The Didache

Preface

This revised edition presents the Didache in clear, reverent English, checked against the Greek with reference to Kirsopp Lake’s edition and the translation by M. B. Riddle in the Ante-Nicene Fathers. It revises the earlier Theologians Press text, restores omitted clauses, corrects transcription errors, and distinguishes translation from explanation. It is a reading edition, not a new critical edition based on a fresh collation of manuscripts.

The traditional sixteen chapters are retained. Chapter titles, paragraph divisions, translation notes, glossary entries, and indexes are editorial aids. The corrected Greek reading text is included for comparison. References such as 10.5 identify chapter and section, not page numbers. Difficult expressions are retained or translated cautiously, with their uncertainties explained in the notes.

May the Lord Jesus Christ and his saints guide us toward the truth, and may we learn the discernment needed to serve our God faithfully. Amen.

Introduction

The Didache, or The Teaching of the Lord through the Twelve Apostles to the Nations, is an anonymous early Christian manual of moral instruction, worship, and community life. Its title presents the teaching as apostolic; it does not establish that the twelve apostles jointly wrote the document.

Philotheos Bryennios discovered the manuscript containing its complete Greek text in Constantinople in 1873 and published the Didache in 1883. The manuscript, now known as Codex Hierosolymitanus 54, was copied in 1056. The work itself is much earlier. Its date and stages of composition remain debated; it is commonly placed in the late first or early second century, with some of its material potentially older.

Chapters 1–6 describe the two ways, of life and death. Chapters 7–10 give instructions for baptism, fasting, prayer, and the Eucharist. Chapters 11–15 address teachers, apostles, prophets, hospitality, communal worship, and local ministers. Chapter 16 urges watchfulness for the Lord’s coming. The surviving text ends with the Lord appearing on the clouds; no reconstructed continuation has been added here.

The Didache was valued for instruction without being universally received as New Testament Scripture. In his Festal Letter 39, written in 367, Athanasius lists the twenty-seven New Testament books and separately names the Teaching of the Apostles among books suitable for the instruction of newcomers. This is better evidence for its early reception than assigning a single universal date to the establishment of the canon.

For Christian readers, the work remains a compact summons to love of God and neighbor, generosity, repentance, prayer, and discernment. Its practices should also be read within their early historical setting. The translation preserves its distinctive language; the notes identify places where the wording or its interpretation remains uncertain.

Translation Notes

1.4 — The demand for repayment. The final Greek words mean literally ‘for you are not even able.’ The precise force is uncertain. This edition preserves the difficulty instead of adopting Lake’s conjectural sense, ‘not even if you can.’ The passage does not explain whether the inability is practical or moral.

1.5–6 — Giving and discernment. The two sections hold generosity and discernment together. Section 1.5 includes both why a gift was accepted and the purpose for which it was accepted; both clauses are retained. ‘The last penny’ renders the small Roman coin called a quadrans. The saying about alms sweating in the hands is not a quotation found in the canonical Gospels.

2.2 — Sexual abuse of children. Paidophthoreō refers to the sexual corruption or abuse of children, often understood in the ancient setting of pederasty. ‘Sexually abuse children’ preserves the reference to children, which the broad older rendering ‘sodomy’ can obscure. The following prohibitions against abortion and the killing of a child after birth are separately stated in the Greek.

3.3–4 — Eyes and ritual purifications. ‘Let your eyes roam’ interprets the rare expression hypsēlophthalmos in its immediate sexual context; more literally it is ‘high-eyed,’ and a haughty or presumptuous gaze is another possible understanding. The purifications in 3.4 belong to the surrounding list of divinatory and magical practices; the wording is not a general prohibition of washing or of Christian baptism.

4.1–4 — Teachers, saints, and uncertainty. The instruction is to remember the teacher night and day; it need not mean that the teacher speaks without interruption. ‘Saints’ means holy ones and here refers to members of the Christian community whom the reader can seek out. Section 4.4 does not specify the event or promise about which one is not to waver.

4.6–8 — Almsgiving and shared life. The Greek explicitly calls the gift a ‘ransom’ or ‘redemption’ of sins. That language has been retained, rather than replaced by a doctrinal explanation. ‘Brother or sister’ makes explicit the communal scope of the Greek adelphos in this instruction. Compare Tobit 4:10 and Sirach 3:30 for related language about almsgiving and sins.

4.9–11 — Discipline and slavery. ‘Withhold discipline’ interprets the literal expression ‘lift your hand away’ in the context of training children. Douloi and paidiskē refer here to enslaved people, so ‘slaves’ is used rather than the less explicit ‘bond-servants.’ The instructions reflect an ancient slaveholding society; the translation does not soften that historical reality.

5.2 — Pursuing rewards. Antapodoma means a return, repayment, or recompense. ‘Pursue rewards’ avoids the modern implication of revenge carried by ‘pursuing payback.’ The long Greek catalogue has been divided into sentences for readability without removing its accusations.

6.2–3 — The whole yoke. The precise scope of the ‘whole yoke’ and of bearing what one can concerning food is debated. The translation leaves that scope open. The next clause clearly prohibits food sacrificed to idols; it does not give a detailed list of other dietary requirements.

7.1–4 — Baptism and living water. ‘Living water’ means flowing or running water in this setting. The text next permits other water and, where necessary, pouring three times on the head. The relationship between ‘neither’ in 7.3 and the preceding alternatives is compressed; the practical point is that pouring is permitted when the preceding provisions cannot be met. The candidate’s fast is specified as one or two days.

8.1–3 — Fasting days and the Lord’s Prayer. The second and fifth days are Monday and Thursday; the fourth day and Preparation day are Wednesday and Friday. The prayer has the singular ‘debt,’ and its doxology contains power and glory, without an added kingdom or closing Amen. ‘Daily bread’ is the traditional rendering of epiousios, whose exact sense remains disputed. ‘The evil one’ can also be understood as ‘evil.’

9.1–10.7 — Eucharist and servant. Eucharistia means thanksgiving and gives the Christian Eucharist its name. Pais, used of both David and Jesus, can mean child or servant; this edition consistently uses ‘servant’ in these prayers. That choice preserves the wording of the title without making it a statement against Christ’s divine Sonship. The exact relationship of these prayers to later liturgical forms is a matter of interpretation.

9.4; 10.1–5 — Bread, the meal, and the Church. The picture of scattered bread being gathered is retained without adding ‘grain’ to the text. ‘Christ’ is included after ‘Jesus’ in 9.4, following the Greek reading printed in the sources used here. Section 10.1 refers to having eaten one’s fill. Section 10.5 asks both for deliverance from every evil and for perfection in love; neither clause should be omitted.

10.6–7 — Hosanna and Maranatha. ‘God of David’ follows the Greek reading retained by Lake; some editions instead read ‘house of David.’ Maranatha is Aramaic, commonly understood here as ‘Our Lord, come!’ Alternative division of the expression can yield ‘Our Lord has come.’ The prophets are permitted to give thanks as they wish; this concerns freedom in thanksgiving and should not be reduced merely to prayer length.

11.3–10 — Apostles and prophets. The apostles here are traveling Christian messengers; the term need not be restricted to the Twelve. Section 11.6 begins with the apostle leaving, not arriving. The warning against judging speech in the Spirit stands beside explicit tests of a prophet’s conduct. These instructions should be read together.

11.11 — The earthly mystery of the Church. This is one of the most obscure sentences in the Didache. The Greek first describes the prophet as tested and genuine, not merely as teaching the truth. ‘Acts out the earthly mystery of the Church’ is a cautious interpretation of poiōn eis mystērion kosmikon ekklēsias, possibly referring to a symbolic prophetic action. The text compares such conduct with that of ancient prophets, but does not explain the action. Lake likewise flags the passage as uncertain.

12.1–5 — Discernment and trading on Christ. ‘Right and left’ is the text’s figurative expression for discernment. Christemporos combines Christ with the idea of a trader or merchant. ‘Trading on Christ’ conveys the charge of exploiting Christian identity for support while refusing the community’s provision for work.

13.1–7 — Support and firstfruits. ‘Support’ in 13.1–2 translates trophē, literally food or sustenance. The firstfruits are the first portion set aside from produce or possessions; the passage does not specify a percentage. The prophets are explicitly called the community’s high priests. The preparation in 13.5 can be understood as preparing food or bread; ‘prepare bread’ follows a traditional interpretation.

14.1–3 — The Lord’s day and sacrifice. The usual understanding of ‘the Lord’s day’ is Sunday. The Greek expression is compressed and literally includes ‘of the Lord.’ The passage itself associates gathering, breaking bread, thanksgiving, confession, reconciliation, and a pure sacrifice. Its scriptural wording draws on Malachi 1:11, 14 but is not an exact reproduction of either verse.

15.1–4 — Bishops, deacons, and correction. Episkopoi and diakonoi are rendered by the traditional titles ‘bishops’ and ‘deacons’; their basic senses are overseers and servants or ministers. Cheirotonēsate is translated ‘appoint.’ The verse alone does not settle the precise procedure or define all features of later church order. Section 15.3 concerns withholding communication until repentance, within instructions that require peaceful correction.

16.1–2 — Readiness and perseverance. The belt or girded loins is an image of readiness for action. ‘Made perfect’ preserves the language of completion in teleioō; the passage does not separately define what that completion entails.

16.5–8 — The curse, the signs, and the ending. ‘Saved by the curse itself’ preserves a difficult reading also retained by Lake. Another interpretation understands ‘the accursed one himself’ as Christ, with Galatians 3:13 often cited as a comparison. The referent cannot be settled by the wording alone. ‘An outspreading’ renders ekpetasis in 16.6; proposed interpretations include a sign of the cross or an opening of heaven. This edition does not insert either explanation into the translation. Section 16.7 limits the resurrection being described to less than all the dead. The extant text stops after 16.8.

Glossary

Alms. Gifts to people in need. See 1.5–6; 4.5–8; 15.4.

Apostle. A person sent out as a messenger. In chapter 11 the term describes traveling Christian ministers.

Bishop. From episkopos, an overseer. The community is instructed to appoint worthy bishops and deacons in 15.1.

Catechumen. A person receiving instruction before baptism. The term describes a likely audience for much of the Didache, though it does not occur in the translated text.

Deacon. From diakonos, a servant or minister. Deacons are named with bishops in 15.1.

Didache. Greek for teaching or instruction; the conventional short title of this work.

Eucharist. Thanksgiving; the term used for the communal thanksgiving and sacred meal in chapters 9–10.

Firstfruits. The first portion of produce or possessions offered for religious use. See chapter 13.

Gentiles. The nations; in 1.3, people outside the community whose conduct is being contrasted with the love commanded of disciples.

Hosanna. An acclamation derived from a Hebrew plea for salvation. See 10.6.

Living water. Flowing or running water, preferred for baptism in 7.1–2.

Maranatha. An Aramaic expression commonly understood in 10.6 as ‘Our Lord, come!’ See the translation note.

Preparation day. Friday, the day of preparation for the Sabbath. See 8.1.

Prophet. A person speaking in the Spirit whose authenticity is tested through conduct. See chapters 11 and 13.

Saints. Holy ones. In 4.2 the term refers to members of the Christian community; in 16.7 it occurs in a prophetic quotation.

Two Ways. The contrasting ways of life and death that frame the moral instruction in chapters 1–6.

Index of Scriptural References

These references identify quotations, echoes, and thematic parallels; they do not imply that every passage is a direct quotation.

Deuteronomy 4:2. 4.13 — adding nothing and taking nothing away; parallel.

Leviticus 19:18. 1.2 — love of neighbor; quotation or direct echo.

Psalm 37:11 (36:11 LXX). 3.7 — the meek inherit the earth; also Matthew 5:5.

Proverbs 3:9. 13.3–7 — honoring God with firstfruits; thematic parallel.

Tobit 4:10. 4.6 — almsgiving and deliverance; thematic parallel.

Sirach 3:30. 4.6 — almsgiving and sins; thematic parallel.

Zechariah 14:5. 16.7 — the Lord comes with the holy ones; adapted quotation.

Malachi 1:11, 14. 14.3 — a pure sacrifice among the nations; adapted quotation.

Matthew 5:5. 3.7 — the meek inherit the earth.

Matthew 5:25–26. 1.5 — confinement and repayment of the last coin.

Matthew 5:39–44; Luke 6:27–35. 1.3–5 — love of enemies, nonretaliation, and giving.

Matthew 6:5–13. 8.2 — prayer and the Lord’s Prayer.

Matthew 7:6. 9.5 — not giving what is holy to dogs.

Matthew 7:12; Luke 6:31. 1.2 — the Golden Rule, here expressed negatively.

Matthew 10:9–10; Luke 10:7. 11.6; 13.1–2 — traveling ministers and their support.

Matthew 12:31; Mark 3:28–29. 11.7 — the warning about unforgiven sin.

Matthew 18:15–17. 15.3 — correction and community discipline; parallel.

Matthew 24:10–13, 24, 30–31, 42–44. 16.1–8 — endurance, deception, and the Lord’s coming.

Matthew 28:19. 7.1, 3 — the baptismal name of Father, Son, and Holy Spirit.

Luke 12:35. 16.1 — lamps and readiness.

Acts 4:32. 4.8 — shared possessions; parallel.

Galatians 3:13. 16.5 — comparison used in interpreting the curse; not an explicit quotation.

1 Peter 2:11. 1.4 — abstaining from fleshly desires; close parallel.

Index of Apologetic Topics

A topical guide to the text. These entries identify relevant passages without treating them as complete statements of later doctrinal formulations.

Baptism. 7.1–4. Trinitarian baptism, preferred use of running water, permission for pouring, and preparation through fasting.

Confession and reconciliation. 4.14; 14.1–2; 15.3. Confession in the assembly, reconciliation before communal worship, and peaceful correction.

Eucharistic thanksgiving. 9.1–10.7. Prayers over cup and bread, the gathering of the Church, spiritual nourishment, and exclusion of the unbaptized from the Eucharist.

Fasting and regular prayer. 1.3; 7.4; 8.1–3. Fasting for persecutors, fasting before baptism, weekly fasts, and the Lord’s Prayer three times daily.

Generosity and the poor. 1.5–6; 4.5–8; 13.4. Generosity with discernment, shared possessions, and provision for the poor.

Human life and sexual conduct. 2.2; 3.3; 5.1–2. Prohibitions of murder, adultery, sexual abuse of children, sexual immorality, abortion, and the killing of newborn children.

The Lord’s day and sacrifice. 14.1–3. Gathering, breaking bread, thanksgiving, and the language of a pure sacrifice.

Ministry and discernment. 11.1–12; 12.1–5; 13.1–7; 15.1–2. Traveling apostles, prophets, teachers, local bishops and deacons, and safeguards against exploitation.

Perseverance and the coming of Christ. 16.1–8. Watchfulness, endurance under deception and trial, resurrection, and the Lord’s coming.

Received teaching. 4.13; 6.1; 11.1–2; 15.4. Preservation of received instruction and rejection of teaching that undermines it.

Sources and Editorial Method

Greek reading text. The Greek/English Didache at GreekDoc supplied a verse-indexed transcription. It was checked against the Greek text presented as Lake’s edition at Early Church Texts, with obvious transcription and accentuation errors corrected. This is a reading text without a manuscript apparatus, not a diplomatic transcription. Source 1 Source 2

Kirsopp Lake. The Apostolic Fathers, volume I (Loeb Classical Library, 1912), Didache, Greek text, English translation, and notes. Online English transcription consulted. Source 1

M. B. Riddle. The Teaching of the Twelve Apostles, in Ante-Nicene Fathers, volume VII, edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe (1886). Often identified online as the Roberts–Donaldson translation. Source 1

Athanasius. Festal Letter 39, sections 5–7 (367), on canonical books and books appointed for instruction. English translation in Nicene and Post-Nicene Fathers, second series, volume IV. Source 1