰσελθεῖν εἰς τὴν πόλιν, εἰ μὴ γυνή τις χήρα ὡς ἐτῶν ὀγδοήκοντα ἔξω τῆς πόλεως οὖσα, καὶ αὐτὴ τοῖς εἰδώλοις μὴ προσκυνοῦσα, προσσχοῦσα ἡμῖν ἐδέξατο ἡμᾶς ἐν τῷ οἴκῳ αὐτῆς μίαν ὥραν. ἐξερχομένων δὲ ἡμῶν τὸν κονιορτὸν τῶν ποδῶν ἐξετινάξαμεν κατέναντι τοῦ ἱεροῦ ἐκείνου ἔνθα ἡ σπονδὴ τῶν ἱερέων ἐγίνετο.","english":"The next day we came to a certain village where Aristoclianus was staying; he had been a leper and was cleansed in Antioch, and Paul and Barnabas had sealed him as bishop and sent him to his village in Cyprus because there were many Greeks there. We were entertained by him in a cave on the mountain, and there we remained one day. From there we came to Amathus, and there was a great multitude of Greeks in the temple on the mountain, of shameless women and men making libations. Barjesus had anticipated us there also and stirred up the nation of the Jews, and he did not allow us to enter the city, until a certain widow, about eighty years old, who was outside the city and did not worship the idols, approached us and received us in her house for one hour. As we were leaving, we shook the dust from our feet opposite that temple where the libation of the priests was taking place.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀριστοκλιανὸς","severity":"info","text":"Aristoclianus is otherwise unattested. The narrative presents him as a leper healed in Antioch, then ordained bishop by Paul and Barnabas and sent to Cyprus, reflecting the early Christian practice of appointing local bishops for mission.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐσφράγισε","severity":"info","text":"The verb σφραγίζω here means 'to seal' or 'to ordain' by a formal act, likely involving a sign of appointment. It is used in early Christian literature for the conferral of ecclesiastical office.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀμαθοῦντι","severity":"info","text":"Amathus was a city on the south coast of Cyprus, known in antiquity for its cult of Aphrodite and later for a Christian community. The mention of a temple on a mountain with libations fits the local religious topography.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Βαριησοῦς","severity":"info","text":"Barjesus (Bar-Iesus) is a Jewish magician and opponent of Paul and Barnabas, also named Elymas in Acts 13:6–12. Here he is portrayed as stirring up the Jewish population against the apostles, consistent with his adversarial role.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐξετινάξαμεν","severity":"info","text":"The act of shaking dust from the feet opposite the temple is a symbolic gesture of rejection and purification, marking a deliberate contrast with the pagan libation ritual. It concludes the episode with a ritual counter-statement.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σπενδόντων","severity":"caution","text":"The Greek participle σπενδόντων ('making libations') is ambiguous: it could refer to the priests alone or to the entire crowd of 'shameless women and men'. The English draft interprets it as the priests, but the Greek syntax allows either reading.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Aristoclianus is unknown outside this text; his ordination as bishop may be a legendary retrojection.","The phrase 'σπενδόντων' could modify either the priests or the whole crowd; the English draft opts for the priests, but the Greek is not explicit."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Ἐκειθέν τε ἐξελθόντες ἤλθομεν διὰ τῶν ἐρήμων τόπων· ἠκολούθει δὲ ἡμῖν καὶ Τίμων. καὶ ἐλθόντων ἡμῶν εἰς Κιτιεῖς, πολλοῦ θορύβου γενομένου κἀκεῖ ἐν τῷ ἱπποδρομίῳ αὐτῶν, μαθόντες ἐξήλθομεν τὴν πόλιν, ἐκτιναξάμενοι τὸν κονιορτὸν τῶν ποδῶν ἡμῶν ἅπαντες· οὐδεὶς γὰρ ἡμᾶς ἐδέξατο, εἰ μὴ ἐν τῇ τύλῃ μίαν ὥραν ἀνεψύξαμεν πλησίον τοῦ ὑδραγωγίου.","english":"From there we departed and went through desert places; and Timon also followed us. And when we came to the Citians, there was a great uproar there too in their hippodrome, so learning of it we left the city, all of us shaking the dust from our feet; for no one received us, except that we rested for one hour near the aqueduct at the gate.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κιτιεῖς","severity":"info","text":"The toponym 'Citians' refers to the inhabitants of Kition (Larnaca), a city in Cyprus. The narrative implies a hostile reception there.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἱπποδρομίῳ","severity":"info","text":"The hippodrome was a venue for chariot racing and public gatherings; its mention here suggests a setting of civic disturbance, possibly related to anti-Christian sentiment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύλῃ","severity":"info","text":"The word 'τύλῃ' (gate) is a variant spelling of 'πύλῃ'; it denotes the city gate, where the travelers briefly rested.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐκτιναξάμενοι τὸν κονιορτὸν","severity":"info","text":"The phrase 'shaking the dust from our feet' is a symbolic gesture of rejection or departure, emphasizing the hostile reception in Kition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Τίμων","severity":"info","text":"Timon is one of the Seventy disciples (Acts 6:5) and appears here as a follower of Barnabas, consistent with later traditions linking him to Cyprus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκειθέν","severity":"caution","text":"The spelling 'ἐκειθέν' (for 'ἐκεῖθεν') is a minor orthographic variant; it does not affect the sense but reflects scribal inconsistency.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise location of the 'desert places' (ἐρήμων τόπων) is unspecified; the reading assumes a general wilderness area in Cyprus.","The identity of 'Timon' is assumed to be the biblical figure, but the text does not explicitly confirm this."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Ἀναχθέντων δὲ ἡμῶν ἐν πλοίῳ ἀπὸ τῆς Κιτιέων, ἤλθομεν ἐπὶ Σαλαμίνῃ, καὶ κατήχθημεν ἐν ταῖς λεγομέναις Νήσοις, ἔνθα κατείδωλος ὁ τόπος ὑπῆρχεν· κἀκεῖ γὰρ πανηγύρεις καὶ σπονδαὶ ἐγίνοντο. εὑρόντες δὲ κἀκεῖ πάλιν Ἡρακλείδην, ἐδιδάξαμεν αὐτὸν πῶς κηρύσσειν τὸ τοῦ θεοῦ εὐαγγέλιον καὶ καθιστάναι ἐκκλησίας καὶ λειτουργοὺς ἐν αὐταῖς. εἰσελθόντων δὲ ἡμῶν ἐν Σαλαμίνῃ, κατηντήσαμεν εἰς τὴν συναγωγὴν τὴν πλησίον τῆς ἐπιλεγομένης Βιβλίας· κἀκεῖ εἰσελθόντων ἡμῶν ἀναπτύξας ὁ Βαρνάβας τὸ εὐαγγέλιον ὅπερ ἦν λαβὼν παρὰ Ματθαίου τοῦ συνεργοῦ ἤρξατο διδάσκειν τοὺς Ἰουδαίους.","english":"When we had set sail from the city of the Citians, we came to Salamis and landed at the place called the Islands, where the region was full of idols; for there festivals and libations were held. And finding Heraclides there again, we taught him how to proclaim the gospel of God and to establish churches and ministers in them. When we entered Salamis, we came to the synagogue near the place called Biblia; and when we had entered there, Barnabas, opening the gospel which he had received from Matthew the fellow worker, began to teach the Jews.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σαλαμίνῃ","severity":"info","text":"Salamis was the principal city of Cyprus, with a significant Jewish community and a tradition of early Christian mission, notably associated with Barnabas and Paul (Acts 13:5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Βιβλίας","severity":"info","text":"The toponym 'Biblia' likely refers to a location in Salamis, possibly a place associated with books or a synagogue name; its exact identification is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ εὐαγγέλιον ὅπερ ἦν λαβὼν παρὰ Ματθαίου","severity":"info","text":"This passage claims Barnabas used a gospel received from Matthew, likely the Gospel of Matthew, reflecting a tradition of apostolic authorship and transmission.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰσελθόντων δὲ ἡμῶν ἐν Σαλαμίνῃ","severity":"info","text":"The narrative shifts from travel to a specific teaching episode in a synagogue, marking a structural unit focused on Barnabas's missionary activity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Ἡρακλείδην","severity":"info","text":"Heraclides appears earlier in the Acts of Barnabas as a disciple; his repeated instruction here parallels the commissioning of leaders in early Christian communities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατείδωλος","severity":"caution","text":"The term 'full of idols' may reflect a rhetorical trope of pagan opposition rather than a precise historical description; the Greek suggests a place dominated by idolatrous cults.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'the Islands' (Νήσοις) near Salamis is not clearly identified; it may refer to a district or a small archipelago.","The relationship between the synagogue 'near Biblia' and the earlier mention of idols is left implicit."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Καταντήσαντος δὲ τοῦ Bαριησοῦ μετὰ δύο ἡμέρας μετὰ τὸ κατηχῆσαι Ἰουδαίους οὐκ ὀλίγους, θυμωθεὶς συνῆξε πᾶν τὸ πλῆθος τῶν Ἰουδαίων, καὶ κατασχόντες τὸν Βαρνάβαν ἐζήτησαν παραδοῦναι Ὑπάτῳ τῷ ἡγεμόνι τῆς Σαλαμίνης. καὶ δήσαντες αὐτὸν πρὸς τὸ ἀγαγεῖν πρὸς τὸν ἡγεμόνα, εὐσεβοῦς δὲ Ἰεβουσαίου συγγενοῦς Νέρωνος καταντήσαντος ἐν Κύπρῳ, μαθόντες οἱ Ἰουδαῖοι λαβόντες τὸν Βαρνάβαν νυκτὸς ἔδησαν ἐν σχοινίῳ κατὰ τοῦ τραχήλου, καὶ σύραντες ἐπὶ τὸ ἱπποδρόμιον ἀπὸ τῆς συναγωγῆς καὶ περάσαντες ἔξω τῆς πύλης περιστάντες κατέκαυσαν αὐτὸν πυρί, ὥστε καὶ τὰ ὀστᾶ αὐτοῦ κονίαν γενέσθαι. εὐθέως δὲ αὐτῇ τῇ νυκτὶ λαβόντες τὴν κονίαν αὐτοῦ ἔβαλον ἐν σινδόνι, καὶ ἐν μολίβδῳ ἀσφαλισάμενοι ἐσκέπτοντο κατὰ τοῦ πελάγους ῥῖψαι αὐτόν.","english":"When Bar-Jesus arrived after two days, after he had instructed not a few Jews, he became enraged and gathered together the whole multitude of the Jews, and they seized Barnabas and sought to hand him over to Hypatos, the governor of Salamis. And they bound him to bring him to the governor, but when a pious relative of Nero, a Jebusite, arrived in Cyprus, the Jews, learning of this, took Barnabas by night and bound him with a rope around his neck, and dragged him from the synagogue to the hippodrome, and passing outside the gate, they surrounded him and burned him with fire, so that even his bones became ashes. Immediately that same night, taking his ashes, they placed them in a linen cloth, and securing them with lead, they planned to cast them into the sea.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Bαριησοῦ","severity":"info","text":"Bar-Jesus (Bar-Ιησοῦς) is the same figure as Elymas the magician in Acts 13:6–12, here acting as Barnabas’s antagonist.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰεβουσαίου συγγενοῦς Νέρωνος","severity":"info","text":"A Jebusite relative of Nero is otherwise unattested; the term 'Jebusite' may be anachronistic or legendary, reflecting later Christian polemic against Jews.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the climax of Barnabas’s martyrdom narrative, moving from arrest to execution by burning and disposal of ashes, a pattern common in early Christian acts.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"μετὰ δύο ἡμέρας","severity":"info","text":"The two-day interval after Bar-Jesus’s instruction of Jews is a narrative device; no external chronology is provided.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The account of Barnabas’s burning and ash disposal parallels later traditions about the discovery of his relics in Cyprus (5th–6th cent.), which claimed the ashes were preserved.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εὐσεβοῦς","severity":"caution","text":"The adjective 'pious' (εὐσεβοῦς) applied to a relative of Nero is ironic or contradictory; the text may be corrupt or reflect a later scribal addition.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Jebusite relative of Nero' is unclear; the term may be a textual corruption or a legendary invention.","The precise location of the hippodrome and gate in Salamis is not specified in the text."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Ἐγὼ δὲ εὑρὼν καιρὸν τῆς νυκτός, καὶ τοῦτον μετὰ Τίμωνος καὶ Ῥόδωνος βαστάσαι δυνηθείς, ἤλθομεν ἐν τόπῳ τινί, καὶ εὑρόντες σπήλαιον κατηγάγομεν αὐτὸν ἐκεῖ, ἔνθα τὸ ἔθνος τῶν Ἰεβουσαίων τὸ πρὶν κατῴκει· ἀποκεκρυμμένον δὲ τόπον εὑρόντες ἐν αὐτῷ ἀπεθέμεθα σὺν τοῖς μαθήμασιν οἷς παρέλαβεν παρὰ Ματθαίου. ἦν δὲ ὥρα τετάρτη τῆς νυκτὸς δευτέρας σαββάτων.","english":"I, finding an opportunity by night, and being able to carry him with Timon and Rhodon, came to a certain place, and finding a cave, we brought him down there, where the nation of the Jebusites formerly dwelt; and finding a hidden place within it, we laid him to rest together with the writings which he received from Matthew. It was the fourth hour of the night of the second day of the week.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐγὼ δὲ εὑρὼν καιρὸν τῆς νυκτός","severity":"info","text":"The first-person narrator (John Mark) describes a nocturnal opportunity to retrieve Barnabas's body, emphasizing secrecy and urgency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰεβουσαίων","severity":"info","text":"Jebusites: a pre-Israelite Canaanite people associated with Jerusalem (Jebus). Here the term is anachronistically applied to a group in Cyprus, likely reflecting legendary genealogies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"σὺν τοῖς μαθήμασιν οἷς παρέλαβεν παρὰ Ματθαίου","severity":"info","text":"The 'writings from Matthew' refer to a lost Gospel or teaching attributed to Matthew, linking Barnabas to apostolic tradition. This detail supports later claims of a 'Gospel of Barnabas'.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ὥρα τετάρτη τῆς νυκτὸς δευτέρας σαββάτων","severity":"info","text":"The fourth hour of the night of the second day of the week (Monday night, about 10 PM) provides a precise temporal marker, typical of hagiographic detail.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀποκεκρυμμένον δὲ τόπον εὑρόντες","severity":"info","text":"The discovery of a hidden place within the cave mirrors the earlier concealment of Barnabas's body, creating a narrative parallel of burial and preservation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀπεθέμεθα σὺν τοῖς μαθήμασιν","severity":"info","text":"This burial of Barnabas with Matthew's writings is later cited in medieval traditions (e.g., the 'Gospel of Barnabas') to claim an authentic apostolic text hidden in Cyprus.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Timon' and 'Rhodon' is unclear; they may be otherwise unknown companions or symbolic names.","The phrase 'τὸ ἔθνος τῶν Ἰεβουσαίων' is anachronistic for Cyprus; it may reflect a legendary migration or scribal confusion."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Ὡς δὲ ἐκρύβημεν ἐν τῷ τόπῳ, ζήτησιν οὐκ ὀλίγην ἐποιήσαντο οἱ Ἰουδαῖοι καθ᾽ ἡμῶν, καὶ μόλις εὑρόντες κατεδίωξαν ἕως τῆς κὠμης Λεδρῶν· καὶ εὑρόντες κἀκεῖ σπήλαιον πλησίον τῆς κώμης καχεφύγομεν ἐν αὐτῷ καὶ οὕτως διελάθομεν αὐτούς. ἀπεκρύβημεν δὲ ἐν τῷ σπηλαίῳ τρεῖς ἡμέρας, καὶ ἀναχωρησάντων τῶν Ἰουδαίων ἐξελθόντες κατελείψαμεν τὸν τόπον νυκτός. προσλαβόμενοι δὲ Ἀρίστωνα καὶ Ῥόδωνα ἤλθομεν ἐν κώμῃ Λιμνῆτι.","english":"When we had hidden in the place, the Jews made no small search against us, and having found us with difficulty they pursued us as far as the village of Ledrae. And finding there also a cave near the village, we fled into it and thus escaped them. We remained hidden in the cave for three days, and when the Jews had withdrawn, we left the place by night. Taking with us Ariston and Rhodon, we came to the village of Limnetes.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"κώμης Λεδρῶν","severity":"info","text":"The village of Ledrae (Λεδραί) is otherwise unknown; the name may be a variant of Lydda or a local place in Cyprus, where the Acta Barnabae is set.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κώμῃ Λιμνῆτι","severity":"info","text":"Limnetes (Λιμνῆτις) is a village on Cyprus, near Salamis, known from other hagiographical sources as a site of Barnabas’s activity.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ζήτησιν","severity":"info","text":"ζήτησις here means 'search' or 'inquiry', not 'dispute' (its more common sense in philosophical Greek). The phrase 'οὐκ ὀλίγην ζήτησιν' is a litotes emphasizing the intensity of the Jewish pursuit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the apostles’ flight after Barnabas’s martyrdom, with a sequence of hiding, pursuit, and escape that mirrors the earlier cave-burial scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of hiding in a cave for three days recalls biblical and hagiographical patterns of concealment and divine protection, e.g., Elijah at the brook Cherith or the Maccabean rebels.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise location of Ledrae is uncertain; it may be a scribal error or a toponym otherwise unattested.","The relationship between the two caves (the one in the previous passage and the one here) is not clarified: they may be the same or different."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Ἐλθόντες δὲ ἐπὶ τὸν αἰγιαλὸν εὕρομεν πλοῖον Aἰγύπτιον, καὶ ἀνελθόντες εἰς αὐτὸ κατήχθημεν ἐν Ἀλεξανδρείᾳ. κἀκεῖ ἔμεινα ἐγὼ διδάσκων τοὺς ἐρχομένους ἀδελφοὺς τὸν λόγον τοῦ κυρίου, φωτίζων αὐτοὺς καὶ εὐαγγελιζόμενος ἅπερ ἐδιδάχθην παρὰ τῶν ἀποστόλων τοῦ Χριστοῦ, τῶν καὶ βαπτισάντων με εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, τῶν καὶ μετονομασάντων με Μᾶρκον ἐν τῷ ὕδατι τοῦ βαπτίσματος, ἐν ᾡ καὶ ἐλπίζω προσενέγκαι πολλοὺς εἰς τὴν δόξαν τοῦ θεοῦ διὰ τῆς χάριτος αὐτοῦ· ὅτι αὐτῷ πρέπει τιμὴ καὶ δόξα αἰώνιος ἀμήν. Ἐπειδήπερ ἀπὸ τῆς καθόδου τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίας, τοῦ ἀόκνου καὶ φιλανθρώπου καὶ ἰσχυροῦ καὶ ποιμένος καὶ διδασκάλου καὶ ἰατροῦ, τὸ ἀπόρρητον καὶ ὅσιον καὶ ἄμεμπτον μυστήριον τῶν τὴν ἐλπίδα ὁσίως κατεχόντων καὶ ἐσφραγισμένων χριστιανῶν ἐθεασάμην καὶ εἶδον ἐγώ, ᾧ καὶ ἐδούλευσα προθύμως, ἀναγκαῖον ᾠήθην ἃ ἤκουσα καὶ εἶδον μυστήρια\nἐγὼ Ἰωάννης ἐξηγήσασθαι, συνακολουθῶν Βαρνάβᾳ καὶ Παύλῳ τοῖς ἁγίοις ἀποστόλοις, ὑπηρέτης ὢν τὸ πρὶν μὲν Κυρίλλου τοῦ ἀρχριερέως τοῦ Διός, νῦν δὲ χάριν λαβὼν πνεύματος ἁγίου διὰ Παύλου καὶ Βαρνάβα καὶ Σιλᾶ τῶν ἀξίων τῆς κλήσεως, τῶν καὶ βαπτισάντων με ἐν Εἰκονίῳ. Μετὰ οὖν τὸ βαπτισθῆναί με εἶδον ἐν ὁράματι ἄνδρα τινὰ ἐφεστῶτα ἐν λευκῇ στολῇ περιβεβλημένον, καὶ εἰπέν μοι· θάρσει Ἰωάννη· καὶ γὰρ τὸ ὄνομά σου μετονομασθήσεται Μᾶρκος, καὶ ἡ δόξα σου ἐν ὅλῳ τῷ κόσμῳ κηρυχθήσεται. καὶ τὸ ἐν σοὶ σκότος παρῆλθεν ἀπὸ σοὺ, καὶ ἐδόθη σοι σύνεσις πρὸς τὸ γνῶναι τὰ μυστήρια τοῦ θεοῦ.","english":"And when we came to the shore, we found an Egyptian ship, and going aboard it we were brought down to Alexandria. And there I remained, teaching the brothers who came the word of the Lord, enlightening them and proclaiming the gospel of what I was taught by the apostles of Christ, who also baptized me in the name of the Father and of the Son and of the Holy Spirit, and who renamed me Mark in the water of baptism, in which I also hope to bring many to the glory of God through his grace; for to him belongs honor and eternal glory, amen. Since from the descent of the presence of our Savior Jesus Christ, the unwearying and philanthropic and strong and shepherd and teacher and physician, I have beheld and seen the ineffable and holy and blameless mystery of those who piously hold the hope and are sealed Christians, to which I also served eagerly, I thought it necessary to set forth the mysteries I heard and saw, I, John, following Barnabas and Paul, the holy apostles, being formerly a servant of Cyril, the high priest of Zeus, but now having received the grace of the Holy Spirit through Paul and Barnabas and Silas, who are worthy of the calling, who also baptized me in Iconium. After I was baptized, I saw in a vision a certain man standing, clothed in a white robe, and he said to me: Take courage, John; for your name will be changed to Mark, and your glory will be proclaimed throughout the whole world. And the darkness in you has passed from you, and understanding has been given to you to know the mysteries of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐλθόντες δὲ ἐπὶ τὸν αἰγιαλὸν εὕρομεν πλοῖον Aἰγύπτιον","severity":"info","text":"The narrative shifts abruptly from a cave near Ledrae to the seashore, implying a lacuna or summary transition in the source.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μᾶρκον","severity":"info","text":"The author identifies himself as John, renamed Mark at baptism. This aligns with the tradition that John Mark accompanied Barnabas and Paul.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κυρίλλου τοῦ ἀρχριερέως τοῦ Διός","severity":"info","text":"Cyril, high priest of Zeus, is otherwise unknown. The reference may reflect a local Cypriot cult or a literary invention to contrast pagan service with Christian conversion.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδήπερ ... ἐθεασάμην ... ἀναγκαῖον ᾠήθην ... ἐξηγήσασθαι","severity":"info","text":"This long sentence functions as a first-person prologue, justifying the author's authority and purpose. It interrupts the travel narrative and may be a later insertion.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος","severity":"info","text":"The baptismal formula echoes Matthew 28:19, a key Trinitarian phrase in early Christian liturgy.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἐγὼ Ἰωάννης ἐξηγήσασθαι","severity":"info","text":"The Acta Barnabae is attributed to John Mark, but modern scholarship views it as a late apocryphal work (5th–6th century), not an eyewitness account.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition from Ledrae to the Egyptian ship is abrupt, possibly indicating a missing episode or a redactional seam.","The identity of Cyril, high priest of Zeus, is unclear; no external evidence confirms this figure."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Ὡς δὲ τὸ ὅραμα εἶδον, σύντρομος γενόμενος ἀπῆλθον παρὰ τοὺς πόδας Βαρνάβα καὶ ἀπήγγειλα αὐτῷ ἃ εἶδον καὶ ἤκουσα παρὰ τοῦ ἀνδρὸς ἐκείνου μυστήρια. Παῦλος δὲ ὁ ἀπόστολος οὐκ ἦν ἔγγιστα ἡνίκα ἀνεθέμην τὰ μυστήρια. εἶπεν δέ μοι Βαρνάβας· Μηδενὶ ἐξείπῃς τὴν δύναμιν ἣν εἶδες. κἀμοὶ γὰρ τῇ νυκτὶ ταύτῃ παρέστη ὁ κύριος λέγων ὅτι Θάρσει· ὡς γὰρ ἔδωκας τὴν ψυχήν σου ὑπὲρ τοῦ ὀνόματός μου εἰς τὸ ἀποθανεῖν καὶ ἀπαλλοτριωθῆναι τοῦ σοῦ ἔθνους, οὕτως καὶ τελειωθήσῃ. πλὴν καὶ τὸν ὄντα μεθ᾽ ὑμῶν ὑπηρέτην καὶ αὐτὸν συλλαβοῦ μεθ᾽ ἑαυτοῦ· ἔχει γάρ τινα μυστήρια. Νῦν οὖν τέκνον φύλαξον σεαυτῷ τὰ ῥήματα ἃ εἶδες καὶ ἤκουσας· καιρὸς γάρ σε ἀποκαλύψαι μέλλει. Ταῦτα δέ μου κατηχηθέντος παρ᾽ αὐτοῦ, ἐμείναμεν ἐν Εἰκονίῳ ἡμέρας ἱκανάς· ἦν γὰρ ἐκεῖ ὅσιος ἀνὴρ καὶ εὐλαβής, ὅστις ἡμᾶς καὶ ὑπεδέξατο, οὗ καὶ τὸν οἶκον ἡγίασε Παῦλος. ἐκεῖθεν τοίνυν κατηντήσαμεν ἐν Σελευκείᾳ, καὶ προσμείναντες ἡμέρας τρεῖς ἐπλεύσαμεν εἰς Κύπρον, καὶ ἤμην ἐγὼ διακονῶν αὐτοῖς ἄχρις οὗ παρήλθομεν τὴν Κύπρον· ἀναχθέντες δὲ ἀπὸ τῆς Κύπρου κατήχθημεν ἐν Πέργῃ τῆς Παμφυλίας. κἀκεῖσε λοιπὸν παρέμεινα ὡσεὶ μῆνας δύο, βουλόμενος ἐπὶ τὰ δυτικὰ μέρη ἀποπλεῦσαι· καὶ οὐκ εἴασέν με τὸ πνεῦμα τὸ ἅγιον. ἐπιστρέψας δὲ πάλιν ἐζήτησα τοὺς ἀποστόλους, καὶ μαθὼν ὅτι ἐν Ἀντιοχείᾳ εἰσὶν ἐπορεύθην πρὸς αὐτούς. Εὗρον δὲ τὸν Παῦλον ἀπὸ τοῦ κόπου τῆς ὁδοιπορίας ἐν Ἀντιοχείᾳ ἐπὶ τῆς κλίνης· ὃς καὶ ἰδών με σφόδρα ἐλυπήθη διὰ τὸ βραδῦναί με ἐν Παμφυλίᾳ. καὶ προσελθὼν ὁ Βαρνάβας παρεκάλεσεν αὐτόν, καὶ ἐγεύσατο ἄρτου· ὀλίγον δὲ ἔλαβεν αὐτόν.","english":"When I saw the vision, I became trembling and went to the feet of Barnabas and reported to him what I had seen and heard from that man, the mysteries. Now the apostle Paul was not nearby when I disclosed the mysteries. And Barnabas said to me: \"Tell no one the power which you saw. For to me also this night the Lord appeared, saying: 'Take courage; for as you have given your soul for my name to die and to be alienated from your own people, so also you will be perfected. Moreover, take also the servant who is with you, and take him with yourself; for he has certain mysteries.' Now therefore, child, guard for yourself the words which you saw and heard; for the time will come for you to reveal them.\" After I was instructed by him in these things, we remained in Iconium for many days; for there was a holy and pious man there, who received us, and whose house Paul sanctified. From there, then, we arrived in Seleucia, and after staying three days we sailed to Cyprus, and I was serving them until we passed through Cyprus; and having set sail from Cyprus, we were brought down to Perge of Pamphylia. And there I remained for about two months, wishing to sail to the western regions; but the Holy Spirit did not allow me. Having returned again, I sought the apostles, and learning that they were in Antioch, I went to them. I found Paul in Antioch, lying on his bed from the fatigue of the journey; and when he saw me, he was greatly grieved because I had delayed in Pamphylia. And Barnabas came and comforted him, and he tasted bread; but he took only a little of it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μυστήρια","severity":"info","text":"The term 'mysteries' here refers to secret revelations or esoteric knowledge, a common motif in early Christian apocryphal acts.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σύντρομος","severity":"info","text":"σύντρομος means 'trembling' or 'shuddering', indicating a physical reaction to a divine vision, typical in visionary literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶπεν δέ μοι Βαρνάβας· Μηδενὶ ἐξείπῃς τὴν δύναμιν ἣν εἶδες","severity":"info","text":"Barnabas's command to keep the vision secret echoes the motif of hidden knowledge in early Christian texts, reminiscent of Mark 4:11-12 on secrecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εἰκονίῳ","severity":"info","text":"Iconium (modern Konya, Turkey) was a city in Galatia, visited by Paul and Barnabas according to Acts 14:1-6, providing a geographical link to canonical Acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Νῦν οὖν τέκνον φύλαξον σεαυτῷ τὰ ῥήματα","severity":"info","text":"This passage functions as a narrative hinge: Barnabas's instruction to guard the mysteries prepares for Mark's later role as revealer, structuring the apocryphon's plot.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἐμείναμεν ἐν Εἰκονίῳ ἡμέρας ἱκανάς","severity":"info","text":"The indefinite 'many days' in Iconium contrasts with the specific three days in Seleucia and two months in Perge, suggesting a flexible narrative timeline typical of apocryphal acts.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that man' (ἀνδρὸς ἐκείνου) who revealed mysteries to Mark is ambiguous; it may refer to a divine figure or a human teacher, but the context suggests a visionary encounter.","The phrase 'the servant who is with you' (τὸν ὄντα μεθ᾽ ὑμῶν ὑπηρέτην) could refer to Mark himself or another attendant; the narrative implies Mark is the addressee."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"καὶ εὐηγγελίσαντο τὸν λόγον τοῦ κυρίου, καὶ πολλοὺς τῶν Ἰουδαίων καὶ Ἑλλήνων ἐφώτισαν. ἐγὼ δὲ μόνον προσεῖχον αὐτοῖς. καὶ ἐφοβούμην Παῦλον προσεγγίσαι αὐτῷ καὶ διὰ τὸ ἔχειν με ἱκανὸν χρόνον ἐν Παμφυλίᾳ διάγοντα καὶ πάνυ ταράσσεσθαι αὐτὸν κατ᾽ ἐμοῦ. μετάνοιαν δὲ ἐδίδων ἐπὶ τοῖς γόνασιν εἰς τὴν γῆν Παύλῳ, καὶ οὐκ ἠνείχετο· ὡς δὲ ἐπέμενον ἐπὶ σάββατα τρία τῇ παρακλήσει καὶ τῇ δεήσει γονυπετῶν, οὐκ ἠδυνήθην δυσωπῆσαι αὐτὸν ὑπὲρ ἐμαυτοῦ· ἡ δὲ πολλὴ λύπη αὐτοῦ ἦν πρός με διὰ τὸ ἔχειν με τὰς πλείους μεμβράνας ἐν Παμφυλίᾳ. Ὡς δὲ ἐγένετο τοῦ τελέσαι αὐτοὺς διδάσκοντας ἐν Ἀντιοχείᾳ, τῇ μιᾷ τῶν σαββάτων καθεσθέντες ὁμοῦ συνεβουλεύσαντο πορεύεσθαι ἐπὶ τοὺς ἀνατολικοὺς τόπους, καὶ μετὰ ταῦτα ἔρχεσθαι ἐν Κύπρῳ καὶ ἐπισκέψασθαι πάσας τὰς ἐκκλησίας ἐν αἷς ἐλάλησαν τὸν λόγον τοῦ θεοῦ. παρεκάλει δὲ ὁ Βαρνάβας ἐλθεῖν τὸν Παῦλον πρότερον ἐν Κύπρῳ καὶ τοὺς ἰδίους αὐτοῦ ἐπισκέψασθαι ἐν τῇ κώμῃ αὐτοῦ, καὶ Λούκιος δὲ παρεκάλει ὥστε ἐπίσκεψιν λαβεῖν τὴν πόλιν αὐτοῦ Κορίνην. ὅραμα δὲ ἦν καθ᾽ ὕπνον ὀφθὲν τῷ Παύλῳ ὥστε σπεῦσαι αὐτὸν ἐπὶ Ἱερουσαλὴμ διὰ τὸ προσδέχεσθαι αὐτὸν τοὺς ἀδελφοὺς ἐκεῖ. Βαρνάβας δὲ παρεκάλει ὥστε ἐλθεῖν αὐτοὺς ἐν Κύπρῳ καὶ ποιῆσαι τὸν χειμῶνα, καὶ τότε ἀπελθεῖν αὐτοὺς εἰς Ἱερουσαλὴμ ἐν τῇ ἑορτῇ. Πολλὴ τοίνυν φιλονεικία μεταξὺ αὐτῶν ἐγίνετο. Βαρνάβας δὲ παρεκάλει κἀμὲ συνακολουθῆσαι αὐτοῖς διὰ τὸ ἐξ ἀρχῆς ὑπηρέτην αὐτῶν εἶναί με, καὶ ἐν τῇ Κύπρῳ πάσῃ ὑπηρέτησα αὐτοῖς ἄχρις οὗ κατήντησαν ἐν Πέργῃ τῆς Παμφυλίας, κἀκεῖ ἀπέμεινα ἡμέρας ἱκανάς.","english":"And they proclaimed the word of the Lord, and enlightened many of the Jews and Greeks. But I alone paid attention to them. And I was afraid to approach Paul, because I had spent considerable time in Pamphylia and he was greatly agitated against me. I offered repentance on my knees to Paul on the ground, but he would not accept it. When I persisted for three Sabbaths with supplication and entreaty, kneeling, I was unable to appease him on my own behalf. His great anger toward me was because I had the majority of the membranes in Pamphylia. When they had finished teaching in Antioch, on one of the Sabbaths they sat together and deliberated about going to the eastern regions, and after that to come to Cyprus and visit all the churches in which they had spoken the word of God. Barnabas urged Paul to come first to Cyprus and visit his own people in his village, and Lucius also urged that he visit his city, Corine. But there was a vision seen in sleep by Paul, that he should hasten to Jerusalem because the brothers there were expecting him. Barnabas urged that they come to Cyprus and spend the winter, and then go to Jerusalem for the feast. So great contention arose between them. Barnabas urged me also to accompany them, because from the beginning I had been their servant, and in all Cyprus I served them until they arrived at Perga in Pamphylia, and there I remained for many days.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μεμβράνας","severity":"info","text":"The term μεμβράνας (membranes) refers to papyrus or parchment sheets, likely containing copies of apostolic writings or teachings. Its mention here highlights a material aspect of early Christian text transmission.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παμφυλίᾳ","severity":"info","text":"Pamphylia is a historical region in southern Asia Minor. The narrator's extended stay there and possession of the membranes explains Paul's anger, reflecting tensions over authority and textual custody in early Christian communities.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"φιλονεικία","severity":"info","text":"The term φιλονεικία (contention) marks a narrative turning point, as the dispute between Barnabas and Paul over travel plans leads to their separation. This structural element underscores the theme of discord among apostolic figures.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"σάββατα τρία","severity":"info","text":"The phrase 'three Sabbaths' indicates a period of three weeks, providing a temporal marker for the narrator's persistent attempts at reconciliation with Paul. This aligns with the narrative's episodic structure.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὅραμα δὲ ἦν καθ᾽ ὕπνον","severity":"info","text":"Paul's dream vision directing him to Jerusalem parallels similar divine guidance in Acts (e.g., Acts 16:9-10) and other apocryphal acts, emphasizing the role of supernatural direction in apostolic journeys.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Λούκιος","severity":"caution","text":"The figure Lucius is otherwise unattested in early Christian literature; his mention here may be a textual corruption or a minor character introduced for narrative purposes. The city 'Corine' is also obscure.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Lucius and the location of Corine are uncertain; they may be fictional or corrupted from known names.","The narrator's fear of Paul and the reason for Paul's anger (possession of the membranes) are not fully explained in the broader narrative."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"ὁ δὲ Παῦλος κατέκραζεν τοῦ Βαρνάβα λέγων ὅτι Ἀδύνατον τοῦτον ἐλθεῖν μεθ᾽ ἡμῶν. Καὶ οἱ ὄντες δὲ μεθ᾽ ἡμῶν ἐκεῖ παρεκάλουν ὥστε κἀμὲ συνακολουθῆσαι αὐτοῖς, διὰ τὸ εὐχήν μοι ὑπάρχειν ἕως τέλους αὐτοῖς ἀκολουθῆσαι· ὥστε λέγειν τὸν Παῦλον τῷ Βαρνάβᾳ ὅτι Εἰ βούλει λαβεῖν Ἰωάννην τὸν καὶ Μᾶρκον μετονομασθέντα μετὰ σεαυτοῦ, πορεύου ἑτέραν ὁδόν· οὐ γὰρ ἔλθῃ μεθ᾽ ἡμῶν. Βαρνάβας δὲ ἐν ἑαυτῷ γενόμενος εἶπεν ὅτι Τὸν ἅπαξ δουλεύσαντα τῷ εὐαγγελίῳ καὶ συνοδεύσαντα ἡμῖν οὐκ ἀποστρέφεται ἡ χάρις τοῦ θεοῦ. εἰ οὖν καὶ τοῦτο ἡδύ σοί ἐστι πάτερ Παῦλε, λαβὼν αὐτὸν πορεύομαι. Καὶ αὐτὸς ἔφη· Πορεύου ἐν τῇ χάριτι τοῦ Χριστοῦ, καὶ ἡμεῖς ἐν τῇ δυνάμει τοῦ πνεύματος. Κλίναντες τοίνυν τὰ γόνατα προσηύξαντο τῷ θεῷ. καὶ ἀναστενάξας Παῦλος ἔκλαυσεν, ὁμοίως δὲ καὶ Βαρνάβας, λέγοντες πρὸς ἀλλήλους· Καλὸν μὲν ἦν ἡμᾶς κοινῶς καθὼς τὴν ἀρχὴν οὕτως καὶ τὸ τέλος ποιήσασθαι τὸ ἐν ἀνθρωποις. ἐπειδὴ δὲ οὕτως σοι ἔδοξε πάτερ Παῦλε, πρόσευξαι ὑπὲρ ἐμοῦ ἵνα τέλειός μου ὁ κάματος γένηται εἰς αἴνεσιν· οἶδας γὰρ πῶς σοι ἐδούλευσα εἰς τὴν χάριν τοῦ Χριστοῦ τὴν δοθεῖσαν ἡμῖν. πορεύομαι γὰρ ἐν Κύπρῳ καὶ σπεύδω τελειωθῆναι· οἶδα γὰρ ὅτι οὐκέτι ὄψομαι τὸ πρόσωπόν σου πάτερ Παῦλε. Καὶ πεσὼν ἐπὶ τὴν γῆν εἰς τοὺς πόδας αὐτοῦ ἔκλαυσεν ἱκανῶς. Ὁ δὲ Παῦλος ἔφη πρὸς αὐτόν· Κἀμοὶ τῇ νυκτὶ ταύτῃ παρέστη ὁ κύριος λέγων· Μὴ βιάσῃ Βαρνάβαν τοῦ μὴ πορευθῆναι εἰς Κύπρον· ἐκεῖ γὰρ αὐτῷ ἡτοίμασται τοῦ φωτίσαι πολλούς·","english":"But Paul cried out against Barnabas, saying, “It is impossible for this man to come with us.” And those who were with us there also urged that I should accompany them, because I had a vow to follow them to the end; so that Paul said to Barnabas, “If you wish to take John, who was renamed Mark, with you, go another way; for he will not come with us.” And Barnabas, coming to himself, said, “The grace of God does not reject one who has once served the gospel and journeyed with us. So if this is also pleasing to you, Father Paul, I will take him and go.” And he said, “Go in the grace of Christ, and we in the power of the Spirit.” Then, bending their knees, they prayed to God. And Paul, sighing, wept, and likewise Barnabas also, saying to one another, “It would have been good for us to make the end among men as we made the beginning, together. But since it has seemed so to you, Father Paul, pray for me that my labor may be brought to completion for praise; for you know how I served you in the grace of Christ given to us. For I am going to Cyprus and I hasten to be perfected; for I know that I will no longer see your face, Father Paul.” And falling to the ground at his feet, he wept copiously. And Paul said to him, “This night also the Lord appeared to me, saying, ‘Do not force Barnabas not to go to Cyprus; for there it is prepared for him to enlighten many.’","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κατέκραζεν","severity":"info","text":"The verb κατέκραζεν (imperfect of κατακράζω) means 'cried out against' or 'shouted down', implying forceful opposition, not merely speaking against.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἰωάννην τὸν καὶ Μᾶρκον μετονομασθέντα","severity":"info","text":"John, also called Mark, is identified as the same person renamed Mark; this reflects the tradition that John Mark was Barnabas' cousin and later author of the Gospel of Mark.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν ἅπαξ δουλεύσαντα τῷ εὐαγγελίῳ","severity":"info","text":"Barnabas' statement echoes Pauline language of service to the gospel (cf. Rom 1:1; Phil 1:1), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κύπρῳ","severity":"info","text":"Cyprus is Barnabas' traditional homeland and the site of his later martyrdom, as recounted in later hagiography.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κλίναντες τοίνυν τὰ γόνατα προσηύξαντο","severity":"info","text":"The joint prayer and weeping mark a formal separation scene, a common hagiographic topos emphasizing the sanctity of the parting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρέστη ὁ κύριος","severity":"info","text":"Paul's vision of the Lord instructing him not to hinder Barnabas' mission to Cyprus is a narrative device that legitimizes the separation and Barnabas' independent apostolate.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἅπαξ δουλεύσαντα τῷ εὐαγγελίῳ' could be read as a general principle or as referring specifically to John Mark; the text supports the latter.","The exact nature of the 'vow' (εὐχή) mentioned earlier is not specified; it may refer to a Nazirite vow or a promise to accompany the apostles."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"καὶ σὺ δὲ ἐν τῇ δοθείσῃ σοι χάριτι πορεύου εἰς Ἱεροσόλυμα προσκυνῆσαι ἐν τῷ ἁγίῳ τόπῳ, κἀκεῖ σοι δειχθήσεται ποῦ σοι τὸ μαρτύριον ἡτοίμασται. Ἠσπασάμεθα δὲ ἀλλήλους, καὶ παρέλαβέν με Βαρνάβας. Καὶ κατελθόντες εἰς Λαοδίκειαν ἠρωτῶμεν περᾶσαι εἰς Κύπρον, καὶ εὑρόντες πλοῖον ἀπερχόμενον εἰς Κύπρον ἀνήλθομεν· καὶ πλευσάντων ἡμῶν ὁ ἄνεμος ἐναντίος εὑρέθη. ἤλθομεν δὲ ἐν τῷ Κορασίῳ, καὶ κατελθόντων ἡμῶν παρὰ τὸν αἰγιαλόν, ἔνθα πηγὴ ἦν, ἀνεψύξαμεν ἐκεῖ, μηδενὶ ἑαυτοὺς ἐμφανίζοντες διὰ τὸ μὴ γνῶναί τινα ὅτι ἀπεχωρίσθη Βαρνάβας τοῦ Παύλου. ἀναχθέντες δὲ ἀπὸ Κορασίου ἤλθομεν εἰς Παλαιὰς τῆς Ἰσαυρίας, κἀκεῖθεν ἤλθομεν ἐν νήσῳ τινὶ Πιτυούσῃ καλουμένῃ, καὶ χειμῶνος γενομένου ἐποιήσαμεν ἐκεῖ ἡμέρας τρεῖς· ὑπεδέξατο δὲ ἡμᾶς ἀνήρ τις εὐλαβὴς ὀνόματι Εὔφημος, ὅν καὶ πολλὰ κατήχησε Βαρνάβας εἰς τὴν πίστιν σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ. Ἐκεῖθέν τε παρεπλεύσαμεν τὰς Ἀκονησίας καὶ ἤλθομεν ἐν πόλει Ἀνεμουρίῳ, καὶ εἰσελθόντων ἡμῶν ἐν αὐτῇ εὕρομεν δύο Ἕλληνας· ἐλθόντες δὲ πρὸς ἡμᾶς ἐπηρώτων πόθεν καὶ τίνες ἐσμέν. εἶπεν δὲ αὐτοῖς Βαρνάβας· Εἰ βούλεσθε γνῶναι πόθεν καὶ τίνες ἐσμέν, ἀπορρίψατε ἣν ἔχετε ἐσθῆτα, καὶ περιβάλλω ὑμᾶς ἐσθῆτα ἥτις οὐδέποτε ῥυπαίνεται, οὐδὲ ἔστιν ἐν αὐτῇ ῥυπαρία, ἀλλὰ πάντοτε λαμπρά ἐστιν. Ξενισθέντες δὲ ἐπὶ τῷ λόγῳ ἠρώτων ἡμᾶς· Τί ἐστι τὸ ἔνδυμα ἐκεῖνο ὃ μέλλει διδόναι; Εἶπεν δὲ αὐτοῖς Βαρνάβας· Ἑὰν ἐξομολογήσησθε τὰς ἁμαρτίας ὑμῶν καὶ συντάξησθε τῷ κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ, λαμβάνετε τὸ ἔνδυμα ἐκεῖνο ὅπερ ἐστὶν ἄφθαρτον εἰς τὸν αἰῶνα.","english":"And you, with the grace given to you, go to Jerusalem to worship in the holy place, and there it will be shown to you where your martyrdom is prepared. We embraced one another, and Barnabas took me. And going down to Laodicea, we asked to cross to Cyprus, and finding a ship going to Cyprus we embarked; and as we sailed, the wind was found contrary. We came to Corasium, and going down to the shore, where there was a spring, we refreshed ourselves there, not revealing ourselves to anyone because no one was to know that Barnabas had separated from Paul. Setting sail from Corasium, we came to Palaias of Isauria, and from there we came to a certain island called Pityousa, and a storm having arisen, we stayed there three days; and a certain pious man named Euphemus received us, and Barnabas instructed him and his whole household much in the faith. From there we sailed past the Akonesiai and came to the city of Anemurium, and entering it we found two Greeks; they came to us and asked from where and who we were. Barnabas said to them, “If you wish to know from where and who we are, cast off the garment you have, and I will clothe you with a garment that is never soiled, nor is there any filth in it, but it is always bright.” Being astonished at the word, they asked us, “What is that garment which he is about to give?” Barnabas said to them, “If you confess your sins and submit to our Lord Jesus Christ, you receive that garment which is imperishable for eternity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσκυνῆσαι ἐν τῷ ἁγίῳ τόπῳ","severity":"info","text":"The phrase 'worship in the holy place' likely refers to the site of the Jerusalem church or the Holy Sepulchre, a common pilgrimage destination in early Christian tradition.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χάριτι","severity":"info","text":"χάριτι (grace) here denotes divine favor or apostolic commission, a key concept in early Christian discourse, but the phrase 'the grace given to you' may also echo Paul's language in his epistles.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔνδυμα ... ἄφθαρτον","severity":"info","text":"The 'imperishable garment' metaphor recalls Pauline imagery of baptismal or spiritual clothing (cf. 1 Cor 15:53–54; 2 Cor 5:3), though no direct quotation is present.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πιτυούσῃ","severity":"info","text":"Pityousa is an ancient name for the island of Chios or possibly a small island near Cyprus; its identification is uncertain but suggests a known maritime route.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἠσπασάμεθα ... παρέλαβέν με Βαρνάβας","severity":"info","text":"This passage marks a transition from Paul's rejection of Mark to Barnabas's independent mission, with the first-person narrator (John Mark) now accompanying Barnabas alone.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κορασίῳ","severity":"caution","text":"Corasium is otherwise unattested; it may be a scribal error or a variant for a known location (e.g., Coracesium in Cilicia). The text's geography is often imprecise.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Corasium' is not securely identified; it may be a corruption of Coracesium or another toponym.","The 'garment' metaphor is ambiguous: it could refer to baptismal robes, a spiritual state, or a specific liturgical practice."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"Κατανυχθέντες δὲ ὑπὸ τοῦ ἁγίου πνεύματος ἔπεσον εἰς τοὺς πόδας αὐτοῦ παρακαλοῦντες καὶ λέγοντες· Ἀξιοῦμέν σε πάτερ, δὸς ἡμῖν τὸ ἔνδυμα ἐκεῖνο· ἡμεῖς γὰρ πιστεύομεν ᾧ κηρύττεις ζῶντι θεῷ καὶ ἀληθινῷ. Καταγαγὼν δὲ αὐτοὺς κάτω εἰς τὴν πηγὴν ἐβάπτισεν αὐτοὺς εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος· καὶ ἔγνωσαν ἑαυτοὺς ὅτι ἐνεδύσαντο δύναμιν καὶ στολὴν ἁγίαν. λαβὼν δὲ παρ᾽ ἐμοῦ μίαν στολὴν ἐνέδυσεν τὸν ἕνα, καὶ ἐκ τῆς ἰδίας στολῆς ἐνέδυσε τὸν ἕτερον. προσήνεγκαν δὲ χρήματα αὐτῷ, καὶ εὐθέως διέδωκεν αὐτὰ Βαρνάβας τοῖς πτωχοῖς· ἀφ᾽ ὧν καὶ οἱ ναῦται πολλὰ ἠδυνήθησαν κερδᾶναι. Κατελθόντες δὲ ἐν τῷ αἰγιαλῷ ἐλάλει αὐτοῖς τὸν λόγον τοῦ θεοῦ· καὶ εὐλογήσας αὐτοὺς ἠσπασάμεθα αὐτοὺς καὶ ἀνήχθημεν ἐν τῷ πλοίῳ. ὁ δὲ εἷς αὐτῶν, ὁ ἐπικληθεὶς Στέφανος, ἐβούλετο συνακολουθῆσαι ἡμῖν· καὶ οὐκ εἴασεν ὁ Βαρνάβας. διαπερασάντων δὲ ἡμῶν κατεπλεύσαμεν ἐν Κύπρῳ διὰ νυκτός, καὶ ἐλθόντες ἐν τῷ λεγομένῳ Κρομμυακίτῃ εὕρομεν Τίμωνα καὶ Ἀρίστωνα τοὺς ἱεροδούλους, πρὸς οὓς καὶ ἐξενίσθημεν. Τίμων δὲ συνείχετο πυρετῷ πολλῷ· ᾧ καὶ ἐπιθέντες τὰς χεῖρας εὐθέως ἀπεστήσαμεν τὸν πυρετὸν αὐτοῦ, ἐπικαλεσάμενοι τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. ἦν δὲ ὁ Βαρνάβας μαθήματα παρὰ Ματθαίου εἰληφὼς βίβλον τῆς τοῦ θεοῦ φωνῆς καὶ θαυμάτων καὶ διδαγμάτων σύγγραμμα· ταύτην ἐπετίθει τοῖς ἀσθενοῦσι Βαρνάβας κατὰ τὴν ἀπαντῶσαν ἡμῖν χώραν, καὶ εὐθέως τῶν παθῶν ἴασιν ἐποίει. Γενομένων δὲ ἡμῶν ἐν Λαπίθῳ, καὶ εἰδωλομανίας ἐπιτελουμένης ἐν τῷ θεάτρῳ, οὐκ εἴασαν ἡμᾶς εἰσελθεῖν ἐν τῇ πόλει, ἀλλὰ πρὸς τῇ πύλῃ ἀνεψύξαμεν μικρόν·","english":"Stricken with compunction by the Holy Spirit, they fell at his feet, entreating and saying, \"We beseech you, father, give us that garment; for we believe in the living and true God whom you proclaim.\" And leading them down to the spring, he baptized them in the name of the Father and of the Son and of the Holy Spirit; and they knew that they had put on power and a holy garment. Taking one garment from me, he clothed one of them, and from his own garment he clothed the other. They offered money to him, and Barnabas immediately distributed it to the poor; from which even the sailors were able to gain much. Going down to the shore, he spoke the word of God to them; and having blessed them, we embraced them and set sail in the ship. One of them, called Stephen, wished to accompany us; but Barnabas did not permit it. Crossing over, we sailed into Cyprus by night, and coming to the place called Krommyakites, we found Timon and Ariston, the temple servants, with whom we were entertained. Timon was suffering from a severe fever; and laying our hands on him, we immediately removed his fever, invoking the name of the Lord Jesus. Barnabas had received from Matthew a book, a writing of the voice of God and of miracles and teachings; this Barnabas placed on the sick in whatever country we came to, and it immediately brought healing from their afflictions. When we were in Lapithos, and idolatrous madness was being performed in the theater, they did not allow us to enter the city, but we rested a little near the gate.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κατανυχθέντες","severity":"info","text":"The verb 'katanuchthentes' (stricken with compunction) implies a sudden, piercing emotional and spiritual awakening, typical in hagiographic conversion scenes.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"στολὴν ἁγίαν","severity":"info","text":"'Holy garment' (stolēn hagian) here refers to the baptismal garment, symbolizing spiritual transformation and the power received through baptism.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος","severity":"info","text":"The baptismal formula 'in the name of the Father and of the Son and of the Holy Spirit' echoes the Trinitarian formula found in Matthew 28:19, though the exact wording varies in early Christian literature.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κρομμυακίτῃ","severity":"info","text":"Krommyakites (or Krommyakita) is a place on Cyprus, possibly near the Krommyon promontory; the name appears only in this text, suggesting local knowledge or a minor site.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"βίβλον τῆς τοῦ θεοῦ φωνῆς καὶ θαυμάτων καὶ διδαγμάτων σύγγραμμα","severity":"info","text":"The description of a book from Matthew containing 'the voice of God, miracles, and teachings' parallels traditions of a lost Gospel of Matthew or a collection of sayings, though no such work survives.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Βαρνάβας","severity":"info","text":"Barnabas's use of a written gospel for healing reflects later hagiographic motifs where apostolic writings are treated as relics with thaumaturgic power, influencing medieval devotional practices.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Timon and Ariston, the temple servants' (hierodoulous) is unclear; they may be former pagan temple slaves or Christian converts, but the text does not specify their status before meeting Barnabas.","The location 'Krommyakites' is not securely identified; it may be a variant of Krommyon or a different site on Cyprus."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Τίμων δὲ μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ τῆς νόσου ἦλθεν σὺν ἡμῖν. ἐξελθόντες δὲ τῆς Λαπίθου διὰ τῶν ὀρέων ὡδεύσαμεν, καὶ ἤλθομεν εἰς πόλιν Λαμπαδιστοῦ, ὅθεν ὑπῆρχεν καὶ Τίμων· πρὸς ὃν εὑρόντες καὶ Ἡράκλειον ὄντα ἐκεῖ ἐξενίσθημεν παρ᾽ αὐτῷ. Οὗτος ἦν ἀπὸ τῆς Ταμασέων, ὃς ἐληλύθει ἐπισκέψασθαι τοὺς οἰκείους αὐτοῦ· πρὸς ὃν ἀτενίσας ὁ Βαρνάβας ἀνεγνώρισεν αὐτόν, πρώην ἐπὶ τῆς Κιτιέων συντυχίαν πεποιηκὼς μετὰ Παύλου πρὸς αὐτόν· ᾧ καὶ πνεῦμα ἅγιον ἐδόθη ἐπὶ τοῦ βαπτίσματος, μετωνόμασέν τε αὐτὸν Ἡρακλείδην. χειροτονήσαντές τε αὐτὸν ἐπίσκοπον τῇ Κύπρῳ καὶ ἐκκλησίαν ἐπιστηρίξαντες ἐν Ταμάσῳ κατελείψαμεν αὐτὸν εἰς κατοίκησιν τῶν ἐκεῖσε κατοικούντων ἀδελφῶν. Ἡμῶν δὲ διελθόντων τὸ ὄρος τὸ καλούμενον Χιονῶδες, κατηντήσαμεν ἐν Παλαιᾷ Πάφῳ, κἀκεῖ εὑρόντες Ῥόδωνά τινα ἱερόδουλον, ὃς καὶ αὐτὸς πιστεύσας συνηκολούθησεν ἡμῖν. συνηντήσαμεν δέ τινι Ἰουδαίῳ ὀνόματι Βαριησοῦ ἐρχομένῳ ἀπὸ Πάφου, ὅστις καὶ ἐγνώρισεν Βαρνάβαν ὄντα πρώην μετὰ Παύλου· οὗτος οὐκ εἴασεν ἡμᾶς εἰσελθεῖν ἐν Πάφῳ, ἀλλ᾽ ὑποστρέψαντες ἤλθομεν ἐν τῷ Κουρίῳ. Καὶ εὕρομεν δρόμον τινὰ μιερὸν ἐν τῇ ὁδῷ πλησίον τῆς πόλεως ἐπιτελούμενον, ἔνθα γυναικῶν τε καὶ ἀνδρῶν πλῆθος γυμνῶν ἐπετέλουν τὸν δρόμον· καὶ πολλὴ ἀπάτη καὶ πλάνη ἐγίνετο ἐν τῷ τόπῳ ἐκείνῳ. στραφεὶς δὲ ὁ Βαρνάβας τούτῳ ἐπετίμησεν, καὶ ἔπεσεν τὸ ἀπὸ δυσμῶν μέρος, ὥστε πολλοὺς τραυματίας γενέσθαι· πολλοὶ δὲ ἐξ αὐτῶν καὶ ἀπέθανον, οἱ δὲ λοιποὶ ἔφυγον εἰς τὸ ἱερὸν τοῦ Ἀπόλλωνος τὸ ὂν πλησίον ἐν τῇ καλουμένῃ Ἱερᾷ.","english":"Timon, after he had risen from his sickness, came with us. And having gone out from Lapithus, we traveled through the mountains, and came to the city of Lampadistus, from which Timon also originated; finding him there, and also Heracleius being there, we were entertained by him. This man was from Tamaseus, who had come to visit his relatives; looking intently at him, Barnabas recognized him, having formerly had an encounter with him in the region of Citium together with Paul; to him also the Holy Spirit was given at his baptism, and he renamed him Heraclides. And having ordained him bishop of Cyprus and established a church in Tamasus, we left him for the habitation of the brothers dwelling there. And when we had crossed the mountain called Chionodes, we arrived at Old Paphos, and there finding a certain Rhodon, a temple slave, who also himself believed and followed us. And we met a certain Jew named Barjesus coming from Paphos, who also recognized Barnabas as having formerly been with Paul; this man did not allow us to enter Paphos, but turning back we came to Curium. And we found some profane race being conducted on the road near the city, where a multitude of women and men, naked, were performing the race; and much deception and error occurred in that place. But Barnabas, turning, rebuked this, and the western part fell, so that many became wounded; many of them also died, and the rest fled to the temple of Apollo which is nearby in the place called Hiera.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Λαμπαδιστοῦ","severity":"info","text":"Lampadistus is likely a variant or corruption of the Cypriot city Lampadista or Lambousa, near Lapithus. The itinerary reflects a known route across Cyprus.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἡρακλείδην","severity":"info","text":"Heraclides is the new name given to Heracleius at baptism, a common early Christian practice of renaming converts to signify spiritual rebirth.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Βαριησοῦ","severity":"info","text":"Barjesus (Bar-Jesus) is a Jewish magos encountered in Acts 13:6–12, where he opposes Paul in Paphos. This passage echoes that conflict, reinforcing Barnabas’s association with Paul.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"δρόμον τινὰ μιερὸν","severity":"info","text":"The 'profane race' likely refers to pagan athletic contests, possibly in honor of Apollo, involving nudity and ritual. Barnabas’s rebuke causing a collapse mirrors Old Testament theophanies against idolatry.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"στραφεὶς δὲ ὁ Βαρνάβας","severity":"info","text":"This phrase marks a narrative pivot: Barnabas turns to confront the pagan spectacle, initiating a miracle that underscores his apostolic authority and the text’s anti-pagan polemic.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ ἀπὸ δυσμῶν μέρος","severity":"caution","text":"The phrase 'the western part fell' is ambiguous: it may refer to a section of the racecourse or a building collapsing. The text does not specify the structure, leaving the miracle’s mechanics unclear.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location of Lampadistus is uncertain; it may be a textual corruption. The identity of 'Heracleius' before renaming is unclear. The exact nature of the collapsed 'western part' is unspecified."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"ἐλθόντων δὲ ἡμῶν ἐγγὺς τοῦ Κουρίου, πολὺ πλῆθος Ἰουδαίων ὄντων ἐκεῖ ὑποβληθέντες ὑπὸ τοῦ Βαριησοῦ ἔστησαν ἔξω τῆς πόλεως καὶ οὐκ εἴασαν ἡμᾶς εἰσελθεῖν εἰς τὴν πόλιν, ἀλλ᾽ ὑπὸ δένδρον τὸ ὂν πλησίον τῆς πόλεως ἐποιήσαμεν τὴν ἡμέραν καὶ ἀνεψύξαμεν ἐκεῖ. Τῇ δὲ ἐπιούσῃ ἤλθομεν ἐν κώμῃ τινί, ἔνθα Ἀριστοκλιανὸς κατέμενεν· οὗτος λεπρὸς ὢν ἐκαθαρίσθη ἐν Ἀντιοχείᾳ, ὃν καὶ ἐσφράγισε Παῦλος καὶ Βαρνάβας εἰς ἐπίσκοπον, καὶ ἀπέστειλαν εἰς τὴν κώμην αὐτοῦ ἐν Κύπρῳ διὰ τὸ πολλοὺς Ἕλληνας ὑπάρχειν ἐκεῖ. ἐξενίσθημεν δὲ ἐν τῷ σπηλαίῳ πρὸς αὐτὸν ἐν τῷ ὄρει, κἀκεῖ ἐμείναμεν ἡμέραν μίαν. ἐκεῖθέν τε ἤλθομεν ἐν Ἀμαθοῦντι, καὶ πολὺ πλῆθος ἦν Ἑλλήνων ἐν τῷ ἱερῷ ἐν τῷ ὄρει ἀσέμνων γυναικῶν τε καὶ ἀνδρῶν σπενδόντων. προλαβὼν δὲ κἀκεῖ ὁ Βαριησοῦς συνεσκεύασεν τὸ ἔθνος τῶν Ἰουδαίων, καὶ οὐκ εἴασεν ἡμᾶς εἰσελθεῖν εἰς τὴν πόλιν, εἰ μὴ γυνή τις χήρα ὡς ἐτῶν ὀγδοήκοντα ἔξω τῆς πόλεως οὖσα, καὶ αὐτὴ τοῖς εἰδώλοις μὴ προσκυνοῦσα, προσσχοῦσα ἡμῖν ἐδέξατο ἡμᾶς ἐν τῷ οἴκῳ αὐτῆς μίαν ὥραν. ἐξερχομένων δὲ ἡμῶν τὸν κονιορτὸν τῶν ποδῶν ἐξετινάξαμεν κατέναντι τοῦ ἱεροῦ ἐκείνου ἔνθα ἡ σπονδὴ τῶν ἱερέων ἐγίνετο. Ἐκειθέν τε ἐξελθόντες ἤλθομεν διὰ τῶν ἐρήμων τόπων· ἠκολούθει δὲ ἡμῖν καὶ Τίμων. καὶ ἐλθόντων ἡμῶν εἰς Κιτιεῖς, πολλοῦ θορύβου γενομένου κἀκεῖ ἐν τῷ ἱπποδρομίῳ αὐτῶν, μαθόντες ἐξήλθομεν τὴν πόλιν, ἐκτιναξάμενοι τὸν κονιορτὸν τῶν ποδῶν ἡμῶν ἅπαντες· οὐδεὶς γὰρ ἡμᾶς ἐδέξατο, εἰ μὴ ἐν τῇ τύλῃ μίαν ὥραν ἀνεψύξαμεν πλησίον τοῦ ὑδραγωγίου.","english":"When we drew near to Curium, a great multitude of Jews who were there, suborned by Bar-Jesus, stood outside the city and would not allow us to enter the city; but we spent the day under a tree that was near the city and rested there. On the following day we came to a certain village where Aristoclianus was staying; he had been a leper and was cleansed in Antioch, and Paul and Barnabas had sealed him as bishop and sent him to his village in Cyprus because there were many Greeks there. We were entertained by him in a cave on the mountain, and we remained there one day. From there we came to Amathus, and there was a great multitude of Greeks in the temple on the mountain, both indecent women and men making libations. Bar-Jesus had anticipated us there also and had stirred up the nation of the Jews, and they would not allow us to enter the city, except that a certain widow, about eighty years old, who was outside the city and did not worship the idols, approached us and received us in her house for one hour. As we were leaving, we shook the dust from our feet opposite that temple where the libation of the priests was taking place. From there we departed and came through desert places; and Timon also followed us. And when we came to Citium, a great uproar having occurred there also in their hippodrome, we learned of it and left the city, all of us shaking the dust from our feet; for no one received us, except that we rested for one hour at the gate near the aqueduct.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Κούριον","severity":"info","text":"Curium was a city on the south coast of Cyprus, known in antiquity for its sanctuary of Apollo. The mention of a Jewish multitude there reflects the diaspora presence on the island.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Βαριησοῦς","severity":"info","text":"Bar-Jesus (also called Elymas) is the Jewish magos who opposes Paul and Barnabas in Acts 13:6–12. Here he is consistently the antagonist, stirring up opposition in each Cypriot city.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀριστοκλιανός","severity":"info","text":"Aristoclianus is otherwise unknown outside this text. The claim that Paul and Barnabas sealed him as bishop in Antioch and sent him to Cyprus reflects later ecclesiastical concerns about apostolic succession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐκτιναξάμενοι τὸν κονιορτὸν","severity":"info","text":"The repeated motif of shaking dust from the feet (here and at Amathus) symbolises rejection of a polluted place. It is a ritualised gesture of separation, not merely practical.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"σφραγίζω","severity":"info","text":"The verb ἐσφράγισε (sealed) for episcopal appointment is anachronistic for the 1st century but reflects 4th-5th century ordination terminology, suggesting a later date for the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τύλῃ","severity":"caution","text":"The word τύλῃ (gate) is a hapax in this sense; it may be a scribal error for πύλῃ (gate). The meaning is clear from context, but the form is uncertain.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise location of the village where Aristoclianus stayed is not identified. The reading 'τύλῃ' for 'πύλῃ' is a textual crux."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Ἀναχθέντων δὲ ἡμῶν ἐν πλοίῳ ἀπὸ τῆς Κιτιέων, ἤλθομεν ἐπὶ Σαλαμίνῃ, καὶ κατήχθημεν ἐν ταῖς λεγομέναις Νήσοις, ἔνθα κατείδωλος ὁ τόπος ὑπῆρχεν· κἀκεῖ γὰρ πανηγύρεις καὶ σπονδαὶ ἐγίνοντο. εὑρόντες δὲ κἀκεῖ πάλιν Ἡρακλείδην, ἐδιδάξαμεν αὐτὸν πῶς κηρύσσειν τὸ τοῦ θεοῦ εὐαγγέλιον καὶ καθιστάναι ἐκκλησίας καὶ λειτουργοὺς ἐν αὐταῖς. εἰσελθόντων δὲ ἡμῶν ἐν Σαλαμίνῃ, κατηντήσαμεν εἰς τὴν συναγωγὴν τὴν πλησίον τῆς ἐπιλεγομένης Βιβλίας· κἀκεῖ εἰσελθόντων ἡμῶν ἀναπτύξας ὁ Βαρνάβας τὸ εὐαγγέλιον ὅπερ ἦν λαβὼν παρὰ Ματθαίου τοῦ συνεργοῦ ἤρξατο διδάσκειν τοὺς Ἰουδαίους. Καταντήσαντος δὲ τοῦ Bαριησοῦ μετὰ δύο ἡμέρας μετὰ τὸ κατηχῆσαι Ἰουδαίους οὐκ ὀλίγους, θυμωθεὶς συνῆξε πᾶν τὸ πλῆθος τῶν Ἰουδαίων, καὶ κατασχόντες τὸν Βαρνάβαν ἐζήτησαν παραδοῦναι Ὑπάτῳ τῷ ἡγεμόνι τῆς Σαλαμίνης. καὶ δήσαντες αὐτὸν πρὸς τὸ ἀγαγεῖν πρὸς τὸν ἡγεμόνα, εὐσεβοῦς δὲ Ἰεβουσαίου συγγενοῦς Νέρωνος καταντήσαντος ἐν Κύπρῳ, μαθόντες οἱ Ἰουδαῖοι λαβόντες τὸν Βαρνάβαν νυκτὸς ἔδησαν ἐν σχοινίῳ κατὰ τοῦ τραχήλου, καὶ σύραντες ἐπὶ τὸ ἱπποδρόμιον ἀπὸ τῆς συναγωγῆς καὶ περάσαντες ἔξω τῆς πύλης περιστάντες κατέκαυσαν αὐτὸν πυρί, ὥστε καὶ τὰ ὀστᾶ αὐτοῦ κονίαν γενέσθαι. εὐθέως δὲ αὐτῇ τῇ νυκτὶ λαβόντες τὴν κονίαν αὐτοῦ ἔβαλον ἐν σινδόνι, καὶ ἐν μολίβδῳ ἀσφαλισάμενοι ἐσκέπτοντο κατὰ τοῦ πελάγους ῥῖψαι αὐτόν. Ἐγὼ δὲ εὑρὼν καιρὸν τῆς νυκτός, καὶ τοῦτον μετὰ Τίμωνος καὶ Ῥόδωνος βαστάσαι δυνηθείς, ἤλθομεν ἐν τόπῳ τινί, καὶ εὑρόντες σπήλαιον κατηγάγομεν αὐτὸν ἐκεῖ, ἔνθα τὸ ἔθνος τῶν Ἰεβουσαίων τὸ πρὶν κατῴκει·","english":"When we had set sail from the city of the Citians, we came to Salamis and landed at the place called the Islands, where the spot was full of idols; for there festivals and libations were taking place. Finding Heraclides there again, we taught him how to proclaim the gospel of God and to establish churches and ministers in them. When we entered Salamis, we arrived at the synagogue near the place called Biblia; and when we entered there, Barnabas, opening the gospel which he had received from Matthew the fellow worker, began to teach the Jews. When Bar-Jesus arrived after two days, after he had instructed not a few Jews, he became enraged, gathered together the whole multitude of the Jews, and seizing Barnabas they sought to hand him over to Hypatus, the governor of Salamis. And as they bound him to bring him to the governor, when a pious Jebusite, a relative of Nero, arrived in Cyprus, the Jews, learning of this, took Barnabas by night, bound him with a rope around his neck, and dragging him from the synagogue to the hippodrome, and passing outside the gate, they surrounded him and burned him with fire, so that even his bones became ashes. Immediately that same night, taking his ashes, they placed them in a linen cloth, and securing them with lead, they planned to cast them into the sea. But I, finding an opportunity during the night, and being able to carry this with Timon and Rhodon, we came to a certain place, and finding a cave, we deposited him there, where the nation of the Jebusites formerly dwelt.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἰεβουσαίου","severity":"info","text":"The Jebusites are an ancient Canaanite people, but here the term is anachronistically applied to a relative of Nero, likely reflecting a legendary or symbolic genealogy.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ εὐαγγέλιον ὅπερ ἦν λαβὼν παρὰ Ματθαίου","severity":"info","text":"This refers to a gospel received from Matthew, possibly the Gospel of Matthew, but the text does not specify which work; it may reflect a tradition of a Hebrew or Aramaic original.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ὑπάτῳ","severity":"info","text":"Hypatus is a transliteration of the Latin title 'hypatos' (consul), used here as a proper name for the governor of Salamis, not a common title.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἱπποδρόμιον","severity":"info","text":"The hippodrome in Salamis was a public arena for chariot races and gatherings; its mention here provides a topographical detail for the martyrdom scene.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐγὼ δὲ εὑρὼν καιρὸν","severity":"info","text":"The first-person narrator (John Mark) intervenes directly, shifting from third-person to first-person narrative, emphasizing his role in the burial.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κονίαν","severity":"caution","text":"The Greek 'κονίαν' can mean 'ashes' or 'lime'; the translation 'ashes' is plausible, but the term may also imply that the bones were reduced to a powder, as in cremation.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'the Islands' near Salamis is not clearly identified; it may refer to a specific district or a group of small islands.","The identity of 'Heraclides' is unclear; he may be a previously mentioned figure or a generic disciple.","The phrase 'pious Jebusite, a relative of Nero' is historically implausible and likely legendary."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"ἀποκεκρυμμένον δὲ τόπον εὑρόντες ἐν αὐτῷ ἀπεθέμεθα σὺν τοῖς μαθήμασιν οἷς παρέλαβεν παρὰ Ματθαίου. ἦν δὲ ὥρα τετάρτη τῆς νυκτὸς δευτέρας σαββάτων. Ὡς δὲ ἐκρύβημεν ἐν τῷ τόπῳ, ζήτησιν οὐκ ὀλίγην ἐποιήσαντο οἱ Ἰουδαῖοι καθ᾽ ἡμῶν, καὶ μόλις εὑρόντες κατεδίωξαν ἕως τῆς κὠμης Λεδρῶν· καὶ εὑρόντες κἀκεῖ σπήλαιον πλησίον τῆς κώμης καχεφύγομεν ἐν αὐτῷ καὶ οὕτως διελάθομεν αὐτούς. ἀπεκρύβημεν δὲ ἐν τῷ σπηλαίῳ τρεῖς ἡμέρας, καὶ ἀναχωρησάντων τῶν Ἰουδαίων ἐξελθόντες κατελείψαμεν τὸν τόπον νυκτός. προσλαβόμενοι δὲ Ἀρίστωνα καὶ Ῥόδωνα ἤλθομεν ἐν κώμῃ Λιμνῆτι. Ἐλθόντες δὲ ἐπὶ τὸν αἰγιαλὸν εὕρομεν πλοῖον Aἰγύπτιον, καὶ ἀνελθόντες εἰς αὐτὸ κατήχθημεν ἐν Ἀλεξανδρείᾳ. κἀκεῖ ἔμεινα ἐγὼ διδάσκων τοὺς ἐρχομένους ἀδελφοὺς τὸν λόγον τοῦ κυρίου, φωτίζων αὐτοὺς καὶ εὐαγγελιζόμενος ἅπερ ἐδιδάχθην παρὰ τῶν ἀποστόλων τοῦ Χριστοῦ, τῶν καὶ βαπτισάντων με εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, τῶν καὶ μετονομασάντων με Μᾶρκον ἐν τῷ ὕδατι τοῦ βαπτίσματος, ἐν ᾡ καὶ ἐλπίζω προσενέγκαι πολλοὺς εἰς τὴν δόξαν τοῦ θεοῦ διὰ τῆς χάριτος αὐτοῦ· ὅτι αὐτῷ πρέπει τιμὴ καὶ δόξα αἰώνιος ἀμήν.","english":"Having found a hidden place, we deposited in it the teachings which he had received from Matthew. It was the fourth hour of the night of the second day of the Sabbath. When we had hidden ourselves in that place, the Jews made no small search against us, and having found us with difficulty, they pursued us as far as the village of Ledrae. And finding there also a cave near the village, we took refuge in it and thus escaped them. We remained hidden in the cave for three days, and when the Jews had withdrawn, we left the place by night. Taking Ariston and Rhodon with us, we came to the village of Limnetes. When we reached the shore, we found an Egyptian ship, and boarding it, we were brought to Alexandria. And there I remained, teaching the brothers who came the word of the Lord, enlightening them and proclaiming the gospel which I had learned from the apostles of Christ, who also baptized me in the name of the Father and of the Son and of the Holy Spirit, and who renamed me Mark in the water of baptism, in which I hope to bring many to the glory of God through his grace; for to him belong honor and eternal glory. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δευτέρας σαββάτων","severity":"info","text":"The phrase 'second day of the Sabbath' likely means Monday (the second day after the Sabbath), reflecting a Jewish reckoning of the week.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λεδρῶν","severity":"info","text":"Ledrae (Λεδρῶν) is a village on Cyprus, mentioned in other early Christian traditions as a place of refuge.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λιμνῆτι","severity":"info","text":"Limnetes (Λιμνῆτι) is a coastal village on Cyprus, likely near a salt lake, consistent with the narrative's maritime escape.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative with Mark's arrival in Alexandria, serving as an aetiological account of the Alexandrian church's foundation by Mark.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μᾶρκον","severity":"info","text":"The renaming of John Mark as 'Mark' in baptism aligns with later traditions that associate Mark with the Gospel of Mark and the see of Alexandria.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μαθήμασιν","severity":"caution","text":"The term 'μαθήμασιν' (teachings) is ambiguous: it could refer to written texts or oral traditions received from Matthew, but the text does not specify.","cites":[{"key":"ed:tlg2949.tlg001","label":"source edition: Acta Barnabae","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2949.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The 'hidden place' where the teachings are deposited is not specified; it may be a cave or a tomb. The 'teachings from Matthew' could be a reference to the Gospel of Matthew or to oral catechesis."],"confidence":"high","notes":[]}]}