THE TESTAMENTS OF
THE TWELVE PATRIAKCHS
BY THE SAME AUTHOR THE APOCALYPSE OF BARUCH.
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CRITICAL HISTORY OF THE DOCTRINE OF A FUTURE LIFE IN ISRAEL, IN JUDAISM, AND IN CHRISTIANITY or, Hebrew, Jewish, ;
and Christian Eschatology from pre-Prophetic Times till the Close of the New Testament Canon (The Jowett Lectures for 1898-99). Demy 8vo, cloth, price 15s. Post free, price 1 5s. 5d.
THE BOOK OF JUBILEES.
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THE TESTAMENTS OF
THE TWELVE PATKIARCHS TRANSLATED FROM
THE EDITOR'S GREEK TEXT AND
EDITED, WITH INTRODUCTION, NOTES,
AND INDICES
BY
R. H.
CHARLES,
D.Litt., D.D.
GRINFIELD LECTURER ON THE SEPTUAGINT, OXrOED
FELLOW OF THE BRITISH ACADEMY
LONDON
ADAM AND CHARLES BLACK 1908
l„49S5
/2S
3>
^0 no^ Mife
PREFACE The many
laborious years of study of the Testaments of
the Twelve Patriarchs see at last their close in the present
The labour involved has been very
volume.
times indeed oppressive, but
own compensations
;
the
for
great, at
has not been without
it
toil
been
has
its
frequently
lightened by the joys of discovery, and the task of research
has been often one of sheer delight.
The pleasures
of fox-
hunting are not to be compared with those of the student in full quest of some truth, some for the first
return.
new
fact
showing
time within his intellectual horizon.
Many
of the problems arising
itself
But
to
from our text had
hitherto been wholly unattempted, or else had been wrongly
solved in the past
—
in large part
owing in
earlier years to
the lack of documentary authorities, and in later years to the large
demand on the
scholar's time that the
tions
mastery of
Short but valuable contribu-
these would have entailed.
and suggestions have recently been made by Schnapp,
Conybeare, Kohler, Gaster, and Bousset, and not a few of the conclusions arrived at by these scholars have been con-
firmed by
my own
The main
investigations.
questions
as
regards
the
language, and object of the author, are,
now
practically settled
beyond the range
I
date,
am
original
convinced,
Other
of dispute.
questions arise in the text that call for further study and research.
For the prosecution of these the student
is
fully
TESTAMENTS OF THE TWELVE PATRIARCHS
viii
provided with
all
the documentary materials, so far as the
Testaments themselves are concerned, in the present volume
my
and in
which
Text,
authorities in
Slavonic
by the Oxford
published
is
For these two volumes
University Press.
Greek,
all
accessible
Armenian, Hebrew, Aramaic, and
have been used, and of these a
full
account
is
given in the Introductions to these two books.
The Testaments
of the
Twelve Patriarchs
has, since its re-
discovery by Bishop Grosseteste in the thirteenth century
till
the last decade, been a sealed book, misunderstood and mis-
dated on every hand.
The research of the
last
few years has,
however, as I have just indicated, succeeded in discovering its
true date, purpose, and character.
It
now comes forward
as a book second in importance to none composed between
200
B.C.
and the Christian
It
era.
was written in Hebrew
in the last quarter of the second century
B.C.
by a Chasid on
behalf of the high-priesthood of the great Maccabean family,
and
especially
on behalf of the Messianic claims of John
Hyrcanus, who, according to Josephus, was the only Israelite
who enjoyed But
its
the triple offices of prophet, priest, and king.
claims to historical importance, however great, are
overshadowed by
its still
greater claims as being the sole
representative of the loftiest ethical standard ever attained
by pre-Christian Judaism, and
as such, attesting the existence
of a type of religious thought in pre-Christian
was the natural preparation
for
the ethics
Judaism that of the
New
Testament, and especially of the Sermon on the Mount.
Not only
so,
but this book influenced directly the Sermon
on the Mount in a few of phrases,
and the
its
most striking thoughts and
Pauline Epistles
in
a
great variety of
passages.
The reader who wishes
to get a
summary account
New
of the
Testaments, and
their
should read 88
26, 27 of the Introduction that follows.
1,
influence
on the
Testament,
PREFACE Some
ix
of the Sections in this Introduction will of neces-
sity appear
my
in the Introduction to
Text, which will
be published immediately by the University Press.
As
the present volume constitutes the
first
commentary
on the Testaments, the editor has had often to pursue untravelled ways, and as he has pushed his discoveries this
in
direction,
now
in
he
that,
is
now
conscious that he
cannot when so doing have escaped falling into errors of perception, judgment,
For such he can
scholarship.
or
with confidence throw himself on the indulgence of his fellow researchers,
who know
and the ease with which he I have, however,
errors.
the difficulties of the pioneer falls
done
my
a victim even to obvious best to avoid such errors.
In this I should no doubt have been more successful, sheets
had been revised by other
eyes.
But
if
my
I naturally
shrank from imposing the overwhelming labour of revising
my
Text on any of
my
Translations and Notes.
friends,
For
and even of reading
all corrections I shall
my
be very
grateful.
I cannot conclude without thanking the Publishers for
their
magnanimity in undertaking yet another of these
expensive works.
I
may have something
hope that their virtue in this respect outside of and beyond its
E. H. Oct. 2, 1907,
24
Bardwell Road, Oxford.
own
reward.
CHAKLES.
CONTENTS SECTION 1.
The Book and
2.
The Greek MSS
3.
The Armenian MSS
4.
its
PAGE
.... ....
Fortunes
XV
.
xviii
xxii
The Armenian Version found in two Recensions their Mutual Relations, and Affinities with THE Greek MSS Value of the Version .
;
5.
Edition of the Armenian Text
6.
Translations op the Armenian Version
7.
The Slavonic Version
8.
The two Slavonic Recensions
9.
The Greek Version found
XXV xxviii
xxix
XXX
in
xxxi
two forms, a and
.... ....
(3
their Relations and the Characteristics of their
Representatives
—
10.
Editions of the Greek Version
11.
Modern Translations op the Greek Version
12.
Critical Inquiries
13.
The Greek Version Hebrew
—
14.
a and
13
xxxii
XXX vi
(3
—P
xxxvii
..... a
Translation
from
xxxviii
the xlii
derived respectively from two lost hebrew Table op Affinity op
Recensions, H" and H^.
ALL THE Textual Authorities
.
.
•
xlvii
15.
Date of the Original Hebrew
.
.
.
1
16.
Title op the Book
.
•
.
liv
17.
Integrity, Authorship, Sources
.
.
.
.
.liv
TESTAMENTS OF THE TWELVE PATRIARCHS
xii
PAGE
SECTION
18.
Date of Greek Version
19.
Jewish Additions to the Text
.
.
.
Ivii
20.
Christian Additions to the Text
.
.
.
Ixi
21.
Midrash Wajjissau containing Fragments of the Testament of Jddah
.
.
.
.
....
Ivi
Ixv
22.
Late Hebrew Testament of Naphtali
.
Ixvi
23.
Aramaic and Greek Fragments coNTAiiiiNG Phrases and Clauses from an Original Source of the Testament of Levi and the Book of Jubilees .
Ixviii
Influence of the Testaments on Jewish Literature
.
Ixxiv
24.
25. 26. 27.
.
„
„
Patristic Literature
Ixxv
„
„
The New Testament
Ixxviii
Theology at the Close of the Second Century b.c. and its Influence on New Testament Theology
Jewish
......
The Testament op Reuben
CONTENTS
APPENDIX
xiii
I PAGE
Translation of a Late Hebrew Testament of Naphtali, WHICH contains FRAGMENTS OF THE ORIGINAL Testament .
,
.
.
.
APPENDIX
.221
II
Translation of Aramaic and Greek Fragments op an Original Source of the Testament of Levi and THE Book of Jubilees .
INDEX
.
.
.228
I
.......
Passages from the Scriptures and other Ancient Books Directly Connected or Closely Parallel with the
Text
INDEX Names and Subjects
.
.
237
II
.
.
.241
INTRODUCTION § 1.
The Book and
its
Fortunes
The Testaments of the Twelve Patriarchs were written in Hebrew in the later years of John Hyrcanus in all prob-
—
ability after his final victory over the Syrian
before
his
breach with
between 109 and 106.
combined loyalty
to
the Pharisees
—
Their author was a Pharisee
bean dynasty had now reached the zenith of
of
words,
who
the best traditions of his party with
the most unbounded admiration of Hyrcanus.
and
power and
other
in
in its reigning representative,
Judaism possessed the
who
triple offices
The Maccaits prosperity,
alone in the history of prophet, priest,
and king, the Pharisaic party had come to recognise the actual Messiah.
Won
over by the purity of
and pre-eminent civil rulers,
Pharisees, this
new
gifts
life,
nobility of character,
of the Maccabees
as
high
priests,
and military commanders, the Chasids, or early
had some decades
earlier attached
high-priesthood, though with
many
themselves to a misgiving
on account of the break in the high-priestly succession.
The approval thus won from the reluctant Chasids, the Maccabees had deepened and strengthened by their achieve-
ments every year in every province of thought was begotten in
many XV
their activity,
till
Sab
a breast, that at last the
TESTAMENTS OF THE TWELVE PATRIARCHS
xvi
hope of Israel had come, and, in defiance of
all
ancient
prophecy, was sprung from the house and lineage of Levi.^
There are good grounds
Psalm
regarding
for
ex.
as
the outcome of such an expectation, and as greeting one of
Maccabees as the long-expected deliverer of
the
may
But, however this addresses two or
whom had
in
all
established,
John Hyrcanus,
to
the glories and gifts of this
The writer already
great family.
dom
more Messianic hymns
culminated
Israel.^
no doubt that our author
be, there is
sees the Messianic king-
under the sway of which the Gentiles will
in due course be saved,^ Beliar overthrown, sin disappear
from the earth, and the righteous dead
to share in the
rise
blessedness of the living.
Alas for the vanity of man's judgment and man's pre-
Our book had
science.
Hyrcanus, owing to
been
hardly
published,
an outrage done him by the
when
Pharisees,
broke with their party, and, joining the Sadducees, died a year or two
His successors proved themselves the
later.
Their infamy
basest of men.
by contemporary writers of the strange irony the work,*
one of these
of
achieved ^
is
painted in lurid colours
first
or, rather,
assailants
of
the
century
fragments of the work later
Maccabees, has
immortality by finding a covert
But the Testaments were not only used
and by a
B.C.,
in
the
for private edification.
chief
They were
used, as Kohler (J.Q.R., 1893, pp. 400-401) has indicated, on certain occasions in the
High Court
of Justice on the trial of a
according to Sifre,
Num.
12,
woman suspected
Sotah 7^, and Jer. Sotah
16"^,
For
of adultery.
the president of
the Court was directed to urge on the accused the duty of confession, and recite to her
ings
The
—
' '
words of the Haggada, historical events which occur in the early writReuben with Bilhah and of Judah with Tamar."
for exaniiDle, the incident of
confessions of
Reuben and Judah
are found in our text,
and nowhere
else in
ancient Jewish literature. '^
1
Many
Mace. ^
exegetes take Ps. ex. as a Messianic
hymn
addressed to Simon
(cf.
xiv. 1).
Contrast the narrowness of the sister work, the Book of Jubilees, the author
of which, like Ezekiel, believed in the exclusion of the Gentiles from the Messianic
kingdom. *
See § 19.
INTRODUCTION
xvii
manifesto that was issued on behalf of one of the earlier
members
of that dynasty.
This second writer singles out three of the Maccabean
whom
priest kings for attack, the first of
every abomination
;
and chastisement
the people
he charges with
he declares,
itself,
will follow speedily
—
is
apostate,
the temple will be
laid waste, the nation carried afresh into captivity, whence,
on their repentance, God will restore them again to their
own
where
land,
they
God's presence and be
shall
ruled
enjoy
the
blessedness
of
by a Messiah sprung from
Judah.^
When we
contrast the expectations of the original writer
and the actual events that followed, work would
chief value of his
it
would seem that the
consist in the light that it
throws on this obscure and temporary revolution in the Messianic expectations of Judaism towards the close of the second century.
But
whelming value
of the
this is not so.
book
The main, the over-
not in this province, but
lies
in its ethical teaching, which has achieved a real
immor-
tality
by influencing the thought and diction of the writers
of the
New
Testament, and even those of our Lord.^
ethical teaching,
which
is
indefinitely higher
that of the Old Testament,
and helps Old and
to bridge the
New
After the
is
yet
its
This
and purer than
true spiritual child,
chasm that divides the
ethics of the
Testaments. first
century of our era the fortunes of the
Testaments speedily declined in Christendom.
Though they
are referred to occasionally in the next three centuries, they
came
to be discredited as
an Apocryphal writing and
under the ban of the Church.
course of these centuries of their
waning popularity, they
underwent interpolation^ at the hands of Christian ^
2
Part of this prophecy was
See §§ 26, 27.
fell
Unhappily, further, in the
fulfilled in
70 a.D.
^
See % 20.
scribes,
TESTAMENTS OF THE TWELVE PATRIARCHS
xviii
but
happily
many
of
had not been
these interpolations
made when the book was done into Armenian. The reappearance of the Testaments on history was due
the great Bishop
to
Grosseteste, in the thirteenth century,
MS
Greece the
sity Library of
with
all its
of this book,
which
is
the stage of
Lincoln, Eobert
of
who procured from now in the Univer-
This scholar took the book
Cambridge.
Christian additions to be a genuine writing of
He
the twelve sons of Jacob.
charged the Jews with con-
cealing the Testaments from the knowledge of the Church "
on account of the prophecies of the Saviour contained in
them."
Grosseteste translated
his translation gained larity,
and from
the book into Latin, and
an immediate and widespread popu-
in course of time translations were
it
made
into most of the languages of Europe. It
is,
perhaps, needless to state that,
when
the critical
instinct revived with the Eeformation, Grosseteste's view
of the Testaments was
summarily
rejected.
Nay, more, as
the book was regarded as the work of one writer,
it
was
In the course
simply condemned as a Christian forgery.
of four centuries only one voice was raised as against this
mistaken verdict, and that in vain for about two hundred
Only a
years.
score of years ago
Grabe's view that the
Christian clauses were interpolations was rehandled in a treatise
by a young German scholar Schnapp.
Some
years
afterwards the subject was restudied by the present writer,
who now
presents
laborious but
to
happy years
§ 2.
Bodley MS.
a.
MS
contains
latter
part
the
of
the
product
of
many
of research.
The Greek MSS
Barrocio 133.
Quarto.
This paper
by
different
hands of the
several
the
reader
treatises
fourteenth century.
The Testaments
INTRODUCTION occupy
folios
179^-205^
Judah and Gad
Their general
and those of
title
There are two copies
are written in red.
MS. on
of this
xix
MS. Smith 117,
paper, one in the Bodley
belonging to the close of the seventeenth century, and the
Emmanuel
second in
College, Cambridge.
MS.
This
is
remarkable for a large number of omissions, at times of
A
entire chapters.
collation of it
is
given in Dr. Sinker's
wanting in accuracy.
edition, but it is
by him
It is cited
as 0.
University Library, Cambridge, Ff.
b.
Quarto.
24.
i.
This parchment MS. contains four works, of which
Testaments are the fourth, written on It belongs to the tenth century.
in red, except the
MS. that
first,
which
is
It is written in double
The
columns, 20 lines in a column.
writing, according to Dr. James,
is
and
initials
in gold.
Grosseteste's Latin version
Grabe professes
folios
the
203^-262^
titles are
was from
It
was made.
this
His hand-
found on the margin.
have given a transcript of this MS, as
to
his text.
Of
MS.
this
The
there are three copies.
first
two are
University Library and in the Library of Trinity
in the
Cambridge,
College,
respectively,
and
the
third
in
the
Library of Queen's College, Oxford. This
MS. forms the
James has above
tested its accuracy for me,
all praise.
script of the
him
text of Dr. Sinker's edition.
MS
I have, therefore,
it
Dr. to
be
used Dr. Sinker's tran-
in the present edition.
It is cited
by
as C.
Vatican Library, Cod. Graec. 731.
c.
octavo
MS
page.
Besides the Testaments
This
is
a small
written on paper, with 22 or 23 lines on each
the Fathers.
The
and found
it
contains extracts from
The Testaments are given on
folios 9 7^-1 6 7^
script of the latter belongs probably to the thirteenth
century.
This
is
the most important of
all
the
MSS.
A
TESTAMENTS OF THE TWELVE PATRIARCHS
XX
MS. by Guidi
fairly accurate collation of this
Sinker, in his separately published
Appendix
of tlie Testaments,
and cited by him
photograp]is of this
MS.
volumes of the
in three
On
century.
LXX
This
LXX
340^-3 49^ and
There are from 33
text.
tmv
A.ta6rjKaL
words
Book
350-380
39
to
AeTTTT}? Veveaew
MS.
title of
which
is
our present each column.
in
lines
the Testaments
irarpcap'^MV vloiv ^laKco^
c/3
—
one of the
That there was a
of Jubilees.
a vellum
is
follows the Testament
on
Strangely enough, above the general
—
procured
I
belonging to the thirteenth
the close of the
of Job, folios
to his edition
E.
for the present edition.
Vatican Library, Gk. 1238.
d.
as
given by
is
appear the
titles of
close relation
the
between
we know independently. A collation of this MS. was published by Conybeare in the J.Q.R., Oct. 1900 and Jan. 1901, but I thought it advisable to have the MS.
these books
photographed e.
for this edition.
Mount Athos MS.
columns of 40
lines each in
MS.
is
T. Lev.
after the after t?}?
:
the
first
3, consisting of
ii.
word yi]
in
it
Ash.
in
two
contains three large
before koI eVt irvp
a prayer of Jacob
in T. Lev. xviii. 2,
rjfiepcbv
T.
written
good hand of the tenth
a
of great interest, as
additions to the text
is
are given on folios 197''-229^
The Testaments
century.
This
This MS.
vii. 2.
The
;
the second
and the third
third consists of 2|-
columns of certain Christian disquisitions on love and the Trinity.
which
I
The second
is
the remarkable Greek fragment,
have printed in Appendix
the Text, and which
III. in
we show elsewhere
my
edition of
to be a translation
from a Hebrew work, which was probably an original source of the Testaments.
me
for
MS.
on Mount Athos.
MS. 938. This is a beautifully written MS. of tenth century. The Testaments are given on the first 7 2
/.
the
Professor Lake photographed this
Paris
INTRODUCTION Each page contains 23
folios.
folio 1^ there is
The Testaments proper begin
with their meanings. is
On
lines.
a
Old Testament names, including the twelve patriarchs,
list of
It
xxi
characteristic of this
Testament
MS.
that after the
in
1^
each
title of
adds the meaning of the proper name, and
it
also that, at the conclusion of each Testament, it adds the
number
In the
of years that the patriarch lived.
feature
followed by the
is
it
latter
Slavonic Eecension
first
(S^).
After the Testaments follow the Testament of Job and other
MS. was photographed
This
writings.
for
me with
Dr. Sinker collated this
to the present edition.
back as 1887, but never published the g. MS. 411 in the Library John the Evangelist in Patmos.
MS.
as far
collation.
the
of
a view
Monastery of
It is a quarto
St.
MS. written
on parchment, and assigned by H. C. Coxe to the sixteenth This very inaccurate MS. was collated for Dr.
century.
Sinker's Appendix,
Mount
h.
corum,
132.
p.
whom
Gardthausen,
It
is
T. Jos. XV. 7.
duction roiv
t/3'
vltav
^lovSaiKov true,
Codd.
It contains
and
incomplete
comes
Library of
St.
Sinaiti-
Graec.
17
lines
an
to
on each
end
with
This MS. has the following peculiar intro-
Icodvvov Tov Trore e/3paiov
:
the
in
Cat.
This MS., 14*5 by 10'35 cm., was written
in the seventeenth century.
page.
cited as P.
it is
MS. No. 547
Sinai
See
Catherine.
by
etSrjcri'i
rcbv ScadrjK&v
tov irarptdp'^ov ^IaKa)/3 /x€Tacf)pacrdei(Ta aTro
SiaXeKTov
et?
The statement is we cannot determine.
'^WevLKrjv.
but where the scribe
got
it
This MS. was copied for Dr. Sinker by Mrs. Gibson in Eeb. 1892.
This copy, together with photographs of the
T. Jos. i.-xii. 3, xv. 1-7, Dr.
my
Sinker most kindly placed at
disposal. i.
Mount
Sinai
MS.
This
MS. was
discovered acci-
dentally in the Convent Library in the spring of
Mrs. Gibson.
She was searching
for h,
1906 by
with a view to
TESTAMENTS OF THE TWELVE PATRIARCHS
xxii
more correct every
Mount
ing
it,
failed to find
and photographed the greater part T.
Ash.
vii.
6,
who had
Sinai,
Just before leav-
across this second
of it for me,
Ash.
iv. 1, V.
3^-vi. 2'';
lost or
proved to be
T.
Gad
T.
where
connected.
it
differs
my
edition of the Text, a colla-
h,
with which
It contains
21
to
on each
lines
The Armenian MSS.
many MSS.
There are
The
of this version.
are designated by the symbols attached
to
When
owe
cited they appear as
A*. Mechitarist
345.
designation
their
A^
Library
the
to
five
first
them
Venetian edition of the text by the Mechitarist rest
See
MS.
§ 3.
The
closely
than the
earlier
23
and Jud.
is
it
the same peculiar introduction as h.
It has
page.
text
Accordingly I have
press.
This MS. was written not
seventeenth century.
preceding
from
9-
either
my
ninety-six pages of
first
tion of the Testaments of Eeuben, Simeon, Levi, i.-xx.,
i.
Wlien the photographs of
had already passed through the added 'in Appendix VI., in
;
to
Unfortu-
3^ were
7^-ii. 7, iv. 5-vi.
i.
failures.
MS. reached me, the
2^-ix. 2^
viii.
MS
down
i.e.
when her camera broke down.
nately the negatives of T. Naph.
this
of
it.
came
Sinai, however, she
Notwithstanding
behalf.
the Archbishop
effort, she, like
previously sought for
my
on
collation,
in the fathers.
present
editor.
A*^, etc.
of
St.
Lazzaro, Venice, No.
This MS., 5 by 7 inches, was written in the year
1220 on
paper.
This
Prophet Jeremiah.
MS. contains
also the History of the
It belongs to the first recension of the
text.
A^*.
Mechitarist
Library
of
St.
Lazzaro,
No.
280.
This MS., 7^ by 11 inches, was written in two columns of
42
lines each
on paper in the year 1418.
This
MS.
is
the
INTRODUCTION
xxiii
worst representative of the second recension of the Armenian
A*".
History of Asenath.
It contains also the
version.
Mechitarist Library of
This
Lazzaro, No. 679.
St.
MS., 6 by 10 inches, was written towards the end of the double columns of 26 lines each, and
fifteenth century, in
consists of Its
sion.
679
in
collation
MS. belongs to the first the Armenian text is not
This
folios.
quently incorrect and defective, as
I
receninfre-
have discovered through
Father Carekin's copy of six of the Testaments in this MS.,
which he made
Mr. Conybeare, and which the
for
most kindly placed at
my
disposal.
I
latter
have introduced the
needful corrections into the text on the basis of Carekin's collation.
A°. Mechitarist Library of St. Lazzaro, No. 229.
MS.
Bible, 8
columns
of
by 10
50
inches,
This
was written on vellum in double
lines each in the year
1655.
A^. Mechitarist Library of St. Lazzaro, No. 1366.
This
MS. Bible was written in the sixteenth century on paper, in double columns of 43 lines each. MS. Bible was written in the sixteenth A*'. This century and belongs to the London Bible Society. It is designated as A^.
B by
Conybeare, whose collation I have used.
This MS. Bible, which belongs to the Catholicos of
the Armenian Church at Edschmiadzin there
written in
hand.
in Armenia,
photographed by Conybeare in 1891.
two columns of 50
lines each
was
The MS.
is
in a beautiful
Unfortunately the negatives reproduced the pages
of the Edschmiadzin
MS. on
impossible to print them.
were out of
focus.
so
minute a
scale, that it
was
Moreover, a few of the columns
Notwithstanding, the present editor
has been able to decipher five-sixths of the text by holding the negatives between himself and the sunlight and studying the negatives letter by letter and word by word.
MS
is
This
closely related to A°^®^, and has been of great service
TESTAMENTS OF THE TWELVE PATRIARCHS
xxiv
where the collations of these MSS. were slightly inaccurate or defective. AS.
This
MS,
Bible,
which was written in the seven-
teenth century, belongs to Lord
Zouche.
owe
I
all
my
citations of its text to Conybeare's collation.
A^ Only
Bodleian
Library, Oxford, No.
30 (13th
e.
cent.)
Testaments are found in this MS., and in the
five
following order: Simeon (folio 168^), Levi (173''), Joseph (183^), Benjamin (195^), Judah (202^). in
two or more hands
types of text.
ments and
xiv.
T.
Judah
i.-xiv.
A^ than
written
and there are two
of text as
lav
S*^'' {i.e.
This
A^^ but
.
MS. thus more
is
it
.
.
alcr'x^popr]-
and only
recension,
first
the second.
8'^^-xxvi. to
same type
cent.),
is
Fortunately the four first-mentioned Testa-
belong to the
fiovelv)
18th
(latest
The MS.
Jud.
T.
attests
the
closely related to
to A^.
All the preceding
MSS. have been used by the
present
There are three others, of two of which he has no
editor.
knowledge. A'.
A
Vatican MS. of the Bible cited once by Cony-
See J.Q.R.
beare.
viii.
(1896),
It belongs to the
260.
p.
seventeenth century.
A^
Mechitarist
Catalog
Library, Venice,
der armenischen
126 (Dashian's
Handschriften der Mechitaristen
BiUiothek zu Wein, 1895, written in
No.
p.
411
71,
On
the year 1388.
the
This MS. was
sqq.).
first
105** folios
Then
contains the History of Joseph and Asenath.
Of
the Testaments. missing.
these,
first five
follow
Eeuben, Dan, and Naphtali are
The order of the remaining nine
agreeing in the
it
with that of A'\
is
peculiar,
Thus we have
Simeon, Levi, Joseph, Benjamin, Judah, Issachar, Zebulun, Gad, Asher.
A
study of the
given in Sinker's Appendix, tion
p.
titles
of these Testaments
25, and the
of the T. Jud. xxiv.-xxvi.,
and
German
transla-
T. Benj. x. 8^-xii.,
by
INTRODUCTION Dr. Paul Hunanian, makes to the first
Armenian
is
more nearly
to
A^^
it
at once clear that A'^ belongs
recension, and, furthermore, that
and
related to A^'^ than to A^,
to A''
A^
than
The Hof-Bibliothek, Vienna, No. 11 (Dashian's
(A>)
HSS,
Catalog der armenischen
19, 1891).
p.
The Armenian Version found
§ 4.
xxv
Mutual Kelations
THEIR
the Greek MSS.
two Eecensions
;
their Affinities with
;
Value of the Version.
;
The Two Recensions.
in
—As we have
already observed in
the preceding section, there are two recensions of this text,
which are represented in which
is
^abhk^
this edition as
A* and A^
A%
found in non-Biblical MSS., includes four MSS.,
of which the last
A^
is
known
to the editor only
through the translation of some chapters
by Dr. Paul
Hunanian
The
in Sinker's Appendix, p.
MSS.
of these four
follows
to
25
sqq.
relations
each other can be represented as
:
A«
^' I
A^
is
a good
^1
MS.
in
many
preserves the true text, but tions of
it
is
and occasionally alone
disfigured
by many addi-
words and phrases.
A^, which
is
found always
Of
(?)
in Biblical MSS., includes
these, A^'' stands aloof
from the
Its idiosyncrasies are innumerable, but in a
few rare
in this edition rest.
respects,
A^*'^*^''^^.
Thus the
titles of the Testaments of Simeon, Levi, Joseph, and Benjamin in with those in A^^ih^ j-^t ^^j^^t of Judah in A^ agrees only with that in Ak like Aah rejects the additions of A^ in the T. Jud. xxiv. 2, 5, 6 xxv. 3. AJ^. It agrees with A^" in T. Jud. xxiv. 5, xxvi. 1, against A'^^, but with A^'^ against ^
A*^ agree
;
A^^
in xxv. 4.
TESTAMENTS OF THE TWELVE PATRIARCHS
xxvi
where
cases,
it differs
MSS.
best Greek
fortunately
Armenian these six
from
Gad
has the support of the
it
A'^'^'^*^",
Cf. T.
3
v.
T. Benj. xii.
;
Un-
1.
was adopted by the Mechitarist editor of the
it
text as
his chief
MSS. might be
The
authority.
relations
represented as follows
of
:
^^* I
^1
Acd
Aefg
Relations of the two Recensions.
A" and A^ are very
great,
—The
variations between
but the bulk of them appear to
Very many
have arisen within the version.
them
of
are
simply due to the confusion of like words with each other. Instances of this nature are pointed out on nearly every
my
page of
Other differences apparently arose from
Text.
an attempt of the scribe of it
certain
ii.
7-10, xiv.
and one notable
/3,
are
important sections where the differences between
the two recensions goes back T. Levi
to abbreviate the text as
A*^
But over and above, these there
found in A^.^
is
corrupt than
where A" agrees with a against
section, T. Lev.
1-5,
iii.
where
A"^ is less
and gives the nearest reproduction of the
a,
Hebrew
original
3-5,
1,
the Greek, such as in
to
Affinities of
archetype.
A
with the Greek MSS.
—
Exclusive of such
passages as the above, A, taken as a whole, agrees with /SS
agreement
This
against
a.
number
of passages,
T. Lev.
V.
1^;
T.
ix.
7;
T.
Dan.
vi.
3
T.
Asher
;
Benj.
T. 1
this
Jud.
2-4; xxvi. 3;
XX.
Thus is
vii. 4,
in the T.
an extreme
T.
9
i.
ii.
viii.
v.
Lss.
T.
;
3,
vi.
2,
xii.
Judah the
case.
holds
in
innumerable
an
and frequently on a large 6,
Naph.
text of
6
vii. i.
T.
;
2-3,9,
vii.
7,
11,
i.
9;
12; Jos.
x.
scale, as in 5, xviii.
T.
Zeb.
iv.
T.
Gad
ii.
viii.
5,
xvi.
1,
1-6,
3-5,
2-3
;
In one considerable passage, A"
is
less
by
a third than that of A^, but
INTRODUCTION owing
hmt,
to
in T. Benj.
i.e.
A
5
iv.
xxvii
agrees with a against
/S,
and likewise in a number of phrases mostly unimportant,
A
where the agreement may be accidental, or where preserved the original reading, though lost
have
But within
a
against
MSS. and and a
respectively,
hdg when
versally with
Zeb.
T.
viii.
dg
h
A
This
not only
is
from
differ
all
the h
g
A
is
when ;
much
it
iii.
1-5
;
A
and
been wholly ii.
These
are omitted
A
is,
omissions
Greek
ayS, in
T. Jos.
is
guilty
fail to
of
made obvious
are
observe
unjustifiable to
the
All words enclosed thus
by A.
Furthermore, the text of
into
by
we must not
it
A
is
the meaning can only be guessed
irregularities
alone has preserved the
lost
6-8.
reader by the use of brackets. T
But
comparative freedom from
its
almost every page
omissions.
than in a and
two Testaments.
has alone transmitted the purest form
has
T. Benj.
A
degree in
less
notable for
A
But, however valuable that on
will be best understood
with the Christian interpolations
especially so in the last
of text in T. Lev.
A
{virap^iv)
These are by no means absent from A, but
interpolation.
xix. 3-7
A
The value of to deal
they are present in a
of
aef
with
hg
In one
from aef.
differ
agrees
Here
agrees all but uni-
ef.
in the text.
r
A
and
and d gives a text conflated from
versions,
when we come
text,
6,
{irpoawTrov).
Value of A.
^.
^.
there are two types of text to which a ef
/3
and hdg belong passage,
may
in
and English
of this version.
often corrupt. at.
I
In
have
my
At times
retranslations
reproduced
the
xxviii
TESTAMENTS OF THE TWELVE PATRIARCHS Edition of the Akmenian Text
§ 5.
Only one edition is
This
of the text has as yet appeared.
given on pp. 27-151 of the Treasury of Old and
Fathers
New
Non-Canonical Writings of the Old Testament, 1896, by H. Sargis Josepheanz. This edition I.,
:
Venice,
consists of a reproduction of A^* with variants in the notes
The
from A*^°'\
chosen a worse MS. in the case of the
A" and A^
for
not
could
editor
unfortunately have
Fortunately, however,
his text.
Testaments of Simeon and Levi, where
very greatly, he has given, by the advice
differ
of Mr. Conybeare,
A^^ on the left-hand pages and
A^**"^
on
the pages facing them.
My
me
study of this text has led
The
of its accuracy.
editor
is
to
form a low opinion
frequently careless as to the
order of the text, and thus represents a divergence between
A and a ^ in
his
when
there
he says, " one line help in j^bhefg
determining J
jjj^yg
infrequently
and gives the reader no
length.
Happily, by the aid of
able to
\)QQi^
title of T. Jos. is
cited,
Father Carekin shows.
I
as
for A"^.
Again,
the copy of this
study of
A'',
these
A^
is
not
MS. by
cannot help drawing the same
inference with regard to A'^'^ and with regard to
my
The
ascertain his meaning.
wrongly given
wrongly
indefinite
"
missing
its
is
Thus not infrequently
the notes.
is
He
none in the MSS.
is
statements in
A^ from
two MSS. being made from the
same archetype. Notwithstanding,
this
scholar
has
rendered
service to the students of the Testaments,
lightened the labours of his successors.
a
great
and materially
But
it
is
to be
hoped that either he or some other Armenian scholar will undertake a
critical edition of this
much-needed work, in
which A^* will be banished from the text and not always cited in the notes.
In the meantime the students of this
INTRODUCTION
must content themselves with the knowledge
literature
of
A
that
when
given
is
silently
either
and
needful,
my
in
notes.
expressly
or
have in
I
am
so far as I
my
notes
Josepheanz's
corrected
text
aware I have not omitted
A"
a single important variant in either
§ 6.
xxix
or A^.
Translations of the Armenian Version
A
Paul Hunanian.
by
this
scholar
of
X.
8-xii.
from
the
German Jud.
T.
translation has been
xxiv.-xxvi.
Armenian MS.
A'^,
and
of
and
is
made
T.
BenJ.
given in
Sinker's Appendix, pp. 26-27.
The
Conybeare.
chief help towards our knowledge of
the Armenian Version has been rendered by this scholar in his contributions
to
the J.Q.E.
"
On
the Jewish Author-
ship of the Testaments of the Twelve Patriarchs," 1893, V.
"A
375-398.
Collation
Sinker's
of
Texts
of
the
Eeuben and Simeon with the old Armenian 1896, vol. viii. 260-268; "A Collation of
Testaments of Version,"
Armenian Texts Benjamin"
of the Testaments of Judah,
471-485),
(viii.
—
these articles Conybeare
in
has retranslated into Greek or Latin in the three
MSS.
Preuschen.
mente
der
NTliche
"
A^'^.
Patriarchen
1900,
Wissenschaft,
gives almost a complete
German
translation into
wrong
making
Issaverdens,
Testament, pp.
i.
in
"
the
Zeitschrift filr
106-140.
of the
of the T.
This
article
Armenian MSS. and a Levi. The translator
and attempts in some of the
reconstruction
shown that the in
list
suggestions,
corrupt passages a rightly
the chief variants
Die Armenische Uebersetzung der Testa-
Zwolf
makes many good
Dan, Joseph,
of
editor of the
text.
He
has
Armenian
text
was
the
Old
the
A*^* the basis of his text.
The
Uncanonical
Writings
349-479, Venice, 1901.
of
Dr. Issaverdens
TESTAMENTS OF THE TWELVE PATRIARCHS
XXX
has
attempted
here
Testaments
the
translate
to
English, but the task was wholly beyond him.
that his English
was
He
It is not
defective, but that his entire training
was not apparently undertaking.
into
to
fitted
ought
to
printed Armenian text, and,
him
prepare
have
when
an
such
for
closely
the
this text exhibited
two
followed
very different recensions, have rendered each independently.
As
it
he ostensibly follows the longer recension, but
is,
adopts
frequently
reading
a
No
informing his reader.
hint
from
the
twenty, or thirty words, or even a whole page,
ing of
text the rendering of the Greek text
of Sinker, where the
which to
Armenian
is
that
Greek
missing in the Armenian, without even a hint Finally,
effect.
his
renderings
are
frequently
In short, the translation, while of interest to
inaccurate.
the general reader,
§ 7.
This version
is
is
absolutely worthless to the scholar,
The Slavonic Veksion
it
attaches most closely
always, and occasionally
S^
for
on the type of text
It is based
late.
represented by a ef, and of these
to/;
with the
variance
at
is
adds a clause from the
Occasionally he
Greek.
wanting
is
Sometimes he gives as a render-
in the shorter recension.
the Armenian
without
shorter
given that at times ten,
is
the addition at the close of each
S^,
making
agree in
Testament that
is
to be
But S has affinities found in f alone of the Greek MSS. also with other MSS than aef-. thus, in T. Lev. ix. 1 it agrees with a in reading irpoTrdropa '^ficov, which /3A omit in T.
Gad
Tpv(f)epo<;
4 aS^ read
i.
iliv,
read avrw;
and in
in T. Benj.
dyaOov, and in T. Lev. six
vTrdp-x^cov
T. Lev. xii. iv. 3, ix.
1
veo^,
e|
where /3A have avTrj^;,
where /3A
cS^ read %eov, where
^
has
11, af^A'^S^ agree in omitting
words through homoieteleuton.
Such instances, though
INTRODUCTION they are not numerous, are
to prove
sufficient
that
the
Greek MS., from which S was translated, had sporadically
come under the
§ 8.
influence of a.
The two Slavonic Eecensions
The two Slavonic recensions
of the Testaments of the
Twelve Patriarchs are primarily taken from the so-called Palea
(Greek
TrakaLo)
which contain short accounts of
events mentioned in the Old Testament with the addition of traditional stories
lections,
and comments of the Fathers of the
These Palea sometimes appear in separate
Church.
and are sometimes prefixed
Of the two recensions the short
Byzantine Chronicles.
many changes from
one has undergone
col-
to the translations of
The
the original.
editor of the Palea has shortened the Testaments as they
complete Slavonic
a
already existed in
translation,
and
following a polemical course against the Jews, he has here
and
there
introduced
references
them.
to
Besides
the
alterations mentioned, the editor of the Palea has changed
the order of the Testaments, having placed the Testament of
Joseph
it
with the
before
all
death
the
of
others,
Jacob.
not followed this peculiarity,
and
having
connected
The Eussian editor has and some variations have
been introduced from a Palea on vellum of 1406, written at
Kolumna.
contained
in
The shorter edition a
vellum
MS.
recension
preserved in pp.
the
is
the Testaments fourteenth
is
of
the
St.
Alexander Moski.
The
from a Palea of the year
1477
preserved in the Monastery of
complete
of
century
Synodal Library at Moscow, No. 210,
146-189.
Some
variations
from the complete redaction of the
Testaments have been introduced from an uncial manuscript in a Miscellany of fifteenth to sixteenth centuries, belonging
TESTAMENTS OF THE TWELVE PATRIARCHS
xxxii
to the chief Archives of the Ministry of Foreign Affairs at
Moscow, and including among other things a part of the chronographer John Malalas. Tichonravov's work in which the above recensions are
given
entitled Pamjatniki otrechennoi Russhoi Literaturi
is
(2 vols., St. Petersburg, 1863).
W.
E. MORFILL.
The Greek Version found in two Forms, a and ^. Their Kelations and the Characteristics of their
§ 9.
Eepresentatives.
The Greek version denoted by a and
/3
is
found in two forms, which are
in this edition.
I
do not
call
them
recensions, for I hope later to prove that these forms go
back to the Hebrew.
a and MSS.,
c
h
characteristics.
its
The
i.
—a
relations of
represented as follows
c
represented
is
hi
to each
by three
other
may
be
:
hi
h
i
same
are derived from one and the
parent,^ but are
MSS. and show some signs of a mixed ancestry. These MSS. diverge occasionally from c thus they support ySA^S^
late
:
against /3
c
in T. Lev.
(A) S^ against
vi.
3 against
conflate in a
Cf
T. Sim.
i.
c
;
c /3
iii.
8
in
T.
S in
;
y8
S^ against c
Sim.
vii.
1
;
A /3
in T. Sim.
A SMn
T. Zeb. ix. 5 against c A.
i.
T.
10
hi
few instances, and show the influence of
10
;
;
Lev. are /3.
T. Jos. x. 6.
^ h is not derived from i, nor vice and omissions. See Appendix VI. of
versa.
my
Each shows independent variations
Text.
INTRODUCTION a
rather disfigured by omissions such as T. Eeub.
is
3^-4^;
ii.
T. Jud. T.
xxxiii
ll^
2^
ix.
4 (through hmt.),
iii.
Naph.
Lev.
T.
viii. 4^,
Though
6^
interpolations, yet
14^
5-7,
xii.
freer
than
2;
6-10, xxi.
1-2, xii.
vi.
xiii.
"7^
from Christian
/3
a too shows some signs of the Christian
But we
scribe's activity in this direction.^
shall return to
this subject in a later section.
One notable depravation and substituted in
^ and
its characteristics.
—
/3 is
represented by six MSS.,
These MSS. are not so closely related to each
ah defy. other as
c
li
but represent two diverging types of text.
i,
ef show many affinities with a, and As we have shown elsewhere (see ^ 7), S
these, a
A.
LXX
stead an abbreviated form of
its
of Gen. xxxviii. 20, 24-30.
Of
Judah
of the text occurs in T.
6-10, where a has omitted the text of the Testament
xii.
d g with
I)
is
derived
noteworthy that a ef exhibit one uniform ef. type of text agreeing on the whole very closely with each
from a
It is
whereas
other,
1)
undoubtedly
though
d.g,
exhibiting
a
certain type of text, differ very largely from each other.
Thus g
remarkable for
is
changes of
We
and
Furthermore,
text.
8'''^
h
omissions,
& for its
shall begin with
scribe
of
&,
"'^
Di;
its
d g are remarkable also
In some cases
h.
Thus in
Thus
vi.
4-6,
"
chw,
failing
variants are
its
T. Lev. xvii. 2 the priesthood
of an ancient worthy is said to have i.e.
for
are found alone in hdg.
due to emendation.
Kvpiov,
d
frequent small
the text in T. Zeb.
for large additions to vii.-viii. 3, ix.
large
its
large additions and conflations,
been
ttA-t//)???
perfect with the Lord."
naturally to understand Xv on
Semitic
the margin T. Sim. vi. 5 (in T. Iss. vii. 7 ; T. Naph. viii. 2 (at top of page) ; T. Ash. vii. 3 T. Jos. xix. 3 ; T. Benj. iii. 8, ix. 2. Of the above, hi omit the first three in the T. Lev., h omits the addition in the T. Sim., and i the addition in the T. Naph. Otherwise h i agree with c, except that they go a step further than c and insert the addition in the text. ^
text)
In the following passages
this
fjuera
But the
;
T. Lev.
iv.
1,
c
x. 2, xvi. 3, ;
adds
irepl
xviii.
2
;
:
TESTAMENTS OF THE TWELVE PATRIARCHS
xxxiv
Greek, wrote
Likewise as an
fxera ^6j3ov Kvpiov.
irXrjprj^
emendation we should explain the addition of ^rjaeaOe in T.
Jud. xvi. 2 against
all
other authorities, and the change
of avvrpe'^ei, into crvvep'yel in T. Benj.
into
crvinTel
3 as also in
vii.
Ash.
^owv
into
Scoo-et
5,
in
Dan
T.
into y}) TTpoaey^e in T. Lev.
adds
v.
of
9,
note 34),
Finally, in
T. Zeb. g.
On
viii.
6
(T.
Naph.
it
many it
my
5.
A
I.
(p.
Thus
or S, are found
237,
agrees with
it
2 the
v.
though not
it
is
1.
A
4,
*
'
•
JIInt
against a/3-&
though in
clear that,
type hdg,
a good representative of the
is
xvii.
contains fragments of the
Text, App.
8, n. 61).
respects 6
would
Jos.
inserts after Svo-fxchv,
In some cases ii.
irpoare'^e
gives a most unlikely text
it
Hebrew Midrash which
D"mn"]C)).
and of
the close of T.
found in any other Greek MS. nor in
see
into
direOvrjaKe
the other hand, in T. Jud.
words Kol voTov which
Testament;
10, of
v.
in nearly every case with
ix. 9,
Kol iOavfxa^ou at
along with
in the
Dan
Again, without a shadow of authority
disastrous results. it
Jos.
T.
of Sta^ovXlov into Bia^oXov in T.
T. Lev. xi. 7 (see
in
diredavev
iv.
of avyyevrj
5,
rrarpdcnv into irepaaiv in T.
9, of
i.
iv.
the ground of modesty) in
(on
form an insecure foundation on which
to
con-
struct a text. d.
This
is
a most interesting
readings on almost every page. text.
This
is
MS.
It exhibits peculiar
First of
manifest in the
titles
all,
where d combines the readings of a and flations
are
T. Zeb.
viii.
In
common
other
cases
T. Lev. xiii. 8^
in reading
in
See
d.
6 (n. 22); T. Jos.
shows
T.
Jud.
vficov,
which
/3-d
a A" S^ in omitting a clause in
ix.
a conflate
Testaments
Such con3
vi.
(n.
1 7)
7 (n. 44), xvi. 5 (n. 23).
affinities
when ^-d read
is
yS.
with a
d supports a against ^-d A S
ao(f)i,a,
and by reading
d
iv.
d
of the
—
thus in
with a
;
A
avT7], in T. Lev. xiii. 8,
om. in xiv. 7 11.
;
and with
Again, d agrees at
INTRODUCTION times with cief against &^; 1 (n. 4); T. Ash. ix.
I
5,
2
iv.
testimony of d A. 26),
Thus
d,
which
is
This
is
Gad
to
v.
9
(n.
59),
into
the
on the
text
T. Benj. vi.
have preserved the original
a and a
a very corrupt
4
(n.
text.
many
cf.
MS. and
is
chiefly remarkable
It is very closely related to A,
for its omissions.
viii.
In one passage, T. Jud.
Trapad'tja-a'i
naturally related to hffA, shows
traces of the influence of g.
10).
T.
In another passage,
me
seems to
it
(n.
have adopted
cf.
xxxv
and g A
occasionally agree against all the other authorities.
"We shall now attempt to represent on a genealogical table the affinities between the various
c
MSS. and
versions:
hi
In this table
all
the
main connections are
It fails, however, to exhibit the influence in
various descendants of
/3
on h i.
represented.
some
cases of
xxxvi
TESTAMENTS OF THE TWELVE PATRIARCHS the Greek Version
10. Editions of
§
Grabe, Spicilegium Patrum,
The text
Oxon. 1698
i.,
2nd
;
given according to
With
is
it
was printed
which two Bodley
Grosseteste's Latin translation, for used.^
Fabricius, Codex jpseudepigra^phus Vet. Testamenti,
burg, 1713.
This
is
Ham-
i.,
simply a reprint of Grabe's
is
Veterum Patrum,
Gallandi, Bibliotheca
Sinker,
1714.
ed.
but inaccurately, and a few of
h,
the variations of a appended.
This also
/3
the Testaments given in this edition
of
MSS. were
—
i.,
text.
1788.
Venetiis,
a reprint of Grabe's text.
Testamenta XII. Patriarcharum, ad
fidevfi
codicis
Cantahrigiensis, edita: accedunt lectiones cod. Oxoniensis,
Cambridge,
collation of a
contains
We
1869.
reproduction of
many
h,
have here a most accurate
but we cannot speak so well of the
which
given in the footnotes.
is
Testamenta XII. Patriarcharum ing a Collation of the
:
Appendix contain-
Boman and Patmos MSS. and
Bibliographical Notes, Cambridge, 1879.
the
MSS. denoted by c ^ c was made
collation of is
This
serious errors.
These are
in the present edition.
The
Sinker by Guidi, and
for Dr.
on the whole accurately done.
I
have discovered
some errors through the photographic reproduction
which p.
I
had executed
in
the Vatican.
4 Dr. Sinker has expressed the conviction that
any future
critical revision of the text the
MS. must form the able MS., but ^
me
for
The actual "copy"
College, Oxford (No. 214).
it
basis."
h is
On " in
Cambridge
undoubtedly a valu-
can never again enjoy this distinction.
tliat
Grabe sent
See Sinker, p.
to the press
ix.
is
preserved iu Queen's
INTRODUCTION
xxxvii
§11. Modern Translations^ of the Greek Version
—^
Whiston, Collection of Authentick Records belonging to the Old and New Testament, 1727, i.
Into English.
294
sqq.
Sinker, Ante-Nicene Christian Library, 1871, xxii.
This
13-79.
an admirable piece
is
The present
based on Sinker's text. it
of translation
editor has found
of great service.
Into German.
Anonymous, Aechte apokryphische Biicher
der heiligen Schrift, ivelche noch ausser der Bihel vor-
handen
Tlibingen, 1857.
sind.
Schnapp in Kautzsch's Apokryphen und Fseudepigraphen,
1900,
ii.
458-506.
This
The
based on Sinker's text.
translation
is
translation follows the
own brochure published in 1884. But made since that date, of
lines of his
great advances have been
which very
From
little
notice
is
taken in this translation.
the standpoint of our present critical knowledge
Further, from
this translation is already antiquated.
what large
shown in §§ 13, 14, it is clear that in a very number of passages the Greek cannot be trans-
I have
lated unless through re translation into
Schnapp
(p.
Hebrew
original
459) writes that no can
assertion
by
der
Wissensch.
hibl.
liche
Dillmann 91
sqq.
Wissenschaft, 1900, pp.
translation very severely,
this
in Ewald's Jahrlh.
Bousset (Z.fv-r
142-143)
and with
Yet
certain proof of a
be offered, and sustains
referring to iii.
Hebrew.
NT-
criticises this
justice.
^ On the numerous earlier translations into English made from Grosseteste's Latin version, see Sinker's Appendix, i^p. 11-14; into French, ibid. pp. 15-16; German, ibid. pp. 16-18 also in Dutch, Flemish, Danish, Icelandic, and Bohemian, ibid. pp. 18-23. So far as I am aware, there is no French translation made directly from the Greek, as that in Migne {Dictioiuiaire des Apocrijp)hes, i. 854935) is merely a reprint of that made by Mase in 1713 {ibid. p. 15) from the Latin. ;
TESTAMENTS OF THE TWELVE PATRIARCHS
xxxviii
12. Critical Inquiries
§
Before giving a simple enumeration of studies, it will be well to indicate
which have led
these critical
the elements in
to such conflicting conclusions
them
on the part of
scholars.
The main body of the Testaments could not have been written by any other than a
Jew
of the Pharisaic school
;
for
the greater part of its statements, references, and allusions can-
not be understood, unless from a knowledge of the Talmud,
Targums, and Midrashim, and the history of pre-Christian Judaism. able
On
number
the other hand, the text contains a consider-
of prophecies relating to the Messiah
which
The
have undoubtedly sprung from a Christian source. problem, therefore, before scholars was shortly
:
they had
here a work of considerable extent, which, with the exception of
thought origin,
some twenty and
idiom.
clauses,
These
was thoroughly Jewish clauses
were
of
in
Christian
and mainly of a Patripassian character.
To account
for
these conflicting Jewish and Christian
elements, Grabe {Spicil. Patriim,
1714,
129-144, 335-
i.
374) suggested that the book was written by a Jew, and subsequently interpolated by a Christian. however, was for Corrodi {Krit.
the
Gesch.
most subsequent
This hypothesis,
time so successfully combated by des
Chiliasmus,
ii.
101-110), that
writers, such as Nitzsch, Liicke, Eitschl,
Hilgenfeld, Dillmann, and Sinker have practically ignored
the question of the integrity of the book, and confined
themselves mainly to the discussion of
its
religious
and
national affinities.
To show the hopeless confusion
into
which criticism was
plunged by rejecting the hypothesis of Grabe, we shall notice shortly the conflicting views advanced
students of our book.
Nitzsch (Be
Test.
by the various
XII. Pair,
lihro
INTRODUCTION V.T.
1810)
Pseud.,
author
the
describes
xxxix
Essene doctrines that were then current. der altkathol. Kirche,
322
sqq.) assigns
Eitschl's view
the
of
Eitschl {Entsteh.
the book to a Gentile
Christian, appealing principally to T. Benj. interpolation).
Jewish
a
as
who had imbibed many
Christian of Alexandria
xi. (a
was vigorously
Christian
assailed
by
Kayser, who, availing himself largely of the theory of interpolation, ascribed treatise
the book to Ebionitic circles.
was in turn examined by Vorstman {De
Pair, origine
Kayser's Test.
showed no
of Kayser, concluded that the Testaments of Ebionism, but were the
work
of a Gentile
which
and
(pp.
the
edition of Eitschl's
172-177) theory
Eitschl's first
of
Nazarene
Eitschl,
work appeared,
his former contention
a
trace
Christian.
Hardly had Vorstman thus vindicated the view of
when the second
XII.
1857), who, after a detailed criticism
et pretio,
in
was abandoned,
authorship
advocated.
view, however, has received the
continued
support of Hilgenfeld, while Langen and Sinker hold fast to the theory of a
If
Jewish Christian authorship.
were no other methods of determining the
there
questions of authorship and date than those pursued by
Nitzsch and his successors, finality or even progress in such matters would be a sheer impossibility.
At
last the criticism
of the book was lifted out the region of fruitless logomachies
by Schnapp {Die
who
Test,
der XII. Patr. untersucht, 1884),
revived Grabe's hypothesis of Christian interpolation,
but developed
it
articles
in
Eecent research
to illegitimate extremes.
has notably confirmed Grabe's hypothesis
;
for
Conybeare's
the J.Q.R., with his collation of some
Armenian MSS, proves
that,
when the Armenian
was made, the Greek text was Christian interpolations.
free
of the
version
from several of the
This subject has been further
prosecuted
by Preuschen, and particularly by Bousset
in
the
NTliche
In
Z.
/.
Wissenschaft,
1900,
141-175.
TESTAMENTS OF THE TWELVE PATRIARCHS
xl
the present edition these critical questions are discussed after
an exhaustive examination of the documentary evidence.
The following Testaments
a
is
of critical
list
>S^m%.
Grabe, in his edition,
Commeiitatio
Nitzsch,
J.
the
129-144, 335-374.
i.
Corrodi, Kritische Geschichte des Chiliasmus,
K.
on
inquiries
:
Patriarcharum,
libro
critica
ii.
101-110.
XII
Testamentis
de
V.T. pseudepigrapho, "Wittenberg,
1810.
Wochen und
Wieseler, Die 70
Llicke,
in
Einleitung
63 JahrwocJien des Pro-
die
1839, 226
plieten Daniel,
sqq.
Johannis^,
Offenharung
die
1852,
334-337. Dorner, Entwickelungsgeschiehte der Lehre von der Person Christi,
Eitschl,
322
254-264.
i.
Enstelnmg
Die sqq.
2nd
;
ed.
der
Kirche,
altkathol.
1st
ed.,
1857, 172-177.
Kayser, " Die Test, der XII. Patr." in the Beitrdge zu den theologischen
Cunitz, 1851,
Wissenschaften,
by
edited
Reuss
and
107-140.
iii.
Vorstman, Disquisitio de Testamentorum XII. Patriarcharum origine
Hilgenfeld,
395
et
pretio,
Zeitschrift
"
filr
1871, 302
sqq.\
Van Hengel,
Rotterdam, 1857. wissenschaftl.
TheoL,
1858,
sqq.
De Testamenten
der twaalf Patriarchen op
nieuw ter sprake gebragt" {Godgeleerde Bijdragen,!^^^). Ewald, Geschichte des Volkes
Israel^, viii.
363-369.
Langen, Das Judenthum in Palaestina, 1869, pp. 140-157. Sinker in his edition. Geiger, Jiidische Zeitschrift filr Wissensch.
und
Leben, 1869,
116-135; 1871, 123-125. Eonsch, Booh of Jubilees, 1874, pp. 325-331. Dillmann, Art. xii.
"
Pseudepigraphen
361-362.
" in
Herzog's Beal-Encyc?
INTRODUCTION Schnapp, Die Testamente der Halle,
Pick,
zivolf
xli
Patriarchen untersucht,
1884
"The Testaments
of the
Twelve Patriarchs," Lutheran
Church Review, 1885, pp. 161-186. Baljon, " De Testamenten der XII. Patriarchen,"
Theol.
Studien, 1886, pp. 208-231. Sinker, "
The Testaments
and Wace's
Smith
of the XII. Patriarchs," in
of Christian Biography,
Diet,
1887,
iv.
865-874. Deane, Pseudepigrapha, 1891, pp. 162-192. Faye, Les Apocalypses juives, 1892, pp. 217-221.
Conybeare,
On
"
the Jewish Authorship of the Testaments of
the XII. Patriarchs," J.Q.R, 1893,
Kohler,
"
The Pre-Talmudic Haggada,"
v.
375-398.
J:^.i?.,
1893,
v.
400-
i.
566-
406.
Harnack, Gesch. der
altchristl.
Litteratur,
1897,
ii.
570. Schlirer, Gesch. des Judischen Volkes^,
1898,
iii.
252-262.
Charles, Art. "Apocalyptic Literature," ^wcyc. Bihl., 1899, i.
237-241); "Testaments of the XII. Patriarchs,"
BiUe Diet, 1902,
Hastings'
iv.
721-725; Booh of
Jubilees, ^^.
170-172, 179, 185,
of the XII.
Patriarchs," Encyclopcedia Brit}^,
492-493
XXV. pp.
;
etc.
;
"Testaments 1902,
Hibhert Journal, 1905, pp. 558-
573). Beer,
"
Art.
1905, Conybeare,
Pseudepigraphen,"
xvi. "
"
253-256.
xii.
Jewish
113.
Testaments of the XII. Patriarchs," Jewish Ency-
clopedia,
Bousset, "
Real-Encyc.^,
Testaments of the XII. Patriarchs,"
Encyclopedia, 1906,
Kohler,
in Herzog's
1906,
xii.
113-118.
Die Testamente der zwolf Patriarchen," in
Z. f.
NTliche Wissenschaft, 1900, pp. 187-209, 344-346.
TESTAMENTS OF THE TWELVE PATRIARCHS
xlii
§
The Greek Version a Translation from
13.
THE Hebrew
—
Apart from Grabe, no notable scholar has advocated a
Hebrew
original
within the
till
though he declared
a
for
Even Grabe,
last decade.
Hebrew
original,
arguments in support of his contention.
linguistic
remarkable that such an eminent write (Herzog, Real-Encycr'
Pair.
p.
of Dr. Sinker is still "
It is
362): "Since the publica-
xii.
but was originally written
31):
no
Dillmann could
critic as
tion of Nitzsch's study all are agreed that the translation,
judgment
advanced
in
book
more pronounced
The Testaments
is
not a
The
Greek."
XII.
{Test.
in their present form were
no doubt written in the Hellenistic Greek, in which we
now
them, presenting as
possess
peculiar
marks which
they do
none
of
the
Whether there
characterise a version.
was a Hebrew work, on which the present was modelled, a supposition by no means improbable in tell,
nor
a matter of
is it
To two Jewish
much
scholars,
Kohler
question of the
Hebrew
his
article
after
on
the
points,
^
and Gaster, within the
any
to
establish
the above articles were
But
linguistic evidence.
question, though
failed
Only
original of the Testaments.
Gaster,^ however, has offered
excellent
we cannot
honour of reopening the
fourteen years belongs the
last
itself,
importance."
it
his
written
contains thesis.
a
few
Shortly
the present editor
began his study of the Testaments, in the course of which he early came to the conclusion which he set forth later in the Encyclopcedia Bihlica this
(i.
241, 1899), that the bulk of
work was written before 100
an earlier speculation of Kohler. 1
J.q.R. 1893,
V.
"The Hebrew
B.C.,
therein confirming
Since that date a close
400-406.
text of one of the Testaments of the XII. Patriarchs" {Proceedings of the Society of Bibl. Archeology, Dec. 1893, Jan. 1904). ^
INTRODUCTION
xliii
examination of the Greek text has brought to light a
number
of facts that put the question of a
Hebrew
The
results
beyond the
possibility of question.
now be
examination will
placed before the reader,
original of
this
who
will
find a fuller statement of the evidence in the Introduction to
my
I.
Hebrew
Text.
is
and
constructions
Though
every page.
expressions are
found on
he
to
idiom
the vocahidary is Greek, the
frequently Hebraic and foreign
the genius of the
to
Greek language.
Eeub.
T.
avTMV = Dr\^
ovK iv Kaip(p
Sim.
T.
=
"^Hn Qi?
""DirTN, "
/3A, which read
Dan
vi.
crvv
aS€\(f)oi<;
my
5,
it
XX. 4, iv
= iD2i>
arrjOei,
i l3)
= IIJ
n^i, " on his very heart."
= ^'2'nbw
which in the text means
h'2^.
XXY.
1,
"
Gad ii. 2, irpocredep.Tjv avrS hated him still more." T. Ash.
iii.
pm-^ D"'n^N, T. Jos.
ii.
in
T.
Iss.
1,
this utterly
on retranslation.
xxv.
2,
rpvcf^i]
yu.tcro?
= DTlh = IDN
e8(OKe fie
=
= ]12},
^TTDn. ND2? "TIDDin,
dvaTraverac eh avTrjv
6 ^eo?
TIN ;n3
—
xxi. 5, iaOieiv rrjv
"God hath His habitation
3,
= "'DDf? D"'DmS
Stt, " a numer-
Eden."
T.
m
So
e^ap'^OL cTKijirTpeov
T. Iss. v. 7, iKXrjpwcrev iv avTol<; (/3)
" I
(a)
iv Aevl
v. 4,
oarkwv avrov
"chiefs of the tribes."
"'im,
jxov
v. 4.
TpaTre^av avTOv CJDltD
6,
ov BwrjaovraL Trpo? Aevt
unintelligible phrase becomes at once clear
Thus
iv.
brothers."
The same Hebraism recurs
T. Jud. vii. 1, o'^Xo'; ^apv'i (h
ous host."
Toi
as he did
v.
p.
11, iv avrw i^eXe^aro
aXXov
"'171.
r7T N7.
iv. 4, T.
yu.e
me
loved
eo? rov'^
dSLK-^aovat =f\^'11
= ^Tr?
nSi.
4, '^yaTnjcre
iv.
= mini
avvcoiv ev rep rd/io)
8,
iii.
o
(cf.
Kvpio^
Dan.
i.
eh 9),
(/3
A S^) =
therein."
ocKTip/nov^ ivcoiriov
"granted
me
to find
xliv
TESTAMENTS OF THE TWELVE PATRIARCHS
mercy
in the sight of."
n£31^, "
xxxiv. 28,
avrov Kpiaiv
fxer
ev
ikiriSi
ifjuoi
LXX
found in the
is
= ^1Wr\
The same
ye shall dwell securely with me."
misrendering
II.
eV
Benj. x. 11, KaToiKi](TeTe
T. "'1
xii. 3, rrroirjaov
26
of Ezek. xxviii.
;
etc.
Dittographic renderings in the Greek of the same Hebrew expression
;
expressions in the Greek
also dittographic
implying dittographs in the Hebrew.
Naph.
T.
aoUrjTov
In
loc.
is vi.
iii.
airo
5,
KaTotKT]ala<;
.
.
2
(/3
A S^)
the impossible fjuecnov
raplx<^v = D^n^l'pD DTiSd nSi = iKTO<; vavTcov.
rapi')((ov e/cT09
Hebrew
A
very notable dittograph occurs in 4.
'Eay ovv Koi
vfiet<;
KoX 6 @eo9 So^aadrjaerai ev hidl3d\o
Tol
Kupto?
Tov
Se
fxi]
Kol ol dyyeXoL, eOveaiv
S' vficav,
vfid^;,^
u/icoy]-
iroLovvra to koKov,
KaTapdaovTut avTov Kal Kal 6 ®eo9 dSo^^crec ev Kal
viii. 4, 6.
dyaTr/jcret uyu-a?,
[koI ol dyyeXoi dvOe^ovrac 6.
Naph.
v/mmv,
dcf)
^Kal rd Oripia (fio/SridijaovraL
Kol
for
epyda-rjade to koKov,
ev\,o
Kol
T.
;
dittograph of
corrupt
a
N^D,
rrjv
See note in
vavroiv has arisen from a dittograph in the fxearov
rd^a
.
a clear instance of dittography.
ol
dyyeXoL koX ol
Tol
Btd/3o\o<; OLKetovTat
edveatv
avTov
S'
dv0pQ)7rot.,
avTOv,
o)? thtov
Kal irdv drjpiov KaTaKvpievaei avT(o Kal
Here,
if
Kupto? [narjaet avTOV.
we compare
ver.
6 with ver. 4,
we
see that the
six lines in ver. 6 correspond line for line with the first six
in ver. 4.
The seventh
structure of the stanza.
line in ver.
4
is
thus against the
It is also against the parallelism.
INTRODUCTION On
Hebrew we
retranslation into
= DDITrrN"'
which
D"'DnSd1,
is
xlv
find that this seventh line
a dittograph of the preceding
line DDiriN"' n^n^Nl.
For other instances
see Introd. to
Paronomasiae which are
III,
my
Text,
12,
§
in Greek can he restored
lost
hy retranslation into Hebrew.
We
can recover a dozen or more of these by retransla-
most of them having
tion, the
8
5, 6, 7,
3
iii.
;
T,
;
T. Jud.
Naph.
Many
IV.
do with the names of the
to
See notes on T, Sim.
patriarchs.
3
i.
12
6,
i.
;
;
ii.
T.
Iss.
i.
T.
Ash.
i.
2
T. Lev. vi. 1, xi, 2,
;
15, 2,
9
8
v.
;
T. Zeb.
T. Benj.
;
i.
i.
3,
6,
passages which are obscure or v:holly unintelli-
gible in
the
Greek become clear on retranslation into
Hebrew. In T. Lev,
we have
7
ii,
the peculiar expression elSov
Here
eKel v8(op TToXi) KpefidfMeuov (a A"). is
or
surely impossible, I?''pTl
= iv
or raqia
is
Kpefidfievov,
which seems corrupt
aTepeoifian, or
TcS
The firmament
= i?"^plD,
which
for m^pil
rather KaX to arepecofia.
actually the
name
of the second
heaven in the Talmudic account of the Seven Heavens (Chag.
12*^).
In T. Lev.
ii.
8 (a
brighter than the
This
is
absurd.
u-v^o?.
to
A^) the second heaven
The
heaven cannot be due in
/3
first, r/v
yap Kal
greater
*|'i;'v^09
is
said to be
eV avro) aTreipov.
brightness
of
the second
The
to its greater loftiness.
error
is
word = rrii,
This corrupt for m3 = ^w? or Thus the brightness of the second heaven is due
the boundless light
may have
(
been physical,
if
direipov) in
it.
we may adopt
This light
the Talmudic
view that the sun, moon, and stars were in the second heaven (Chag, lu
T.
Jud.
12^). ix, 3, r]p67] 'fveKpo'i iv opet ^lelp,
Kal iropevo-
xlvi
TESTAMENTS OF THE TWELVE PATRIARCHS
/jLeva
iv ^AvovLpa/x aireOavev (/3 S^).
airkOavev are omitted by a
the original and gives v€Kp6<;
In
T.
"
= nSlD,
Dan
= " will
viraKoixTovrat
;
last
to
clause
is
the
night to
life,
wherefore also eternal
;
= ^l^ajp:,
TOP Odvarov
omitting
verse,
Death succeedeth
light
where the Greek has
r)
was
absurd.
(a).
epycp = rnni?,
r}
alayvtof; ^(orj "fava-
runs
day, and darkness to
we
The
expect the idea of
mon
I suggest that the
iriN
avrov ev
= fiera
/3
A S^ omit koI
'^pvcrio)
epyw as
which the translator read
he should have read as
n'Jli'
entire clause is found in the p.
for
top Odvarov
aKoKovOel, but that this was corrupted into
T. Jos. xi. 7, e7r\')]6vv6v
Text,
corrupt
-j-awaiteth death."
life
Here, too,
lOlp"^ oSlI^rr "'^n
ala)vto<; ^wrj
Kol fepjfp
TOt<; vloc<;
interpolations,
succession as in the preceding clauses. original
to
veKp6<;.
conspire."
This
ixevet,.
.
obey with a view to attending constantly
T, Ash. V. 2, Bto KoX
"
.
a corruption of the former.
cannot be right
«n0p-i
rhm
-fviraKovcrovraL rov irapehpeveiv
v. 6,
" will
Here
AevL on
.
A comparison
Midrash Wajjissau shows that the clause belongs
of the
Now
The words koX
as unintelligible.
T.
But
unintelligible.
which
as TTTl^, but
= " household Hebrew,
koX dpyvplo)
The
servants."
Naph.
i.
3 (see
my
238).
For many other
like instances, see Introd. to
my
Text,
§ 12.
In
all
we have
the above cases
dealt only with cor-
ruptions in the text, where there was no divergence the
MSS.
or versions.
so obvious, that
Yet
we might take
without further evidence. is still
to come.
among
the bulk of the restorations is
And
as proven our contention
yet the strongest evidence
In the next section we shall discuss only
those passages in the text where the
MSS. and
versions
attest different texts, a standing generally in opposition to
INTRODUCTION /3
A S.
By means
xlvii
we
thus forthcoming
of the evidence
hope to advance a stage further than we have yet reached,
and
to prove not only that
original, but that also the
H" and
our book
Hebrew
H^, and that a and
is
derived from a
did not
yS
Hebrew
existed in two recensions, originate in the
Greek, but are derived respectively from H"^ and H^.
§
14.
from two lost and H^. Table of Affinity of all the Textual Authorities. a and
a and
respectively
dellived
/3
Hebrew
Recensions,
H''
are not, strictly speaking, Greek recensions, for
/3
their chief variations did not originate in the Greek, but go
back
forms
diverse
to
recensions, H"^
already
text
of
Hebrew, which we denote
H" and
as
Whilst, therefore,
a and add the main variations of
jS
y8,
Only a few
The variants
be given.
Here H^
(/3
{i.e.
/3
A
S-^) is
vii.
A S')
'Kiredave
1 (c)
;
T\TKb = vrrvw.
H* and H^
T. Ash. viii.
1
;
T. Jos.
both Hebrew recensions were right in T. the late Hebrew, T. Naph. is
found.
T.
Ash.
avTov
See vi.
6
my (a),
Text,
i.
1,
the correct
Appendix
EtV^e/^et
(/3
et9 ^(or)v alcoviov.
Here H"
is
.
undoubtedly right, milo
m^'tD was corrupted into
Dan
a,
.
.
eV
y^pcc koKm.
corruption was present in both T.
and adopt now
of the chief instances will
VTTVM KoXS.
H"
text,
best to print
will be underlined.
T. Benj. xii. 2 (a), 'EKotfiverj
In
it is
in the margin, the
translator will follow a different course, as his text.
the
in
Of these two
and H^, sometimes one gives the correct
sometimes the other.
now
existing
H^.
right and not H^.
II. p.
A S^) ev
Hl^'tol.
The same
in T. Zeb. x. 6 xx.
4
;
Iss. vii.
;
whereas 9.
In
Hebrew phrase
239.
Hapa/jLvdetrat avrov
^(ofj.
The angel of peace con-
TESTAMENTS OF THE TWELVE PATRIARCHS
xlviii
ducts the good soul into eternal
life.
which in H^ was corrupted into
113"'
text of H'' dyyeXo'i
iv.
6ovvT€
iv
Kol ev
Here
(a)
Mo^-
€pyoc
Ka\oc
1
wliich
is
by A,
in part supported
= n'^lW D^W^^X of = Kal aTroTrXavoofievoc.
D"''ibl
be a rendering of
into
D'^iODI
Gad
4
V.
^ap
ev
ypdp,-
fxacnv.
may
=
o
epyoi^; Kal
airoirXavciip^evoL
iv epyoi^ Ka\ol<;
corrupt,
was corrupted into
T.
which reads
,
Mo^^oOz/re? iv
(/3)
ypd/ji/jLaacv.
a,
vi. 1
oSrjyel rrjp yjrv^Tjv avTou.
elpt]viq'^
E.eub.
T.
yS
confirmed by T. Benj.
is
Tfj
Here ei(T<^epei = TTUT, = irapaixvOelrai. The
D^'llto,
right,
is
and
which D'^IW
Or Ka\ol^
which in H^ was corrupted
Kal dTroifKavcoixevoi.
'O
(a),
<^6^o
rod
(/3
deov ocKei iv avrS.
vlkol
Here the context supports IDDDl. corrupt for
A S^)
rTW©7 7Din
/3 {
'O to
(}>6^o^
rov
Oeov
(?)
-|*nn
fjLiao
A S\
H*^ read
= viKa
ro fuao^), which
stood in H^. T. Benj. x.
4 (a A), KaTaXecfiTrdvco.
Here H" was
n'^so,
and was no
found in the late Hebrew
H^
this
T.
word was corrupted into
The above instances ence of two distinct
doubt
Naph. ~r">lD
right. TT-DO
3,
i.
It
is
In
"'3N.
miD.
or
are sufficient to establish the exist-
the
types of text in
Hebrew
—
H",
For over thirty other passages in the Testaments,
H^.
where the variations between a and late
(/3 S^), AtSatr/cco.
same conclusion,
the
From added
see
/S, i.e.
Introd.
H* and
to
my
H^, postu-
Text, § 12.
the evidence adduced there, which could easily be to,
we
conclude, therefore, that
there existed two
recensions of the original Hebrew, which
designated as
H" and
H^.
we have already
These recensions differed from
each other chiefly in words and phrases, as we gather from
a and
yS
in the
Greek
versions.
Notwithstanding the
many
INTRODUCTION divergencies between a and
/3,
xlix
their great similarities oblige
us to assume either that the translator of
As we
version of H", or vice versa.
evidence
is
H^
shall see in § 18, the
a being the older
in favour of
used the Greek
In the
version.
Book of Daniel we have a good parallel to the above
for
;
the variations between the versions of Theodotion and the
LXX
in
vii.-xii.
i.-iii.
book go back to variations in
of that
the Hebrew.
In some passages, however, the divergence
Thus
scale.
in T. Lev.
ii.
7-iii.
is
on a larger
the description of the Three
the original
less faithfully handed down in a A*, Hebrew archetype. Here H" preserved tradition. But when H"^ and H^ were both
current, the
latter suffered
some
who changed the description of the Three
Heavens, more or springs from the
scribe,
Heavens
depravation at the hands of
into one of the Seven Heavens.
variations again find a parallel in the of
Dan
where also the variations originated in the
iv.,
main in the Aramaic and not In
owing
Naph.
many
passages
it
in the Greek.
T. Benj.
and the text
ii.
Gad
ii.
3-4
T.
;
is
is
preserved alone in T. Jos. xix. 3-7
;
6-8.
many
There are
omissions in
H"
some where no such explanation passages
Cf. T.
In two passages the entire Greek version
12.
defective,
H"
impossible to get back to
is
to the defective text of a. i.
Such extensive
two Greek versions
H*,
in
others
H^
(or
or a through hmt., is
possible.
possibly
only
and
In some
a or
/3),
omitted words or clauses, owing to the inconsistencies or unintelligibleness T. Jud. ix. 3
We
are
of the lost
;
T.
now
of the transmitted text.
Ash.
vi.
3
;
See notes on
T. Jos. xi. 7.
in a position to represent the affinities
and existing textual authorities of the Testa-
ments.
d
TESTAMENTS OF THE TWELVE PATRIARCHS
1
H(
= Hebrew
Archettpe)
H^
H"(lst Hebrew Recension)
(2nd Hebrew Recension)
1
ft
§
Now in
Date of the Okiginal Hebrew
15.
that
we
recognise that the Testaments were written
Hebrew and by
a Pharisee,
it
will not
be difficult to
determine their date. 1.
T.
Naph.
vention of
V.
Kome
8
points to a period before the inter-
in the affairs of Palestine
foreign people to which Israel this verse, is the Syrians.
is to
;
for the last
be subject, according to
Thus the time must be
earlier
than that of the later Maccabees. 2.
Again,
the
eschatology
is
decidedly
that
of
the
INTRODUCTION second century
B.C.
;
for the
li
righteous rise to share in a
Messianic kingdom on the present earth.
But
3.
Thus Keuben "
Draw
means of determining the
there are definite
Eeub.
(T.
10-11) admonishes his sons:
v.
ye near to Levi in humbleness of heart, that ye
mouth
receive a blessing from his
the Lord chosen to be king over
high priest who bination of
is
also
king
,
all
on our behalf
'
it
wage the war
of the Lord."
only to be high priest and Indeed, Levi for his
work
"
:
Moreover, the
B.C. is
excluded by the
And bow down
shall
Again, in T. Sim.
invisible."
Here a
Such a com-
to.
naturally makes us think of the Macca-
offices
words that immediately follow for
may
him hath
the nation."
referred
is
possibility of doubting this reference
;
because
.
.
bean priest-kings of the second century
seed
date.
before his
and
die in wars visible
5 we find that Levi is to Thus the high priest is not
v.
civil
ruler,
but also a warrior.
provided with special armour by an angel
is
of conquest (T. Lev. v. 3).
That the Macca-
bean high priests are here designed cannot be reasonably
But
doubted.
if
we pursue
the references on this subject,
further marks and tokens of this priestly dynasty come to
Thus
light.
said that this priesthood shall be called
it is
by a new name
(T.
Lev.
high priests were the title " priests of
viii.
first
the Most
Now, the Maccabean
14).
Jewish priests to assume the
High God."
This
title,
anciently
borne by Melchizedek (Gen. xiv. 18), was revived by the
new
holders of the high-priesthood
when they
Zadokite priesthood, the legitimate This
title is
displaced the
holders of
the
found in the Book of Jubilees, the Assumption
of Moses, the Talmud, and Joseph us (see T. Lev. note).
A
office.
kindred
title of
viii.
14
the same significance appears in
the 110th Psalm, where the priest-king, taken by a grow-
ing number of expositors to be Simon the Maccabee, addressed as a priest for ever after
the
order of
is
Mel-
TESTAMENTS OF THE TWELVE PATRIARCHS
lii
In
chizedek.^
due
accord with
14) declares that
viii.
our text (T. Lev.
this,
a new name should mark
new
the
priesthood.
From it
the above facts
we
that our book, written as
see
was by a Pharisaic upholder of the Maccabees, must have
been composed some time between 153, when the
office of
the high priest was assumed by Jonathan the Maccabee,
and the closing years of the second century Maccabees
abandoned the
Sadducees.
But we can
the
define
period
when the
and became within closer
date
To one of the Maccabean high
limits.
B.C.,
party
Pharisaic
priests
of
this
prophetic gifts are assigned by our text (T. Lev.
15), in conjunction with the functions of kingship
viii.
priesthood
Moses
(viii.
14).
Now,
in
all
to the Christian era, the
Josephus, both
Hyrcanus.^
in
his
John Hyrcanus Even the Talmud describes him
the uniqueness of
and elsewhere (Sotah, gifts.
ix.
of prophet,
man,
Antiquities
i.e.
John
and his
15) dwells on
viii.
in history in this respect. as a " second David,"
two crowns, one royal and one
as wearing
phetic
offices
to one
of the Jews (see note on T. Lev.
Wars
66^),
triple
and king were ascribed only
priest,
and
Jewish history, from
and
priestly (Kidd.
12) acknowledges his pro-
Seeing, therefore, that the Testaments refer
John Hyrcanus, we conclude that they must have been written between 137 and 105 B.C. to
But the still
more
to be
limits of the date of composition
definitely.
be fixed
For the destruction of Samaria seems
adumbrated in the accounts of
Shechem
may
in T. Lev. v.-vi.
5.
The
Levi's destruction of
reference to the destruc-
^ Dr. Briggs (in his most learned work on the Book of Psalms, 1907, ii. 374) seems to be ignorant of the new light that has been thrown on the second century B.C. and its Messianic hopes by the Book of Jubilees and the Testaments of the Twelve Patriarchs, when he states that the Messianic hopes of the nation could These books prove that they did gather not gather round the Maccabean princes. In the light of these fresh historical disclosures, the Maccaround these princes. bean reference of Ps. ex. becomes the most reasonable that has yet been advanced. - Kohler was the first to suggest that Hyrcanus was here referred to.
INTRODUCTION tion of Samaria in T. Lev.
Shechem be
shall
seems clear
vii. 2, "
liii
From
called a city of imbeciles (TroXi? ao-vvircov)
for the derisive phrase in
;
day forward
this
our text appears to
Thus
have been a standing designation of the Samaritans. Sirach
"
26) speaks of them as "the foolish people that
(1.
Now, both Shechem and Samaria were
dwell at Sichem."
captured by Hyrcanus, the former within a decade of his accession,
As
and the
regards Shechem,
agree that
its
;
but as to Samaria,
points
them right
to such
is
it
traces
to the
in
uttermost"
between 109 and 105
the
ancient
city.
latter that our text
wrath of God coming upon
Thus
(T. Lev. vi. 11).
conclusion
this
of the
an event as the
for it speaks of " the
;
accounts
all
destruction was utter and complete, and that
Hyrcanus removed the very
Now
died.
does not appear to have suffered
it
on this occasion
specially
he
latter about four years before
Testaments
if
were
we
are
written
B.C.
For the date just arrived at we might possibly find confirmation in our text reference to a
Qol
may have
;
for in T. Lev. xviii. 6 there is a
This Bath
Bath Qol received by Hyrcanus.
been that which he received on the day of
the decisive victory of his two sons over Antiochus Cyzicenos,
who was
helping
the
Samaritans
as a son of
on
(see note
God
—Jewish
kings were so designated.
would explain the language in
T. Lev.
More-
T. Lev. xviii. 6.
now, we had any means of dating the breach of
Hyrcanus with the Pharisees, we could draw limits
final
In this Bath Qol he may have been addressed
xviii. 6).
If,
their
Hyrcanus was presenting a burnt-offering in the
struggle.
Temple, when the voice came to him
over, this
in
of the date of composition.
wrong in
fixing these as
109-107
B.C.
still
Possibly
closer the
we
are not
TESTAMENTS OF THE TWELVE PATRIARCHS
liv
The book
is
vLwv
The Greek
ah d
'Ia/c&>/3 (
A
In
books.
Harpiap'^cov, and in Tbiv
lists of
they are AtadijKai roiv
AtaOrJKac tcov BcoScKa Tlarpiap-
+ ToO
irarpiapj^ov
—
a).
the Testament of Eeuben was origin-
title of
ally either ScuOtjkt] 'Vov^tj/jl, or this
Tov TTpoiTOTOKov
Book
simply called Trarpidp'x^ac in the
the non-canonical
')(piv
Title of the
16.
§
with the addition of
And
IaKob/3 KoX Aelaf, as in a.
v'lov
larly with regard to the rest of the Testaments.
Section on this question in the Introduction to also the notes at the beginning of each
simi-
See the
my
Text
Testament in the
present work.
The Hebrew form was piNT riNl'ilJ. Hebrew Test. Naph. in my Text, p. 239.
§ 17.
Integrity
come
Integrity; Authorship; Sources
and Authorship.
—
I have with
to the conclusion that the
Law and
some hesitation
work
groundwork
is
the
He
is
an upholder
a single writer of the Pharisaic school. of the
Compare the
the Temple sacrifices
;
of
he believes in the
Messianic kingdom and the resurrection in the body to a
new type
life
—
He
therein.
that
is,
a
is,
however, a Pharisee of the early
Although
Chasid.
believing
in
the
necessity of war, he preaches the duties of chastity, truthfulness,
forgiveness, self-control, of
and drinking
—
moderation in eating
at times even of abstinence from
meat and
drink.
The groundwork, which of the
Testaments, after the removal of the Jewish and
Christian additions a
want
consists of about eleven-twelfths
(^
19, 20), presents,
of coherence at times,
it
must be
confessed,
and the parts dealing with the
INTRODUCTION duty of submission
come
Iv
Levi and Judah jointly,
to Levi, or to
Notwithstanding, the
in occasionally very abruptly.
present editor adheres to the idea of the unity of the book
—
element in
cabean dynasty
—were
exactly characteristic of the period
which our author belongs, and
to
to
none other before or
Furthermore, both these parts of the book are alike
after.
universalistic in
tone.
unevenness of the book Thus, for example, T. Sources.
and
;
phenomena referred to the strictly Chasid the book, and its loyal acceptance of the Mac-
the two
for
—
On may
Iss. v.
He
traditions.
is
a verse out of T. Gad. freely
on
earlier
books
shows a wide acquaintance with the
Index
(see
of the
be due to faulty transmission. 8
Our author has drawn
Old Testament
much
the other hand,
I.),
also
with Sirach and 1 Enoch.
But, in addition to the Scriptures and these ancient books,
he made use of several works, some of which have come
down
War T.
to
Thus, the
Jacob and his sons against the Amorite kings,
of
Jud.
us in a more or less corrupt form.
iii.-vii., is
found in a contemporary work, the Book
of Jubilees xxxiv. 1-9,
and in the Midrash Wajjissau, which
contains, if not the original legend, at all events a very
early recast of
it,
and in the Book of Jashar.
Again, the
account of the fratricidal war between Jacob and Esau, T. Jud.
ix., is
xxxviii.
In both passages the writers laid under contribu-
tion such a
the
given at greater length in Jubilees xxxvii.-
document
Jalkut Shimeoni,
as exists, i.
132
though in a
(see
my
later form, in
notes on Jubilees,
pp. 214-215).
Again, an original source for the T. Levi has just been discovered in the lost
Hebrew document from which
Aramaic and Greek fragments (given
my
in
Appendix
the
III. of
Text) were translated.
In
T.
Naph.
some existing
ii.
8
our author
source, or else
his
has either list
of the
drawn upon senses, etc..
TESTAMENTS OF THE TWELVE PATRIARCHS
Ivi
many
forms the original from which the
Hebrew
others in
literature were modelled.
In
Ash.
T.
of the "
3 -v. 2
i.
Two Ways "
we have the
description
oldest
in Jewish literature.
It looks to be
secondary, and dependent on some earlier document. section proves that the writers of the Didache,
were not obliged
This
Hermas,
etc.,
Jewish literature for their
to go outside
materials on this question.
Besides
number
of
the above
elements, there
larger
individual
statements
isolated
a
is
great
belonging
to
Jewish tradition throughout the Testaments.
Thus the references T. Sim. viii. 2
;
T.
to the Canaanitish
Gad
5
viii.
;
war with Egypt, 3
T. Benj. xii.
—
the date
assigned indirectly to this war agreeing exactly with that directly given to it in Jubilees xlvi. 9 (see note on T. viii.
5)
the Watchers, T. Eeub.
;
v.
6
the description of the Three Heavens, tion to the priesthood, subject
further, as
But we
viii.
such
elements
Gad
Levi's visions, with
;
ii.
5 -v.
;
his ordina-
shall not pursue this
are found in all
the
Testaments.
§ 18.
From
The Date of the Greek Veksion
the facts given in
§
26,
it
follows that St. Paul
was acquainted with and used the Greek version of the Testaments, and that the a and not the find that of the
the other (1 Thess.
K L P,
{i.e. ii.
Eom.
;
for
we
i.
32)
16) agrees,
if
is
not found in
/3,
and
we accept the reading Thus a must (3.
with a more nearly than with
have been made before 50
From
form
two direct quotations which he makes from
the Testaments, one
of
y8
A.D. at latest.
the evidence given in relation to the influence of the
Testaments on the discourses of our Lord
(see pp. Ixxviii sqq.)^
we conclude that He was acquainted with them, but we
INTRODUCTION cannot determine whether or with
was with the Hebrew original
it
Greek translation.
the
Notwithstanding,
yap
text of Matt. vi. 16, a
more
irpocrai'ira
the
if
avroiv,
of
they are an exact translation
likely, if
Aramaic words of
of the original
tcl
the actual words in Greek
either in itself represents Christ, or, as is
Ivii
Christ, then it
is
probable
H"
that our Lord used either a in the Greek, or
in the
Hebrew.
Jewish Additions to the Text
§ 19.
A
large body of these additions can be classed under
one head, as interpolated at a certain period and written
with a well-defined
The period
object.
and the object of the additions
is
is
of all lewdness
1.
first
and baseness.
in question are
First Century B.C. Additions
B.C.,
the overthrow of the
Maccabean high-priesthood, which in the become guilty
about 70-40
century had
The additions
—
T. Lev. X., xiv.-xvi. T. Jud. xvii. 2-xviii. 1
(?),
xxi. 6-xxiii., xxiv. 4-6.
T. Zeb. ix. T.
Dan
T.
Naph.
v. 6-7, vii.
3
(?).
iv.
T.
Gad
viii.
T.
Ash.
vii.
2.
4-7.
These passages are more or
by sharing
in a
present evil T.
Lev.
X.,
common
state
xiv.-xvi.
of ;
aim,
bound together
the denunciation of the
under the later Maccabees,
things T.
less closely i.e.
Jud. xxii.
;
T.
Zeb.
4-5
ix.
;
they
condemn the nation as again guilty of apostasy, T. Zeb. ix. 9 T. Naph. iv. 4 T. Gad viii. 2 T. Ash. vii. 5-6 they pre-
;
;
;
;
dict the laying waste of the Temple, T. Lev. xv. 1, xvi.
a second captivity, T. Lev. xv. 1
;
T. Jud. xxiii. 3
;
T.
4
;
Naph.
TESTAMENTS OF THE TWELVE PATRIARCHS
Iviii
5
iv.
;
an ultimate redemption, either by God Himself or
through the agency of a Messiah from Judah, T. Jud. xxiv. 4-6
own
to their
;
T.
Naph.
iv,
5
land, T. Jud. xxiii. 5
T. Lev. xvi, 5
;
and a blessed return
;
T.
;
Ash.
vii.
7
T. Zeb.
;
ix. 9.^
In
the above characteristics these
all
passages
first
agree with the Psalms of Solomon.
^
language in T.
Lev.
xiv.-xvi.
and
Jud.
T.
century
B.C.
In
the
fact,
almost
xxiii.
verbally agrees in some instances with that of these Psalms.
With them,
Judah
the hope of a Messiah from
too,
put
is
forward afresh, and the certainty of an ultimate redemption prophesied.
the
old
the
of
glories
and no doubt the expectation
forgotten, Levi,
All
which was
so fondly cherished
Maccabees are
of a Messiah
was now regarded
latter half of the second century,
from
by the faithful in the no
as
better than a delusion of the evil one.
Moreover, direct allusions to individuals of the later
Maccabees are
easy
Thus,
discover.
to
them
invective delivered against
in
shall steal the choicest parts, eating
with harlots," the
last clause refers
Jannseus
very fact
for this
The
(see note in loc).
of this king are
sion, apparently,
clearly as
as
xxii.
1-2
;
the
undeniably to Alexander
recounted of him by Josephus
is
lustfulness, rapacity, T.
and murders Jud. xxi. 6-9.
of his widow, Alexandra, left
no impres-
on the writer of these fragments.
most concerned with the 11.
bitter
5, "
them contemptuously
most probably aimed at in
The happy reign
Antigonus
the
xiv.
Lord ye shall rob, and from His portion ye
offerings of the
;
in
T. Lev.
civil
and Hyrcanus this
type of
T. Zeb. ix. 2-4.
He
wars between her two
II.
is
sons,
These wars are spoken of
literature
admits in T. Jud.
So deplorable, so desperate
is
the condition of the nation, that this Jewish seer can see ^
See, further, the note on T. Lev. xiv.-xvi.
-
See also Bousset admirably in Z. f. NTliche Wissenschaft, 1900, pp. 187-
193.
INTRODUCTION
lix
no remedy save in the destruction of Jerusalem and a fresh Then, and not till then, will Israel repent, and
captivity.
them again to their own land. We have here a genuine prophecy, which was in part fulfilled in 70 A.D. Another characteristic of these additions is their frequent citation of the Book of Enoch, as in T. Lev. x. 5, xiv. 1, T. Naph. iv. 1. T. Dan v. 6 T. Jud. xviii. 1 xvi. 1
God
restore
;
;
;
Only in two other passages T, Sim. V. 4,
reference
interpolation, interpolation,
and in
A
In the
and may
it
latter passage this
by
attested
is
this frequent
in
i.e.
an
safely be regarded as
probability the former
all
although
reference
to
an
also
is
existing
all
Enoch, we
reasonably conclude the existence of certain sections
in that literature 1
is
T. Benj. ix. 1.
From
authorities.
may
and
omitted by
is
this book quoted,
Enoch
which have been preserved, not in the
(the Ethiopic Enoch), but in the later
(the Slavonic Enoch). 2.
Other Additions of Variotcs Bates.
—There
2
Enoch
are a few
other additions which cannot be brought under the
first
They are of various dates and spring from various
head. sources. T.
in the
Eeub.
ii.
3-iii.
notes in
my
This passage
2.
Commentary, and
is is
dealt with fully
shown
there
to
have been derived ultimately from the doctrine of Stoicism. It is manifestly at variance difficult to
determine when
of its appearing both in
with it
its
yS
A S^
is
was
first
;
added in a and then copied into
but more
difficulty of explaining irvevfia,
which
organ, or appetite,
mi
Yet
is
the
here used repeatedly
Stoics, as
was never,
used with this signification.
is
The
/3.
chief reason against accepting the former hypothesis
with a meaning confined to the
fact
in favour of its
having been interpolated in the original Hebrew likely it
The
was incorporated.
a and
It is
present context.
that of a sense,
so far as I can ascertain, it
is
possible to assume
TESTAMENTS OF THE TWELVE PATRIARCHS
Ix
did violence to the usual meanings of this
Jew
that some
word and used stantly
any other possible word,
in the absence of
it,
word
of the Stoic
as a rendering
done by Greek Jews when
Some such document,
then, as T. Eeub.
ii.
con-
is
may have
2
3-iii.
and have been added
existed in Hebrew,
This
irvevfia.
translating from Hebrew.
the
to
original
text of the Testaments by some Jewish scribe.
1-9
T. Lev. xvii. T. Eeub. vi. 7
T. Zeb.
only in
vi.
5'^
4-6,
T. Iss. iv.
;
source.
5^: scribal
4^
passage relates to Levi only.
first
on
(see notes
p.
These passages are found
3.
vii.-viii.
They are
d g.
h
Testament
an addition from a Hebrew
T. Lev. xviii.
;
The
additions.
:
with
character
strictly in
the
117), but they can hardly have
stood originally in their present context.
In
my
notes I
have shown that the saying attributed to Gamaliel (floruit
in
80-105), and likewise to another teacher,
concerned, the
determined.
author of the saying cannot be
original It
text.
may have been borrowed by Gamaliel On the other hand, it may have been a
proverbial saying current
our text for the "
Why
eye, is
found
Hence, so far as the Talmudic authorities are
viii. 3.
from our
is
II.
among the Jews, and found
time in
first
literature, just as
dost thou behold the mote that
and considerest not the beam that
is
is
in
Matt.
vii.
in 3,
thy brother's
in thine
own
eye
" ?
attributed in Arachin 16^ to K. Tarpon in the latter
half of the
first
from thy eye
:
Naph,
V.
one says. Take the mote
he answers, Take the beam from thine eye
(quoted by Allen, T.
" If
century a.d.
5
^S'^.
:
Matt.
p.
66).
a dittograph of ver.
T. Jos. x. 5 -xviii.
"
3.
It is not improbable that this large
section either displaced part of the original Testament or
was added in the Hebrew.
It
was written in Hebrew as
the rest of the Testaments.
In addition to the grounds
my
Commentary, we should observe
enumerated in
p. 1 7
2 of
INTRODUCTION whereas the duty of truthfulness
that,
down throughout
Further, the style of
XV. 2-3, xvi. 6.
that of
emphatically laid
is
the Testaments, yet in x, 5-xviii. Joseph
several times to screen his brethren
lies
9,
Ixi
xi.
:
6-
2, 3, xiii.
4
i.-x,
is poetical,
x. 5-xviii. is prosaic.
Christian Additions to the Text
§ 20.
These additions are found in nearly
and were made at
the Testaments
all
different periods.
T. Sim. vi. 5.
'£!(;
The passage without
av6p(07ro
this
addition describes simply a Theophany, references to which are frequent in the Testaments, T. Lev. T. Jud. xxii. 2
T. Zeb. ix.
;
8
T.
;
ii.
Naph.
11,
11
v. 2, viii.
3
viii.
;
;
T. Ash.
3.
vii.
vi. 7°. TTOL'i
'
On
o ^eo9
A manifest Christian interpolation.
eacocrev avOpcoirovi.
vii.
2
®e6v koX avOpcoirov.
.
Swcret
2°.
vii.
\a/3o)v koI avvecrOioiv dvdpco-
croyfjua
ra
{iravra
KaX\
eOvrj
So a /3.
addition.
The author can look forward
of the Gentiles, but he
tov
would not
to the salvation
set their salvation before
A
speaks
The same
inter-
See note below on T. Jos. xix. 11.
that of Israel.
here only of the salvation of mankind. polation recurs in T. Jos. xix. 11 eOvT] Koi]
to
The bracketed words are a Christian
^Iapa7]\.
TOV ^laparfK, where
A
(c
^), aco^cov [iravTa
has simply
r}
ra tov
crcoT'qpla
^YcrparjX.
T.
Lev.
iv.
1
.
'EttI
toS
TrdOec
tov
v-\^1
Christian addition transforms an account of the into a description of the events
The
addition, moreover,
iv.
4
°.
(TTrXdy^voi'i
'
accompanying the Crucifixion.
was made by a Patripassianist.
Eco? eVicr/cei/reTat Kvpco'i TrdvTU
[vlov]
This
Judgment
avTOv
eco
aloivo'i.
to,
edvr)
iv
TESTAMENTS OF THE TWELVE PATRIARCHS
Ixii
[nx^v
aov eiTL^akovaL
viol
01
'^€ipa<;
avrov rod
gtt
avaa-KoXoTTLcrai avrov.]
The Christian interpolators here transform an account of God's coming to dwell with
men
v.
(cf.
sending His Son, and of His crucifixion by the X.
Et9
2.
ikOcbv
2, eco?
rod ^laparjX) into a prediction of God's
KaTOLKr}
rov
rod
'Swrfjpa
priests.
The
X.pcar6v.
Kocrfxov
context deals with the wickedness of the high priests in the
century
first
B.C.
Here a alone by the addition
xiv. 1.
words
of the
eV
avrov transforms a purely Jewish passage into a Christian one. xiv.
2.
iv.
'^elpa^ avrcov irrl rov
An
from the same hand
rov KoafMov.
"Xcorrjpa
as
Omz^e? iTri^aXovcn ra? addition
4^
may
This verse
xvi. 3.
my
See
Jewish worthy.
murder
refer to the
notes in
Otherwise
loc.
some
of
is
it
a
Christian addition. xvii.
Koa/Jiov
Kat
2.
avrb<;
It
interpolation. xviii.
iv
is
'Ef
7.
rjixepai
avrov
'^apa
This
avacrr-qa-erat.
may
or
iirl
may
awrripia
not be an
unintelligible in its present context.
This slight addition changes
vZan.
Tft>
a description of the glorification of John Hyrcanus into
a description of the baptism of Christ. xviii.
'O he ^lapaifk iXarrooOrjcrerai iv d'yvcoala Kal
9.
aKoria97]a€rai
iv
An
irevOeL.
anti- Jewish
Christian
addition. T. Jud. xxiv. 4. T. Iss. vii. 7^.
T. Zeb. ix. 8.
Theophany the
According to some of the
MSS
this line
See notes.
is Christian.
{i.e.
Possibly a Christian interpolation.
This verse in ,
in very startling
God) in Jerusalem." genuine
text
of
Ps.
a,
a ef,
words —
"
Ye
A S\
shall
But these words Ixxxiv.
7,
as
describes a see
Him
are found in in
the
LXX,
INTRODUCTION
This very clause
Vulg. h
So also the Syriac and the
^eo9 eV ^lwv.
6
offydrjcrerai
Ixiii
found in
is
T.
Naph.
viii.
d g, however, we have the Christian addition
eV
In
3.
o-'^ij/jLari
dvdpCOTTOV. T.
Dan
10.
v.
'E/c
Here the interpolation changed
vX7J<;
See T. Sim.
vii.
13.
1
earai
K.vpio<;
[iv
Gad
T.
;
koX
ev
above on
have
to
9.
T. Jos. xix. 11.
ev jxea-w avrrj^
Trrw^eia koX
vi.
it
5).
6
iv
dv6p(07roi<;
tol<;
Sim.
[Tot9
^IcrparjX
dv6pco7rot<;
/3aai\evQ)v eV'
inarevoov
iir
The
dX,r]6eia].
does frequently elsewhere
The Christian additions
into a prophecy of Christ.
it
vi. 7.
T.
;
6 '^Ajio'i
text describes a Theophany, as
transform
1
viii.
Koi
TaireivojcreL
avTM ^aaiXevaei
vi.
ought
In the original Testaments, when the
avvavacrTp€(l}6/xevo<;]
(see note
He
Besides, the order betrays the
mentioned together, Levi always precedes Judah.
tribes are
avTrj<;
Iou8a koI^ tov AevL
[
clumsy.
is
to (pv\cbv.
interpolator's hand.
V.
^uA,^?
t?}?
yS
S^
add XwTrjp against a A.
"\va S€^7]rac
ufjLd
6 Scorrjp
rwv iOvwv.
earl yap
d\7)6r]^ Kol fMaKpo6vfjio<;, 7rpao<; koX ra7reiv6
Sta Tcov epycov tov v6/xov K.vpi,ov. is
In
its
present form this
undoubtedly Christian.
Naph.
T.
viii.
2.
Atd yap tov
"f^IovSa
dvuTeXel
awTrjpia tu> ^IcrparfK Kal iv "favTM €v\oy7)di]creTaL viii.
Aio. "fTOv
3.
(TKrjTrTpov
l^KaTOLKcbv iv dvdpco7roL<;^ eTTt
In
my
avTOv^
6(fi6')]aeTai,
'lovSa into avTcov, since the preceding words
ever,
who the
tS Aevl Kal
TOV 'lovSa would thus be due to a Christian
^lovSa.
cTKrjirTpwv
$€0<;
T7]<; 7779.
are ivTeiXaade Tot9 TeKvoL
scribe,
6
Text and Commentary I have with Bousset
emended tov TO)
rj
^laKcofS.
likewise changed
avTol
into
avTcov into tov (TKijirTpov avTov.
singular
is
right
avT<^
and
tmv
Perhaps, how-
throughout, and
Aevl
stood
originally instead of 'lovSa, but T. Jos. xix. 1 1 is against this.
TESTAMENTS OF THE TWELVE PATRIARCHS
Ixiv
Gad
T.
See note in
Koi
3.
vii.
'
Koi avTO<; i\da>v
fyyjv,
Ew?
A.evi'\'.
to a Christian scribe.
ov o
Tov vBaTO<;, ovto<;
eh avSpa
vyjncrTO'i
eTrtcr/ce-v^T/Tat
ri/v
avOpcoiro^ fiera avOpcoirtov iaOlcov
[««
koI (TvvTpljBojv
irivcov]
[^eo9
due
is
loc.
Ash.
T.
j'loySa koI
'Otto)? Ti[xi)au>cnv
2.
viii.
This order of the two tribes
t)]v
Kapav rov SpaKOVTo
rov ^IcrparjX koX iravra
croiaet
The
vTroKpcvo/jbevo'i].
original
iirl
eOvrj
to,
text
de-
and destroying the primeval
scribed God's coming to earth
dragon in the waters (Ps. Ixxiv. 13) and saving Israel and all
The Christian
mankind, as the chief prophets taught.
additions are obvious.
For a
T. Jos. xix. 8.
note in
11 (a /3).
xix.
alpwv /cat]
treatment of the passage, see
full
loc.
TOV
v/xlv
[o
rod Oeov, 6
a/xvo';
croo^cov
[iravra
edvrj
to,
^IcrparjX.
The method
becomes manifest,
of the interpolator
the above with the text of A,
we compare (rcoTrjpia
^AvareXet
ajxapTLav tov Koafjuov]
TTjV
tov 'lapaTjX.
hand
betrays the
The
order edvr] koI
avuTeXet
i.e.
.
.
if rj
IcrparjX
.
of the Christian interpolator.
See also
next passage. Benj.
T.
%o3Tr]po<;
iii.
TOV
8
(c /3 S^).
/c6(Tfj,ov.
Hepl tov a/xvov tov Oeov koI
Tliis is
a Christian interpolation as
well as the last words of the verse iv aXfiuTi aayTTjpla eOvcov koX tov
T0V9
A
vTTTjpeTa'i.
hiaOrjK'q'^
eirl
IcrparjX koI KUToXvcrei BeA,ta/9
koI
"
Observe the order
Gentile
.
.
.
Jew."
omits both passages. ix.
sage where
This
Obviously Christian.
3-5.
A
is
the only pas-
has admitted Christian interpolations in T.
Benj. X.
7
(c /3).
^aaiXea tmv avOpctiTTOV
'H/iei? avacTTrjaofieda
ovpavcov
[tov
ev TaTreivcocrei, Kai
eVl
.
.
jf]<;
.
irpoaKVVOvvTe
(^avevTa
ev
fiop(f)rj
oaoc TnaTevcroicriv avTco
eirt
INTRODUCTION
The hand X.
8
A
OVK
x.
9
rov ^lapaijX irepl
Trpcoroi';
[on Trapajevop^evov deov
avro)].
T. Benj. [ocra
Kpivel Kupto? ev
(c /3).
arevaav
omits the interpolation.
of the interpolator is obvious.
aBiKia
TTj^
A
'^apiaovrai crvv avTa>\.
T779 7779
Ixv
ovk
crapKL
ev
iiri-
omits the interpolation.
Kat rore
(c /3).
avTw
eiricrrevcrav
iirl
ra Wvrj
Kpivel nravra t?}?
A
^avevri^.
7779
omits the interpolation.
Here the interpolators have been hard
xi.
While one
interpolator
spoke only of Benjamin, into a prophecy of Christ other transformed notes in
it
work.
at
transformed the original, which
into a prophecy of St. Paul
the
(c),
See
(/3).
loc.
MiDRASH WaJJISSAU, CONTAINING HEBREW Fragments of the Testament of Judah
§ 21.
The part of the
my
of the
Midrash which has preserved fragments
Testament of Judah
Text
from Jellinek's
questions naturally arise
:
is
reprinted in Appendix
Bet is
ha-Midrasch, the
Judah based on a common
original
both works with Jub. xxxiv. 1-9 clear that in
so far as they relate
A
?
I
will,
comparison of think,
the middle of the second century
existed an account of the
Jacob and his
sons.
war
of
The
Midrash based on the
Testament of Judah, or are both works to
I.
1-3.
of the
make B.C.
it
there
Amorite kings against
This account both Jubilees and the
Testaments laid under contribution, and the latter more fully
than
the former.
Further elements of this early
history are contained in the Midrash just mentioned
;
for
these help to explain the over-abbreviated descriptions in
both Jubilees and the Testaments. later elements
of the
Book
have entered on a large
of Jashar
On
the other hand,
scale into the section
which deals with
this subject.
TESTAMENTS OF THE TWELVE PATRIARCHS
Ixvi
Late Hebkew Testament of Naphtali
§ 22.
have printed this Testament in Appendix
I
Text, and
its
volume.
My
translation
Text
designate as A.
which from
is
in Apjjendix
have used Gaster's
I
a twelfth -century
MS
now
present
MS, which collation
I
of P,
and borrowed
in Paris,
some readings which he
his edition
^
my
II. of
of the
Oxford
the
follows
I.
in turn has taken
from Wertheimer's edition (printed at Jerusalem in 1890). Furthermore, for the sake of convenience I have adopted the
chapters which
into
division
Apokr. und Pseudep. verses
ii.
appears in Kautzsch's
489-492.
the present editor
For the division into
responsible.
is
whose text reference has just been made, in the
Hebrew
text which
is
Dr.
Gaster, to
of opinion that
printed in our Appendix
is
"
we
have undoubtedly the original version of the Testament, free
from any interpolation."
Further, he adds
"
:
In com-
paring this (the Hebrew Testament) with the Greek version,
we
are struck
the
Hebrew
by the great disparity between the two.
In
Greek
are
version
whole chapters
of
the
missing, whilst in the Greek the whole of the
condensed
into
four
Hebrew
is
and a half chapters, the contents
transposed and mangled almost beyond recognition.
The
Greek counterpart of the Hebrew makes no sense and has no meaning at
all
;
whilst the
complete, and perfectly clear."
have
not
been
accepted
Almost universally of literature first place,
place,
even
in
scholars
Hebrew
if
it
were
rounded
off,
and
These theses of Dr. Gaster world
the
of
scholarship.
who have worked on
deny the validity of
the style of the
is
his conclusions.
Hebrew
early, it
being the original of the Greek
is
late
;
this field
In the
in the next
could lay no claims to "
Testament."
All that "
^ Gaster, " The HebrewText of one of the Testaments of the Twelve Patriarchs {Proceedings of the Society of Biblical Archceology, December 1893 and February 1894).
INTRODUCTION could be urged
that the two texts possess an exiguous
is
common
amount
of
diverge,
and the evidence points
Hebrew
text
In
material.
^
other respects they
all
to the conclusion that the
in part based directly or indirectly on the
is
Hebrew
primitive
Ixvii
from which the Greek text was
text
translated.
On
the following grounds
we cannot
accept the
Hebrew
text as the original Testament of Naphtali. (1)
Hebrew Testament
The
Testaments
(2) There
strong
is
end as
does not
all
the
taking leave of his children.
do, in the patriarch
throughout this late Hebrew Testament a
Thus
feeling of hostility to Joseph.
personal
his
brethren complain that they have been exiled through his
being a bondservant in Egypt single
On
(i.
Furthermore, not a
10).
word in favour of Joseph's personal character
is
i.
praised either
is
this is true in the single
him in the Greek Testament of Where the name Joseph stands for Northern
reference
Naphtali
mentioned, he
And
explicitly or implicitly."
personal
uttered.
the Greek Testaments, wherever
hand, in
the other
Joseph as an individual
is
8.
Israel, as in T.
to
Naph.
and the attitude
v. 7, vi.
6, etc.,
the matter
Joseph in this relation
to
is
is different,
the same in
both the Greek and Hebrew Testaments.
The accovmt of the senses or powers of man in x. 6 Hebrew Testament could not be the original of ii. 8 in the Greek Testament. There are four Hebrew texts of the senses, including that in the Hebrew Testament (see (3)
of the
notes in
remote
in
loc.
from
my
the
explained from the (4)
Translation),
Greek list
and the
last is
Testament, which
in Berakoth
the most
can be best
61^^
In the conception of Michael the two Testaments do
my Appendix amounts to five pages. The verbal coincidences in these pages with the Greek Testament amount to about one-third of a page. In one or two passages, however, it is helpful in explaining corruptions in the ^
The
Greek 2
text in
text, as I
T. Keub,
have shown
iv,
8
;
T. Sim.
in iv.
my 4,
notes.
6
;
T, Levi
xiii,
9
;
T. Zeb.
viii,
4, etc., etc.
TESTAMENTS OF THE TWELVE PATRIARCHS
Ixviii
In the Hebrew
not wholly agree.
4) he
(viii.
is
represented
head of the seventy angels, who instructed the seventy
as the
families that sprang from
Michael's duty
is to
Noah
in the seventy languages.
be the bearer of God's
commands
to
men.
But
in the original Testaments Michael plays a loftier role.
He
is
not merely the angelic patron of Israel, but the
intercessor for the righteous of all nations, their protector
against Beliar, and the mediator between
The
(5)
rhliauffi is
late
shown by the
.
.
my
.
gold
i.
8
... ("
all
The
two phrases
fact that it contains
drawn from two other Testaments, and in
God and man. late Hebrew
and conflate character of this
my
i.e.
substance
and
Lord
I
")
in
4 (my
i.
from
are
silver
T. Jos. xi. 6,
witness
")
from
T. Lev. xix. 3.
(6) So distinctively Jewish or Judaistic
is
the matter of
the Greek Testament that the Christian interpolators were
unable to find a single context that naturally lent
itself to
the exercise of their ingenuity.
§
23.
Aramaic
Greek
and
Phrases and Clauses OF
the
Testament
Fragments
containing
from an original
of
Levi
and
the
Source
Book of
Jubilees.
Of the Aramaic III.,
which are printed in Appendix
texts
the Cambridge fragments were discovered by Mr. H.
L. Pass in the
Geniza collection of the University Library
and
by him
identified
the Twelve Patriarchs. in
the J.Q.B.
xii.
651
found some time later
as
a
He
part
of
the Testaments of
subsequently published them
The Oxford fragment was by Mr. Cowley among the Geniza sg-^-.
fragments in the Bodleian Library, and briefly described in the Catalogue, No. 2835, 27.
The two fragments were
written on vellum by the same hand, and not later, in the
opinion of Mr. Pass, than the eleventh century.
INTRODUCTION
Ixix
Both the above fragments were recently published in the J.Q.K, 1907, pp. 566-583, by Mr. Cowley and the present editor.
The deciphering and
translation of the Oxford fragment
my
were almost wholly the task of Mr. Cowley,
part being
limited to occasional suggestions or corrections, and attempts at getting behind the
original presupposed
Aramaic and Greek fragments
to the
by them.
The Greek fragment was found by the present writer a tenth century
photographed
by the
MS
for
of the Testaments
which Professor Lake
him on Mt. Athos, and which This fragment
letter e in this edition.
is
denoted
is
interpo-
lated in the midst of a verse in the Testament of Levi, xviii. 2.
This fragment
is
i.e,
unique in Greek literature just as
the Aramaic fragments are likewise unique in Aramaic. is
in
It
very remarkable that these Greek and Aramaic fragments
agree word for word, where they coexist.
So
relations I shall enter presently.
corresponds with the Aramaic,
columns with
it
it
Into their mutual far
the
as
was printed in
Greek parallel
in the article in the J.Q.R. just referred
to.
These Aramaic and Greek fragments are reprinted with additional notes in
Appendix
III. of
my
another Greek fragment to which there
Aramaic.
There
The is
last
Text, and likewise is
no corresponding
appears on pp. 250-252.
also a small Syriac
fragment of the same work,
which was reprinted by Mr. Pass from Wright's British
Museum
Catalogue.
This I have given on
a fresh collation of the
MS
p.
254, and by
have corrected the mistake
that occurs in the Catalogue and passed from the Catalogue into Mr. Pass's reprint.
The fragments a source of the Testaments. of the fragments serves to
—A
short study
show that they are not derived
from the Testaments, but that they are part of a work
which formed a common source both of the Testaments and
TESTAMENTS OF THE TWELVE PATRIARCHS
Ixx
of the
Book
now study
the relations
and Aramaic fragments, and, in case we
that both
discover
We must
of Jubilees.
Greek
the
of
are
versions, determine
the
original
language of the work.
The Aramaic and Greek fragments are versions of a common original, neither being a translation of the other.
—
We
shall
now study
to each other
and
these fragments alike in their relation
to the Testaments.
show that both the Aramaic and the Greek are not originals, but that neither
The Aramaic
—The
translation
The
is
is
shall
translations,
a translation of the other.
a translation and not an original work.
evidence
first
is
we
First, then,
favour of the Aramaic being a
in
the appearance of a dittograph in ver.
which Levi
text states twice the reason for
69.
called his
name Merari. " And 1 was greatly distressed regarding him (mnS TfTys "h ~id), because as soon as he was born son's
he died
"
did not
die.
most part
This statement
(tv^).
But the
true text
—immediately him
tressed regarding
follows
:
"^mSi;
(n"'Jid
nonsense
is
—
;
for
Merari
a duplicate one for the
"
And
"'S
I
was greatly
dis-
T'lD m^n), because he
like to die " (niD"').
The simplest explanation of this we have here two renderings, one incorrect The and the other correct, of the same Hebrew original. was
dittograph
that
is
word used
difference in the
in the
two cases
rendering
is
is
noteworthy.
supported
and
mnS)
The second and
correct
for " greatly " (n">1d
by the
Test,
iKoXeaa avrov M.6pap€t, 6 eart iTLKpla aTreOvriaKev {teas like
jxov
of
Levi
on
Kai ye avTO<;
xi.
its
being an original production, since
Hebrew words, two two
or
types of Aramaic.
we
it
is
embodies
of these being artificially Aramaised,
more Syriac words, and words belonging
peculiarities
:
to die).
Again, the peculiar style of the Aramaic fragment against
7
to different
To the explanation of some of these
shall address ourselves later.
Finally,
we
INTRODUCTION might draw attention
the non- Aramaic use of
to
13 in the sense of "privilege" or "right";
ver.
context shows that Nm^rrD in Deut.
—
Ixxi
The Aramaic
rore
Kal
aKooiXrjKO'i
if
for
;
we compare
TravTo'i
Aramaic
In
fMoXvafjiov.
defective, over
against a
in verses
( = av
23 the Greek
Aramaic
( = Trdv
where
The above
Nor could the
nor in ver.
:
and
again
correct
24 proves
the Aram.
20, :
nor in ver. 32,
Greek has
the
instances,
of the trees in
list
Greek being
in itself the impossibility of the
the source of the Aramaic. llie
The
Greek
is
by the fact that 6
icTTLV
S)V
a translation and not an original work.
possibility of the
avToc<;
it
Kairvo'i
Greek being the original
avrwv
(
= D3l2)i' irda-rj^
.
.
.
crapKO^
"lt!?N),
("ItDl
7Tpo(Te')(e
creavTM diro iravro'i (Sdo ^S HDIDrF).
corrupt
or
ver.
17
49
{i.e.
(see
precluded
Kplcriv),
note
iKKaietv ev
7DD
17.
ver.
is
Likewise the dittograph
13) points to
the Greek
not a translation of the Aramaic.
17, where the Aram.
its
be ex-
See notes on
translation.
The Greek
nSm),
Several of
passages, moreover, can
unintelligible
plained by retranslation into the Hebrew.
in
is
—
exhibits several Semitic idioms such as
(pi 1^1), fieydXr] diro
verses 13,
rm
ravpco
which could be multiplied,
Finally the comparative
will suffice. ver.
tt/jwto?
= ravpo) ^owv
hevrepm.
is
Again, the
text.
TovTo) from the Greek oXoKapircoaiv it
tov
elBov
Greek has merely
jvvaiKa) in ver. 1 7 be derived from the im-
Greek av
possible
yap
ovrco<;
the corrupt text of the Greek.
Aram.
of
31 could not be derived from
25,
17,
ver,
full
the Aram,
where the former has aTvo
avrd'
\a/3e
^A/3paa/ji TOV irarepa fiov TTpoae'^ovTa, the cLTTo
ZaDOD
not a translation of the Greek fragment.
with the Greek
22
ver.
is
at once evident
is
for the
D'^^TTD
3.
viii.
This
a rendering of
p"T is
in
p-y
= jvvaiKu,
being a
—For
the Greek has
in
irpcoTO';
:
TESTAMENTS OF THE TWELVE PATRIARCHS
Ixxii
19, where
in ver. iv
ToU
Aram,
:
T^9
oUw
Greek
the
Oeov,
= Trar tovto, = raypw
32, where Aram.
in
Greek has ravpw tm
Aram, has an
eV
where Aram.
in 20,
d
has oXoKapiraxTLv
=
Again, in
Sevrepcp.
the Greek the
/Socor,
27, where the
ver.
Greek has eVt
unintelligible expression, the
Finally, the list of trees in the
KecpaXrj'i avrrj'i.
has
Greek
(ver.
24) could not be derived from that in the Aramaic.
Now
that
it is clear
that the two versions are derived from
we have next to determine original was. The determination
a Semitic original,
language this question
is
by the
complicated
to
fact,
of
what
of
this
we have
which
already drawn attention, namely, the presence in the text of
Hebrew words and
Syriac
words
at once ND''2)D.
in
the Aramaic, and with
To the presence
Syriac word,
Book
Hebrew
may
it
dialects.
original.
to
—
a
First,
although N3n2*T
this
from Syriac
is
a
may
be, it is
found in the
book universally acknowledged There
it
Its appearance, therefore, in
the present text need cause us no further is
and
text
have been written in Hebrew.
appears in the form defran.^
verse 4 there
shall
likewise have been used in the other
However
of Jubilees xxi, 1 2
by scholars
we
n3"idT
we drew when we summed up
in the
of these
attention in our article in the J.Q.R.,
Aramaic
these
These words in question are
deal.
in favour of a
There are two
of Syriac words.^
trouble.
In
another word which can be best explained
affinities,
but the word
itself is
not found in
^ Owing to the presence of the Syriac words in the text, Fraenkel {Theol. Litter aturzeitung, 1907, No. 17, col. 475) maintains that the Aramaic is " undoubtedly " a translation from the Syriac. But the facts adduced above show tliat the evidence in favour of his contention is extremely weak in com-
parison with that in favour of a Hebrew original. 2 On the other hand, it is to be observed that the list of trees in the Greek corresponding to Bodleian col. c shows several transliterations of Aramaic names But this argument is not conclusive. For it would not be unnatural to of trees. use, even in a Hebrew document, in the second century b. C. the popular Aramaic Jloreover, in certain cases the names for trees, where a large number is given. Hebrew name may either have been forgotten or have become so unfamiliar as to make it advisable to give the ordinary names which those trees bore even amongst Moreover, the rest of the evidence demands the minority who knew Hebrew. some such conclusion. ,
I
INTRODUCTION
Ixxiii
Thus there remains only the one undoubted Syriac word ND"'a)D. If there was no counterbalancing evidence in
Syriac.
Hebrew
favour of a
original, the presence
of
word
this
might form a presumption in favour of a Syriac
original,
But the evidences in favour of a Hebrew very strong. They are as follows
but nothing more. original are
:
Hehrew words are found in
(1) Five
mn,
the text.
—These
are
The third and last words are Aramaised Hebrew words. The other
rrnDtDD, NtDTn, id, l^m.
simply
artificially
How
three are pure Hebrew.
can the presence of these in
the text be explained unless on the hypothesis of a original? (2)
See, further, Introd. to
A
paronomasia ivhich
my
tvas
Text,
Hebrew
§ 20.
manifestly intended
discovered hy retranslation into Hehrew.
— In
is
67 Levi
ver.
" to
him would be gathering of the all the people." Here the Aramaic words are nc?DD Now if these are given in Hebrew we nnp. have an obvious paronomasia nSnp To prove nnp. calls his
second son Kohath, because that
.
.
.
.
that this
is
no mere imagination,
it
.
is
point to the fact that in the case of Levi's
and
.
only necessary to first
son Gershom
and fourth children Merari and Jochebed,
his third
and of Kohath's son
Amram
76), the paronomasias
(ver.
are manifest even in the Aramaic translation.
impossible to render the play upon It
is
But
Kohath
it
was
in Aramaic.
equally impossible in Syriac.
and
(3) Divergencies between the two versions, expressions
and corrupt passages, can
lation into Hehrevj.
— In
ver.
32 the Aramaic has
whereas the Greek has tw ravpa
= -iimn
"ID (cf.
Judg.
vi.
26), the latter -^^mn ID.
lepma-vvTTi, or
We
pin
ns,
The former
roS hevTepw.
confusion could easily arise in Hebrew.
drawn attention
dijficult
he explained hy retrans-
Thus
this
have already
to the peculiar expression in ver. 19, Kplacv
NniDHD VT.
Neither
Kpicri
nor pT can bear
here legitimately the meaning the context requires.
The
TESTAMENTS OF THE TWELVE PATRIARCHS
Ixxiv
phrase
a rendering of "'DriDrr I3DOD (Deut. xviii.
is
It
3).
cannot be explained from a Syriac background.
In
Greek
ver. 1 7 the corruption in the
firpwrof;
arv
.
.
.
Aramaic rightly reads
Xa/Se aeavTM, where for irpwro^ the
yvvaiKa (NnriDN), can be explained by retroversion into
Hebrew, but not into Syriac. of
In
ntlJN.
= pt!)Nn,
a corruption
27 we have the converse corruption,
ver.
where the Aramaic
7rp5)ro<;
reads, rrtDN corrupt for ^7tDN^,
i.e.
NtD^l
=
In the same verse we have another passage which
KecpaXrj.
cannot be explained except on the hypothesis of a Hebrew original,
/xr)
to airepixa aou fxera
/3e^r]\(t)(T7]
corruption of iropvwv, as the Aramaic Test. Levi
ix.
10 we
"f
iroXkwv, a
But
shows.
(|t<"'3l)
find aX\o(})v\a)v idvoiv,
and
in
this is the
sense required by the context, and especially by Jubilees,
the priestly line was
that
The text
marriages.
not to be defiled by foreign
of the Testaments presupposes
which must have been corrupted the Aramaic reading aTToSeSeiKTO)
is
mean
m3Ti
In
derived.
" cast " or
is
required,
or
n*lDt,
= min.
i.e.
nin,
from which
37 the corrupt form
ver.
comes from airo^eUvvfii
the 2nd or 3rd sing. fut. also
to
min.
Here either
But
this can
the meaning the context
" sprinkle,"
requires here.
In
ver.
20 the Aramaic = Tray tovto and the Greek reads
oXoKapircoaLv.
Here the
been corrupted into n^<7
= Trdv §
24.
it h'D
latter
(where
= n^li', 11 is
which may have
the usual later form of
TOVTO.
Influence of the Testaments on Jewish Literature
Since
Jubilees and
the Testaments are
sister
works
written about the same date, and both emanating from the school
of the Pharisees, the
pendent on the other. are closely related in
For a
one cannot be cited as delist
of the passages
them, see Index
I.
which
It is doubtful
INTRODUCTION also
Ixxv
whether the Psalms of Solomon stand in the relation of
dependence on the
The undoubted
Testaments.
coinci-
dences which exist are to be found almost wholly in the first
century
The
B.C.
additions to the Testaments.
passages
parallel
Chronicles of Jerachmeel, the
Midrash
the
in
Book
Wajjissau,
of Jashar, cannot be
treated as derivatives from our text, but rather as sprung
from the same ultimate source as
their parallels in the
Testaments.
On
the other hand, certain clauses and phrases in the
Talmud
are probably to be traced to the Testaments
Chag. 12^
T. Lev.
Sebach. 62^
„
Shabb. 151''
Yoma this influence
T.
35^^
The Targum of
Naph.
T. Jos.
6'^
i.
T. Sim.
ii.
6,
T. Zeb.
iii.
2
iv.
5
7
28
Ps.
xxxvii.
25.
8
ii.
:
xxxvii.
§
5
on Genesis particularly shows
Ps. Jon.
Targum Ps. Jon. on Gen. XXX vii. 19, 20; xlii. 24 Targum Ps. Jon. on Gen. Targum
7-iii.
iii.
T. Zeb. viii. 3
61^^^
Berakoth
ii.
:
Jon. on
Gen.
„
30
Influence of the Testaments on Patristic LiTERATUEE
The Testaments have not
left
The following writers
literature.
Hermas, Mand.
ii.
1.
'AttXo-
TTjra e^e kol aKaKO<; jlvov.
T.
much trace on Patristic made use of them :
Iss. v.
1.
Krrjaaade
T^y
airXoTr^ra
Kol iv aKaKia
TTopevecrOe-
Mand.
ii.
XaXec.
2.
'M.r]hevo
Kara-
T. Iss.
iii.
4.
Ov
KaTe\d\r)ad
Ttvo^ TTcoiroTe.
TESTAMENTS OF THE TWELVE PATRIARCHS
Ixxvi
Mand.
Ot
5.
ii.
,
.
TMV KOTTwv
eV
4,
ii.
yap
fxev
6\L/3ofM€voi
\afjb^dvovTe<;
T.
;
Hacn yap OXi^ofjuevoi^;
e/c
tmv ayadcov Kap-
T?79 7?}
BiSov aTrXw?.
The points
8.
koI
iii.
Trapet-^ov
crov
iraaiv vaTepovfievot^
.
Iss.
nrevrjcn
Bia<;
[1,0V.
numerous here
of coincidence are too
to be
accidental.
Mand.
'O ovv
6.
ii.
icTTiv
adu)0
BtaKpLVCOV
.
TLVC
.
.
Bm
BiBov<;
T.
TJ
Zeb.
vii.
'A8ia/cpiT&)9
2.
(nrXay^vtl^oixevoL
7rdvTa<;
/jLTjSev
iXeare koI Trapi-^ere iravrl
flT]
dvOpdiirw iv dyadrj KapBca (cf. vi.
Here
same ideas underlie
the
4).
Indiscriminate almsgiving
dBtaKp(,TQ)
and
BtaKpLvwv
fjLTjBev
taught in each
is
passage,
Mand.
^^apBia aov
7.
ii.
KaOapd KoX
Mand.
vi.
2.
dyyeXoL TTov,
deov Tot<;
.
iv fxev
T.
Jud, xx.
rov dvOpd)-
fiara
6pd)'7r(p,
TO
'TTovTjpca';.
Kol TO
T>7?
To. KTia/JLara tov
T. Iss. vii. 5
.
.
Avo wvev-
1.
BtKaioavvr}<;
cy')(o\di^ov
Fragment
n TCO'^O)
fl€T€-
/JLOV
xvii.
(ed.
Stieren,
836-837):
i.
6 XpLcrTo<; TTpoeTVirdidr} koX eTreyvcoaOi] Kol eyevvrjOi^'
yap tw
'lovBa TO KaTCL
'Icoarjcf)
adpKa
TrpoeTVirdiOr]' &>?
Be tov
iic
/SaaiXev^ Kal
Aevu Kai tov
The question by
iepev<:, iyevvrjOr].
genuineness of this fragment has been called in
Harnack but
dv-
7r\dvT]<;-
BcHKa dpTOV
/J,€TaBlBoT€ Kol
rat
d\7]deia
tt}?
varepovfievoL^.
Irenteus,
'Ef MV
elalv
T?}?
T779
Vis. ix, 2.
Avo
/jberd
et?
KoX et?
Kol arofxacnv dfxidvrot<;.
dp,iavTO<^. 1.
Kadapa KapBia
T.Jos.iv.Q. ^^v
{Gesch.
d.
altchristl. Litteratur, II.
that need not delay us here.
seems to have been suggested by
The
T. Jos.
i.
i.
first
2-4,
521, 569), statement
and possibly
INTRODUCTION by is
Gad
T.
3
ii.
(/3),
Ixxvii
while the descent from Levi and Judah
apparently derived from T. Sim.
vii.
1-2.
Origen, in Josuam homil. xv. 6 (ed. Lommatzsch,
Origen here expressly is
cites the
given in note on T. Eeub.
The
Tertullian.
1.
ii.
passages
Adv.
in
Marcion,
13, which have been generally traced
Scorpiace,
143).
xi.
The quotation
Testaments.
v.
1,
back to
more probably the source of the interpolaThe Armenian version, as we tion in that Testament. T. Benj. xi., are
know, has no such statement about addition to
/3 is
St. Paul.
Jerome, Hoin. in Pss. in " Anecdota
by G. Morin, 1903),
(ed.
Psal.
XV.)
"
:
Therefore, this
at the best but a very late interpolation.
pp.
22
sq. (S.
Maredsol."
quoque Patriarcharum
In libro
apocryphos
computetur,
iracundiam,
sic
ita
inueni,
ut
3
iii.
Hieron. Tract de licet
quomodo
inter
ad
fel
renes ad calliditatem et ad astutiam sint
creati," etc.
Church
Ajjostolical
djLMV
T(ov
^
237).
.
.
ii.
icrriv 6
opdv
225-
pp.
Tr]v
8.
eKecvrjv
Dan
T.
KiToaToKwv
Harnack,
(ed.
Order.
iKKXrjataariKol
K.avov€
3.
Tv(f)\coai<;
6v/jib
Kal ovk id
TTpoawTTov
Ttfo? ev
d\7]6eia,
yjrv^rjv
ovk id Sia-
^Xeyjrai tov dvOpcoirov Kal Ihelv T7]v dXrjdecav.
The
Church canons are here speaking of
and
lust
anger.
Again, @vfjio^
.
,
rjSovr)
aTrdyovacv avrbv
T.
et?
epya dSiKa Kal iTriyeXcoaiv avT(p Kal 7]8ovTat
iirl
rrj
uTrcoXeia rov dvdpcoTTOv.
Procopius Gazaeus,
Comm. in
Eeub.
7
iv.
aTrooXeaep
Kav
iropveia'
y
6veiSo
noXXov?
(/3). t)
kavrov
yeXwra irapd Gen. cxxxviii.
:
Tc
•
iroLel
T
on •
•
Kal
BeXtap.
" Ille,
uxore
TESTAMENTS OF THE TWELVE PATRIARCHS
Ixxviii
In testamento, aiunt, attes-
defuncta, quaerebat subolem.
tatur
Deus, quod diu
ei
earn,
cum adhuc
esset virgo,
Judas
habuerit luxitque iniquitatem ejus " (quoted from Sinker,
This passage
p. 4, note).
is
from Clauser's Latin transla-
Greek text of Procopius, which has not yet been
tion of the
The reference may be
published.
the
Finally,
Apocrypha
Testaments
are
to T. Jud. xii. 8, xv. 4.
mentioned amongst the
in the Stichometry of Nicephorus, the Synopsis
of Athanasius, and in
the
Anonymous
List of Canonical
Books published by Montfaucou, Petra, and Schlirer, G.J.V.
26.
§
See
others.
263-264.
iii.
New
Influence of the Testaments on the
Testament St.
IlaUheiv.
—The
Matthew which show
passages in St,
the influence of the Testaments are almost exclusively those
which give the sayings and discourses therefore
take them in the
of our Lord.
I will
order that will best exhibit
this fact. 1.
Forgiveness
xviii. 15.
6
:
'Eav 8e
d/jbapTTjar)
aSeX^09 aov Kara
crov,
Gad
3
(yQ).
dfiapT-tjaet
et9
vi.
eXey^ov
avrbv
avTw
aov
uvtov
eav
VTraje
fxera^v
T.
koX
.
iv .
vi.
p.r}
a^r]T€ €Kaaro
dBeXcfyS
TMV KapBlOOV
With
.
.
p^eravorjar]
.
6.
'Hav'^acrov
hj^ T(o
etTre
koI
.
d(pe
avTO).
fiovov.
35. "Eav
eipt'jvri
'Eavjns ere
avrov
'Eay dp,dpTrj iirirlfiTjaov
fieravo^cTT}
o
avrrn diro KapBiwi.
airo
we must take
dBe\(f)0'i crov
uvtm, kul eav a.(f)e<;
avToi.
St.
iXey-
•
Y. 7."A(f)€^
VfJbOiV.
the above
p,rj
Luke
xvii. 3
INTRODUCTION That
passages
N.T.
the
reasonably be denied.
Duty
2.
St.
God and our neighbour
of loving
aov
ev
(TOV
oXfj
.
.
.
.
cannot
"^vjQJ
.
v.
:
3.
'
tov K.vptov
6e6v
earlv
avTTj
.
Dan
T.
"k.
rov
K.vpiov
dependent
here
are
See, further, § 27, p. xciii.
Matt. xxii. 37-39. 7n](T€t<;
Ixxix
'\^^V
k.^atr-quare
ry
Trdar]
ev
koI aWijXovi
yi^(>>v
ev aXrjOLvrj Kaphla.
i)
fiejaXr] koI Trpcorrj evToXrj'
Sevrepa ofxota avrr) AyaTTT^crei? oi)9
TOV
TrXrjaiov
aov
thus the
first
aeavTov.
Our text
is
the two great
joins
literary authority
commands
which con-
God and
of love to
love
to our neighbour. 3. V.
28. Iia
T. Benj. viii. 2
avTrjv
ev
ov'^
vi.
Kaphia avTOv.
16. 'A(f)avL(^ov(riv
^avSiCTLV
yap
avTcbv Tol<{
e'^^wv
d'yairr]
et9 Trop-
velav.
the purity or impurity of the
•TTpoacoira
'O
(y3).
opa yvvalKa
The two passages deal really with the same it is
:
Sidvoiav Kadapav ev
TO eiriOvfjuriaaL avTrjv e/jiOL^evaev
^j8i]
Tfj
Mount
Passages from the Sermon on the
tcl
mind
T. Zeb. viii. 6 (a).
i.e.
that
ToOto
{i.e.
KaKia irpo^ tov dBe\(f)6v)
oTrca
dv9p(07roi,<;
.
.
to Trpoacoirov
.
T. Jos.
vrj(7TevovTe<;.
subject,
or heart that counts.
Kai,
iii.
4.
dcjyavi^ei.
'Ez/r^o-Teuoy
€(f)at,V0/bi7JV
TM
.
.
.
AlyVTT-
TLQ) CO? iv Tpco(f>fj Sidycov.
Here the phrase
d
to TrpoaoiTrov
is
not found
elsewhere in this sense. vi.
22,
23.
6(fidaX/jb6<;
idv
he
7rovr)p6
6 rj.
'Eai/
ovv y 6
T. Iss.
aov aTrXoO? ... 6(f)6a\fu,o^
aov
iii.
4
(yS).
ev difkoTriTi iv.
6.
Hopevo/xevof 6
0(f)6a\/jiov
TESTAMENTS OF THE TWELVE PATRIARCHS
Ixxx
In
a'lfKoTif]'^,
V.
N.T. here,
the
T«
42.
mean
airXou^,
alrovvTi,
as
in
the
words
Testaments, the
" soundness."
See note in
loc.
T. Zeb.vii. 2. Tlape^ere Trai/rl
ere 5o9.
avOpcoTTM ev dyady KapBia.
tco
/jLerpr]dr']aeTaL v/xiv.
'^O? 8' av TTOL^crr] koI
19.
BtSd^r], ovTO
drjaerac
ev
iMe
rrj
Lev.
T.
ISacnXeia
TTovrjpoi;
On
av
:
T. Ash.
dvdpcoTroq
i.
'O 6riaavpo
9.
8i.a/3ov\lou.
TTOvrjpd.
these passages see notes on T. Ash.
45.
xii.
09
rei, <7vv6povo
eK Tov TTovripov Orjaavpov
eK^dWei
Ha?
9.
Xecov.
Other sayings of our Lord
35. 'O
xii.
avrov.
iroiTjaei /ier'
xiii.
SiSdaKet Ka\d Kol irpuT-
kXi]-
vpavc T(ov ovpavoiv 4,
Troiijarj
avrov, ovtco
ifkirjaLOv
Kupio? V.
Et rt av
T. Zeb. v. 3.
'Et* c5 jxerprp /xeTpelre,
vii. 2.
'Etttcl
T. Eeub.
erepa irvev-
ii.
3, 9.
i.
2.
piara. T. Jud. xxv. 1, T. Zeb. x. 2,
xix. 28. ILaOrjcreaOe Ka\ vp.eh
BcoSeKa
eVt
vovTe
rov
6povov
rd^ ScoSeKa
T. Benj. x. 6.
Kpi-
(f)v\d
'lcrpar]\.
In the Testaments the twelve sons of Jacob are to to
share in the Messianic kingdom, and each
chief or ruler over his
place
is to
xix.
29.
own
tribe.
St.
to
be a
Matthew
their
is
be taken by the Twelve Apostles. TioXkaifXacTLova
T. Zeb. vi. 6
/3dveo
\r)-\lrerat.
This
In
rise
clause
is
found
in
Matthew and the Testaments.
(h
d g).
Aap.-
TroWaTrXaaiova.
analogous
contexts
in
St.
In the former, whosoever
forsakes houses or brethren for Christ's sake shall receive
manifold more
;
in the latter, whosoever shares
with his neighbour shall receive manifold more.
what he has
INTRODUCTION XXV. 33,34. 'E^ SeftwyauToO.
Ixxxi
T. Benj. x. 6.
W-viarafiivov;
€K Be^tcov avTov. this phrase "
Here
Testaments
Jewish
in its
^FiTreivaaa
Kal eBooKare .
.
technical
appears in the
"
the
sense for
time in
first
literature.
XXV. 35, 36.
.
on His right hand
yap
T.
r/adevrjcra Kal eireaKe-
yfracrdi fie, ev
Kal ijXOare
5,
i.
K.vpto
'ijfi'tjv
(f>vXaKfj i^fiTjv
e^apLTcoare
Here the coincidences are too striking The new turn given the second
to these sentences
It is
and Christian
.
.
.
Kal
o
/xe,
ev
Kal Oeo9 fiov
fie.
to be accidental.
by our Lord
is full
remarkable that a good parallel to
"Whosoever,
found in Buddhism.
is
would wait upon me,
yu-e
K.vpio^ eirecTKe-^aTO
tt/oo? fie.
of significance.
\t/xc5
koI avTo
SLedpeyfre
aaOeveta
iv
i]/j,'r}v
'Ei/
6.
crvveaj(e6riv,
(f)a
fioc
Jos.
let
him wait upon the
Gosijels, p.
monks,
sick " (Buddhist
105, quoted by Allen on Matt.
XXV. 36). 5.
Parallels in the narrative portion of St.
xxii. 15.
Syfi^ovXtov e\aj3ov
oTTtu?
avrov iray iBevacocnv
:
UepLe^XiireTO
T. Jos. vii. 1. iroico
Matthew
rpoirw
TraytBeva'ai.
fie
ev Xoyo).
The use is
of this
noteworthy.
Mark
xii.
xxvi. 70.
In
St.
It
rare
like contexts
in
found only here in the N.T.
OvK
o2Sa Ti Xeyea.
Mark
xiv.
av tL
T. Jos.
68 we have the
St.
xiii.
fuller
2.
Ovk
olSa o
form ovre otBa
\eyet<;.
Ttfir] a'ifiaTo<;.
T. Zeb.
In the Testaments this phrase
by
word
13 uses dypevawa-cv.
oiire eirtarafiaL
xxvii. 6.
somewhat is
is
iii.
3.
Tt/A?) aifiaTO<;.
used of the
money got
selling Joseph.
/
Ixxxii
TESTAMENTS OF THE TWELVE PATRIARCHS To
xxvii. 51.
Tov vaov
KaTaTreraa/jLa
^^ladtjaeTat to
T. Lev. x. 3.
KaTaireracrfia rov vaov (a).
ecryjcrdri.
the Testaments
Thi.s parallel is doubtful, as the text in
uncertain.
is
'Hyrj
xxvii. 51.
iaeicrOr],
Kul
T. Lev.
al irerpai ia'^ladTjcrav.
iii.
a^vacro
The phenomena mentioned
1.
'H
9. .
.
yrj
koX
tj
araXevovrai.
.
Trerpoiv cr'^i^ofievcov.
Testaments prelude
in the
the Final Judgment. St.
Luke and the Acts
—
i.
T. Zeb. vii. 3,
78. SirXdy^^^va eXeov?.
This phrase
ravra
.
.
iv
.
rfj
STrXdy-
eXeou?.
-x^va
found in the Testaments.
is first
19. ^vverijpet rd prjfMara
ii.
viii. 2.
T.
Kaphla
Lev.
vi.
avTy
rrj
^vveTrjpovv
2.
Xoyovi
roix;
Kaphia
rovTov<;
/xov.
Cf.
iv rrj
KapSla
fiov.
Here the dependence of Luke on our text seems
Beijcre-
T. Jos. iv.
The agreement in these words
this inversion
The words
10. ATreKareardOr] ^
In Dan. has
LXX
T.
Keub.
rj
%et/3
T. Sim.
ii.
CTTaOr)
l^dpiv ivcoTriov
13. "Iva aTroKararj
%6//3 fJLOV.
however, where there is no Massoretic text corresponding, Xoyovs if rrj Kapdia awerripTjffe.
iv. 25, toi)s
iv. 8.
are used of Joseph in the Testaments,
aVTOV.
^
of the usual order of
Oeov Kol dv6p(07ro)v.
dvdpdiiToi'i.
the
^rjcrreiav kol
is significant.
^dpLTt irapd dew koI
5 2.
vi.
8.
irpoaevjfrjv.
aiv.
ii.
clear.
2.^
T. Lev, vi.
37- NT^trretat? Koi
ii.
viii.
eKpvyfra Kai ye tovto
19.
See note on
iv
INTRODUCTION X.
19, 20. AeBtoKa v/uv rrjv
i^ovaiav rov nraTeiv irdaav
eirl
i')(Ppov
.
.
,
.
Tore Bod^aerac
vi. 6.
ra irvev^ara
7r\dv7}<;
rrjii
KarairaTr^cnv
et?
koL ol dvdpcoTTOi /SacnXev-
7rXr)v iv tovto)
on ra
Sim.
iravra
.
rov
rrjv hvvajjbtv
%oti/oeTe
H'V
.
T.
Ixxxiii
crovaiv rcov irovrjpcov irvev-
nrvev-
fjbara v/xiv vrroracrcreTai.
fxdrcov.
Lev.
T.
Adoaei
12.
xviii.
i^ova'iav Tol
ra
Trareiv iirl
irovripa irvev-
fxara.
The Testaments seem to have been the source
45. ^^av Be
xii.
eKelvo^ iv
rfj
^povi^et
clearly here to have suggested, or of,
the N.T. passage.
BovXo<;
etirr}
T. Jos.
KapBia avrov Kvpi6<;
.
^avov
eaOieiv re koI Trlveiv Kol
dire-
olvov
fiov
OVK eiTiVOV KUi
.
.
Kvpio
Brjixei
fiov
ep'^eaOai, koI dp^ijrai,
'Eay Be
5.
iii.
e\d/x-
fiov rrjV Tpo(f)r]v,
iBlBovv avrrjv
KoX
Tol<; irevrjaiv.
vaKeaoat. fie6v Is the contrasted conduct here a
mere coincidence
?
The
what Joseph
unfaithful servant in the Gospel does exactly
shunned doing. ^Ki eavTov Be ekOoov.
XV. 17.
T.
Jos.
^YiXOov
9.
iii.
ek
ifiavTOv.
Ti TOVTO aKovoi
xvi. 2. <70v
TrepX
T.
;
Possibly a coincidence xvii. 3.
Jos.
xiii.
1.
Tt tovto o
oLKOvw Trepl aov
See on Matt,
;
but
xviii.
if so,
T.
;
a remarkable one.
Gad.
vi. 3.
15 above, xxii.
27.
vfio)v
xxii. 31.
'E7G) Be
eifJbL
iv /xecrw
6 B laKovcov.
'O SaTavd
i^yrrj-
T. Jos.xvii. 8. ft)9
€49
T. Benj.
"Hyu,7;i/
eV aurot?
TMV iXw^laTcov. iii.
3.
"^dv
to, irvev-
/2
Ixxxiv
TESTAMENTS OF THE TWELVE PATRIARCHS
craTo co?
xxiv.
tov
vfxd'i
cmidcraL
jjuara
TOV airov.
Ov^l
32.
/capSta
T.
Actsvii. 10. 'E^eCkaToavTov
T.
r)
r/fxcov KaLOjxevrj riv
€K
TJ-aaCOV
T(OV
KOI
avTov, 'XP'Ptv
awvrat
(/8).
Napli.
vii.
Eeub.
XdpLV
dXi-yfre
iv.
iraaav
'£7^
4.
8e
dvOpciiiroiv
Kol ao(j>iav evavTiov
avrov diro
.
Evpev
10.
8,
®€0V
evcoTTiov
avroo
eBcoKev
.
.
Kal
eppvaaro
'jravro';
oparov
KOL K€KpV/jb€VOV OaVCLTOV.
The phrase, Sam.
et?
eKatofirjv Toi
;
^apaco.
1
tov BeXtap
TTOvrjplav dXlyjreco^i i^atTi]-
" to find
26; Prov.
ii.
favour, etc.,"
iii.
is
originally found in
It is remarkable
4.
used in connection with Joseph in Acts as
it
that
it
is
was previously
in T. Eeub. T. Eeub. vii. 2.
16.
vii.
The statement here in Acts that the bones of the patriarchs were carried up to Shechem
See note on T. Eeub. viii.
is
found
first
in our text.
8.
X.o\r)v 7rpo9
2.
vii.
23. XoX^j/ Trt/cpta?.
Naph.
T.
ii.
TTLKpiav.
There
is
a paronomasia here
the Greek
if
is
retranslated
back into Hebrew or Aramaic. 11.
xii.
}^vpLO
T. Sim.
^E^airea-reCkev
TOV dyjeXov avTOv
Kal i^eiXaTO
eV
jjue
ii.
8.
direcTTeiXe
...
e'/c
aaTo,
the
e^eiXaTo.
LXX But
'^ecpiov,
version was not
Where
Daniel
of if
tradition
made
till
.
.
ayyeXov
Toiv '^ecpcov fxov.
Although the words are found originally the above two passages.
tov
.
avTOv Kal eppvcraTO avTov
')(ei,po<;
yet the addition eV twv
'O ©eo?
or
in
Dan
'^etpo^;, is
iii.
28,
peculiar to
the Testaments have ippv-
has is
e'/c
ecrcocre
and Theodotion
trustworthy, Theodotion's
the second century a.d.
INTRODUCTION T. Benj.
xiv. 23. Upocrev^d/jLevot fiera
John
To ^w? ...
9.
i.
T. Lev.
<^w
ip'^ofievou et? rov Ko
{xov iravro'i avOpoiirov.
Schlatter {Sprache
4.
Evangelisten,
vierten
p.
familiar Jewish expression,
ments here would
18
= D~rN
h'D
T.
.
To
.
.
.
rov
cfxaricr-
tt^i'
und Heimat that
the
The Testa-
''Nl"7D.
\r\2rf
Naph.
minn
nj-^.
See note.
10.
ii.
Ovk
T. Benj. vi. 4.
iiriSe'^eTaL
So^av koI aTLfiiav dvOpco-
So^av
irapd rov [xovov ©eoO.
XV. 26.
.
rou Kocr/xov was a
et?
D71I7
T'NnS
19.
dpayirwv
el<;
out
points
sq.)
i.e.
41, 44. Ao^av irapd dv-
Tr)v
.
of the N.T. here can hardly be questioned.
phrase Trdvra avdpcoTrou ip^o/j,evov
iii.
To
xiv. 4.
vofMov rb Sodev
The dependence
V.
Upoaijv^aro
4.
o (fxarl^ei, iravra dvOpcoTTOv
See note on T. Lev. xiv. des
i.
/nera vr^crreia'i.
vrjaretcov.
St.
Ixxxv
Trcov (/3).
T. Jud. xx. 1, 5.
7rv€v/j,a t^
0eia<;.
We
now
ments on adduced,
pass on to the influence exerted Paul.
St.
will
it
From
by the Testa-
the evidence presently to be
be clear that
St.
Paul was thoroughly
familiar with the Greek translation of the Testaments, that his
Epistles
are
dependent occasionally both as regards
matter and form, or as regards these severally, on the Greek version of the Testaments
H",
i.e.
—and
that the version derived from
In order to prove this statement, I will select two
a.
passages which are direct quotations from the Testaments.
Afterward the parallels will be dealt with in their 1 Thess. eTT
ii.
16. "Etfidaaev Se
avTov
eeov, Goth.)
Here
rj
opyrj
( -j-
T.
rov
D E F G Itala, Vulg. cfc?
/3
reko<;.
reads Kvptov for ©eoO.
Lev.
vi.
avrov
r]
TeXo9
11.
"Ecf)0aa-€ Se
6piy7]
(a).
order.
rov Oeov
TESTAMENTS OF THE TWELVE PATRIARCHS
Ixxxvi
Kom.
Ov
32.
i.
avra
/jlovov
TTOiovaiv
aWa
BoKovatv
TOt
found
is
in
Trpda-aova-c
to kukov, koI (rvvevSoKovcrt rot? irpcicrcrovcriv (a).
Trpdaaovaiv.
This passage
Kal
T. Ash. vi. 2.
Kol avvev-
But
aadef.
IgA
since
we may conclude that a ef have here been influenced by a, and d may be neglected as a conflate MS. Hence the above two passages show that it was the a text that was used by St. Paul. omit,
Eom.
21.
i.
'Ea-KOTiaOi]
?;
T.
ii.l5. 'Zv/ji/jLapTvpovcn]
T(bv
8.
iii.
Necore/ao?
(XKOTi^COV TOV VOVV aVTOV.
aavvero
dW^Xcov
Eeub.
T.
Jud.
xx.
To
5.
irvevfia
TravTcov Kai e/jbireTrvpLa-rat
XoyLCTfMcbv
o dfiaprcoXo^
KarvyopovvTcov.
iSt,a<;
e/c Trj's
Kaphla^. vi. 1.
^^7rt/JL6vcofMev rf}
dfxap-
T.
Lev.
iv.
'Fi7rt/jL€vovac
1.
Tat
7.
AeSiKalcoTaL
diro
rr}?
T. Sim. vi. 1.
afMapTLa
Otiv
21.
ix.
T7]
i^ovcrlav o
e'^ei
Kepa/xev'i rod TrrjXov
avTOV
etc
T.
tov
ii.
fiev<;
to
fiaTa
v/u,(t)V
dvaiav
0e
XaTpeiav
'O
8.
crw-
tcl .
.
ttjv
.
T.
tco
iroaov
(rK€vo
Xo-
XoytKrjv
TlpoipipovTef;
6.
iii.
K.vpia) .
oa/mrjv .
evcoBla^
Ovalav.
.
v/xcov.
iJbeTa8iBov
M^
21.
Kcpa-
o
TrrjXov.
Lev. tu>
iv d-
T.
Iss.
iii.
8.
Tlapei'^ov
.
.
.
iv dTrXoTrjTt KapSta
TrXoTrjTL. xii.
OlSev
2.
^copet kuI 7rpo
(jjvpdfiarof; TTOLrjaai,.
Ylapaa-Trjo-aL
1.
afj,apTia<; vfjucov.
Naph.
TOV xii.
AiKatcoOo) aTro
vLKOi
iirro
KaKov dXXd viKa iv
tov
T.
tm
Benj.
iv.
dyaObv
3.
iron
Ouro? to VtKa
TO
dyaOb TO KUKOV. ft)
xiii.
12.
Ta epya
XV.S3. 'O Be ®eo
tov (tkotov^.
T.
Naph.
Tr]<; €lpi]V7j
T.
Dan.
ii.
v.
10. 2.
"^pya
(f)(i)TO<;.
INTRODUCTION 1
Cor.
OvSh
4.
iv.
i/xavrS cvvoiSa,
ovk
T.
\ov
KUipov
T.
Katpb<;
yap
4.
i.
Naph.
viii, 8.
(Tvvov(rLa<;
cryoKa-
Xva
iv
Cf.
d/jbapriav.
i/jbol
Z^.
M^ airocTTepelre aWrj-
7rpo9
Ovk eyvwv
T. Iss. vii. 1.
aW'
iv TOVT(p SiSiKaLcofiai. vii. 5.
Ixxxvii
jvvatK6<;,
koL
eh
irpo-
Kaipo
crevx^v avrov.
cn}re rrj Trpoaeu^rj.
These are the only two statements on this subject in
Jewish and Christian literature before 60 Ei
32.
31,
xi.
he
eavrov
T. Benj. vi.
SieKpivofiev OVK dv iKpivo-
fieda
Tov Xva
KpLvofievot
•
K.vpiov fjbrj
.
.
.
Be
KaOalpei, rrjv
7.
Bidvoiav avTOv irpo^ to
KaTayvcoaOrjvai
viro
fitf
rcov
vtto
dvdpcOTTCOV O/iOtO)? Kal
iraihevoixeda,
ilTTO
®eov.
KaTaKpiOoijxev,
('H dydnrt]) ov \oyi-
xiii. 5.
a.d.
'AyuTrdre d\-
T. Zeb. viii. 5.
^erat to KaKov.
X-^Xov^; Kal €Ka(rTO<;
/xr]
Xoyl^ecrde
+ rrjv
(
h
d g)
KaKiav Trpof rov d8€\(f>ov
Here surely we have the source of
to
Paul's notable
St.
Love does not enter in a ledger the wrongs done
words. it.
xiii.
('H dyaTrr)) ov irap-
6.
T.
Sim.
iv.
(O
8.
(f>06vo<;)
Trapo^vvec Kal et? eKdTaaiv
o^vveTat.
dyei TTjv Btdvoiav. 2 Cor.
vi.
14, 15. Tt9 koivco-
vla cfxaTi 7rpo9 crKOTO
(rvfi(f)(ovr]ai<;
;
T.
Lev. xix. eavTol
tl<;
^piaTOv
aKOTo^i rj
10.
'H yap KaTa &ebv
Xv-TTT]
fieTdvotav et? atoTT)-
vii.
T.
7}
rj
^^KXe^aa-Oe
1.
TO
«?
to
i]
TOV vofiov K-vpiov
Ta epya tov BeXtap.
Gad
V.
©eoy
dX7jd7)<;
7.
'H yap KaTa fieTavoca
.
.
.
may be a condemnation of Issachar's self-complacency. After a/xapTiau /3 adds ei's ddvarov, but this looks like a gloss softening a omits it, also A. the statement, ^
The words that follow here
TESTAMENTS OF THE TWELVE PATRIARCHS
Ixxxviii
piav a/M€TafieXr]rov ipyd-
oBrjyei to Bia/3ov\Lov tt/do?
^erai.
aoyrrjpiav.
UpoTjprjrat
ix. 7.
KapZia.
rrj
T. Reiib.
'Ey irpoaipeaet
9.
i.
'\jrvxr]
Ephes.
5.
i.
T^i^ evBoKiav rov
T. Benj. xi. 2. TIocwv evhoKiav
6e\riixaT0
ii.
Benj.
Tov depo^. rrj
Bia-
Reub.
T.
voia.
rov BeX/ap (^).
iii.
8.
vi.
9
SKori^oyv tov
vovv.
AaXetre
25.
iv.
(/S).
Tov aepiov
4.
iii.
TTvevfjLaro'i
18. ^^cTKoroifievoL
iv.
avrov
de\rjfjLaro<;
T.
i^ovcrLa<;
tt)';
€Ka(TTO<: [xeTa
Reub.
T.
oXrieeLav
tov
T.
;
Dan
2.
v.
ifkrjcriov
avTov.
The words in
in Ephesians
drawn from Zech.
are
the
viii.
and
in both these Testaments
None
16.
of the
Testaments agree exactly with the
Greek forms
LXX
of that
any two of the three passages agree exactly
passage, nor do
with each other.
Hence
all
we can say here
is
that the
occurrence of this quotation twice in the Testaments
have suggested V.
TLXeovefCTT)^
5.
may
use to St. Paul.
its
6
icrTtv
T.
diraTdTco
T.
Jud. xix.
i.
See Col.
5.
iii.
€l8(o\o\dTp7](;. V.
Mi^Set?
6.
vfid
Naph.
iii.
Xoyoi'i
'Ei/
1.
Kevol^ drraTav Td<; s^v^d';
K€voi
V^MV. V.
'Hre
9.
8,
(TK0T0
vvv
Ki/^tft)
o)?
•
yap he
ttotc
TGKva
T.
Naph.
ii.
aKOTet
iv
^&)T09
10.
OvSe
6vTe
epya
TToielv
iv
BvvaaOe
TreptTraTeiTe. V. 18.
iv
(M>
M^
ixeOixTKeaee
icTTtv dcrcoTLa.
ohw,
T.
Jud. xiv.
KeaOe
1.
M^
T. Jud. xvi. 1. "Eo-Tti^
avTM
ixedxxr-
olvat.
.
.
diJcoTca^;.
.
yap
TTvevfiaTa
.
iv .
.
INTRODUCTION Phil.
1 5.
ii.
^a)crT7}pe
Ixxxix
T. Lev. xiv. 3.
iv
^wo-r^/ae? rov
lapaijX.
KO(Tfi(p.
In the Testaments the descendants of Levi are desig" lights of Israel," in
nated the
Philippians the Christians
are called " lights in the world."
Similar developments of
Jewish ideas are found elsewhere in the Pauline Epistles. 19.
iii.
*Ili/
.
.
Bo^a iv
Jud. xiv.
T.
avTwv.
TTj al
^aipere
iv. 4.
Tj
.
.
.
.
Kav^dardac
8.
rfj aTL/jbia.
T. Benj.
iravTore.
^aipec
4.
vi.
7rp6<;
Trdvra^ iv iravrX Kaipw. Col.
iii.
YlXeove^lav,
5.
T. Jud.
7jTL
1,
original 1 Tim.
See note on T. Jud.
which deals with a probable paronomasia in the Hebrew. i.
T. Jud. xix.
13. 'HXetjOrjv, ort
dyvowv
on
eTTolrjaa iv uTTLa-
Tia. ii.
5.
elBcoXoXaTpeiav
irpo'i
These can hardly be coincidences. xix.
'H ^CKap^v-
xix. 1.
pia
ecTTiv eiScoXoXarpia.
^HXerjae
3.
fie
rovro
dyvcoaia
iv
i'Troi7]aa.
Meo-tT7/9 ©eoi/ koX dv-
T.
Dan
vi.
2.
%eov
Meo-iXT;?
KOt dvdpCOTTWV.
OpCOTTCOV.
Here the phrase which in the Testaments was applied to
2
Michael Tim.
ii.
is
transferred
16.
'E-Trt
by
St.
Paul to Christ.
T. Jud. xxi. 8.
nrXeiov
'yap TrpoKo-yjrovaiv dae^ela
8.
'O
T?}9
i'rrl
T.
hiKat,o(Tvvri
ari(pavo
Lev. Trj
The Testaments give the I add here a
list
TlpoKO'y^ovaLv
KaK
Toj/
2.
(tt€(J),
BiKato(Tvvr]<;,
earliest use of this phrase.
of words
which are common
to the
Testaments and the Pauline Epistles but are not found in the rest of the dfi€Tav6rjTo
New
Testament
:
atcr6r]ai<;, al-)(fia\coT€V(o,
dTraWorpLoo), d-TrXorrj^ (this word
is
character-
TESTAMENTS OF THE TWELVE PATRIARCHS
xc
the Testaments and in a secondary degree of the
istic of
Pauline
Epistles),
BeLXia,
Stdyco,
ev6rr)<;,
lXapo<;,
IXapoTTjf;,
Kkrjpoo), Kpea<;, fio\vafjL6
SiKaioKptaia,
fi6p(f>cocrc
irdpoivo'^,
(Tw^poavvr]
acocfypovo)^;,
xnravBpo^,
^vcnoo),
writings,
vovdecrla,
irXeoveKrea),
(also
to the
ifkovTL^Qi,
arepewfxa,
vTroriOrj^L,
A
Trpo-
aTOfia'^of;,
speech
Paul's
in
oBvvr},
irapeBpevat,
Trepiepyd^ofMac,
irevrj^,
'^pr}cn
common
given of those
iraTpiKO'i,
vTrepeKirepiacrov,
(f)coTLafji6
klvBvvo^,
6a(f)prjac<;,
rrpoirdriop,
TrpoKoirr],
Vfjbvo
opaTO<;,
irXdrreiv,
irXdcTfia,
Otjpa,
OaXiray,
rj6o<;,
voaeco,
fj,6'^6o
Trapeicrep^ofxai,
iaTTifMc,
ari/jLia,
eKTp€(f>o),
Xoyio-fio^, XotSopo?, Xucrt?, fiedvcro^,
6\e6po
TTtoT?;?,
araKTO<;, €KOvaio
KaTa^delpoi,
KaTaBov\ooo,
Kpv(f)i],
ot/ceo),
OLKeco'i,
evtoSla,
eTraKovco,
ivoiKeo),
apeaKeia,
aTroBeL^t^,
8tai,p€cn
Acts),
in
(fiiXapyvpla,
large list
might be
Testaments and the Lucan
Many
Luke and the Acts.
of the above words
are rare.
James
i.
%a/3ay
Ylacrav
2.
Tjyrjcraa-ue
.
.
.
T.
orav
Dan
^ dircoKeia
TrepiTriayre
Tretpaa/Mol^
'Eay Be
iv. 5.
.
.
.
^rjfjbia
tlvX TrepiirearfTe
^^ ^Kdpo€ta0e.
TTOi/CtXot?. i.
@pr}a-Keia icadapd koI
27.
afiLavTo<;
T.
Jos.
iv.
6.
KapBia
.
'Ei/
koI
KaOapa
arofiacriv
dfii,dvTot,
Both passages iii.
10.
'E/c
p,aro
relate to the
Tov avTov (no-
i^epxerat
worship of God. T.
evXoyia
Benj.
Kat Karapa.
'H dyaQr)
5.
vi.
Bcdvota
ovk
yXcocrcra
e^^i
Bvo
evXoyia^
Koi
Kardpa^i, iv.
7.
'Avrl(rTr)T€
Bta/BoXo),
d
vfiMV.
Kol
t&5
(pev^erai,
T.
Naph. koi
KaXov
ipydarjaOe
...
(f)€v^eTaL
'Eav ovv
4.
viii.
vp.el
d(f>
6
to
Bid/3oXo
vfioiv.
"
INTRODUCTION 1 Peter
2
iii.
Peter
T. Eeub. V. 5.
3-5.
nXao-Tot?
3.
ii.
See note.
UXaTreiv
5.
iii.
Xo7oy9.
Et9
4.
Eeub.
T.
\070t9. ii.
xci
rrjpov-
/cpicriv
T.
Eeub.
V. 5.
Et
KoXacriv Cf.
T.
Jude
Et9
6.
...
Kplcrvv
Gad
vii. 5.
„
„
Terr}p7}Kev.
'n? Xohofia ktX.
7.
T.
Naph.
'fl? "^oSofMa
4.
iii.
kt\.
Here the same reference
to the unnatural lusts of
Sodom
occurs in both. 22.
Oi;9
fiev
KpLvofievot (f)o^(p
Here events
St.
it
inserting "
Sia-
he
iv
iravTWi
7rvpo<;
eXedre.
oi>9
(T cohere
dp7rd^ovTe<;
T. Zeb. vii.
iXeelre
e'/c
(K L
Jude may be dependent on our
At
text.
all
By
suggests an easy emendation of this passage. /jltJ
fear,
Eevelation Kaivrj^;
a7r\ay^vc^Ofjb€voc
P).
before
BtaKpLvo/nevot
On some have mercy without
with
'A8ta/c/)tT&)9
2.
hesitation
plucking them from the iii.
12.
T^9
T.
lepovaaXijfi.
then we should have,
fire."
Dan
;
others
save
Trj
vea^
^
12.
v.
'lepovadXijfJ,.
This expression occurs in the Testaments for the
first
time in Jewish literature. T. Lev.
V. 8, viii. 3, 4. vii.
17.
eVt
'087]yi]cr€i
^G)7}9 7n]yd<;
avrov
T.
vSaroyv.
iii.
7.
See note.
Ash.
vi.
6.
avrov
et9
^(oriv
Elacftepei alcovtov.
Cf. T. Jud. xxiv. 4. ^ The above appears to be the most satisfactory emendation of this unsatisfactory text of Jude. give three clauses here, but the third has probably arisen through a dittography. L P are more or less supported by
ABn
K
C, Clement of Alexandria, Peshitto, Jerome. arid Jude for a discussion of this passage.
See Bigg's Commentary on
St.
Peter
TESTAMENTS OF THE TWELVE PATRIARCHS
xcii
xi.
0€oO
ovpavM.
6 iv Tc5
temple
heavenly
This
See note.
T. Lev. v. 1.
'Uvoiyrj 6 va6<; rov
19.
the
in
to
referred
first
is
Testaments.
§
Teaching of the Author on Forgiveness, the Great Commandments, Universalism, the
27.
Two
Messiah, the Eesurrection, the Antichrist, and
Influence on the N.T.
ITS
This book, with second century
its
groundwork from the
and
B.C.
its
century
first
close of the
additions,
B.C.
forms a unique contribution to our knowledge of those times.
For the sake of brevity and clearness
I will treat
the subject of this section under various headings. Forgiveness.
—We
epoch-making
have in our text a passage of truly
importance.
importance
Its
grasped until we contrast the teaching of the
be
cannot
New
Testament
with that of the Old on the question of a man's forgiveness
In the
of his neighbour.
page to the
last
it
understood that a
is
man
New
Testament from the
can only receive the divine forgive-
ness on condition that he forgives his neighbour. in their essential aspects, these to be one
and the same.
very different.
But
it.
are
Old Testament
price, to the sinner
But the penitent
Indeed,
two forgivenesses in the
There, indeed, God's forgiveness
without money and without seeks
first
either explicitly stated or implicitly
is
seen it
is
granted,
who
truly
in the Old Testament could
accept and enjoy the divine pardon, and yet cherish the
most
bitter
David on
feelings
his
towards
death -bed
his
shows
when he charges Solomon not go down to the grave in peace
to ;
own this let
personal
unforgiving Joab's
enemy. spirit
hoar head
and commands him to
deal similarly with Shimei, though David had promised to
INTRODUCTION preserve his
There
life.
of Joseph's forgiveness
xciii
certainly the notable instance
is
his brethren
of
but this act of
;
grace on Joseph's part does not seem to have impressed
them
O.T. writers, or led
later
therein
worthy of
as
urge Joseph's conduct
to
There
imitation.
the noble passage on the subject of
enemy in Prov. xxv. give him bread to him water to drink. upon
And
his head,
how
show
eat
:
he
if
be
one's
give
thirsty,
the Lord shall reward thee."
the
course,
"If thine enemy be hungry,
And
;
of
For thou shalt heap coals of words
these
far
which
attitude
21, 22
is,
beneficence to
from
are
wronged them, we have only
But
to
to
the
representing
adopt
should
saints
fire
who
those
to turn back to the preceding
chapter (Prov. xxiv. 17, 18), where we receive this remarkable
And
falleth.
overthrown
and
He
let
not
Eejoice
when
not
heart
thine
Lest the Lord see
:
man
pay out
it,
be
and
it
his enemies
(Ps. xli. 10).
enemy when he is
thine
glad
displease
Him,
Moreover, the
can pray for God to make him strong enough
upon me, and in the
"
advice,
turn away His wrath from him."
righteous to
of
piece
:
me
raise
"
Do
thou,
up, that
Thus we may
I
O
Lord, have mercy
may
requite
them
conclude on the whole that
Old Testament the saint as well as the sinner could
indulge in resentful feelings or even in personal vengeance.
Now the
that
Old and
we have grasped the
New
religious question,
the
contribution
direction.
conflicting attitv^des of
Testaments on this great moral and
we
are able to appreciate the value of
which
(see also § 26, p. Ixxviii).
Testaments
the
This contribution
is
These
found in
verses, as I
make in this Gad vi. 3-7
T.
have said in
my
notes in loc, contain the most remarkable statement on the subject of forgiveness in all ancient literature.
They show
a wonderful insight into the true psychology of the question.
So perfect are the parallels in thought and diction between
TESTAMENTS OF THE TWELVE PATRIARCHS
xciv
we The must assume our Lord's acquaintance with them. meaning of forgiveness in both cases is the highest and Luke
these verses and
known to communion with noblest
And
offence.
forgiveness
xvii. 3,
Matt,
15, 35, that
xviii.
us,
namely, the restoring the offender to
us,
which he had
this
is
— God's restoration
through his
forfeited
divine
of the
likewise the essence
of the sinner to
communion
with Him, a communion from which his sin had banished him.
But, though such
the full is
often
is
the meaning of forgiveness in
sense of the word, our author
impossible to attain to such
with the
which,
if
arises
aware that
perfect
within us when we
indulged, leads to hate.
suffer a
When we
wrong, and
open for his return to a right relation with
us,
so
we
reflect
the attitude
be
have achieved
way
we do
to
feeling of resent-
this right attitude towards the offender the
as
it
relation
Thus forgiveness comes often
offender.
synonymous with banishing the personal
ment which
is
a
of
is
always
and so
far
God Himself
to
His erring children. For the further prosecution of the should consult our text.
It
p.
156.
We
now
parallels the reader
see
importance of
the
shows that pre-Christian Judaism possessed
a noble system of ethics on the subject of forgiveness.
By
the early school of the Chasidim, or the pious ones of the
Psalms, the best elements of the Old Testament had been
taken up, studied and developed, and the highly ethical code of conduct deduced therefrom had been carried out in
actual
life
by these ancient
But when
Quietists.
Pharisaism, breaking with the ancient ideals of
committed
itself to political interests
concurrently therewith sm-rendered
wholly to the study of the
itself
letter of the
to offer scope for the further
its
party,
and movements, and
more and more
Law,
it
soon ceased
development of such a lofty
system of ethics as the Testaments
attest,
and
so the true
INTRODUCTION
and their teaching quitted
successors of the early Chasids
Judaism and found
xcv
home
their natural
in the
primitive Christianity,
Duty of loving God and duty in
embodies
all
thy God
with
command
famous
the
that
able
one's neighhour.
—
itself
thy heart
all
neighbour as thyself" (Mk,
.
.
the
in
Thou
"
shalt
Thou
.
30, 31)
xii.
—
—
and
Thus in
through
your
all
and again in Lord
T.
life,
"
And
We
Matthew
question.
"
3,
and vigorously Love the Lord
Love
the
man
with
(xxii. 37,
all
an
my
39) and Mark
are for assigning the statements to
Allen
{Matthew,
may
p.
be, that the
241)
command-
may
the
etiiical teachings.
questions
of
several
solution of the
Scribes at the
reasonably infer from our text,
in Luke.
with
exegetes
two great commandments were
which was written 140 years Various
25-27)
(x.
offers
already conjoined in the teaching of the
time of our Lord, we
30, 31)
(xii.
different occasions
Whatever the true
possible explanations. difficulty
two
literary
Some
represents them as the utterance of a scribe.
"
(a).
interesting
ments as coming from our Lord, whereas Luke
and persons.
Lord
loved the
heart "
the enunciation of these two great
represent
thy
love
already found
one another with a true heart
here presented with
are
have, v.
that
Lord
T. Iss. vii. 6, Issachar declares, " I
Likewise also every
;
Dan
T.
;
we
2
v.
Iss.
neighbour
your
Gospels love the shalt
"
of
remark-
It is
is
in the Testaments, though less emphatically stated.
bosom
earlier,
and from the account
— The Testaments
hatred,
lying,
deal largely
envy,
hate,
lust,
covetousness, and the virtues of long-suffering, truthfulness, love, purity, generosity,
and the
like.
We
can touch here
only on a few of their pithy sayings on such subjects.
Thus
:
"
Anger
the face of any
is
blindness,
man
and does not
with truth
" (T.
Dan
suffer ii.
2).
one to see "
Hatred,
TESTAMENTS OF THE TWELVE PATRIARCHS
xcvi
therefore,
Gad
(T.
prospers
2):
iii.
God "
"Wherefore
4).
(iii.
mind
goes a man's
well-being is "
his
of
of
" If
a
man
is
Gad
vii.
prospereth
When
1 ).
Cor.
envy
lightened, so that he can enjoy the
former
his neighbour (T. Zeb. 1
it
him that he
rival
(T.
Sim.
iii.
5,
xiii.
5)
viii.
—
A
6).
not to keep a ledger account of the evil done
borrows in
man"
Deliverance therefrom cometh through
perfect prosperity " (T.
may have
by
mind
than you, do not be vexed, but pray for
more
man
"
the whole
has no rest while the object of
it
3).
(iii.
the fear of
mateth with lying
for it constantly
;
"Envy dominates
V. 1).
Sim.
(T.
evil
is
him
a clause that St. Paul
where Xoyl^erac to KaKov
5,
wrongly rendered in the A.V. by
"
"
thinketh no
is
and
evil,"
misleadingly in the E.V. by " taketh not account of evil."
As regards the abstinence,
questions
of
of this old writer
:
" If
God
But
in.
do not touch wine at
all, lest
.
and perish
.
total
For
in your gladness
if
and
departeth, then drunkenness ariseth
shamelessness stealeth
.
and
ye drink wine with gladness, be
ye modest with the fear of God. the fear of
temperance
what better advice could be given than that
before
if
you would
ye sin in words of outrage
your time"
"
live soberly
Jud. xvi.
(T.
2-3).
for wine turneth away the Be not drunk with wine mind from truth and inspireth the passion of lust ;
.
and sin
if
and
.
.
the occasion of the lust be present, he worketh the is
not ashamed" (T. Jud. xiv. 1-3).
Universalism.
—Although
the Testaments were written
about the same date as the Book of Jubilees and both books were the work of Pharisees, the views of the two authors were widely sundered on some of the greatest questions,
and particularly on that of the destiny of the Gentiles.
The author the Gentiles
of Jubilees taught that there :
God had
placed
them under
was no hope
for
angelic guardians
with the object of compassing their destruction (xv. 31)
INTRODUCTION Jew who
Moreover, the
put to death, and marriage (xxx.
a
to
7-17).
intermarried with them should be
man who
the
should
Gentile
How
gave his daughter in
be
stoned
with
stones
the spirit of the author of
different
A
the Testaments.
xcvii
son of the larger - hearted O.T.
true
prophets, he proclaims the salvation of the Gentiles.
The kingdom
promised time has come.
and
lished,
all
is
already estab-
the Gentiles will be saved through Israel.
In the Judgment the conduct of the best heathen
norm according
the
The
which
to
wijll
Israel shall be judged.
form
The
teachings of the author on this question will be found in the note on pp. 210-211, 214.
The
first
century
B.C.
additions are likewise characterised
The Law was given
by the same Universalism.
to lighten
every man, and the Gentiles were to be saved through the
and
example
teaching
same view of the destiny of
Pss.
Solomon
Israel
of
(xvii.
(T. Lev.
first
century
B.C.
Gentiles, as in the 1 tion of Moses,
though
is
it
— In
is
is
and king. T.
Eeub.
xxiv.
1-3
vi. ;
T.
7-12;
Dan
v.
predicted for the
in the
next centuiy.
the original work the Messiah
to be first of all a priest,
There are
perhaps not as
Enoch xxxvii.-lxxi. and the Assump-
Judah
be descended from Levi, and not from words, he
The
In other literature
a harsher fate
and in 4 Ezra
The Messiah.
4).
of the Gentiles is found in the
32),
favourable as that in these additions. of the
xiv.
many T.
to
in other
and then a prophet
passages expressing this view
Lev.
10, 11
;
viii.
14,
;
:
T.
Jud.
We
have
remarkable revolution in
the Jewish expectations of the Messiah. of a
xviii.
T. Jos. xix. 5-9.
here the attestation of a most
or forty years the hopes
—
is
For some thirty
Messiah from Judah was
abandoned in favour of a Messiah from Levi.
But with
the breach of Hyrcanus with the Pharisees this hope was
abandoned, and so we find that in the
first
century addi-
xcviii
TESTAMENTS OF THE TWELVE PATRIARCHS
tions
the
hope
T.
;
Naph.
5
iv.
Judah
from
Messiah
a
of
Jud. xxiv. 5-6
(T.
(?)).
The prerogatives and powers ascribed Messiah from Levi are very sin (T. Jud. xxiv. 1)
Jud. xxiv.
(T.
new name
to
;
Gentiles (T. Lev.
over to
all
and
High
vi.
12;
T.
Dan
by him, even the to T.
open Paradise
Dan
v.
12),
who
to tread
the
king 14);
;
vi.
12;
T. Lev.
saints^
(T.
Dan
Lev.
(T.
v.
11);
10
xviii.
to eat of the tree of life
Moreover, he should give the faithful evil spirits
and bind Beliar
fire (T.
should come to an end (T. Lev.
was the
Eeub.
(T.
and give the saints
upon
to be a
T. Lev. viii.
and deliver the captives taken
of
should be cast into the
It
11, 12;
the righteous
to
(T. Lev. xviii. 11).
power
10),
v.
souls
likewise he was to be
;
enemies and against Beliar
Israel's national
and the powers of wickedness xviii.
new priesthood under a
(T. Lev. viii. 15)
the nation (T. Keub.
war against
from
also be a mediator for the
14 emended)
viii.
to be free
walk in meekness and righteousness
(T. Lev. viii. 14),
a prophet of the Most
the priestly
to
He was
lofty.
to establish a
1);
reappears
Jud. xxv.
(xviii. 12), 3),
and
sin
xviii. 9).
priestly character of the
Maccabean
priest-
kings that gave rise to the expectation that the Messiah
was
also to be a priest as well as a king.
The Resurrection.
—There
to be a resurrection, first of
is
the O.T. heroes and patriarchs, and next of the righteous
on the right hand and of the wicked on the X.
6-8).
The scene
present earth.
Demonology.
of
the future
kingdom
left (T. is
Benj.
to be the
It is to last for ever.
—The
book
represents
demonology, as a reference to
" Spirits "
a in
very developed
Index
II. will
^ This idea seems to have originated from Ps. xcvii. 10, "He preserveth the souls of the saints : He delivereth them out of the hand of the wicked." Here the and the Vulgate read : " He delivereth them (the souls of the saints) out of the hand of the wicked one " (yc-i). Hence it is not necessary to bracket
LXX
the words "souls of the saints" in T.
Dan
v. 11.
INTRODUCTION The conception
show.
advanced
6,
of Beliar in the Testaments
is
very
century addition, T.
Dan
for this early date.
The Antichrist. V.
xcix
—
In the
first
we have the most ancient authority
to us for the
at present
view which connects the tribe of
known
Dan with
the Antichrist, and helps to explain the exclusion of this tribe
from the
list of
Th e Two Ways.
the Twelve in the N.T. Apocalypse.
—We
find in T. Ash.
3
sqq^.
the earliest
occurrence of this phrase in Jewish literature.
See note
in
loc.
i.
BRACKETS AND ABBREVIATIONS USED IN THIS EDITION
H
Hebrew
the lost
denotes
original,
of which,
however, small
fragments have been preserved.
H* H^
denotes the
first
Hebrew recension. Hebrew recension.
denotes the second
a denotes the Greek translation of
Greek /3
MSS
by
c
H« and
is
represented in the
i.
denotes the Greek translation of
H^ and
is
represented by the
MSS ahd efg.
Greek
ahcdefghi
A
h
denote the nine Greek
MSS
of the Testaments.
denotes the Armenian version.
Armenian version and
is
denotes the second recension of the Armenian version and
is
A°- denotes
the
recension of
first
represented by the Armenian
A^
represented by the Armenian ^abcdefgh denotes the
MSS MSS
tlie
A"''''.
A}'*"'^''^".
Armenian MSS.
S^ denotes the first Slavonic recension.
S- denotes the second Slavonic recension.
hmt = homoioteleuton. 1
En.
2 En, ^
^.
= the = the
Ethiopic Enoch. Slavonic Enoch.
The use
of these brackets in the text
means that the words
so enclosed are not found in A. (
t [
).
f. ].
Words so enclosed are supplied by the Words so enclosed are corrupt. Words so enclosed are interpolated.
Editor,
THE TESTAMENTS OF THE TWELVE PATKIAECHS THE TESTAMENT OF KEUBEN, THE FIEST-BOEN SON OF JACOB AND LEAH I. The copy of the Testament of Eeuben, even the commands which he gave his sons Tbefore he died in the hundred and twenty-fifth year of his lifel 2. Two years after the death of Joseph ""his brother'', when Eeuben fell ill,
and his
his sons
him.
3.
sons' sons
And he
said to
dying, and go
the
Title. So h i. c read "Testament of
is
"Testament
corrupt,
Reuben";
Reuben
them of
g A=
hef
regarding
+ Reuben the first-born of and Leah e, + Reuben is being
thoughts
Jacob
of
way
were gathered together to
(
A^^f "the Book of the Chronicles, the words of Reuben, First (A^' om.) Testament "; A'' "Testament and words of Reuben from the Book of the Chronicles."
interpreted
'
spirit of
God
'
/)."
Hundred arul twenty fifth - year. This agrees with the statement in the Midrash Tadshe (viii. Eppstein's edition) which is based on Jubilees and the Testaments The years of Rebecca :
were 133, of Rachel 36, of Leah 46. Reuben was born on the 14th of the 9th month, and died 125 years old. Simeon was born on the 21st of the 10th month, and died at the age of 120. Levi was born on the 1st of the 1st month, and died at the age of 137. Dan was born on the 6th of the 9th
My
:
my
visit
am
children, behold I
fathers.
And
4.
seeing
month, and died at the age of 125 ; Judah on the 15th of the 3rd, and died 119
(?)
;
Naphtali on 6th of 3rd,
and died aged 133 Gad on the 10th of 7th, and died 125 Issachar on 4th of 5th, and died 122 Asher on 2nd of Joseph on the ., and died 123 1st of 7th, and died 110. ;
;
;
.
2.
.
;
Two
years
after
the
death
of
According to Jub. xxviii. 11, 24, Reuben was born in the year 2122 A.M. and Joseph in the year 2135 (see my note in foe). As Joseph lived 110 years and Reuben 125, the latter thus survived Joseph by two years. On the peculiar form of the Greek Joseph.
8vo
/Mera, i.
eri]
TeXevTrjs,
t7]S
of.
Zeb.
1.
His
brother.
So o d, but
/3-c?
AS
om. 3.
Go
the vKiy of
Josh, xxiii. 14 "Uo earth." 1 Kings ii.
my
Cf. fathers. the way of all the 2, etc.
TESTAMENTS OF THE TWELVE PATRIARCHS rthere"!
Judah, and Gad and Asher, his brethren, he said to
them
Eaise
my
:
children
now
behold
me
my
ye,
my
heart, for
And he
5.
arose
my
brethren,
Eeuben your
father, in
them
said unto
give you.
I
brethren and to
passing away.
children, give ear to
commands which
the
my
tell to
have hidden in
I
am
at length I
and kissed them, and and do
may
up, that I
what things
Hear,
:
And
6.
God
to witness against you this day the
behold I
call
of heaven, that
ye walk not in the ignorance of youth and fornication,
my
wherein I was poured out, and defiled the bed of Jacob.
And
7.
my
plague in
Jacob
father
loins
prayed
me
for
wrought the
I
8.
I
brethreu." things I have in my Cf. Sim. ii. 1. heart. For behold now lam at length passing away. Here "now at length" is a in rendering of Lirh tov i'Oj' = (so Thus the clause Gen. xlvi. 30) cyBrt. .
.
.
LXX
closely akin to Gen. xlvi. 30 xniCN For other instances of the nysn.
is
Hebrew word ii.
Gen. cf. Oxford Heh. Lex.
in this sense,
23, xxix. 34 (see
in loc).
my
Hear,
brethren,
a,
but
and do So a
children, give ear, etc.
A
<=
/3-d
AS
ye,
my
S'.
Cf.
^-dgA^^B read "hear, T. Jos. i. 2. my brethren, and give ear"; dA^^ "hear, my (d om.) children, and give The last reading is paralleled by ear." 2 ; T. Dan i. 2 T. Sim. ii. 1 but the present context T. Napth. i. 5 supports the reading adopted, as is clear ;
T. Zeb.
i.
;
;
ver. 4.
/
6.
day
the
In
my
And
corrupt for uTniJ2^n
after this I
= 6pKu)
iv.
v/ias, as in
Thus we arrive at a good text "I adjure you this day by the God,"
iv. 9.
etc. fxaprvpo/j-ai might have stood in the text as meaning "I adjure." Cf. Eph. iv. 17; 1 Thess. ii. 12 though even here this sense is not beyond question. ;
Or
dtufxapTvpo/jiai.
Neh. ii.
ix.
26
Cf.
Tim.
1
;
Exod. 21
v.
21 2 Tim.
xix. ;
;
14.
/ ivas poured
e^ex^drjp
out.
used classically.
is
Cf. Pindar, Isth.
here 4 ;
i.
is racppodiaia.
And. So a. /3 read "for." Our author frequently dwells on the 7.
efficacy
of prayer.
Thus, as above,
Jacob prays for Judah, T. Jud. xix. 2 for Gad, T. Gad v. 9 ; for his ten eldest sons, T. Benj. iii. 6. Levi prays for his brethren, T. Naph. vi. 7 Simeon's mother, Simeon, and Joseph on their own behalf, T. Sim. ii. 2, 13 T. ;
;
;
The righteous
Jos.
iii.
man
prays when betrayed, T. Benj. v. 5. moreover, often accompanies
3, vii. 4, viii.
1.
Fasting,
you this God of heaven that ye walk not. text I have suggested that
call to witness against
ivi/j,apTijpo/j.ai
Deut.
9.
Luc. Sacrif. 5 Kexvp-^voi
So Said unto them. read "weeping said."
from
Lord, and for
evil thing before the
Raisemeup. ^-(Z^ AS' add "my
4.
Lord
the
Lord,
my
was thirty years old
seven months I was sick unto death. (/AS' om.) 5. What
a sore
and had not
;
the
to
For
father
me with
smote
seven months
for
would have destroyed me.
when
He
you that
I tell
vijuv
= d:2'^
^nTyr}
(cf.
26) and that this in turn
is
prayer, T. Jos. iii. 3, iv. 8, x. 1, 2 T. Benj. i. 4. See further note on i. 10. 8. Thirty years old. According to ;
Jub.
xxviii.
11,
xxxiii.
was only twenty-one years
1-.5,
old.
Eeuben
REUBEN— CHAPTERS repented with
set
before the Lord.
and
not,
10.
soul
And wine and
but I mourned
;
Israel.
And now
my
10.
hear me,
Eat no pleasant food,
3.
As Reuben
fasts
Cf.
Dan
partially for
seven years, Simeon does likewise for two, T. Sim. iii. 4, and Judah until old age, T. Jud. xv. 4, xix. 2, in expiation of their sins. Joseph fasts seven years in order the better to withstand Potiphar's wife, T. Jos. iii. 4. Issachar abstains from wine all his life, T. Iss. vii. 3. The righteous man combines fasting and chastity, T. Jos. ix. 2 ; just as a double-hearted man snperstitiously combines fasting and adultery, T. Ash. ii. 8, iv. 3. For "eat" (c A), /i /3 S read tasted. Such as has not been in Israel. So c and practically A. h is corrupt. S read " And it shall not be so in '
'
P-g
Cf. 2 Sam. xiii. 12. Seven spirits of deceit. This passage is referred to by Origen {Horn. in Josiuun 15^, ed. Lommatzsch xi. " In aliquo quodam libello qui 143
Israel."
11. 1.
:
appellatur testamentum duodeeim patriarcharum, quamvis non habeatur in canone, talem tameu quendam sensum invenimus quod per siugulos peccantes singuli satanae intelligi debeant. In Matt. xii. 45, seven evil spirits are referred to. Spirits of deceit. There is a vast demonology in the Testaments. Their chief is variously called Beliar, T. Lev. iii. 3, xviii. 12, xix. 1 T. Jud. xxv. 3; T. ;
Iss. vi. 1
;
Dan Dan v. T.
iv. 7, v. 1,
10, etc.
Satan, T. T. Ash. vi. 4 ; 6 the Devil, T. Naph. viii. 4 the Prince of Deceit, T. Sim. ii. 7 T. Jud. xix. 4 ; or the Prince of Dan, ;
;
;
T. Dan v. 6. The works of Beliar are opposed to the law of the Lord, T. Lev. xix. 1 Beliar T. Iss. vi. 1. rules over souls that are constantly disturbed, T. Dan. iv. 7, or which yield to their evil inclination, T. Ash. i. 8, ;
for
seven
years
strong drink I drank
children,
what things
when
concerning the seven spirits of deceit,
X.
3
my mouth, and I eat no over my sin, for it was great,
such as had not been in II.
my
of
i
entered not into
flesh
pleasant food
purpose
5-II.
I.
and
I
I
saw
repented.
pleased with double-faced men, iii. 2. But from the righteous and those who keep the law he flees, is
T. Ash.
T.
Dan
1
v.
;
Naph.
T.
viii.
The
4.
Messiah will make war on Beliar and take from him the captive souls, T. Dan v. 10 and Beliar will be bound, ;
Lev. xviii. 12, and fire, T. Jud. xxv. 3. It T.
into the very difficult to make any proper classification of the various wicked spirits. Their most common designation is spirits of deceit, T. Eeub. ii. 1, 2 T. Sim. iii. 1, passim. They are also called wicked spirits, T. Sim. iv. 9 ; spirits of Beliar, T. Iss. vii. 7, etc. unclean spirits, T. Benj. v. 2 angels of Satan, T. Ash. vi. 4. As regards their functions, these are, as in 1 and 2 Enoch and the cast
is
;
;
;
N. T.
,
threefold
:
to
tempt
men, to
them when they fall, and to torment them. Our book is mainly accuse
concerned with the first division it deals but briefly with the third, and hardly more than implies the second. We shall devote our attention therefore to the first division, only first observing that our author refers in two passages to the evil angels as angels of punishment. In T. Lev. iii. 2 there are said to be spirits of retribution for vengeance on lawless men, and in T. Ash. vi. 5 it is stated that the evil spirit which ;
a man serves waits for his soul as it leaves the body at death in order to
torment
it.
spirits that tempt men there are the seven spirits of deceit which lie in wait for youth, T. Eeub. ii. 1-2. These are the spirits of foruication (cf. also T. Jud. xiii. 3), insatiableness, fighting, obsequiousness, pride, lying, injustice, T. Eeub. iii. 3-6. T. Jud. xvi. 1 gives a further list of four the spirits of lust, hot desire, profligacy,
Of the
TESTAMENTS OF THE TWELVE PATRIARCHS Seven
2.
spirits therefore
are appointed against man, and
they are the leaders in the works of youth. 3.
and
[And seven other
filthy
lucre.
We
spirits of jealousy, T.
tiud
Jud.
spirits
also
the
3
and
xiii.
;
of envy, T. Sim. iii. 1, iv. 7, which are declared to be wicked and poisonous spirits, T. Sim. iv. 9 ; the spirits of There are also anger, T. Dan ii. 4. angels which stir men to murder, T. Dan i. 7 and idolatry, T. Naph. iii. 3 ; and lust, T. Jos. vii. 4. The particular tasks to which these spirits address themselves are manifest from their ;
The faithless and general description. the wicked fall an easy prey to these spirits. But these spirits first have to get permission to tempt men, T. Benj. iii. If men yield, then the devil 3. makes them into his own instruments, T. Naph. viii. 6 ; but if men are singlehearted and do that which is right, then the spirits of deceit and of Beliar have no power over them, T. Iss. iv. 4 and the devil and the T. Benj. iii. 3 spirits of Beliar and unclean spirits flee from them, T. Naph. viii. 4, T. Iss. Nay more the vii. 7, T. Benj. v. 2. righteous rule over them, T. Sim. vi. 6 ; and tread them under foot, T. Sim. vi. 6, T. Lev. zviii. 12, T. Zeb. ix. 8 {bdg). On the day of judgment these spirits are punished, T. Lev. iii. 3. ;
;
Against
man.
/3
AS
add
"by
Beliar."
Leaders in the works. §-fg A^^ S read "leader." The singular may be right. Further, since K€
owing
"
to these evil spirits.
II. 2.
^
"every young man perishes
Therefore
(a).
A
omits.
This section is certainly a late addition to the text. This addition was made first in Greek. Its subject - matter, however, is derived from Greek and Semitic sources, mainly The grounds for from the former. this conclusion are as follows. L In ii. 1, 2, an account of the seven spirits of error is promised, but this section about the seven bodily senses suddenly intervenes between the promise and its fulfilment in iii. 3-7. 2. Whereas the II. 3-III. 2.
to
him
at his
account of the seven evil spirits belongs organically to the text, tlie intruding section has no connection with it before 3. But it is more important or after. still to observe that the division of the bodily senses here adopted is borrowed in a slightly modified form from the This is obvious, first, from the Stoics. peculiar meaning attached to jrveijfj.aTa, i.e.
that of senses, organs, or appetites.
This use of irvevixa. is peculiar, so far as I am aware, to the Stoics, nn is Where the never used in this sense. Greek translator of the Testaments refers elsewhere to the senses, he uses the usual word alcxd-qcyei.s (iii. 3, vi. 1 T. Napt. ii. 8, where th^Jive senses are The soul, as the Stoics mentioned). generally taught, was divided into eight parts, consisting of the five senses, the power of reprodiiction, the power of speech, and the dominant part or the reason. The seven former were subordinate to the reason, and discharged themselves into the various parts of the body in the form of immaterial currents (wveiifj-arai). The chief authority on the teaching of the Stoics is Plutarch, De Plac. iv. 21 awb 5} tov rj-yepLoviKoO eTTTO. fJi^py] €L(tI r?p ^^'XV^ iKirfcpvKOTa. /cat iKTei.vbfi.eva eis to aQ/na, KaBdirep al dvo TOV iroXijTrodo^ TrXe/crdfaf tQv d^ eiTTO.
fiepwv TTJs ^ux^s rrivTe fxiv 6paais, 6cr
elcri to,
aiadr/Trjpia, -yevffis
Kai
fJ-expi-^
u)v
'
dcpdakfxuiv
TOV
fiixpi-^
diro
rod
d/coTj
"
Trvevfia fM^xP'-^
diarelvov
irvevfia
Be,
fJ.VKT-qpuiv
fi^XP'-
tov
fi^xpis
diaTeivov
diaTeivov diro
e
i}yefj.oviKov
Trvedfia
y\ii)TT-qs
d/coij,
Spaais
Tiye/xoviKOV
riye/iioviKOV
5^
rjyefxovLKov TTvev/na
fiev
d^
6a(ppr)ais
•yeOciS
r]
dvb tov
diaTeivov diro
acprj
OcaTetvov
TTvevfJia
&t(j3V
reads " for,"
given
are
'
dwb toO Si,
d
7]ye/j.oviKOv
eTTLfpaveias els di^LV evalad-qrov
TWV 5k XoLTtQv TO fliv XiyeTai anip/xa, oirep koI avrb Trvev/xd icTi diaTeivov aTrb tov riye/iioviKOv /HexP' Tu>v TrapaffTaTujv Tb Be (pujvdev viro TOV Ztji'wj'os eiprjixivov, S Kal
'
'
:
REUBEN— CHAPTER The
4.
5
through them should be done every work of
creation, that
man.
2-4
II.
first
the spirit of
is
man)
constitution (of
is
HiTutKol ^^ OKTu) fi,€pwv (pacrl {t7)V xj/VXTj")
avveardvaL, trivTe fiev rdv aiadrjTLKWv opaTiKOv CLKOvcrTLKOv 6(T
with which the
life,
The second
created.
the sense
is
our text presents a modified form of the Stoic division. According to the Stoics (see note on p. 4), the list in
bodily senses
were opaais,
dKor],
a.^17,
-yeOffts,
to
And
ffTrepna-TTiKov.
6(r0pr;cris,
(piovTjTLKOv,
t6
were
these
all
The earliest adoption of this doctrine by Judaism is found in Philo, Ue
eighth power, to of all, our text omits the fifth sense, d
Mundi
yeVCLS, (XTTOpd.
KTapais.
also
Cf.
Stoics
Zeller,
^I'XV^
Galeu
iii.
1,
214-215 (Eng.
287
;
Traus.).
Op. xl. AvriKa rrji ri/j.er^pas TO 81x0- TOV ijye/MOPLKov /x4pos
iiTTaxv '^X'-t^Tai, els wivTe aladricreis Kal TO (p(i}V7]Tripiov 'opyavov Kal ewl vdai TO yhvifiov. Some reminiscence of the
same
division ajipears in Slav.
Enoch
subordinate to an
Now,
rjyefxoPLKov.
first
With the seven organs, etc., enumerated here we might compare the twelve given in the Sepher Yezirah v. i ncj;D
pine
n'xt
nv'Dty nj2-i;h
-ohn
im.i
nn nr^ nn
nn^ty
jniD'
c'Dt'n="the
XXX. 9 (see my note). In Sir. xvii. 6-7 we have the following Hebrew division of man's powers 6. Sia^ovXiov Kal yXCiaaav Koi d^OoK/jLovs wTa Kai Kapdiav
powers of speaking, thinking, walking,
eScoKe diapoeiadai, aiiTols, 7. iTnarrifiTiv
used in its ordinary sense. The phrase is biblical cf. Gen. It is not quite clear vi. 17, vii. 15. what the interpolator meant. Possibly he uses the phrase in the same sense as in Gen. vi. 17 or in ii. 7 (though here
:
ffvvecreus.
As
a parallel interpolation to that in
words
4
—that
quoted
fKa^ov
XPV'^'-^
evepyijfiaTUV,
Here
is
above t(ov 'iKTov
idcjprjcraTo /xepi^uiv,
tCov
before the
the
ev
6fioid}/xaTi
so,
Trevre
3e
Kal
tov vovv
^jido/jLov
Kvpiov avTots
\6yov
ivepy-qixdruiv
and given j'oOs as the equivalent of to ijyefioviKoi/. (Trveij/j,aTa). 3. Seven other sjjirits For "other," which a reads and ^S omit, gives "again." As we have shown in the preceding note the word " spirits " here is employed in the Stoic use of the term. This use is unknown to the LXX, NT, and Philo, and, so far as I am aware, was confined, even among philosophers, to the Stoics. Further, since nn { = irv€dfj,a) was not used in this sense either in Classical or Rabbinic Hebrew, we reasonably conclude that this section was first incorporated in the Greek version of our book. As regards the inimber seven, the (TTrep/xanKdv
A
Spirit of section
just :
avTov. the interpolator has omitted to
ipfXTjvea
ing, sleep, anger, swallowing, laughing.
is
Here alone
life.
in this
irvevixa
:
our text, we shall quote the addition that is made regarding the Stoic division of the senses in MS. 248 of Sirach after xvii.
seeing, hearing, working, coition, smell-
Hebrew the
sj)irit
is
slightly different).
If
of life, which is common the brute creation, is life
to man and in an impersonal sense, and cannot in this sense be the bearer of the personality.
But more probably we should
identify the " spirit of life " with the soul or spirit of man, the power which
and unity to the material organism. In this sense "spirit of " would correspond in part to the life Stoic conception of the ^pvx'r) and in part to their to rjyefioviKov or dominant See next note. faculty of reason. With uiiichthe constitution (of man) gives vitality
is created
{/J.ed'
^s
rj
avcyTaais KTi^erai).
These words appear to refer either to the simple fact of man's creation, or (if Ave take " spirit of life " as the practical
equivalent of the
^vxv and to
riye/io-
Stoic teaching), to that fact combined with the constitution of vikSv in
man's powers as a unity under the "spirit of life." In text, Trvevfia, Sense,
TESTAMENTS OF THE TWELVE PATRIARCHS
6
of sight, with which ariseth desire.
The third
5.
the
is
The fourth given to draw
sense of hearing, with which cometh teaching.
the sense of smell, with which tastes are
is
air
and breath.
The
6.
the power of speech, with
fifth is
which cometh knowledge.
7.
The
sixth
with which cometh the eating of meats and drinks
taste,
and by
it
strength
is
tion of strength.
8.
produced, for in food
The seventh
of pleasure sins enter in.
9.
and the
first
order of creation,
is
the founda-
the power of pro-
is
creation and sexual intercourse, with
filled
the sense of
is
which through love
Wherefore
it
is
the last in
in that of youth, because it is
with ignorance, and leadeth the youth as a blind
to a pit,
and
Besides all these there
III.
with which
man
as a beast to a precipice.
is
is
an eighth
spirit of sleep,
brought about the trance of nature and the
image of death.
2.
With
these spirits are mingled the
spirits of error.] 3.
First, the spirit of fornication is seated in the
with which ariseth desire, 16 17 iviOvfiia tGiv ii. A bad ethical sense is not 6da\ixQ>v necessarily implied in our text. In both cases sense. 5. Sense Sight
Cf.
1
.
.
.
John .
.
.
.
TTpev/jia.
/S-cJ^'S read "taste Tastes are given. given." To draw air and hrealh (ets oX/cV Cf. Arist. Dc d^pos Kal ava-rrvori's).
is
Spir. 2, oXkti idea in our text .
But the the Talmud,
.
TTvev/juTos.
is
found
in
See note on T. Naph. ii. 8. In text, irvevf.i.a. 6. Power. Though here the fifth, in Speech. the Stoic order this was the sixth etc.
faculty (see p. 4). In text, Tri'eu/ua. 7. Sense. And by them strength is produced.
avrQ KTi^erai). auT
nature
power of sleep is not derived from the Stoic teaching, but is due to spirit or
the interpolator, to
whom
also
we owe
on which see note. Possibly this addition was due to the fact that eight senses or powers were taught by the Stoics. Seven would be a natural Semitic division, not eight. In ver. 2 there is an attempt to adapt the interiii.
7,
polation to
new
its
context.
Trance of nature {^Kcrraai^ (prjcreui). Since each of the preceding bodily powers is mentioned with a view to showing its contribution to human activity, there seems to be something wrong with the description attached to "sleep." We should rather expect avavewats, " renewal," for ^Karacrts. that case we might render the
In
'
words that follow and yet it is the image of death," or reject them as a '
gloss.
And
the
image of death.
ceding note. virv(^
.
xvi. 672,
.
.
Homer,
KacnyvrjTii)
682
;
See pre-
231, davdroio also Hesiod, Theog. 756.
Cf.
II. xiv. :
^
REUBEN— CHAPTERS and
in the senses
in the belly
and
liver
4.
;
gall.
one
The third, the spirit of fighting, in the The fourth is the spirit of obsequiousness
seeming.
may
The
5.
and in
of gifts.
joined which
is
may
be
the spirit of pride, that
is
The sixth
is
the spirit
jealousyf- to practise deceits,
and
kindred
friends.
6.
man may
so perisheth every
fulfil
The
the desire of his
worketh together with the other
for injustice
by the taking sleep
one
the spirit of injustice, with which are thefts and
is
acts of rapacity, that a ;
fifth
from
and concealments
heart
officious attention
be boastful and arrogant.
of lying, fin perdition
seventh
7
the second, the spirit of insatiableness,
;
and chicanery, that through fair in
5-III. 10
II.
And
[7.
is
with
(that) of error
all
and fantasy.]
young man, darkening
spirits
these the spirit of
his
8.
And
mind from the
and not understanding the law of God, nor obeying
truth,
the admonitions of his fathers, as befell youth.
And
9.
now,
you
will preserve
my
hear ye
:
me
children, love the '"the
my
also in
truth,
and
it
words oD Eeuben your
father.
10.
4.
Spirit
Cf. T. 5.
Pay no heed of fighting in
to the face of a
the
Naph. ii. 8. t In perdition and jealousy
liver.
(
= iv
The context requires a parallel to "from kindred and The friends " (ciTro yivov^ koI oiKeluv). dTTojXeta
(cat
^rfkw).
In a list of the natural powers such as that given in ii. 3-iii. 2 it would be in place. Moreover, the mention of an eighth spirit after ii. 1, 2, would be strange. This addition is either modelled on iii. 1, 2, or else both are from the
former = ni\':pi nNirn, which I take to be corrupt for NJjrpi Njib";- = e'x^pffJ /cat
same hand.
"to an enemy and rival." Hence the text should run "to practise deceits on an enemy or rival and concealments from kindred and friends."
A
a.vTL^r)\({),
:
Practise
Text
is
X670US. Pet.
ii.
deceits
TTAdrretj'
With
and
concealments,
\6yovs
/cat
TrXdrretj'
3 irXacTTois Xoyois
Kpuirreiv
XoYoi^s ;
Herod,
cf. i.
2
68,
etc.
So a. /3AS read "do." This verse is interpolated. Into an enumeration of the vices it would be absurd to introduce "sleep," which in itself is neither morally good nor bad. 6.
7.
Fulfil.
woman,
" the eighth spirit." /3 S^ add corrupt, but supports this addi-
Sleep. is
tion. 8. iv-
Darkening his mind.
18
iffKOTiafiei'oi
Cf.
Eph.
ry diavdg.,a.lso Rom.
i-21. ^^
a a e read *' error. {d,A-^). Understanding the law. Here ffvvioiv Hebraism yo/iy is a = mia2 p. ^v ry be A add " and 9. Preserve you. {beA^ om.) I admonish you," which was perhaps lost by the other MSS. through honioiotoleuton. Soaae/. bd A om. ^ The words of See iv. 1. 10. Pay no heed, etc.
Of error
'^.
TESTAMENTS OF THE TWELVE PATRIARCHS
8
Nor associate with another man's wife, Nor meddle with affairs of womankind. 11. For had I not seen Bilhah bathing in a covered place,
had not
I
fallen
in the thought of
mind taking suffered
me
not
Tto sleepi until I
when we were
father,
12. For
my
the woman's nakedness,
had wrought the abominable
13. For while Jacob our father
thing. his
great iniquity.
this
into
had gone to Isaac
Eder, near to Ephrath in
in
Bethlehem, Bilhah became drunk and was asleep uncovered 14. Having therefore gone in and beheld in her chamber.
wrought the impiety Twithout her per-
her nakedness, I ceiving
it"!,
forthwith an angel of
my
I departed.
and leaving her sleeping
God
revealed to
my father
15.
And
concerning
impiety, and he came and mourned over me, and touched
her no more. Associate
With
/3-9^Si
(a).
this line
compare
= " be
alone."
Sir. ix. 9 fj-era
=
2e/n ha)vTrdudpov yvvaiKos ix.7) Kadov ( This appears corruptly in the Hebrew " married with a cyan Sx nhii2 ay woman do not eat." The Syriac = Dj;
—
nwa nmn
Sk
nhiii.
The
latter phrase
" do not talk much " is found in a like connection in Aboth i. 5 " Do not talk much with women." In Sanh. 100^ and Yebam. 63^, where Sir. is quoted, the words "with a married woman" are omitted and only nSsN an 't'X ( = "turn not aside to her") preserved. Thus it appears that the original of Sir.
Our text may 9 is quite uncertain. V/ith our represent a version of it. text compare also Sir. xli. 17, 21 ix.
alffxvt'ecrOe
.
.
.
txTTO
KaTavorjcreus
yvvaiKos vTrdvdpov, Nedarim 20* " Talk not too much with a woman ; for it For a like will end in fornication." command to women, see our text vi. 2. Nor meddle with the affairs, etc. {ixi} irepLepyd^effde irpa^iv).
Cf. Sir. xli.
21
(atcrxwec^e) dirb neptepyeia^ irai5i(TK7]% avTov. For irpd^iv (abfS) "affairs,"
Cf.
Gen. xxxv. 21, 22
;
Jub.
Reiiben's sin is denied in later works such as Gen. rabba 98, 99 ; xxxiii. 1-9.
Ps. -Jon.
Book ii.
Shabb. 55^ ; Apocryph. note on Jub. xxxiii. 2.
on Gen. xxxv. 22
;
of Jashar {Did. des
1172).
See
my
11. Cf. Jub. xxxiii. 2.
So c A (dTrfoi'Tos). 13. Had gout to. This reading has the 'support also of Jub. xxxiii. 1 " And he went to his father Isaac, he and Leah his wife." " (d7r6j'TOj). jSj S^ read "was absent with Eder near Ephrath in Bethlehem. Jub. xxxiii. 1. Cf. Gen. xxxv. 19, 21 Bilhah became drunk and was asleep. The statement that Bilhah was drunk is peculiar, so far as I am aware, to our text. It is added to the story to exjjlain Bilhah's iinconsciousness of the Thus she was still outrage of Reuben. asleep when Reuben left her (ver. 14). This addition accounts also for the new turn given to the story in ver. 1 5. ;
14.
Without her perceiviiig
{it),
a,
^ A S om. Leaving her sleeping. According to Jub. xxxiii. 4, 5, Bilhah awoke and cried out and Reuben fled. 15. According to Jub. xxxiii. 6, 7, Bilhah lamented exceedingly and told the matter to Jacob on his return, " Jacob." Father. )3 A S' add Touched, etc. Cf. Jub. xxxiii. 9.
REUBEN— CHAPTERS IV. Pay no heed, therefore, of
women, nor
III.
Tmy
singleness of heart in the
9
children!, to the beauty
your mind on their
set
i-IV. 4
I
affairs
but walk in
;
and expend
fear of the Lord,
labour on good works, and on study and on your flocks, until the Lord give
you a
suffer not as I did.
2.
whom He
wife,
For until ray
not boldness to look in his
me
conscience causeth
And
4.
yet
my
IV. 1. Pay no heed to the beauty of women, nor set thy mind on their Cf. iii. 10 T. Jud. xvii. 1 affairs. T. Iss. iv. 4. Sir. ix. 8 air oar pexpov oipOaXfibv aTTO yvvaiKbs €v/x6p(pov, Kat fjLTj KOiTafiavdave koXKos aWorpiov. This first clause of Siracb here is found in Sanh. 100b Yebam. 63^ ntfND i^VN uhsn In Abodab-zara 20^ a man is forjn. .
;
it
said that the post-Mishnic if a man gives a money or receives it from her in is
Rabbis taught that
woman
order to look on her (nn SDnDn*?) he will not escape hell even if he were like Moses. On the danger of the beauty of a wicked woman cf. Pss. Sol. xvi. 8.
AJy children,
^-d
A S^
om.
vi.
5
xiii.
in ;
Wisd. i. 1 Col. iii. 22 Eph. accordingtosomeMSS.in Levi and as evdvTTp-L Kapdias in iii. 1. See note on "upright;
;
also 1
;
T. Iss. ness " in T. Iss.
iii.
2.
On good works and. So KoKois
/cat
=
1
D'ntr'
D^bnc^.
c
A.
iv epyois
But the latter
was corrupted in the /3 recension into on-'i D'b'yDa, which was rendered in /3 S as ^z/ epyois Kai airoirXavojixevoi, a text that is really untranslatable, h is defective, iv 'ipyois Kai. 2.
Had
.
.
.
courage,
elxov
.
.
.
Trap-
Philemon 8 for phrase. Our(ade^gA). abe^fS^ read"my."
priaiav.
Cf.
my
impiety.
me much, and
prayed for
^-d e S^ read "Jacob's
(a d).
3.
The conscience appears here
for
time in Jewish literature as a fully developed conception. The word the
first
itself is found, rendering of j;^d
Eccles. ;
also in
20,
x.
as
a
some MSS. of
a variant of elbrjaiv but neither of these cases has it the technical sense which we attach to it. This is first found in the in Wisd. Sir. xlii. 1 8 as
;
in
LXX
xvii.
10
clet
{irovT^pia)
5i Trpocr€iX7i
(Twe-xopiivr)
avveLdrjaei.
ri)
appearance in our text may be the first instance of its occurrence in Greek Palestinian literature. See also T. Jud.
Its
The action of the conscience described in two other passages in our author T. Jud. xx. 5 " the sinner is burnt up by his own heart and cannot raise his face to his Judge " T. Gad v. 3 " He that is just and humble is ashamed to do what is unjust, being reproved not of another, but of his own heart." It will be observed that in the above passages in our author conscience pronounces judgment only on our own actions, not on those of other men. This, however, is probably only an On the general history of the accident. XX. 2 (a). is
:
:
Singleness of heart, a.Tr\6T7jTi ttjs KapdLas = n2h on. The phrase is found also
until
face."
;
bidden to look on a beautiful woman (ns: nt-Na uin h^nc nS) even when single, and on a homely woman if married, and in Enibin 18^, Berakoth 6]^,
Even
3.
His face
.
.
had
my now my
anguish on account of
father comforted
that ye
speak to any of
face, or to
brethren, because of the reproach.
will,
father's death I
word ii.
see
Sanday-Headlam on Romans
15, P. Ewald's
apvd
Script.
De
Vocis 'Zwddrjaews
N.T. vi ac potestate, 1883.
Causeth me anguish. I take avvix'^'' here to be a rendering of rij?3. Impiety {a). j^S'' read "sin." 4 Much (a). A = " often, " /3 S^ omit. .
A nd p>rayed (adg). "for he prayed."
§-d g
AS^
read
TESTAMENTS OF THE TWELVE PATRIARCHS
lo
me
unto the Lord, that the anger of the Lord might pass
from
me, even
until
now
my
not. fall"!
command
For a pit unto the soul
it
from God, and
is
you, and ye shall not sin,
the sin of fornication, separating
bringing
it
near
to
idols,
Tor
rich
For hear ye regarding
men and derision with Joseph how he guarded
and found favour in the sight That the anger of tlie Lord might According to Jub. xxxiii. 15 Reuben was granted life and for-
pass.
giveness."
;8S omit.
now ('eus vvv, a), d g A. read "repenting," aef ecos " (even) in thought." I say unto you {a). /S-p^ASom.
Until ivvoiCjv 5.
6-7. Cf. T. Jiid. XV. 1, xviii. 2-6, the evils of fornication.
on
.
.
.
Separating it from God idols. Phrase recurs in T. Sim. v. 3. Kethub, 11^ states that "most idolaters are .
it
near
to idols.
.
.
himself
all fornication,
Sheol,
going
down (nmr)
chambers of death." KaTiiyovcrai {i.e. nmic),
LXX
to the has here
as our text.
Here
time.
their
For
9.
avTQv = oni) ah^.
ovk
iv
This Hebraic
phrase recurs in T. Jud. xvi. 3. cf. T. Jud. xv. 1, 5, 6.
With
this verse
Many
hath fornication destroyed. 26 "She has cast down many wounded, all her slain are a mighty host" Sir. ix. 8 iv /cdXXet yvvaiKos ttoWoI iir\avr]6r)
Cf. Prov. vii.
Wisd. imvoia
the text inncin D'm ns' ncN nxicn.
Or rich or poor (a). /3AS^om. Bringeth reproach . derision with Beliar (a), c? e A S read " maketh himself a reproach and subject of derision [yiXuira) with B. and the sous of men." Instead of "derision" (yiXutra) a .
reads B'p'iD,
p'mb'
there used metaphorically of spiritual unfaithfulness, not literally as in our
corruptly TrpoffKO/xpLa, which = which seems to be a corruption of
— yi'KcjTa.
For hear ye regarding J. how he guarded himselffrom a (a). ^ A S^ read "for since J. guarded himself from 8.
every."
See T. Jos.
And found
text.
Leadeth dmvn to Hades. Cf. vii. 27 " Her house is the way .
.
.
.
Cf.
12 dpxTj yap iropveias etSciXwc, but the term "fornication " is xiv.
Prov.
Beliar.
;
A
6. pit (j366pos) unto the soul fornication. So a (af). /3-a/A S^ read "the destruction (bXedpos) of the soul fornication." is Here ^odpos and oKedpos could both be renderings of r\n'^, but the variation probably arose within the Greek. The sin of foi-nication {a aef). bdg AS^resid "fornication."
adulterers." Brijiging
to
Kaipi^
{lj.€TavoG)v)
be old
God and men.
of
Before
A7id (a A).
it
he bringeth reproach upon
from a woman, and purged his thoughts from
'
man
because, though a
;
or poor,1
himself with the sons of
'
because
into
hath fornication destroyed
8.
guard
mind and understanding, and leadeth down Hades before their time. 7. For many
deceiveth the
noble.
thenceforth
and sinned
6.
or
my
been on
things whatsoever I
young men
And
Lord showed.
children, ri say unto youl, observe
have
I
Therefore,
5.
the
as
Ood
(a).
^A
vi.
favour in the sight of S^ read " he found favour
in the sight of the Lord."
Cf. T.
Sim.
v.
REUBEN— CHAPTERS Egyptian woma-n
the
summoned
many
did
things unto
him
magicians, and offered
God
For
11.
if
Therefore
10.
him from every evil (and)
of your fathers delivered
hidden death.
and
him,
love potions, but the
purpose of his soul admitted no evil desire. the
n
IV. 5-V. 3
fornication overcomes not your
mind, neither can Beliar overcome you. V. TFor^ evil are women,
my
children
and since they
;
have no power or strength over man, they use wiles by
outward attractions that they may draw him to themselves.
And whom
2.
they cannot bewitch by outward attractions,
him they overcome by
craft.
fFor"!
3.
moreover, concerning
them, the angel of the Lord told me, and taught me, that
women
are overcome
by the
spirit of fornication
more than
men, and in their heart they plot against men
means
adornment they deceive
of their
and by the
glance
the
of
eye
first
the
instil
and by
;
their minds,
and
poison,
then through the accomplished act they take them captive. The phrase
2.
from
is
1
in part
our text olvtQ 9.
/cat
:
x^-P'-"
"^''^
...
6 6eo%
.
.
.
^OiOKev
ivavTiov apaw.
Cf. T. Jos. vi.
10.
Your fathers
(c).
ZiiAS^ read
" our fathers," /3 " my fathers." Delivered him, etc. Cf. Acts vii. 10 i^eiXaro aiirbv iK iracrSjv tQv 6\i\l/eu)v avTov. Evil [a). Here ivovr}pov = ]i'\ or ]H^-\,
which was corrupted into
Hence
'i.xn-
oparou Kal, the reading of §-d A/3 S\ " visible and." 11. Beliar has no power over the pure. Cf. Jub. i. 20, x. 6 (note) Eccles. ;
vii.
By outward attractions.
derived
originally
Sam. ii. 26 ; Prov. iii. 3, 4. It found again in Luke ii. 52, and notably in Acts vii. 10, where it is used in connection with Joseph as in is
crx^/^ta
c
A^^*'^vea.d "our,"
a 6 S^ omit.
Can "shall
.
.
.
.
.
overcome
.
overcome."
V. 1. For (a). Fvil are women.
(a).
BA&
/3
A S^
read
om.
Cf. Eccles.
vii.
27,
28.
And since (a since."
j3
S^ read " because
is
the figure,
Thus
appears to refer to unseemly gestures and meretricious attire in ver. 4 and to it
outward adornment in ver. 5. 2. By outward attractions (5kz <7XW
may = pNOrpn,
a corruption of nin or jn^cx^/ia. Bewitch {KaTayoriTevcraffOaL-a). ^ AS} read "overcome" {KaTa-yo}vl
"
With
Eccles.
They
plot.
Whose
heart (/3
estimate of
this vii.
A
women
27. Cf.
Eccles.
vii.
26
snares and nets." a omits. S^). is
Glance of the eye. The lustful movement of the eyes is referred to again in T. Iss. vii. 2 ev p-erewpianQ 6cp6a\/j,uv, T. Ben. \i. 3 iJi,eT€upLcriJ.o?s ocpOaXfj.Qv. We ^^'^ it fii's* mentioned in Prov. vi. 25 'TSl'SVa tiqp^n-'jN, and next in Sir. xxiii. 4
A).
i.e.
bearing, attire, gestures, actions.
First [h ^-ab).
text
is
that strikes the senses,
26.
Your
The
hard to translate. embraces everything in a person
ev axhP-^'^^ a^^d
p.€TewpL
6(p0a\fiQv
fii]
5ojs
fioi.
xxvi. 9 iropveia yvvaiKos iv fj.eTeu3pi(T[ioh
otpdaX/xuv.
In
Sir. xxiii.
4 eiriBv/xiav
TESTAMENTS OF THE TWELVE PATRIARCHS
12
For a woman cannot
4.
force a
bearing she beguiles him.
my
man
openly, but by a harlot's
Flee, therefore, fornication,
5.
and command your wives and your daughters,
children,
that they adorn not their heads and faces to deceive the
mind
;
woman who
because every
been reserved
punishment.
for eternal
allured the Watchers
useth these wiles hath
who were
For thus they
6.
before the
flood
for as
;
these continually beheld them, they lusted after them,
they conceived the act in their mind
they changed
for
;
and
themselves into the shape of men, and appeared to them
when they were with lusting in their for the
their husbands.
minds after
Watchers appeared
7.
And
women
the
their forms, gave birth to giants, to
them
as reaching even unto
heaven.
VI. Beware, therefore, of fornication
appears as a parallel to fierewpifffjibv 6^6a\/xQv. Cf. also T. Is. iii. 16 "wanton eyes."
Openly
4.
.
.
.
beguiles
him
(a).
jSASi omit. (j8AS^). a reads 5. There/ore "henceforth " or " moreover " {Xoiirov). Adorn 7iot their heads and faces. According to Enoch viii. 1 the fallen Watchers taught women the arts of beautifying the face and wearing precious metals a view that is adopted by Tertullian De Cultu Fem. i. 2, 10. This is contrary to the statement in the next verse that it was by such adorn-
—
ments that women allured the Watchers For tiie Hebrew locus tlie ornaments of women,
into sin. classicus on see
Is. iii.
16.
Reserved for eternal punishment
Jude 6
KoKacTLV althviov rerripTiTai).
Cf.
eh
Kpicriv
2 Pet.
els
Kplaiv Trjpovfiivovs. 6.
,
.
.
T€Trjpr]Kev
Thus they allured
:
the
{els
ii.
4
Watchers.
According to Jub. iv. 15 (where see my note) the Watchers descended to instruct the children of men, and afterwards proceeded to take themselves wives of the daughters of men (Jub. v. 1). The same view in a fuller form is found in the Chronicles of Jerahmeel
and
;
In XXV.
XXV. 2-4.
you wish
if
said that
7, 13, it is
"Azazel was appointed chief over all dyes and all kinds of ornaments by which women entice men to thoughts of This agrees with our text that it sin." was by the use of dyes and ornaments It that women enticed the Watchers. is quite possible that the above story may have been in the minds of St. Peter and St. Paul when they wrote 1 Pet. iii. 3-5 (Lv icjTdi ovx o ^^wdev ep-irXoKris rpix^y Kai irepiOiaews xpvff^oiv 7) ivSvaews ifxaTicov Kocrfios, dXX 6 KpvKTOS Kapdias avOpuTrus ai dyiai. yvvaiKes
rTJs
.
wore Kal eavTCLS .
.
.
Tim.
1
:
ef
fir)
/jLapyapiTaLS
.
.
.
ovtoos ,
yap
iKOfffj-Ovv
9 dicravTMS yvi'a7Kas
ii.
irXey/LLaaiv r;
.
Kal
XP^'^^V
^
i/iariiT,ucj TroXi'TeXe?.
Watchers {'Eyprjyopoi). See Dan 1 Enoch vi.-viii. ; Jub. iv. 13, 23 2 Enoch xviii. 3, and preced15, V. 1
iv.
;
;
ing note. For as (a d).
j3-d
A S' read " and as."
So A^b*cdeg. a^-g read " lusted after one another." Heaching unto heaven. According to 1 Enoch vii. 2 their height was 3000 ells. VI. Beware of fornication Lusted after them.
.
.
.
T. Sim. v. 3 ; ; iropvela. here embraces Tobit iv. 12. both adultery and fornication. {Kopveias).
Cf.
iv.
6
REUBEN— CHAPTERS
V. 4-VI. 7
13
to
be pure in mind, guard your senses from every woman.
2.
And command
the
women may
with men, that they also
not
likewise
to
associate
be pure in mind.
3.
For
constant meetings, even though the ungodly deed be not
wrought, are to them an irremediable disease, and to us a destruction of Beliar and an eternal reproach. in fornication there
and
all
neither understanding nor f godliness,
is
Therefore, fthen, I say unto you,"l ye will be jealous
5.
but ye
;
'"and
and
.
.
.
:
to associate
with meyi.
command to men see That they may he pure
similar
Here and Matt.
6.
For God will avenge
ye shall die by an evil death^.
guard If you %oish to he, pure A S'). a reads " Be pure in miud guard also." c reads Every wmna7i (h /3 S). " women," A "all women." Not
will seek to be exalted over
shall not be able.
(j3
2.
For
jealousy dwelleth in the lust thereof.
•"against the sons of Levi"!,
them them
4.
v. 27, 28,
iii.
For a 10.
in mind. purity of heart
required. 3. destruction of Beliar and an eternal reproach {a.). /3S^ read "an "a great eternal reproach of B," reproach." Of. T. Reub. iv. 7. t Godliness (evae^eiav). Text, which appears to be corrupt, niTDn, which mayis
A
A
=
be corrupt for TODn= "wisdom." Cf. Or ei)(re(3eiaj''is corrupt Prov. vi. 32. for euXd^eiav as in Mic. vii. 2, Sir. xi. In that case render "dis17. cretion." Cf. Num. v. 29 ; Jealousy, etc. Prov. vi. 34. 5-12. This is the first of the many passages in the Testaments which set forth the merits and claims of Levi. Cf. T.Sim, vii. 2; T. Lev. ii. 11, viii. 14, T. Dan v. 4; T. Naph. viii. xviii. 1, 2 T. Jos. xix. 11. T. Gad viii. 1 2 According to the main teaching of the Testaments the salvation of Israel is to proceed jointly from Levi and Judah, T. Sim. vii. 1 ; T. Lev. ii. 11 ; T. Dan v. 4 ; T. Naph. viii. 2 T. Gad viii. 1 ; T. Only in T. Gad viii. 1 Jos. xix. 11. is Judah mentioned before Levi in this connection, and that passage is probably ;
;
;
;
7.
For to Levi
Levi
is exalted above Judah. spoken of as priest and king in Reub. vi. 7-12 Lev. viii. 14, xviii. 1, 2 as high priest only in Sim. vii. 2. Judah is described as king in
corrupt.
Thus Levi
is
;
;
T. Sim. vii. 2 ; T. Jud. i. 6, xvii. 5 ; T. Naph. viii. 2 ; but the last passage is corrupt or interpolated. According to T. Reub. vi. 7 the kingship is divided between Levi, Judah, Reuben, Dan, and Joseph ; and the Messiah to spring
Judah, according to T. Jud. but here the text is corrupt. 5. Then I say unto you (a). j3-rf A SI om. Jealous against the sons of Levi hut ye sImU not he ahle. A similar charge is made against the sons of Simeon, T. Sim. V. 4, and cf Dan, T. Dan v. 5. The object of all such admonitions is to bring about a general submission of
from
xxiv. 1
;
.
Israel to the
.
.
Maccabean hegemony.
Will seek to he exalted over them. Cf. T. Jud. xxi. 1. T. Sim. vii. 1 7. This verse deals with the kingship of Levi. The bracketed words are a foolish interpolation ; for the entire passage 5-11 deals witli the absolute supremacy Thus in 5of Levi as priest and king. 6 Reuben tells his sons that they will be envious of the sons of Levi and will seek to be exalted above them, but that they will fail, for that God is their Hence they are to obey Levi avenger. (ver. 8), since God has given him the ;
.sovereignty (ver.
7).
indeed, that the words
It
is
"and
possible,
to
Judah
TESTAMENTS OF THE TWELVE PATRIARCHS
14
God gave
me
to
command you
Therefore I
8.
because he shall
know
to
the law of the Lord, and shall give
consummation of the
with biin " may be geuuiue, as in T. Sim. vii. 2, T. Naph. viii. 2, Judali's kiugship is mentioued, but tins is not 11 is genuine, and this there is no reason to question. In the Targum of Ps.-Jon. on Gen. xlix. 3 we find a very diiferent statement representing the views of the Jews " It before and after Maccabean times likely if ver.
:
was
fitting for thee,
Reuben, to receive
the primogeniture, the dignity of the priesthood and the sovereignty but because thou didst sin, ray son, the primogeniture is given to Joseph, the kingdom to Judah, and the priesthood to Levi." With him (a ef). ag A read " after ;
him." 8.
knmo
Shall
{yvuiaeTaC).
A=
yvcjplffet.
A S). a reads "God." Give ordinances for judgment {Siaarekei ets Kplffcv (c /3-6 g S). This rendering may be right, but if that is the sense, diaareXeiTaL would be the usual form, hg A read otareXet eis Kpiaiv The Lord {^
"fulfil in respect of
judgment."
Percorrupt for SiaTeXeffei. In that case we should have: "will execute judgment." Here the civil power of the Maccabees is
haps
5ta((r)reXet
els
is
referred to.
AimSAfi). All
Israel.
a om. It
is
clear
from our
Twelve
Tribes were supposed by our author to be already living in Palestine imder the early
text
that
the
Maccabees. Thus John Hyrcanus, to whom our text refers, was to give ordinances for judgment and to sacrifice for all Israel until the
consummation
He was
to bless Israel
of the times.
and
Judah
Tribes and
(ver.
11).
The Twelve
were to worship in the Second Temple, T. Ben. ix. 2. The fact that our author addressed his
the
all
for
hearken to Levi,
ordinances for judgment and shall sacrifice for until the
him and
and to Dan and Joseph, that we should be
also,
rulers].
sovereignty [and to Judali with
the
the Gentiles
book to the Twelve Tribes points in same direction. The letter of
all
times, as the anointed
Israel
High
Aristeas (Swete's Introd. to O.T. in Greek, p. 525), moreover, states that Eleazar the high priest sent six men from each of his Twelve Tribes to Ptolemy. This naturally presupposes the existence of the tribes in Palestine According to or its neighbourhood. the older belief (1 Enoch Ixxxix. 72) the northern tribes were still in The idea that the Jewish captivity. kingdom once again embraced the entire nation could easily arise when the Maccabees brought under their sway a larger dominion than had ever acknowledged the rule of Solomon. The idea of the apostasy and final rejection of the Ten Tribes which appears in the Mishna, Sanh. xi. 3 (Sanh. 110 6, Jer. Sanh. 29 c, see details in Bacher", Agada der Tannaiten i. 137), was unknown at this time, and to an idealist like our author an impossible thought. Even of the rejection of Dan there are no traces in the 2nd cent. B.C. for T. Dan v. 6-7 belong to the 1st cent. B.C. But \vlth the failure of the Maccabees the great expectations that had arisen and idealised this dynasty vanished. ;
As the Messianic hopes centred themon the tribe of Judah, so the older idea of the captivity of the Northern Tribes revived. See Pss. Sol. xvii. 28, 34, 50 ; Philo, Leg. ad Gaium, 31 ; Ass. Mos. iv. 8, 9 ; Jos. Ant. xi. 5. 2; Sib. Or. ii. 170-173; 4 Ezra xiii. 39-47 Apoc. Bar. i. 2, 3, Ixxviii. 1, 5, See Schiirer^ G. J. V. 7, Ixxxiv. 10. ii. 538, iii. 5, 8, 467 Bousset, Religion des Judenthums (1903), 57 sqq. ; Volz, J fid. Eschat. 311 sqq. Consummation of the times (reXetc^
;
;
REUBEN— CHAPTER whom
Priest, of
God
the Lord spake.
VI. S-ii
15
you by the
I adjure
9.
of heaven to do truth each one unto his neighbour and
to entertain love each for his brother.
And draw ye may receive a
10.
near to Levi in humbleness of heart, that ye blessing from his mouth.
11. For he shall bless Israel
and Judah, because him hath the Lord chosen constituting the Messianic age, need not
spake."
For
necessarily constitute an immediate and absolute breach with the present, but
Mark
xiv.
71
Our
text
may
be ushered in through a gradual transformation of the present moral and This is the teachphysical conditions. ing of Jubilees (see my notes i. 29, v. 12, xxiii. 26-30), and likewise of the The phrase author, T. Lev. xviii. 9. " time of the end " occurs frequently in Daniel (viii. 19, xi. 35, 40, xii. 4, 9) as a technical expression, and embraces the period of Antiochus' persecution together with the establishment of the Messianic kingdom a few
months ibpav
later (vii.
In the
2, 3).
14, 18, "22, 27, xii. of Daniel we find
LXX
KaLpov viii. 17, uipav ffwreXeias Kaipov crvfreXeias xii. 4 (cf. viii.
xi. 40,
19,
xi.
35,
where theHebrewis
different),
renderings of fp-ny. The same meaning attaches to the phrases in TeXea/xou, xvi. 1 1 Enoch X. 13 ij fie pas all as
.
.
.
TeXeiwaedis (Syncellus). Cf. Mos. i. 18 in consummatione
7)/j,€pa TTJs
Ass. exitus dieriim;
summentur
;
x. 13 (tempora) conApoc. Bar. xxvii. 15,
" consummation of 8, 3, the times"; Ivi. 2 "consummation of the world"; Ixxxiii. 7 "consummaCf. also 4 Ezra tion of the age." xxix.
XXX.
5 ; Gal. iv. 4 to irXripupLa tov " See note on " the last times Xpovou.
ix.
T. Iss. vi. 1.
The anointed High Priest = dpx<-€pevs ( = n'S'on \ii3n), emended from h, which reads apxi^^pevs xP'""'""'^- c/3S read dpxiepius xP'""'"'''^' A^t)*cdeg=: rod elvai iepea ttjs BiaOifKas Xpiarov The above slight (A^ om., AS KTipvKos). emendation restores harmony to the text. A Maccabean prince-priest is here referred to. See next note. 0/whom the Lord spake. These words appear to point clearly to Ps. ex. The Greek Sv elwev 6 K^pLos ( = " noN nt^'K') recalls 'jnx'^ nin^ cnj, though here it must
Xpto'Tds
be rendered as above
'
'
of
whom He
king
to be
construction cf. i. 15, vi. 71 (viii. a reinterpretation 54). or new apiplication of Ps. ex. That psalm, which was written originally in honour of Simon, pointed really, according to our author, to John Hyrcanus. A this
John
;
is
may be found where the writer implies that the vision in Dan. vii. 7, 8 was nusinterpreted by the angel in vii. similar reinterpretation
in 4 Ezra xi.
sqq.
1
23-25.
/ adjure
9. i.
See note on
thee, etc.
6.
Bo (hi
truth each one unto his neighbour
TTOielv,
/3
S
eKaaros
A
iroLTjcraL,
TraT^crat
tov ttXtjctIov avTov). For iroulv c reads XaXeif, which brings the text into exact accordance with Zech. viii. 16 ; Gal. iv. 25, "Speak the truth," etc. This quotad\r)deia)
irpos
Dan
is found also in T. Entertain love each, Cf. T. Sim. xix. 18.
tion
v. 2.
Cf.
etc. iv.
7
;
Lev.
Dan
T.
V. 3.
10-11. Levi chosen to be at once high and sovereign prince of the nation. These two verses agree in matter with what is said in 1 Mace. xiv. 41 regardoi 'lovdaioi Kal oi lepeh ing Simon evdoKTjaav toO eTvai, avrCov 'Zlficova r/yovHevov Kal apxi-^p^o, els tov aiwva eus The TOV dvaaTrjvai irpocprjTriv Triarhv. tnaTov was saving clause ews possibly a later addition. priest
:
.
.
.
Of heart {^-dg AS), ad g read "of your ('our' d) heart." Receive a blessing from his mouth. Cf. Jub. xxxi. 15 "the blessing of the Lord will be given in their mouths " ; 20 SovvaL evXoyiav Kvpiip e/c Sir. 1. The Hebrew of the Xei.\4wv avTov. latter agrees closely with Jub. xxxi. 15 rnsja'a nin' nana.
11. Levi.
Him The
i^eKe^aTO, a
hath the Lord chosen,
Greek is ev Hebraism = ina
airri^ 13.
.
i.e. .
.
TESTAMENTS OF THE TWELVE PATRIARCHS
i6
over
the nation.
all
on our behalf
for
and
will be
VII. his sons.
carried
it
12.
And bow down
will die in
among you an
before his seed,
wars visible and invisible,
eternal king.
And Eeuben died, having given these commands to 2. And they placed him in a coffin until they
him up from Egypt, and buried him
'"in
Hebron^ in
the cave where his father was. All the 7iation (a/ A).
/3-/S^ read the nations." 12. This verse refers to the achievements of the Maccabean priuce-priests in the departments of their temporal and spiritual sovereignty. The greater '*
all
number
of them "died in wars visible." on behalf of Israel. Cf. T. Sim. v. 5. Next, the phrase "die in wars invisible" may be explained from the fighting
fact that these great high priests spent
themselves on behalf of Israel's spiritual interests.
Cf. Ps. Ixix. 9,
" his seed " would be corrupt. These words = (TTrep^a ai)ToO = ij,'-)i, which the
Greek translator should have punctuated as iyii
= " his arm " or " might. "
Next,
"will die " = dirodaveirai. = niD', which may be corrupt for 3't or iicj;'- Hence, "bow down before his might; for he will strive (or "will stand forth") on our behalf and will be a king for ever." To Hyrcanus regarded as the Messianic king these words would be .
.
.
applicable.
cxix. 139.
he/A Our belmlf (cabg A^). ab*cdeggi j-ead " yonr behalf." Will die. Aa * c d e g read the plural to
aTToOapovvTat..
Eternal king (a d /SaffiXeyj aluvios). /3-d S^ read ^acriXevs aluviov, A ^aaike'is aldvioi. The phrase = ^aaiXeiis eis Cf. the similar aiibva = d'^ij;'? i'?d. phrase lepevs els alQva 1 Mace. xiv. 41 Ps. ex. 4.
But it is possible that this verse does not refer to the Maccabean dynasty, but to a single member of it, John Hyrcanus, In that case the words as in ver. 8.
VII. 2. Carried him up from Egypt and buried him in Hebron. This was
done in the case of all the brothers except Joseph, whose bones remained in Egypt till the Exodus, when they were carried by the Israelites till they reached Canaan. The above statement is found also in Acts vii. 16 Joseph. Ant. ii. 8. 2. ;
Cave (a). /3 A S read " double cave," i.e. Machpelah, which means "double."
His father was {h af and practically c).
beg
A
read
fathers were."
"his
(^'A
"their")
THE TESTAMENT OF SIMEON, THE SECOND SON OF JACOB AND LEAH The copy
1.
spake
to
sons before he died, in
twentieth year
his
of
brother,! died.
came
2.
to visit him,
Hearken,
And
which
at
life,
hundred and
the
time Joseph, This
For when Simeon was
sick,
his sons
and he strengthened himself and
and kissed them, and said II.
which he
of the words of Simeon, the things
his
my
children, to
I will declare
up
sat
:
Simeon your
father.
unto you what things I have in
my
heart. 2. I
was born of Jacob as
And my mother Leah
my
father's second son
called
me
Simeon,
Because the Lord had heard her prayer. 3.
Moreover, I became strong exceedingly I shrank from no achievement,
Nor was 4.
For
my
I afraid of ought.
heart was hard.
Title as in a. j3-a d e A^f g S^ read "Testament of Simeon the second (/om.) regarding envy." a reads "Simeon." de are conflate.
Joseph's death synchronised with that of Simeon. This agrees with the state-
of the words {h^-de8^). " copy of the testament " ; c "testament." Before he died of his life, ad
born ten years
cm. through hmt.
read " children," and " hearken."
1.
ments in Jub. xxviii. 13, 24, in so far as tlie latter represents Joseph as being
Copi/
deX^b
.
Hundred
.
II. 1.
.
twentieth year This agrees with the
See Reub.
i.
than Simeon.
A
(a d). ^-d S^ omit, 6 A^ * S^ add avrots.
Said.
and
(^-dg A!"*"^^). Midrash Tadshe.
later
His brolher
reaij
3fy children (ad A).
And I will ^Ab*cdefgsi om.
1 note.
A.abefgsi read "hundred and twentyfifth (A <^S "sixth ") year." Time (a), ^-gr AS^ read "year." Joseph died. Thus the year of
j3-dgS^
/3-e A"''
declare
S^
unto
add you.
2. Simeon, because the Lord had heard This play on the name her prayer. "Simeon" is derived from Gen. xxix, 33
pj/ns' ids'
17
n-\pm
•
.
.
m.T uca
'3.
2
TESTAMENTS OF THE TWELVE PATRIARCHS
i8
5.
And my And my
bowels without compassion.
Because
valour
High
to
was immovable,
liver
men
also
in soul
and body.
youth I was jealous rin many father loved
against
him
him rbeyond
that
I
alV.
7.
And
I
and blinded
my
him
father.
For when
hands.
9.
for the
flocks,
the
8.
But
God and
his
and
Shechem
went
to
and •Reuben
to
all
Ishmaelites.
I
11.
father. Liver.
4.
.
.
our stores, Judah 10.
According
to T. Reub. iii. 4 the spirit of war dwells in the liver. 6. For ("therefore" aef) in the
bdg AS^ youth (a a ef). "and at that time." In viany things (a). /3 A S om. The Cf. iv. 2, 3. Jealous of Joseph. Targ. Ps.-Jon. on Gen. xxxvii. 19, 20
my
time of
attributes these verses to Simeon and ' Simeon and Levi, who were Levi : '
brothers, in counsel, said one to another, .
.
.
xlii.
mind, so
the God of his him out of my
to bring
my
Come, let us kill him." Also on 24 we find " (Joseph) took Simeon
from them who had given counsel to Cf. Ber. rabba 91. slay him." My father (aA). /3-aS^ read "our father."
^Beyond them alD (a). /3 A S^ omit. Text has fJTrara. See v. 4. 7. Mind. See note on T. Prince of deceit. Reub. ii. 1. Sent forth the spirit of jealousy and a reads "and the spirit of (^AS). jealousy."
Blinded my mind. Cf. T. Reub. iii. 8. iVw did I spare even (a d). /3-rf A S^ read "and spared not."
ointment
brother sold
And when Eeuben
But on hearing
hmnovable.
my
Dothan, where were our
things he was grieved, for he wished his
my mind
not as a brother, nor did I spare
fathers sent forth His angel, and delivered
to
set
to destroy him, because the prince of deceit
regarded
necessaries
my my
For in the time of
6.
things"! of Joseph, because
sent forth the spirit of jealousy
even Jacob
Most
given from the
has been
8.
this
heard these
to restore I
him
him
to
was Texceedinglyl
God of our fathers (a). /3-* edef g)
read "
fathers."
Sent forth his angel and delivered, This phrase is found in Dan iii. 28, alsoinActsxii.il. Cf. Ps. xxxiv. 7, 8. sold him, etc. Cf. 9. Judah Gen. xxxvii. 26-28. Reuben to Dothan. This absence of Reuben explains Gen. xxxvii. 21, where it is said that when Reuben heard of their plots against Joseph he delivered him out of the hands of his brothers, My brother (a). /3 A S^ read " our .
.
.
brother."
So Gen. 10. Heard these things (c). xxxvii.21. Hered/coyo-as^iyDtyn. /3AS^ read "came." A^wv 131^-3. hi are
=
conflate.
Restore {dirayayeii' c AP*'^^^S Cf. Judg. xix. 3
;
1
Sam.
vi. 7.)
=
2'>tefn-
/3-a/S^
read ^laffQcral = l}'u/^n, corrupt for a'cn, as in Gen. xxxvii. 22. A^^ is conflate, diaa-waai Kai dirayayeiv, 11. On hearing tliese things (a). /3A^*cclefgsi AP-'^^^iXediv— om. same corruption as in preceding verse. Exceedingly (a). |SAS^ om.
SIMEON— CHAPTERS months
I
5-IV.
19
i
him go away
alive,
continued wrathful against him.
1 2.
wroth against Judah in that he for five
II.
let
and But
the Lord restrained me, and withheld Tfrom mel the power of
my
hands
days.
my
for
;
And
13.
right
hand was half withered
my
knew,
I
children,
for seven
that because
of
Joseph this had befallen me, and I repented and wept
and
I besought
and that
restored,
Lord God
the
my
hand might be
might hold aloof from
I
and envy, Tand from
that
all follyl
For
1 4.
I,
all
knew
devised an evil thing before the Lord and Jacob
my
on account of Joseph
Thearken unto
of the spirit of deceit and of envy.
the whole
mind
of a
suggesteth (to him) to destroy
fadeth away.
4.
father,
2.
me
and""
beware
For envy ruleth over
man, and suffereth him Tneither
nor to drinkl, nor to do any good thing.
so long as he that
my
brother, in that I envied him.
And now, my children,
III.
pollution
that I had
is
Two
him
3.
But
to eat
ever
it
that he envieth
;
and
envied flourisheth, he that envieth years TthereforeT I afflicted
my
soul
with fasting in the fear of the Lord, and I learnt that deliverance from envy cometh
man
a
if
to
flee
is
lightened.
he sympathiseth with him
b*cdeggi
{i.e.
Lord
f
hand
{adA'^^^).
(ad).
^-dA
Lord,"
A^^l^
;
might
restored
be
^-bd read "I might be 6 S^ "
He might
restore
my
hand. 1.
Hearken unto me and
(a),
/SASom.
A^%
Spirit {a /3 Spread "spirits." 3. ^oto»r/as,etc. Translation doubtful, 4.
read
he envied and agreeth
TivoyearsHherefore'^ (cA). of days."
"two years
saw
Afflicted my soul with fasting. From
Ps. xxxv. 15.
for f).
God "the
read
ae/A^*<=deggi
"God."
III.
henceforward
father asked Tconcerning mel, because he
TJie
restored "
And
And my
read "sixty"
My
whom
6.
For
away
love him, and so ceaseth from his envy.
Seven {ab d g).
13.
5.
who
with those
12.
fear of God.
the Lord, the evil spirit runneth
from him, and his mind
IV.
by the
h^8^
ivith (aoe/S^). So I 6. Agreeth The ordinary render avyyivuaKei. meaning "pardons," "makes allowance On the for," does not suit so well. other hand, the reading of &c^grAfe*cde
KarayivdiaKei supports the latter 01) meaning. Hence the Hebrew text may have been corrupt. (TvyyLvd>aKei = nhD^ This corrupt (?) for nob' ==" rejoices." suit the context, "rejoices over those that love him"; or possibly for
would
nnB"=" commends." IV.
1.
Here the
liver is
regarded as
TESTAMENTS OF THE TWELVE PATRIARCHS
20
that I was sad 2.
and
;
I said
unto him, I
For I mourned more than they
of the selling of Joseph.
suffering justly,
pained in
my liver.
because I was guilty
And when we went down
3.
me
Egypt, and he bound
am
all,
knew
a spy, I
as
and I grieved
not.
Now
4.
Joseph was a
good man, and had the Spirit of God within him compassionate and
but
me
loved
Beware,
pitiful,
even
being
:
he bore no malice against the
as
my
therefore,
into
that I was
rest
children,
of
his
brethren.
of
all
jealousy
envy, and walk in singleness
5.
and
/SAS^
and
soul
of heart,
me
good
with
keeping
mind
in
heart,
Joseph
your father's brother,
God may
that
and
give l^you alsoT grace
glory,
and blessing
upon your heads, even as ye saw in Joseph's
case.
6.
All his days he reproached us not concerning this thing,
but loved us as his
own
glorified us,
and gave us
Do
my
ye
also,
For
body
;
this it
and
riches,
and
cattle
fruits.
7.
children, love each one his brother with a
good heart, and the 8.
and beyond his own sons
soul,
spirit of
envy will withdraw from you.
maketh savage the
and destroyeth the
soul
up
causes anger and war in the mind, and stirreth
unto deeds of blood. the source of physical ailment.
On
the
liver as the source of ethical evils, see ii.
T. Naph. ii. 8. Unto him {cdAP*'^^^^).
4
brother "
;
j3-c?
Aabhgi
omit.
dde\(j>6v).
brother."
2-3. See note 4.
"pure," A^ cm.) heart, keeping in Joseph (6 om.) your father's
mind
on
ii.
6.
commended, as in Testaments save that of Naph.
Here Joseph
nl Cf. J« T. Reub.
is
Joseph's case (a A). "
^ase q'
8-10.
;
,
..
""
g^^^ ii 19
^
_
reads .
.
.
/SS' read
"his
^^^
^^^^
^.^,
^'^^
,
^*
A
a om. "keeping d is corrupt.
_
IV.
As therestofhisbrethreni^A^^i^S^). a reads " with my brethren." Phrase recurs 5. Singleyiess of heart. in Eph. vi. 5 Col. iii. 22. awMTr/s is confined to Pauline Epistles iu N.T. See note on T. Iss. iii. 2. Of heart (a). /3 A Spread "soul and {A^^ om.) with good (Aalib*cdeg read
iraTpdde\
(for
'
(«)•
,
^ ^^
_
^'^ad
us
all.
Love each one his brother. T. Eeub. vi. 9. 7.
Cf.
of envy mil withdraw from you {ag A^*'"^^^s). ^-egii^ read "put away {dirocrTrjtraTe)
The
spirit
{dTrocTTTjaeTai)
the spirit of envy."
SIMEON— CHAPTERS
IV. 2-V. 3
a
21
A5
/3
S^
and leadeth the mind into
and leadeth the mind into
frenzy,
frenzy,
Tand
prudence
act
to
moreover,
not
suffereth
men
in
away
taketh
it
;"•
sleep,
[and causeth tumult to the soul and trembling to the body].
For even
9.
in
some malicious
sleep
jealousy,
deluding him, gnaweth, and with wicked spirits disturbeth his soul,
the
and causeth the body
mind from
poisonous
appeareth
spirit, so
V. Therefore was
and waketh
to be troubled,
sleep in confusion
and as a wicked and
;
men.
it to
comely in
Joseph
appearance, and
goodly to look upon, because no wickedness dwelt in
some of the trouble of the
for
And
2.
my
now,
him
spirit the face manifesteth.
children,
Make your hearts good before the Lord, And your ways straight before men. And ye shall find grace before the Lord and men. Beware, therefore, of fornication.
3.
For fornication
is
mother of
all evils.
Separating from God, and bringing near to Beliar. jSA/SS^ add "Tand Frenzy. not prudence to act in men :" moreovei', it taketh away sleep " («/ 8.
saflfereth
cm.
The sleep"). recurs with a different
"moreover
latter phrase
verb in T. Jud.
.
.
.
hody. And causeth tumult These two clauses form an anticlimax to what goes before, and are bracketed .
.
.
as a dittography of the first two clauses. Thus kKovov irapexei rfj ^I'XS '^'•^^
= r]ijn
Tj;-i'i
9.
Cf. Sir. xl. 5-7.
A,/3S Sivtrvi-
A
awake."
internally
corrui^t.
V.
1.
Comely
in
appearance,
etc.
koX koKos tti 6\pei). From Gen. xxxix. 6. Here the has KttXcs T(f ei'Set Kal uipaios ttj 6ipei. (cbpatos Tcp
Dwelt
et'Set
{ivoiKTjaev).
Ch-ace before
2.
See T. Reub. (so a)
e-ajn i'jt.
Here the first clause of the Hebrew could also be rendered dypioL t7]v ipvxn^, while Tyn- could be corrupt for 13N' = ((>0€ipf.L.
{dtvTrvl^eL c).
"to
LXX
xviii. 4.
Tp6fj.ov Ti2 (Tdb/jLaTi
Waketh i'ea-daL
3.
Beu'are
Reub.
iv. 8.
p-dg Spread vi.
d read Lord and men. " the Lord For
iv'iK-qaev.
c
tlie
'
'
"God"
a reads evils (/3 A &). Separating from God, etc. Reub. iv. 6. All
Cf.
of fornication.
T.
1. ' '
evils."
See T.
TESTAMENTS OF THE TWELVE PATRIARCHS
22 4.
For
have seen
I
it
inscribed in the writing of
Enoch
that your sons shall be corrupted in fornication, and shall
do harm to the sons of Levi with the sword. shall not be able to withstand Levi
for
;
But they
5.
he shall wage the
shall conquer ^alV your hosts.
war of the Lord, and
6.
And
they shall be few in number, divided in Levi and Judah, and there shall be none of you for sovereignty, even as also our father prophesied in his blessings. VI. Behold I have told you acquitted of
your
your envy and
As a
sin.
2.
things, that I
all
Now,
if
may
be
ye remove from you
all stiff-neckedness,
my
rose shall
bones flourish in Israel,
And as a lily my flesh in Jacob, And my odour shall be as the odour
of Libanus
And as cedars shall holy ones be multiplied from me for ever. And their branches shall stretch afar off. In the writiiig of Enoch.
4.
Levi T.
X. 5, xiv. 1, xvi. 1
Dan
v. 6
;
T.
;
Naph.
Cf. T.
T. Jud. xviii. 1 iv. 1 ; T. Benj.
some such statement as to the moral deterioriation of Israel was found in the early Enochic writing. A similar statement to that in our text, but referring to the Antediluvians, is found in 2 Enoch xxxiv. 2. Do harm to the sons of Levi (a. rots This construcviols Aeut abLKTiffovfft.). tion may be a Hebraism = ^i*? 'jn"? ij;t. |3-grAS read iv Kevi a^. — •'^h2 lyi'. This construction is found in Hebrew and LXX in 1 Chron. xvi. 22. On the subject-matter see T. Reub. vi. 5. 5. Be able to ivithstamd Levi (a A). Cf. T. /3S read "prevail against." Reub. vi. 5. Shall wage the ivar of the Lord. The reference is obviously to the Maccabean warrior high priests. Cf. T. Reub. vi. 12. 6. And they shall hefeiu in number, divided in Levi and Judah. The test is based on Gen. xlix. 7, " I will divide them (Simeon and Levi) in Jacob and disperse them in Israel." This curse is applied by our author to Simeon only. He cannot do other than bless ix.
1.
Levi,
It is possible that
The destruction
of
Shecheni,
moreover, which drew down the curse in Gen. xlix. 6-7, is attributed in the main to Levi (see T. Levi vi.), and for this deed, despite Gen. xlix. 6-7, he is highly extolled in Jub. xxx. 18-23 nay, more, he is represented as being divinely commended in T. Levi v., and yet this curse is most inconsistently made to light on Simeon in the present context. As a rule, during the two centuries preceding the Christian era, the action of Simeon and Levi was highly commended, but later rabbinic tradition judged more in accordance with the sentence pronounced in Gen. xlix. 6-7. See my note on Jub. xxx. 2-6 ; Gunkel on Gen. xxxiv. There shall be 7ione of you for sovereignty. I cannot discover how this statemeut is connected with Gen. xlix. ;
6-7.
Our father (a A). o,hd read "my /SA^bhefgadd "Jacob."
father.
VI.
1.
Told {a A).
,3
SI read "fore-
told."
Acquitted of your sin {dLKaiwdoj diro d/xapr/as vfxQv). Cf. T. Levi xiv. 2. Your sin (a e^ Ab*cdeg). ^.g s read
rrjs
'sin of 2.
your souls." cedars, a om,
As
Cf. Ps. Ixxx. 10.
SIMEON— CHAPTERS Then
And
shall perish the seed of Canaan,
the Cappadocians shall perish,"!
all
all the Hittites shall
Then
And
shall fail the land of
Then
be utterly destroyed.
Ham,
the people shall perish.
all
And
shall all the earth rest from trouble. all
the world under heaven from war. ^abh
Restored Text 5.
5
a remnant shall not be unto Amalek,
TAnd
And
V. 4-VI.
Then the Mighty One
"
glorify
shall
Israel
Then
of
Shem,
the
save
[as
sons
")
be glorified,
on earth
man]
And Himself saves
of
God
Lord our
shall appear
shall
appear on earth,
And
Seth
For the
For the Lord God
Shem (MSS.
shall
again.
men. 3. This ver.se foretells the destruction of Israel's enemies, the Canaanites,
Cappadocians {i.e. nnnSD, Cf. Deut. ii. 23 Amos ix. 7 and see my note on Jub. xxiv. 29), and Hittites (or Macedonians). Amalekites,
"Philistines."
;
;
XeTToioi
Hittites.
may
represent
either 'nn "Hittites," or qtd "Greeks" or "Macedonians." These 4. All the jyeople will perish. words seem to point to the woes preceding the advent of the kingdom.
God appears
in person to save the evil spirits are reduced to submission, and the resurrection of the righteous takes place. to Theo5. For other references phanies see T. Lev. 11. 11, v. 2, viii. 11 ; Zeb. ix. 8 T. T. Jud. xxii. 2 Naph. viii. 3 T. Ash. vii. 3. Restored from the various texts and versions. a = "Tlien shall a sign be glorified greatly (?) unto Israel {rb ffrjfieiov ivdo^aaO-qaerai fieya tQ 'I(r.), For the Lord God appealing on earth shall come [as man], And saving through him man " {ev avrcp Tbv'Addfi). A^^^ "Then shall Seth (corrupt for "Shem ") be glorified, For the Lord our God shall appear on earth [as man], And Himself 5-8.
mankind
:
;
T
saves again " (corrupt).
A^*'='i''S
"And
(AS om.) then shall Shem be glorified, For the Lord the Mighty One of Israel shall [be glorified] on earth, [and] appear /3S="Then the sign {bd [as man]." Shem) shall be glorified, For the Lord God the Mighty One of Israel appearing on earth [as man]. And saving through
him man
" (iv ai)r(p tov 'Addju,).
First of
all,
/xiya r(^ 'laparfK in a, if
is corrupt for /xiyas rod 'I., (8Ab*c(iegg^ tut these latter
original,
as in authorities
appear to transpose this If phrase wrongly into the second line. fiiyas TOV 'I. belongs to the first line, It ivdo^affd-qaeTai. cannot be right. = 133', for which the translator should
have read
-135'
= 5of dcret.
Secondly,
Stj/oc
;
;
=
{bdA^*'^'^^^s) must apparently be acIf the latter is cepted against (XTjfJLeiov. the older reading in the Greek, then it may n"x, corrupt for p»!,-, i.e. "Zion."
=
Thirdly, as Gaster has pointed out, iv avT(^ (abe^fg) tov 'A5dyU = DnNn 13, where I take u to be corrupt for i"?, in which case it is to be rendered "for Himself" or treated as a redundant expression of the pronoun before the
noun
(an
Aramaism
but
found
in
TESTAMENTS OF THE TWELVE PATRIARCHS
24
Then
6.
shall all the spirits of deceit be given to be trodden
under
And men Then
7.
And
foot,
wicked
shall rule over
spirits.
shall I arise in joy,
will bless the
Most High because
of His marvellous
works, [Because
God hath taken
a body and eaten with
men
and saved men].
And
VII.
my
now,
children, obey Levi
be not lifted up against these two arise unto raise
you the salvation ^of
up from Levi as
as it were a
it
tribes, for
God"".
that they Hebrew. etc.
).
may
that ye also
observe ;
is
as a Christian interpolation. Israel "
may
be an interpolation. It is omitted by ^abh_ In that case we should render " Then Shem shall be glorified, For the Lord God shall appear
upon earth
And
save the sons of men."
Thus our
text describes a primitive view of the Messianic kingdom, such as is found in 1 Enoch xxv. 3, Ixxvii. 1. The scene of the kingdom is to be the present earth, and its duration is apparently eternal. Into this kingdom the righteous dead are to enter through the resurrection. verse, it can hardly be 6. This doubted, is the source of Luke x. 19, 20 didwKa v/Mf ttjv e^ovcriav rod Trareiv eirl rracrav ti]v dvna/uuv rod ix^poO . irXrjv tV Tovrqi fij] xa^pere 6ti to, .
.
.
.
.
iri'eu/j.aTa
Lev. 7.
iifuv
inrordaaeraL.
Cf.
T.
xviii. 12.
The
resurrection
present earth.
is
Therefore I give you
3.
may command your
here to the
Cf. T. Benj. x. 7.
Shall
6,
wantingiiiA^*c
But " the Mighty One of
shall
shall save all [the
them throughout
Gen. ii. 19 Exod. ii. Observe that the third line Cf.
For the Lord
2.
King [God and man]. He
commands
from them shall
were a High-priest, and from Judah
Gentiles and] the race of Israel. these
and Judah, and
I
children,
their generations.
arise.
A=" shall
we
arise."
Because Ood hath taken a body a7id eaten with men. A similar Christian interpolation appears in T. Ash. vii. 3. In both these " eating and drinking " are ascribed to the Most High. Other undoubted interpolations will be found in T. Dan v. IBd, vi. 9. On the other hand, assuch expressions as God "dwell" " " ii^g with men or walking with men are justified by the O.T., there is no objection to these phrases in themselves ^^ ^' ^^^- ^"- ' > "• ^^^ ^- 13 c; T. N^P'^- '^'i"- ^ ^^^ the context seems to ^^ against them. '
VII.
1.
And Judah (c).
/ijSASread
"and in Judah shall ye {A^*cdetg "we ") be redeemed." up against. Cf. T. Reub. 5 " ye will seek to be exalted over
-Be not lifted vi.
them.
'
A reads
"brothers." shall arise unto you salvaSee note on T. Eeub. vi. 5-12.
Tribes.
From them Hon.
Here only (and in T. Napt. 2?) in the Testaments is the jurisdiction of Levi limited to the priesthood. All the Gentiles. For grounds of excision see note on T. Benj. ix. 2. 2.
viii.
SIMEON— CHAPTERS his sons, he
slept
hundred and twenty years
wooden
And
25
And when Simeon had made an end
VIII.
manding a
VI. 6-IX. 2
old.
his
his
com-
of
being
an
they laid him in
bones
Hebron.
to
during a war
they took them up secretly
Egyptians.
fathers,
And
2.
up
take
to
coffin,
with
of
the
For the bones of Joseph the Egyptians
3.
guarded in the tombs of the Kings.
4.
For the sorcerers
them, that on the departure of the bones of Joseph
told
should be throughout
there
the
all
land darkness
and
gloom, and an exceeding great plague to the Egyptians, so
even with a lamp a
that
man
should not
recognise his
brother.
2.
IX.
And
And
they were in Egypt until the day of their departure
the
sons of
Simeon bewailed
their
father.
by the hand of Moses. VIII.
And when
_^ab»cdefggi read
{eg AP).
"and" before "he slept." Hundred and twenty. See Wooden
2.
wood."
For
3pT N^
coffin
read " coffin
)3-fl'A*''''S
(i
i.
latter phrase cf. Is. xl. 20,
fy.
A-ib i-ead " take
Al>* cd eg s).
him up."
To Hebron.
So also in Levi. during a %uar of the Egyptians (,3 AS), a reads "him up secretly his bones" (sic). This war is Tliem
again
up
3.
secretly
referred
where see
xii.
3,
note.
Tombs
houses."
to in T. Benj.
{a).
j8
AP S read
According
to
Gen.
1.
" treasure Ps.-Jon. on
26,
"they
embalmed
him
(Joseph) and placed him in a coffin, and sank him in the middle of the Nile of
Egypt."
1.
A
''*'=<* ^^S). (a of incorruptible
Take up his hones {^-d g o
hi^-dg
"And," and add
Cf.
Exod. rabba xx. 17.
But
according to R. Nathan Joseph was buried in the palace of Pharaoh. See Jetoish Encyc. vii. 251. All the land (a A^bcdefg), adef read " all the land of Egypt " ; b A*** S^ " all Egypt."
Great
(a).
/3A^ read
"exceeding
gi'eat."
Recognise. dA.^ read "be able to recognise." IX. Tlieir father. ^S^ add "accordjug to the law of mourning." /3S^ add "from Their dejMrture.
Egypt."
THE TESTAMENT OF
THE THIKD SON OF
LEVI,
JACOB AND LEAH I.
The copy
of the
words of Levi, the things which he
ordained unto his sons, according to
that they should
all
and what things should befall them until the day of health when he called 2. He was sound in judgment. do,
them
to
should said to II.
him
;
for
die.
on
had been revealed
him that he
to
together he
them I,
Levi,
was born
father to Shechem.
years
it
And when they were gathered
of
age,
Hamor
for
2.
in Haran,
And
I
and
I
came with
my
was young, about twenty
when, with Simeon, I wrought vengeance our sister Dinah.
And when
3.
I
was
feeding the flocks in Abel-Maul, the spirit of understanding of the Lord their way,
came upon me, and
I
saw
all
men
and that unrighteousness had built
So a. ^-atZe AS read "Test, Title. of Levi concerning the priesthood" + "and arrogance," &/A<^'i^^S), c^eA^* ( "Test, of Levi third (eA'^* om.) son of .Jacob concerning the priesthood and arrogance." /3-a6AS add His sons {a ah). " before his death." What should befall them. Cf. Gen. xlix. 1 for phrase. Haran (aA^-^^). in IL Born ^A.b*cdefg (s?) read "conceived in
ing to T. Levi
xii.
5,
corrupting for
itself
Levi was eighteen
when Dinah was avenged Simeon was two years older than Levi. According to Jub. xxviii. 13, 14 the exact difference
in
months.
age was two years and two a reads "and then" for
"when" 3.
(^ AS). Abel- Maul— 'Al3e\fiaov\. This is Cf. Abel-meholah of the O.T.
the AccordJudg. vii. 22 1 K. iv. 12, etc. ing to Eusebius and Jerome it lay ten Roman miles to the S. of Scythopolis (Bethshean). See Encyc. Bib. i. 7 Corritpting their way. Cf. Gen. vi. 12 for phrase. A=^^*^ omit rest of verse and the first twelve words of ver. 4. TJiat unrighteousness towers a reads "sin was built (j8 A'^'^^gS'). ;
For "in Haran and born there." Haran, " however, heg AS read iv x°'P9" in joy." Even c rf/ give e;* Xappa. And I came (a A^^'^). jSA^'^^gS'-^ " read And after that I came." Since, accord2. About twenty years.
.
26
.
.
LEVI— CHAPTERS and lawlessness
walls,
i-II. 7
I.
27
upon towers.
sat
4.
And
I
was
grieving for the race of the sons of men, and I prayed
the Lord that I might be
to
upon me
saved.
5.
Then
there
fell
a sleep, and I beheld a high mountain, and I
was upon
And
6.
it.
behold the heavens were opened,
and an angel of God said
to me, Levi, enter.
Aa 7.
And
I
from the
first
And when
entered
7.
I
had
heaven.
entered into the
first
wall and unCf. righteousness sat upon towers." 1 En. xci. 5 "the righteousness will
upon
come
a
(oLKodofMeTTo)
to
an end
.
.
.
and
its
whole
building will be destroyed."
Unrighteousness
•
.
laivlessness.
.
had Zech. 8-11 in his mind. There two women in the prophet's vision go forth to build a house in Shinar for wickedness.
Our author seems
to have
V.
The race of the sons of men (o dfg). 6 e S read " the race of men. 4.
5. And Twos upon it {a.A^^^ save that for "it" A*'^'^ read "the mounj3Ab*gS read "this is the tain"). {gA^*^s moimtain of the shield "shields") in Abelmaul." On the situation of this mountain see vi. 1. II.
7-III.
We have here a remarkable
instance of variation between the two
The variation, moreover, recensions. is due to a deliberate redaction of the text (as Lueken, Michael, 92-94, was the first to recognise, and subsequently Bousset, though they have misinterpreted the details), in the course of which an original description of the three heavens was transformed into a description of the seven. Happily this redaction was not fully carried out in the case of a, and even in the case of /3 A^ S^ it is easy to detect the hand of the redactor. This is easiest in chap. ii. In ii. 7 (a) Levi sees much water in the
first
heaven, but
^ A^ & transpose
into the region between the
the
second heavens and
two heavens out of
one.
second heaven of a
8)
(ii.
into the third heaven of
Again
in
ii.
is /3
first
tlius
this
and
creates
Next the transformed
A^
S^
(ii.
8).
9-10 (a) we have a reference
7.
And
entered
I
from the
to the third heaven in which
first
God
heaven
dwells
A^ S^ this reference relates to the four higher heavens, in the highest of which, we must infer, God has His abode. Here the clumsiness of the redacted text becomes apparent ; for whereas the "thither" (f/cet) in ii. 9 (a) refers to God's abode in the third heaven plainly mentioned in ii. 10, in the text but in ^
A^ S^ the same word can only refer the four heavens definitely put forward in ii. 10. In ii. 10 indeed all recensions point to a single heaven where Levi is to stand near God. The redactor should have changed the "there" into " the highest of these " or some like phrase in order to give consistency to of
jS
to
his text.
1-8 the redaction has been out more thoroughly, though even there iii. 1-4 (a) has escaped its influence. In iii. 1-4 (a) there is an account of the three heavens, in the
In
iii.
carried
third of which
God
When we
dwells.
turn to ^ A^ S^ what is ascribed in a to the first heaven is said of the first and
second heaven
in
What
^ A^ S^.
ascribed in a to the second
is
is
ascribed
by /3 A^ SI to the third (and fourth ?). But in iii. 5-8 all the texts alike have suffered.
In
a, originally,
these verses
enumerated the various classes of angels in the third heaven, whereas now both a and j3 A^ S^ distribute these classes among the sixth, fifth and fourth heavens. In iii. 4-8 the reader will observe that the order of description is reversed. This awkwardness is due to the fact that the redactor could not Ijroceed with the original order of description unless by a complete rewriting of the text.
TESTAMENTS OF THE TWELVE PATRIARCHS
28
and
saw
I
a
there
great sea hanging.
heaven. escorted
raised
to the second. I
saw
7.
into the second,
he
-}-and
8.
and
I
me"f
saw there a sea hang-
And
ing between the one
and the
there a great
other.
sea hanging. 8.
a
And
further I saw
And
8.
saw a
second heaven far
further
third
brighter
and
more
far brighter
brilliant,
for
there
brilliant
boundless
two
fheight also therein.
also
was
a
;
heaven
and more
than
for
these
there
the doctrine finds \itterance, such as the Ascension of Isaiah, the Apocalypses of Moses, Ezra, John, Isaac, Jacob, Zephauiah (see at length my edition Thus of 2 En. Introd. xxx-xlvii). the possibility of this redaction of our text in Hebrew may be regarded as established. But more than that can But though it may hardly be proved. be impossible to prove that the redaction originated in Hebrew, we can prove at all events that a and /3 are here as elsewhere independent versions of the
Hebrew. over
Thus
against
riToifiaaixevov
over against
in
iii.
1
(TTvyvoTepos els
rjixepav
ffTijyvos {^),
iii.
Kpiffews
(a)
2 (a)
'iroifMa eis riiiipav irpocTT&y-
6 dvaiav (a) over against TrpofftpopcLv in j3, iii. 9 rpifj-ofiev (a) over against craXevoneda in j8 can hardly On the other be explained otherwise. fiaros
(/3), iii.
hand the multitudinous resemblances point to the fact that the translator of use of the translation of a.
^ made
7. The original form of the text is For a further preserved in a alone. account of this heaven, see iii. 1, 2.
A"
corrupt and rendered exactly as
is
stands.
it
heaven
first
According to j3 A^ S^ the This agrees is empty.
with the description of the first of the seven heavens in the Talmud which consisted merely of a curtain (pV'i). When this was rolled up the light of the second heaven (y^pi) became visible (Ber. 58b).
The waters here referred Great Sea. to are the waters above the firmament. Cf. Gen. i. 7 ; Ps. cxlviii. 4 ; Rev. According to Jub. ii. 4 iv. 6, XV. 2. these were separated from the waters below the firmament .
.
.
(e;*
5^
vBara, to
i/x€piffdr] TO.
rfj
Sevr^pg.
T/yUicri/
avruiv
Epiph. These waters were Haer. Ixv. 4). masculine according to 1 En. liv. 8, and the waters on the earth feminine. From their union according to Assyrian myths the gods were produced. Hanging, i.e. Kpeixafievov. This is iirdvu
df^/Sij
rod
aretb/naTOs,
=
Could Kpefj.d/x€vov a peculiar idea. If so, this would be corrupt ypiD. for >"p-i or y'pn3 = "on the firmament."
The only
of the enforced here is its for that which was to be brightness found in it see iii. 3. This second 8.
second
characteristic
heaven ;
heaven appears
A
in
j3
A^ S^
was
boundless
a
•f-height therein.
The next question that arises concerns the date and language of the To this there can be no redactor. It is, however, not conclusive answer. improbable that the above redaction was made in the Hebrew. The doctrine of the seven heavens was current in Judaism before and after the Christian Thus it is given in a very elaborate era. It is taught in the form in 2 Enoch. Talmud, Chag. 12^ Ber. rabba c. 6. It appears to be implied in 4 Ezra vi. 81-87. In Christian apocalypses, which are founded in this respect on Jewish,
I
as the third.
According iheight also therein. to Pesach. 9i^ (cf. Chag. 13^, Ber. rabba 4, 6) the distance from one heaven
LEVI— CHAPTER And
9.
so
I said to the
Why
angel,
And
?
said
the angel
me,
to
this
is
Marvel
not at
this, for
shalt
see
II.
And I said What is Lord ? And he 9.
him
:
8-10
29
And
unto
9.
this.
the angel
said
is
unto me.
I
so
it
:
said
Wherefore
And
?
angel said unto
thou
unto
the
me
Marvel not at these
another
;
thou shalt see four
for
heaven more brilliant
other
and incomparable.
brilliant
heavens
more
and incom-
parable,
10.
And when thou
10.
hast ascended
thou hast
10.
When
ascended thither,
Thou
thither.
Thou
When
shalt stand
ascended thither.
shalt stand
before the Lord,
shalt stand near
the Lord,
another of the seven heavens vi^as But this a journey of 500 years. does nut justify the special statement in our text as to the second heaven, nor does the epithet boundless [dveipoi') improve matters. Moreover, the sense The second heaven is wrong. is "brighter" because there is a "height The word "height," ij^os, in it!" therefore appears to be corrupt, vtf/os = n3ii, corrupt for njj = 0^7705 or
This at any rate would explain the brightness of this heaven. According
Talmudic description (Chag. 12^) of the seven heavens, the sun, moon, and stars were in this heaven. But we to the
can hardly trust to this comparatively late statement to justify our
We
liave,
however, in
emendaiii.
3 a
it states that the "holy ones" dwell in the second heaven. That these should live in the light may be assumed. The righteous are called "spirits of light" (1 En. Ixi. "the generation of light" 12), (cviii. li). Thus, we should read "a bouudless (or "splendour") light
suihcient justification, as
therein."
10-12. These verses hardly seem to be in their right place. They would read well after iv. 2, both as regards
subject-matter and form.
thou
•^Because^
near the Lord,
tion.
thou hast
The occur-
rence of verse in this prose description of the heavens is unlikely. Moreover, since iii. 1 says that Levi has already been shown the heavens, we should expect a short description of the third heaven instead of the present text in 10-12. But these inconsistencies may be due to the writer and not to transpositions of the text for, according to v. 1, it was not until the angel had spoken as in ii. 20-iv. that Levi entered the third heaven. ;
And
10.
om.
token
"and" and
.
.
.
with the preceding sentence. "for when thither." .
.
/3S^
thither.
connect these words
A^
reads
.
If the text of a is right, this verse promises Levi's ordination to the priesthood when he has ascended into
the
heaven.
third
pi'omise
duly
is
In
v.
fulfilled.
1,
2
this
God Him-
self appoints Levi to the priesthood.
Thou
A^
shalt
insert
stand.
"because"
/3S^ but (6'ti)
not
before these
words.
Stand near the Lord and shalt be His These words designate Levi's minister. ordination to the priesthood : cf. Dent. 2 Chrou. xxix. 11. X. 8, xviii. 11. ;
They occur
in Isaac's blessing of Levi,
Jub. xxxi. 14.
TESTAMENTS OF THE TWELVE PATRIARCHS
30
And
And
His
shalt be
minister,
And
that
shall
deemf
Israel.
clare to
And
unto men.
de-
men, pro-
shalt
claim concerning
redemption
the
re-
And by
thou
shalt
declare
shalt
men,
And shalt proclaim "fconcerning Him
His
And His mysteries
thou
mysteries
to
shalt be
minister,
And His coming
shalt declare
His mysteries
11.
And
His
shalt be
minister,
of Israel.
among
thee and Judah shall the Lord appear
men, rSaving every race of menl.
And from the Lord's portion shaU be thy And He shall be thy field and vineyard, And fruits, gold, and silver.
12.
III. Hear, therefore,
regarding the heavens
which lowest
been
have
shown
The
to thee. is for
this cause
III.
Hear,
first
heaven
See Sir.
;
in T. Sim. vi. 5 (a i3 S) After it as genuine.
add
iv
eavrQ or
eavri^,
explained as in T. Sim.
on
we may regard "saving" MSS which might be vi.
5 (see note
p. 23).
12.
From
the
Lord's portion,
etc.
The
seven
heavens. is for
this cause
gloomier, since
it
16 (note). In Deut. xxxii. 9 ; 17 Israel is said to be the
xvii.
ju^/3ts
Kvplov.
III.
1.
Cf. also Pss. Sol. xiv. 3.
Gloomy because
it
beholds,
This idea has been reproduced in the Greek Apoc. Baruch viii. (ed. James, Texts and Studies) and applied to the sun. ricffapes 0776X01 . dvaKaipl^OVCTLV ailTOU {TOf
.
.
.
tQiv
Saving every race of men. This line omitted by A, but as it is found
the
lowest
viii.
there-
regarding
The
is for this
Concerning the redemption of Israel.
Ixxvii. 1).
fore,
were
to thee.
So A^. a /3 S are modified in a Cbristian sense and read tov fieWovros XvTpoOadaL A" om. rbv 'I. See 11. By thee and Judah, etc. note on T. Reub. vi. 5-12. Appear among men. According to the older view of second century Judaism, God was to appear on earth and dwell with men T. Sim. vi. 5 (see T. Lev. v. 2 (cf. 1 En. xxv. 3, note)
is
the
heavens which
shown
III. Hear,
there-
regarding
fore,
life,
dvdpwwwv
.
.
.
fj.o\vyeTai.
Apoc.
Esdrae
6 ovpavbs rl ^fiaprev ; fTreidr) rbv ovpavSv iffriv to KaKbv. Apoc. Pauli 4 Multum etenim sol quidem,
VTTo
luminare magnum, interpellavit dominum, dicens Domine deus omnipotens, ego prospicio super impietates et injusticias hominum. See James, Texts and Studies, V. i. 67 (Introd.). :
be-
LEVI— CHAPTERS gloomy unto
thee, in
beholds
II.
gloomy
cause
ii-III. 3
unto
31
holds
thee, since it beholds
righteous
unrighteous deeds of
the unrighteous deeds
men.
men.
of men.
2.
it
And
all
has
it
snow, and
fire,
And
2.
made
ice
hath
second
the
The
2.
snow
and
fire
deeds
second
of
has
snow, ice
fire,
un-
the
TallT
the
that
ready
ready for the day of
and
ice
made ready
for
judgment,
for
the
day
ordinance of the Lord
the
in
righteous judgment of
God all
in
for
;
it
the
of
the
in the righteous judg-
ordinances.
ment
are
the spirits of the
0,
retributions for venge-
day of the
In
it
of
the
ance on -fmen.
of God.
are all the spirits retributions
for
vengeance on the lawless.
3.
And
in the second
wicked men.
Fire, snow and ice made ready, etc. The treasuries of the ice and snow as well as the great sea (ii. 7) are also in the first heaven according to 2 En. iii.
Hence
3, V. 1.
this latter
work was
apparently acquainted with the a recension and not with the j3, which transposes the " fire, snow and ice
third are
hosts
the
2. The first heaven according to a contains the instruments of punishment
for
In the
3.
of the
are the hosts
of
xxxix. 28-30 Sirach enumerates the natural phenomena which are created for punishing the ungodly, and it is probable that it is only to such natural phenomena that our text refers. If so, instead of "spirits" we should render "winds." What was the Hebrew
behind eTraycoyQj' cannot be determined with any certainty. In Sir. v. 8 it is This a rendering of m3j;=" wrath."
would
suit oiir context.
For equivalent "destroying
into the second heaven.
expressions
It can hardly be a mere coincidence that we find in Sir. xxxix. 29 irvp koL XO-Xa^a Kal \l/x6s Kal Odparos, iravra
wind," Ezek. xiii. 13 "stormy wind." On the other hand the analogy of ver. 3 suggests that our author took nveOfxara as spiritual
radra
(KBlKrjaLv
eis
^KTicrrat.
That
these words
were before our author may with still more likelihood be inferred, when we pass on to the next statement, "the spirits of the retributions for vengeance on the lawless," TO,
i.e.
TTvevfiara
iKoiicrfffiv
dv6fx,(i}v
iira.'yojyuiv (j3
els
A^ S), and
with Sir. xxxix. 28, 30 irveifiara a eh €KOiKr]cnv ^KricrraL
comjjare IffTiu
Tuv
rCiv
it
Kal po/j.(paia eKdiKovaa els oKedpov dae^els, and xl. 9, 10 eirayuiyal Xi/xos Kal ffvvTpifJLfj.a Kal fidcm^ CTri rot's In dvo/xovs iKTiaOr) radra irdvra.
,
.
.
cf.
Jer.
li.
1
(n'nt>'D)
(nni'D)
beings.
a reads "for
A7id in it (dA^). "in it."
in
it," iSS^
Lawless [dvofiwv). reads dvdpdnrwv, tion Sir.
of dvofioiv, xl.
10
eTri
i.e.
So ^
A^ S.
a
aviraiv a corrup-
"the lawless." Cf. rovs dvofiovs eKriadr)
irdvra radra. 3. The second heaven contains the angelic armies who are to destroy Beliar and his angels.
Hosts of the armies,
etc.
Such an
the
TESTAMENTS OF THE TWELVE PATRIARCHS
32
armies which are or-
armies which are or-
dained for the day of
dained for the day of
judgment,
to
spirits
judgment,
the
vengeance
and
of deceit
And
of Beliar.
them
work
on
vengeance
in
the
these
holy.
armed host is found in tlie fourth heaven according to 2 En. xvii., but their office
And (/cai
is
above
them are the holy ones So a eicriv ol ayLoi).
eV' avrovs
/3S^
see
the Messianic kingdom on earth, and dying, it states
And And
their bones will rest
on the earth.
their spirits will have
But
in Jubilees there
is
much
joy.
no resurrec-
tion of the body, whereas this is taught Whether throughout the Testaments. the author of the former believed in an
intermediate abode is nowhere stated, but such must have been tbe belief of the author of the Testaments, since the departed faithful were to rise in the body to enjoy the Messianic kingdom on earth, and the intermediate abode even could hardly have been heaven Hence the holy the second heaven. ones in the second heaven here are most probably to be regarded as The higher classes of angels "angels." As a rule are in the third heaven. at this date in Palestinian Judaism the righteous departed were not regarded as dwelling in heaven, but in the intermediate abode of souls, c. 5 Sheol cf. 1 En. xxii. 4-9, li. 1 (of. 4 Ezra iv. 41), 2 Mace. vi. 23. Again the first time that heaven is categorically described as the abode of the blessed after the final judgment
—
:
to be found in 1 En. civ. 2, ciii. xli. 2, li. 4 that is some time
—
4, 6,
between 100-50
different.
The language below). would most naturally point to the They may also mean the angels. spirits of the departed righteous, and in this case we might compare Jub. xxiii. 31, where, after enjoying life in (for
is
;
B.C.
t^4wd those in the fourth\ who are above these are holy [o'l 8i eis rby riraprov oi (bg om.) iirdvu roOTWf
(dg om.
i-TT.
TovT.)
dyioi
flaiv'\.
So
So A^ though slightly corrupt and adding rou 6eod after dyioi. If /3S^.
—
the text I mean the redacted text of /8 is rightly attested here, then this clause deals with the denizens of the fourth heaven. But if so, tlien we have a double description of them for they are described in ver. 8 also, aud since ver. 4 speaks of the seventh heaven, ver. 5 of the sixth, ver. 7 of the fifth, then ver. 8 rightly deals with the fourth. Hence, if there is any error it is in the closing words of ver. 3. Again, if these words are rightly handed down, how are we to explain the "for" with which ver. 4 begins. On these grounds I have obelized the clause in question. The corruption appears to lie in the words oi 5i eh rbv rirapTov. These = ^•])^'y^2w^ which I take to be corrupt for nj?n"i.Nm = 'cai ot reaaapes. Thus the text would run And the four heavens above them are holy." Thus in /3 there is no reference to "holy ones" in the fourth heaven. The text merely contrasts the character of the lower three heavens and of the four highest. Having thus declared that holiness is the characteristic of the four highest heavens he proceeds to enumerate them beginning with the most holy, i.e. the seventh.
—
'
:
'
the
-f-And those
fourth f
above
are
ones.
on
of deceit and
of Beliar.
holy
the
are
spirits
above
work
to
who are
LEVI— CHAPTER 4.
And
of
all
And
in the highest
4.
dwelleth
One
the
Great Glory, far above
is
III. 4, 5
Holy
fthe
of the holy ones
above
33 4.
"j-
all holiness.
all holiness.
For in the high-
est
of
the
Great
In
next
[the to]
it
archangels, ister
heaven are
5.
in
the hosts of
5.
pitiation to the
next to]
tering,
angels of the presence of
Lord
The highest of
all, i.e.
the seventh
it
are
Lord,
the
and
minister
— the
idea of a sacrificial service in been familiar to Judaism long before the composition
heaven must have
heaven.
This phrase is The Great Glm^y. found in 1 En. xiv. 20, cii. 3 God is "the king of glory" Ps. xxiv. 7, 8, 9. He is surrounded with glory, Exod. ;
xxiv. 16, etc. He is the "Lord of glory " 1 En. xxv. 3, 7, and will sit " on the throne of glory " 1 En. xlvii. 3. 5-8. In these verses even o has
undergone
all holiness.
And in [the heaven
the angels are minis-
the
who min-
And
and make pro-
4,
Glory,
the holy of holies, far
above 5.
dwelleth
all
redaction,
and what
was
originally an enumeration of the angels in the third heaven has become an enumeration of the angels in the sixth, for the refifth and fourth heavens dactor having just mentioned the seventh heaven naturally proceeds to the sixth, then to the fifth, and finally ;
to the fourth. In the sixth are the highest orders of angels ofi'ering sacrifice in the fifth are the angels who present the prayers (see note in loc), and in the fourth the angels who sang the praises of God. 5. ^In the heaven next to it\, i.e. the sixth heaven. This and similar clauses in 7, 8 are, as we have shown (p. 27, note), additions to the text. The fact that this propitiation takes place in the fourth heaven, Chag. 12^, does not make against the text, since the account in the latter is very much later than that in our text. Minister and ma.ke pro2ntiation e^LKacTKO/JLevoL). {XetTovpyovvTes /cat Since according to Exod. xxv. 9, 40 Num. viii. 4 the earthlj' altar and tabernacle were made after tlie likeness a of heavenly patterns or originals view which recurs in Heb. viii. 5, ix. 23 :
;
—
According to our of the Testaments. text this service was rendered by the angels of the presence in the sixth Later views took divergent heaven.
No two
independent accounts According to the rabbinic tradition as given by Rabbi Meir, second century a.D. (see Bacher, Ag. Tan. ii. 65), in the fourth heaven called Zebul were to be found Jerusalem, the temple, the altar, and Michael the lines.
agree.
great
prince.
imj; Snj.T
v^n
]2'\p
are
made
n'ai
ivn Vnd'ci 3'-ipDi.
D'Wn'
"7131
statements
Similar
in Sebach.
nc
naim lyipon
'133
62*,
Menachoth
Also in the description 11 Qa. Paradise Jellinek Bet ha-Midrasch
of iii.
137 (see Lueken, Michael 30-31). "And there in the heaven Araboth stands the great prince Michael and the altar before him, and all the souls of the righteous he offers on that altar Cjo
For Ninn nnion Sj; nnpn D'p'i^n hidb'j). other rabbinic passages to the same eff'ect see the admirable work of Lueken, The belief in the Michael (30-32). intercession of angels is found in the Thus in Zech. i. 12 the angel of O.T. Jahwe intercedes for Jerusalem and the cities of Judah, and the idea of man's appealing to the angels for their intercession finds expression in Job v. 1, In the second century B.C. xxxiii. 23. this doctrine appears to be very current. The angels are spoken of as the natural intercessors for
They
mankind
1
En. xv. 2,
are mediators between
God and
the
who make
TESTAMENTS OF THE TWELVE PATRIARCHS
34 for
all
the
ignorance of the right-
Lord
eous
of
the
to
propitiation
of
sins
'
for all the sins
ignorance
of
the
;
righteous. 6.
Offering
the
to
Lord a sweet-smelling
and
And
the
praising
Lord,
they
Lord
offer to
a
sweet-
savour,
smelling
a
reasonable and blood-
a bloodless offer-
less offering.
ing. 7.
And
6.
the
reasonable
a
savour,
8.
And
[in
the hea-
ven below
this]
the angels
who
are
bear
7.
Who
mes-
also are
sengers
And in
7.
[the heaven
below] are the angels
of the God-
who
head.
the
bear
an-
-f-answers to the angels
swers to the angels of
of the presence of the
the
Lord.
Lord. are addressed to Michael in especial prays for Israel Ixxxix. 76, and he is undoubtedly one of the archangels who offers sacrifice on behalf of man, as See mediator between God and man. In the first century B.C. T. Dan vi. 2.
man,
and prayers
them
1
En.
ix.
3
:
the belief in the intercession of angels was apparently general amongst the Such especially was the Pharisees.
duty of Michael, as the "merciful and longsuifering " xl. 9. His mediatorial
functions
are
presupposed
in
where his compassion for the fallen angels in torment almost leads him to intercede with God on
Ixviii.
3, 4,
their behalf.
Intercession,
moreover,
presence
of
Sins of ignorance, i.e. dyvolais. Cf. T. Reub. i. 6 T. Jud. xix. 3 T. Zeb. i. 5. ;
6.
;
Offering (a).
/3
A^ SS
" and they
offer."
Sweet smelling savour, Cf. Lev.
i.
6arfi7]v
evuSia^.
9 etc.
Reasonable (XoyiK-^v). Cf. Rom. xii. 1 In Origen, De Orat. xi. this reasonable priestly service is
\oyiKrjv \aTpeiav.
attributed to Raphael
:
irpoacpepovTos irepl Tw/Stjt
Upovpyiav
'Y'acpaTj'K .
.
.
fiev
\oyLKriv
T(p d€(^.
Bloodless offering. Such a conception may have contributed in later times to the aversion of the Essenes to
bloody sacrifices. Ant. xviii. 1.
all
Cf. Philo
ii.
457
;
was the duty likewise of Gabriel xl. 6, of all the angels civ. 1, and of the angels and of the departed righteous The prayers of men xlvii. 2, xxxix. 5. were presented before God by the seven
Josejjh.
cf. Rev. archangels Tob. xii. 12, 15 On the wide currency of this viii. 3. belief in Christian writings, see Lueken, Michael, 67 sqq.
cannot be right. If it were right, the text could only refer to a class of angels who mediated between God and the angels of the presence and brought His answers to the latter. Since these angels are not denominated angels of the presence we must regard them as belonging to a lower order, whose duty was to carry up the prayers of men to
;
Since ministering [XeiTovp-yovvTis) is here coupled with €^L\aaK6/j.evoi, it is used in a sacrificial sense as in Neh. X.
39
;
Sir.
vii,
30.
irvevfiara. XeiTOVfyyiKO..
Cf.
Heb.
i.
14
7.
are
5.
The denizens said
to
"answers"
of the fifth heaven be the angels who bear
{ixTroKpiaeis)
of the presence.
to the angels
The word
diroKplcreis
the
LEVI— CHAPTER 8.
And
ven are
35
the hea-
-fin
next
III. 6-9
thisf
to
they
always
to
this are
in which always praises
which
in
the hea-
in
thrones and dominions
thrones and do-
minions,
And
8.
ven next
are offered to God.
offer
praise to God. a
9.
AS
;8
When,
SI
therefore,
us,
of
all
shaken
yea,
;
therefore,
the Lord looketh
the Lord looketh upon us
When,
9.
are
all creation,
the
vens
and the earth
9. The literary relations of this verse While it has words or are interesting. phrases in common with Judg. v. 4 ;
The latter the angels of the presence. would then offer the prayers together Rev. v. Cf. 8 with incense to God. ^idXas xpi'O'^J yefj-ovaai 6iiiJ.LafidT
tQv
(i\Xosd77eXos
Michael)
Kal idodr]
(i.e.
avnp
ayLijiv
;
.
.
^ii/xid/xara ttoXXo.
Sucrei Tols Trpocrevxous
tQv
4
viii. 3,
i7\^ej'
;
TO dvaiacrTTipiov
.
.
Is.
Ixiv.
.
.
.
dyiuiv TrdvTwv
they mediated between
God
and the angels of the presence. Such a class of angels as our text represents are mentioned in the Greek Apocalypse of Baruch xi.-xii., where
1
En.
4,
is
it
5
i. ;
(ot
iyp-qyopoi
Judith
15
xvi.
really dependent
Sir, xvi. 18,
19
:
ovpavbs Kal 6 oiipavbs toO ovpauov, d^vcraos Kal yri craXevd-qcrovrai if rfj iTriffKOTrfj avrov' afj.a rd 6pT} Kal to, de/j-iXia ttjs yyjs iv ry iiri^Xe^j/ai els avrd Tpd/xu) avvaeiovTai. iSov 6
.
6p6vov.
sixth, if
;
on the original of
'Iva
niSsn = TTpoae^ix'^^If the sevenfold division of the heavens in the text were original, these angels would naturally inhabit the
1
Ass. Mos. X.
.
ivihtnov rod Accordingly some corruption must underlie diroKpiaeL^. This word =^m3iB'n, which may be corrupt for
eirl
upon
the hea-
19.
Since our text reads 'orav odv Kvpios
P A^
i(p'
rj/iids,
ot
iTrij3\^\f/€i
TrdvTes
8)TpipL0fj.€v (a.aaXevdfXfea
(
+ rj/neis
^APS^)
Kal 6 ovpavbs (a. ^ A^ S^ ot ovpavoi) Kal aaXevovrai Kal ai dj3vacroi rj yrj (A om.), our two Greek recensions seem not to be dependent on the Greek version of Sirach, but are independent renderings of their own .
.
.
['
Michael
is
represented as receiving the
prayers of men which are brought by Cf. Apoc. angels from the earth. Pauli vii.-x. also Origen, De Princ. i. 8. 1 Michaelo niortalium preces supplicatiouesque curare ; Horn. xiv. 2 in Lib. Num. :
8.
The fourth heaven.
With
these
"thrones and dominions," cf. Col. 2 En. xx. 1. The i. 16 Eph. i. 21 singing in this heaven is ascribed in Chag. 121', the Apoc. Zeph. (Clem. Alex. Strom, v. 11, 77), and 2 Enoch ;
;
xviii.
heaven
9,
to (|nd),
the
angels
in
but in 2 En.
angels in the fourth.
the
fifth
xvii.
to
This we conclude Hebrew original. from the different forms in which Sir. xvi. 19^ appears in the two recensions of our Greek version and in the Greek of
The Hebrew
Sir.
is
here preserved
iB^pT cy-i g.t'jx ia>an3.
First
:
we remark
that our Greek version renders 6rav fVi/SXei^et where G of Sir. has ^v .
.
.
Ti2 eiri^Xifai. is
But
divergence in our text).
the
{cm /jLev,
/3
(Ta\ev6/J.eda,
ffvvcreioPTai.
more important rendering wv^Thus a has rp^/ttofar
in
and Greek of
Sir.
TESTAMENTS OF THE TWELVE PATRIARCHS
36
heavens, and the earth,
and the abysses are
and
shaken,
abysses
the
are
shaken at the presence of
His majesty. of men, having no perception of these
But the sons
10.
things, sin
and provoke the Most High.
IV. Now, therefore, know that the Lord judgment upon the sons of men. Because when the rocks are being rent,
And the sun quenched, And the waters dried up, And the fire cowering, And all creation troubled, And the invisible spirits melting away, And Hades taketh spoils through the
shall execute
visitations of the
Most High,
Men
will be unbelieving
Having no perception 1
En.
.
.
.
sin.
and
Cf.
-^, mj 7 t nf Matt. Cf. ivT„+«. IV. The rocks are rent. CI 11 A J i-x, ,„„„ ,„„4xxvu. 51 " And the rocks were rent. •
1
sun quenched [a^ivvvfj-ivov). hi A. read "darkened" {crKOTi'gofj.hov). With the latter compare Matt. xxiv. 29; Mark xix. 24. The
Sol. Cf. Pss. Waters dried up. xvii. 21 ir7]'yal avv€ffxe0r]crav, Ass. Mos. X. 6 Et mare usque ad abyssum
fontes
et
iu sense with what prethough it is abnormally long. With the thought compare Is. v. 14 .,01 j j if j "Sheol -u hath enlarged her desire and -4.1, ti, without measure. opened her mouth Prov. xxvii. 20, xxx. cf. Hab. ii. 5 Qn the other hand it must be 15^ ig. confessed that it would be very natural
agrees well cedes,
Ixvii. 13.
decedet
persist in their iniquity.
aquarum
et flumina exarascent
;
deficient
4 Ezra
vi.
24,
i
.^i
^
4.
;
to
render,
"And
Hades
despoiled
through the suffering of the Most High," and support this view by comparing Matt, xxvii. 52, 53 "And the tombs were opened and many bodies of the saints
that had
fallen
asleep
were raised, etc."
Venae fontium stabunt. And Hades taketh spoils through the visitations of the Most High (Kal tou iL8ov (TKvXevofjL^vov eirl tQ wddet rod
In that case the line would of course be an interpolation.
have with much hesitation I have recognised this line as genuine. taken aKvXevofiivov as a middle participle though both the Armenian and
obedient ")
v\j/laTov).
I
Slavonic versions render it as a passive. jrddos generally has a passive sense, though the sense adopted above is the rendering in Its defensible. Armenian = 7rd^7;/ia, irddos or Ka/cwcrts. On the whole this line, taken as above,
-^^en will be unbelieving (dTn(7TovvTes,
^-d A^S.
ad
read
and
a.TreLdoCi'Tes,
persist.
With
"disthe
thought cf. Rev. xvi. 9, 11, 21, where despite the plagues and the earthquakes it is said that men repented not but blasphemed the God of heaven. Moreover, in 1 En. Ixvii. 12, 13 it is said that the boiling springs issue from the place of torment of the fallen angels, and are a warning to the wicked rulers of the earth as to their
LEVI— CHAPTERS On
punishment
this account with
lo-IV. 6
III.
37
shall they be judged.
'"Therefore"' the Most High hath heard thy prayer, To separate thee from iniquity, and that thou shouldest
2.
become
And 3.
The
4.
And And
Him
to
a son.
a servant, and a minister of His presence.
knowledge shalt thou light up in Jacob,
light of
as the sun shalt thou be to all the seed of Israel.
there shall be given to thee a blessing, and to
all
thy seed. Until the Lord shall visit
the Gentiles in His tender
all
mercies for ever. TAnd"! therefore there
5.
have been given to thee counsel
and understanding, That thou mightest instruct thy sons concerning Because they that bless -fHim
6.
And
they that curse
fHim
own
destiny, but that the latter will With refuse to believe that this is so.
the phraseology
Rom.
of.
vi.
1,
iiri-
fievcofxev rfj afiapria.
With
punishment
shall
he
tliey
judged. The expression seems corrupt. Possibly the corruption arose in the
Hebrew.
'Ev
^iT" n3i'i;D3,
rfj
KoXdaei. Kpid-qaovrai
may
where the verb
= be
corrupt for ijn;. Hence we should render " shall be delivered up to punishment." 2.
Heard thy prayer.
Become
to
Him
a
Cf.
ii.
4.
The view was a son
son.
that the individual Israelite of God was already current
in
the
second century B.C. Cf. Sir. xxiii. 1, li. and my note on Jub. i. 24. 10 (Syriac) ;
A
viinister
of His presence.
Cf.
Isaac's blessing of Levi in Jub. xxxi.
cause thee and 14 " May the Lord thy seed ... to serve in His sanctuary :
.
.
.
as the angels of the presence."
The light of knowledge,
etc.
xviii. 3.
4.
The
" blessing " here
is
(cf. v.
God's blessing of Levi and his as Jub. xxxi. 13 the God of all, the very Lord of May all the ages, Bless thee and thy children throughout all the ages. Until the Lord visit, etc. The genuineness of these words is supported by ver. 2 of the next chapter. A II the Gentiles in His tender mercies. is
it
seed
2), or
;
Here
a
/3
possibly
A^ S
attest
one
(or
two)
Christian modifications of the text, reading "all the nations in the tender
A* is corrupt. mercies of His Sou." Perhaps iravra ra 'idvf) is corrupt for " wav TO ^dvos= Israel." For ever. Here a /3 A S add " Nevertheless thy sons shall lay hands upon
Him
and crucify Him."
Concerning this (aae/S), i.e. God's coming presence amongst men. bdg A.^ read "concerning him " {avroxj), 5.
to sin against
Him."
This entire verse is found in Jub. xxxi. 17 in Isaac's blessing of Levi And blessed be he that blesseth thee, And cursed be every nation that curseth 6.
thee.
that pro-
nounced by the priests over the people (cf. T. Reub. vi. 10, note), the privileges of the priesthood
shall perish.
A" "not
That is, the law. On the phrase which is derived from Hos. x. 12, see note on 3.
this
shall be blessed.
shall be blessed They that Mess " He that blesseth (a A"). /3 A^ S read .
.
.
.
.
.
shall be blessed."
TESTAMENTS OF THE TWELVE PATRIARCHS
38
\
And
thereupon the angel opened to
me
the gates of
heaven, and I saw the holy temple, and upon a throne
Most High.
of glory the
And He
2.
said to
me
Levi, I
:
have given thee the blessings of the priesthood until I come
and sojourn brought
in
the midst of Israel.
me down
sword, and
said
me
to
because of Dinah, thy
And
5.
I said to
may
name, that I
And
6.
he
said
:
call
I
4.
And
I pray Thee,
upon Thee
am
There can hardly be any flliin. doubt from the sense of the context and the evidence of Jub. xxxi. 17 (see above) that for "him" {avrof) we should read "thee" {ae) in both lines. V. Thereupon (a). A"^ reads " having
Heaven. hitherto
second the third. :
/3A^S om. had
Apparently Levi only ascended into now he is admitted
the into
and njmn the throne a of glory the Most High (/3 A S). " reads the Holy Most High One upon a throne." The latter is peculiar. The The holy
temple,
fuller text appears to be original.
Cf.
4 (/3AS) "holy of holies," xviii. 6 "temple of glory." These are the oldest references I am aware of to a For later refertemj^le in heaven. ences cf. Rev. xi. 19, xvi. 17, etc. In Rev. xxi. 22, on the other hand, there is said to be no temple there. The belief in heavenly originals of the tabernacle, etc., is found of course in the O.T. 2. Until I come and sojourn. Cf. iv. 4 T. Sim. vi. 5. 3-4. And gave me a shield heavenly tablets. These words at first sight look like a Jewish interpretation, since Levi makes no attempt in the next chapter to justify himself to Jacob
iii.
;
.
.
.
Lord,
in a
angel
the
the nation of Israel that they
said this."
I destroyed at that time
written in the heavenly tables.
it is :
a shield and a
and I will be with thee because
sister,
him
Then the angel
me
Execute vengeance on Shechem
:
the Lord hath sent me. the sons of Hamor, as
3.
and gave
to the earth,
may
me Thy
tell
day of tribulation.
who
intercedeth
for
not be smitten utterly.
on the ground of a divine command.
But
by the in vi. 2. Moreover, the delivery of the shield and sword made to Levi in a dream vision (cf. ii. 5, v. 7), and the reality of the gift are authenticated by Levi's discovery of the shield on the mountain where he beheld the vision, cf. ii. 5, vi. 1. Thy sister (/3-rfS om.). Me. should expect thee." 4. Cf. Gen. xxxiv. 25-27 Jub. XXX. 4. This verse comes in awkwardly here. similar statement is made in Jub. XXX. 23. this silence can be justified
statement
We
'
'
A
Heaxenly Ash. ii. 10, note on Jub.
tables vii. iii.
5 10.
(/3A^Si). (/3ASi). '
Cf.
See
T.
my
tables of the
fathers."
Tell{^-aA&}. a reads " teach. Gen. xxxii. 29. 6. The angel who intercedeth for the nation of Israel. Cf. T. Dan vi. 2. 5.
Cf.
Here
follow ^-d irapaiToiixevos t6 textual evidence is here very conflicting, a reads 7rapew6fj.ei>o$ Tov 7^voi's. This might be a rendering of Dyn-Sy nmy (cf. 1 Kings xxii. 19 Gen. xlv. 1, Sy as:) and mean " attend-
yivoi.
I
The
;
ing on the nation." In Esther viii. 11 ix. 16 this Hebrew phrase is rendered by ^oTjdelv. But wapeirdfievoi is possibly a corruption of irapaiTov;
LEVI— CHAPTER every
for
evil
attacketh
spirit
V. 1-7
39
And
7.
it.
after
these
things I awaked, and blessed the Most High, and the angel Since
recurs in 2 its presence here is not a mere accident. The remaining authorities d XS^ are closely related, d reads TrpoicrTdfj.€Vos tov yivovs, (pv\a^ TOV yivovi (but bahaban in = 0y\a^ is corrupt for bashdeban VTrepacnriffTris), adi^wv t6 yevos. Since in ver. 7 d reads vfjiepacriri'^ovTa it is possible that dv.tSi; [:j is the original /xevo^.
a
Dan
in T.
Trapeird/jLevos
vi.
A A =
&
to which
d and
A
go back, and so we
have "who protecteth the nation," whereas Trapairovfievos to y4vos presupposes cyh ins. Cf. Asc. Is. ix. 23 (Latin and Slavonic) Iste est magnus augelus Michael deprecans semper pro humauitate. In the Hebrew T. Naph. ix. 2, however, the phrase used for "intercessor" is yho. should
Uhus we have " who intercedeth
to choose between for " {^-d) and "who
protecteth" ((^AS^). The internal evidence of T. Lev. v. 5-6 and T. Dan vi. 1-6 appears to favour the former, as we .shall see in the next paragraphs.
We who i.
is
have now to discover,
if possible,
the angel designed in the text.
He
is
not narrowly represented as
conceived as the intercessor for the righteous of all nations, their jrrotector against Satan or Beliar, and the
mediator bettoeen God and
Man.
and Hebrew
T. Napth. ix. 2 sqq., that whereas the nations are put under the dominion of angels, Israel is not, but is God's own portion. The angel ;
is not the mere patron of Israel, but the guardian of the righteous of all
here
nations T. Lev.
v. 7,
and the
spiritual
mediator between God and Israel, or rather between God and man T. Dan vi. 2. In keeping witli this larger conception he is pitted, moreover, not against the patron angels of the Gentile nations as in Dan x.-xii., but against the kingdom of Satan or Beliar T. Dan vi. 2, 3 T. Benj. vi. 1. The idea that Israel was under a patron angel like the seventy Gentile nations was subsequently revived as a Rabbinic doctrine in the Targ. Ps.-Jon. on Gen. xi. 7, 8, Deut. xxxii. 8 (see Weber''^, Jud. Theol. 170 sq.; Jewish Encyc. viii. 536). ii. This angel may be Michael or the angel of peace, or both these angels may be referred to in T. Lev. v. 5-7 T. Dan Michael is generally conceived vi. 1-6. in Talmudic literature as the intercessor ;
—
;
—
;
Israel in its final struggles xc. 14,
most probably Michael,
as
and champion of Israel. But it is clear from Dan. x, 5-6 and T. Dan vi. 5 that another angel besides Michael for
concerned on behalf of Israel. In Dan. x. 5-6, 11«, 12-14, 19-21, xi.-xii. this angel is nameless, but in T. Dan vi. 5 he is called " the angel of peace." In Dan. x. this nameless angel is of very glorious appearance (5-6) and fights for Israel with the help of Michael In T. Dan vi. 5 the angel of (19-21). is
In Dan. x. 13, 21, xii. 1, Michael is described as the guardian angel of Israel the view apparently presented in (^AS^ above. But this view had but little currency in second century authorities for 1 En. xx. 7 does not support it as it reads Mixa'ijX, 6 eh tCcv ay'iwv dyy^Xwi', 6 eTrt tQv tov \aov passage ayadQv. This represents Michael as the patron angel of the the saints in Israel not patron angel of the nation. Nor can 1 En. Ixxxix.xc. be said to support the view in Daniel for the angel who intercedes for Israel Ixxxix. 76, and is sent to help is
;
XV. 31, 32
;
the national angelic g^iardian of Israel against the other nations, but broadly
who
angelic patrons of the nations Ixxxix. 57-61, and is appointed to enter in a book their dealings with Israel. On the other hand it is definitely stated in Dent, xxxii. 8-9 (LXX) and Sir. xvii. 17 Jub.
and he
is
one of the seven archangels xc. 22, is expressly distinguished from the seventy
peace strengthened Israel, " so that it fall not into the extremity of evil (fiT] ^fiTrecrelv
et's
tAos
KaKiHv)."
The
context shows, Now the very same is a spiritual one. statement is made in connection with the angel mentioned in T. Lev. v. 6 " I am the angel who intercedeth for the nation of Israel that they may not be smitten utterly (/j.t] iraraxOvvai avToiis els tAos), for every evil spirit Hence the angel in T. attacketh it."
danger of
Israel, as the
40
TESTAMENTS OF THE TWELVE PATRIARCHS
who
intercedeth for the nation of Israel and for all the
righteous.
And when
VI.
was going
I
wherefore also the
brazen shield
;
Aspis, which
is
my
my
my
not to be circumcised
Lev. V, 5-7 may be "the angel of (For references to the angel peace." of peace as the conductor of righteous soula, see T. Ash. vi. 6 ; T. Benj. vi. 1.) Further, we remark that this angel in presumably the angel of T. Lev. V. peace escorts Levi through the various heavens T. Lev. ii.-v. Now this presumption that he is the angel of peace is strengthened by the fact that the angel who conducts Enoch through the heavens is called the angel of peace in 1
—
—
En.
xl. 8,
lii.
5,
liii.
Moreover,
4, etc.
we may trust 1 En. xl. 8, 9, we must regard Michael and the angel of peace
if
Now
as distinct beings.
to
find references
Dan
it is
possible
both angels in
to
1-6, or to regard the angel of peace " as a gloss in vi. 5 and so interpret the whole passage of Michael, or even to interpret the passage as dealing with the achievements of the angel of peace On the attribution of similar only. functions to Michael and the angel of peace in later literature see note on T. Benj. vi. 1. So That they may not he smitten. A. Cf. T. Dan. vi. 5 6 HyyeKos eviffx^cni Tbv 'IcrparjX, wfj ifj-ireadv avTov et's reXos a/3 read "that one may not KaKwv.
T.
smite
vi.
" the
phrase
them"
Utterly,
[rov
{^-d "utterly."
tacketh 7.
it
Awaked.
And
fxr]
Trard^ai avrovs).
for every
Levi .
for I VI.
a om., fell .
.
A»
asleep in ii. 5. the righteous
A^ S^). The details are " and the angel who intercedeth for (irapai.TO'jfievov 13, but A^ =
:
" protecteth," S^ au^ovTo) the nation of Israel and for all ( + the ranks of A^) the righteous (a/S^ righteous "). a omits.
om.
"the
is
And
2.
after this I counselled
the sons
bid
of
was jealous because of
wherefore also of the mountain is Aspis "Shield in which a reads i^-dS^d). {if (J) the name of the mountain ig
the
Sliield (d(77r/5a)
:
name
A "Wherefore I (A/s "he") called the name of that (A^ om.) mountain Aspis." Prof. Sayce suggests that 'Affwls is a bad rendering of jv^v, which was also another name Cf. Deut. iii. 9. of Mt. Hermon.
called Aspis."
Hermon
about 40 miles from Gebal. This maritime town is the Byblus of the Greeks. To the south of Abila (6 S^). aef is
Gebal.
read 'A/St/xa, d 'AyUTjjSd, A" A^ivd, a om. Abila, i.e. Abilene, is about 10 miles N.W. of Hermon.
{g'>)Ap
2.
Cf.
Dan.
28
vii.
jtibj 'aSa Nn'?Di
rendered in LXX and Theodotion by (cat TO pTJfia iv { + rfj Theod.) Kap8ia fxov Since our iffrripi^a (5uTr)py]
TTj
Kapdig. fiov, it is clearly
independent of both Versions. Luke ii. 19 avv€T-qp{L TO. prjfiaTa ravra avfi^aKXoi'cra ev rrj Kapdia avrrji shows strange The second agreement with our text. dream vision ends with like words, viii. 19. See, however, LXX of cf. Dan. iv. 25, toi)s Xoyovs iv rfj Kapdia avverripriae.
at-
reads
found a
mountain
of the
brother, to ;
3.
A^ S^).
the angel
spirit
evil
And
heart.
and Keuben
father,
Hamor
name
father, I
near Gebal, to the south of Abila.
kept these words in
I
my
to
And
after this
/3A"Si read "and selled. "
2Iy
A^"* c d
brother,
I counselled
(/3
= " and c
'
I said.
om.
The negative
Not.
(a).
S^ om.) I coun-
is
found in
c
It be right. But partially justifies Levi's conduct. all the sons of Jacob gave this counsel The according to Gen. xxxiv. 13 sqq. Book of Jubilees xxx. 1-4 and Josephus {Ant. i. 21. 1) omit all reference to the circumcison of the Shechemites.
only,
but appears to
LEVI— CHAPTER And And
4.
41
my
abomination which they had wrought on
the
5.
VI. i-io
slew
I
Shechem
after this
my
first,
and Simeon slew Hamor.
brothers came and smote rthafi city
with the edge of the sword. things""
sister.
And my
6.
father heard ^these
and was wroth, and he was grieved in that they had
received the circumcision, and after that had been put to death,
and in
his blessings he "flooked amiss
upon
us.
7.
For we sinned because we had done this thing against his
and he was sick on that day.
will,
the sentence of
God was
for evil
8.
But
saw that
I
upon Shechem
for
;
they
sought to do to Sarah ^and Kebeccai as they had done
Dinah our
to
And
but the Lord prevented them.
sister,
9.
Abraham our father when he was a stranger, and they vexed his flocks when they were big with young and Eblaen, who was born in his house, they most they persecuted
;
shamefully handled.
10.
And
thus they did to
taking away their wives by force, and they On my
sister (a A'').
/3
A^ S^ read
"in Israel"— a readiug which may be due to the influence of Gen. xxxiv. 7. Gen. xxxiv. 25, 26. 5. According to Gen. xxxiv. 25, 27 Simeon and Levi slew all the males in the city, and their brothers merely plundered the dead. 4.
Cf.
A =
My
brothers (ad). "our brothers," /3-fZ S^ "the brothers." Smote that city with the edge of the sword. Cf. Gen. xxxiv. 26; Jub. XXX. 25.
^-dAS^
8.
•!•
all strangers,
banished them.
Upon Sliechem (^ A S^). a om. and Rebecca. The Shechem-
Sarah,
had no part in these matters cf. Gen. xx. 3 sqq., xxvi. 7 sqq. ^"^ Rebecca (a). Other authorities
i^es
:
oni-
"
Or 9- ^'S' ^"^'^^^ young (oyKovfj-eva). when they were growing large." £blaen (c). The name appears
variously as lekblae («6e), leblaen (e/),
Amblaem
(A^).
Their wives {j3-af AS^). read "the strange women." 10.
aaf
read "the
^ Banished (hi K^ i^evrfkaTovv). c which is corrupt points to the same
Gen. xxxiv. 30 Jub. xxx. 25 he reproached them because they had put the city to the sword." My (a), rf A read "our," ^-d8^ om.
^evyjXarovvTei. read reading. /3S^ them " is Since the next word /3-& cm., b alone feminine (avrds, so a.
That
city (a).
city-" 6.
"
Cf.
;
And
These things
^AS^om.
(a).
After that (^ A&). a om. \ Looked amiss upon %is Trapeldev v/jup). i.e.
iiroiiqaev).
I
a,
g A^ ^^ read "did inequitably (dWws cannot explain these
divergencies. 7.
He was
authorities read
sick.
"
I
So cb. was sick."
'
reads avrois and A^ = avTdj or aiirovs), Now i^evrithe verb appears wrong. xdroi'i'
(so
13-d
otherwise,"
'
Other
=
fin'T
which
may
also
be
ai)Tds= "seduced them," i.e. to idolatrous worship. Cf. Deut. iv. 19, xiii. 14, xxx. 17 ; 2 This use is also Chron. xxi. 11. Or we might render simply Rabbinic. "they forced them." For this meanIn Jub. xxx. ing cf. Prov. vii. 21.
rendered
dTreTrXdj'aij'
TESTAMENTS OF THE TWELVE PATRIARCHS
42
But the wrath
11.
came upon them
of the Lord
the
to
uttermost.
And
VII.
my
said to
I
father Jacob
Lord destroy the Canaanites, and
and
thee
thy seed after thee.
to
:
By
thee will the
will give their land to 2.
For from this day
forward shall Shechem be called a city of imbeciles
man mocketh
a
a
did
fool, so
we mock them,
they had wrought folly in Israel by defiling
also
And we
3.
;
for as
Because
my
sister.
departed and came to Bethel.
And
VIII.
there again I saw a vision even as the former,
after
we had spent
seven
men
there seventy days.
in white raiment saying unto
me
2. :
And
I
saw
Arise, put
on
the robe of the priesthood, and the crown of righteousness. 7-1" the penalty of death
is ordained heathen in connection with his destruction of Shechem. Cohabitation with a Gentile was regarded as equivalent to worship of the Gentile idols. See my note on Jub. xxs. 10. 11. This verse, as Grabe {Spiceleg. Patrum 1698, i. 138) saw, was adopted by St. Paul in 1 Thess. ii. 16 •i
for intermarriage with the
,
^S^ read "Lord," but A^ om.
(pddvo}
as also in T. Reub. v. 7 T. Naph. vi. 8 has lost the idea of priority as in Alex;
andrian Greek.
It preserves
Naph.
ever, in T.
how-
it,
Again.
kB^
"My
2.
A" om. Lord Jacob )
Shechem
Cf. Sir.
ivibeciles.
KaTOLKuiv iv
a
city
26 6 Xa6s
1.
IiLkI/j.ois
:
also
my
{d om.).
called
be
of
/xujpbs 6
John
iv.
22,
48 on the later attitude of the Jews to the Samaritans. viii.
Wrought folly in xxxiv. 7
J/y 3.
;
Jub. XXX.
(a A^).
^3
Departed
Israel.
Cf.
Gen.
5.
S^ read " our."
(aadf).
A**
=
,
vision contained in this referred to in Jub. xxxii. 1
The "again"
refers to the
vision not to the locality.
A vision even as the former. This statement recurs in ver. 18. See preceding note. Seven men. These are of course This sacred heptad of angels is hrst mentioned in Ezek. ix. 2. Their names are first enumerated in 1 En. xx. with a description of their functions. 2.
angels.
Robe of the priestlwod, etc. With enumeration of the garments of the high priest we should compare the following somewhat inconsistent accounts. Exod. xxviii. 4, 36-38, xxix. this
"de-
parted ihence," beg "took our sister " ( + Dinah e) from thence and departed departed"). (g om. "from Came to Bethel. Cf. Jub. xxxi. 3 Gen. xxxv. 6. .
The is
"And Levi dreamed that they had ordained and made him the priest of the Most High God, him and his sons forever." In Jubilees, however, the dream is placed after Levi had seen Isaac his father's father, and returned to Bethel, whereas in our text this visit to Isaac is made after the vision. It will be seen in the See ix. 1. following notes, that much of the material of this chapter is found in Jubilees, but in slightly different connections. See, however, note on ix. 3 as to the possibility of a corruption in Jub. xxxi. 1.
v. 6.
VII. Ml/ father Jacob (a), ^-b read father: Be not angry, (af'j.
VIII. chapter
,
;
5.
The breastplate [wn, Xoyeiov or ephod (iisx, eirwfxU), robe
•KepicrTTjdiov),
(V'ys, woSijpns), coat (nriD, x"''^'')'
mitre
LEVI— CHAPTERS and the breastplate truth,
and the plate of
faith,
with a goldeu plate (fs, iriraXof xpvo'ovv) on which was inscribed
Holy to Yahwe " (Exotl. xxviii. 36and girdle (1233N, ftii-T?). Breeches (q'DJDD, TrepiffKeXij) were to be worn by the high priest on the day of atonement, Lev. xvi. 4, and by ordinary priests on "
38),
sacrificial occasions
In the
LXX
of
(Exod. xxviii. 42). xlv. 8-12 the
Sir.
breeches, robe, ephod and breastplate are mentioned in 8-10. Here the Hebrew differs and gives breeches, tunic, robe, ephod and cincture (nnx). To the above ver. 12 adds the golden crown (i3 mnV) (XT€(pavos xpucoOs) over the turban, and the golden plate (lost in
LXX) with its inscription. Next Philo (De Vita Mos. iii. 11-14) speaks of this robe which he calls virodvTTjs (so also in Exod. xxxix. 22), ephod, breastplate, and golden plate which was wrought like a crown (arecpafos) with the sacred name, and under the plate w;is a /j-lrpa that the plate might not touch the head, and under it a Kidapis. For another similar account see Jje 3! on.
ii.
7. 1-6)
5, 6.
Again Josephus
(..4;;^. iii.
describes the following garments
breeches
:
[fiafaxda-iju a corrupt trans-
literation of cajr;;), girdle, tunic
and
robe (both of which are described as X(.Til}v TToSrjpTjs), ephod, breastplate, and Above this a cap (ttIXos, i.e. nsric). cap there was another cap, and around it a golden fillet {arifpavos xpt'Cfos) of three rows, one above another, on which there was a golden plate (reXa^idjj' Xpi'creos) engraved with the sacred name (cf. Jer. Ep. ad Fab. Ixiv.). The cap (TTiXos, nSJi'o) without the above addiwas according to Josephus tions (iii. 7. 3)
and
Yoma
vii.
5
worn
also
by the
ordinary priest, but this was not the In the earlier work Bell. O.T. usage. Jud. v. 5. 7 somewhat different terms are used and somewhat inconsistent details are given. Thus we have the breeches, tunic (here calle
on which was engraved the sacred name, but according to Ant. iii. 7. 6 this name was inscribed on the golden plate which was on the forehead. For other accounts see £jj. fillet
(xpi'coDs CT€
2
43
and the garment
of understanding,
Kidapii),
(nsjJi'D,
VI ii-VIII.
of
and the turban of the fhead. Const, ed Schmidt in Merx, Archiv
271 f. above
See also Encyc. Bib. on
all
i.
the
articles of dress.
From
the preceding accounts we are enabled without diflBculty to identify the seven articles of high-priestly attire. Thus the aroXr} is the tunic or coat, the (TT^cpavos the crown (may), the \6yLov
the breastplate (frn), the -jroSrjpris the robe (Vvd), the ireTaXov the plate (j"
the
of
xxviii. 4,
39
;
Exod.
ordinary priest xxix.
5,
etc.
;
or of the
Ezra ii. 69. Cf. Sir. of righteousness. 12 (TTecpavov xpKcoCv eTrdvw
high priest Lev. xvi. 4
;
Cmvn xlv.
Kt5d/)ecoj where the Hebrew describing the crown of Aaron has nsjiio S'l'D TS m::f -ins is the Talmudic word for crown in
this connection.
Cf. PI.
Aboth
iv.
13
nn3 "crown of the priesthood" (Levy, Neuheb7-alsches Worterb. ii. 440). to Breastplate of understanding. \6yiov rijs crvv^(reo}s = hDa'n [a-n where Thus '73:i'n may be corrupt for asjcD. we should have "the breastplate of judgment." Cf. Exod. xxviii. 15 ; Sir. xlv. 10. yan is also rendered irepi(tttjOlov (Exod. xx^^ii. 4). Oarment of truth {wodrjpri rrjs dXr]The irodrjpT]^ is the ^70 or 6eias). r:r\7[2
outer robe worn over the inner tunic It was, accordfng to P, the robe (n:n3). of the high priest, made of purple stuff (Exod. xxviii. 31, xxix. 5) with skirts around which were alternate coloured pomegranates of blue, purple, and scarlet, and golden bells, Exod. xxviii. 33-34, xxxix. 24-26.
Plate of faith {iriToXov
Here ireraXov = yi:.
rrjt iriareus).
On
the
various
meanings assigned to this word, Encyc. Bib. iii. 3157. Turban of thef head (/j-irpav Ke
—
shows, we
and
so
see rrjs
the context require some abstract noun,
a).
Here,
K€
as
cannot
be
right.
TESTAMENTS OF THE TWELVE PATRIARCHS
44
and the ephod of prophecy. (these things)
3.
And
they severally carried
and put (them) on me, and
me From
said unto
:
henceforth become a priest of the Lord, thou and thy seed for
ever.
And
4.
the
me with
anointed
first
holy
oil,
and
The second washed me me with pure water, and fed me with bread and wine (even) the most holy things, and clad me with a holy and glorious gave to
robe.
the staff of judgment,
6.
ephod.
7.
The
8.
The third clothed me with a linen vestment like an The fourth put round me a girdle like unto purple.
me
gave
fifth
And
might serve
I
12.
greater than
And
the
none
it shall
{
= evdvrrjTos),
corriipted on the one Ke
which
and on the
—
into c'Ui ( other into nsiD
"God"), thou and thy (/3AS^). '
'
a reads thy seed."
(A" read
seed for ever
"A
priest,
thou
Cf.
Most High God, him and ever." These words refer See
of Levi.
chapter.
note
at
his sons for-
to this vision
beginning
of
hands with
Lord
God.
Ofjudgment
5.
And
(^
a om.
A. ^^).
the second (aA^).
Bread and wine [ecen), the most holy things (c i ^ S^). h A read " holy bread and wiue." Cf. Gen. xiv. 18, where Melchizedek presents bread and wine to Abraham. This seems to be 7. Girdle (^wvt)). the t::nx (Exod. xxviii. 4 sq.). A'' reads
"And
is
The second
13.
sixth filled
my
shall be in
hands with incense that
might serve as priest before the Lord." "And the sixth and seventh gave me the diadem of the priesthood and again filled my hands with incense I
A.cdefg
that, etc.
Diadem of
10.
on
viii.
" crown
the priesthood.
of
See
righteousness
2.
Cf. Exod. xxviii. Filled my hands. 41, xxix. 9 for this phrase signifjing ordination to the priesthood. (a). /3 A S om. The three offices here referred to r.re described more fully in the next three verses. They are to be signs of
God 11.
So a
{Kai (c om.) 6 TrpuJTOS KXrjpos ^crrai /ti^7as
jSA^S-'
read "the second."
Soa^S^.
who
the coming of the Messiah. 12. And the frst portion, etc.
Cf. Sir, xlv. 13.
4.
9-10.
my
portion shall be great; yea,
note
Jub. xxxii. 1 They made him the priest of the all
filled
as priest to the
be.
was
hand
= fftjfjLeiov " miracle "). 3. A priest of the Lord
and
The seventh placed on
10.
first
hdeg A."- read tov arj/jifiov, and «/S^ rod ffTTjdiov. The latter may be explained as a corruption or correction of arj/xeiov. Perhaps the original word
nwo
The sixth
a sign of the glory of the Lord
offices, for
come.
was
9.
they said to me: Levi, thy seed shall be divided
into three to
head,
head a diadem of priesthood, and
incense, that
11.
a branch of rich olive.
my
placed a crown on
my
5.
the
Kai kt\.). bdeg support a save that they interpolate iriaTevaai before irpC)Tos and beg om. Kai liefore virip. af give a corrupter form of bdeg. S^ is defective. This iricrreijaas has made "And those its way into A also. who believe first shall have a great portion " ( -f- " and greater than it shall
A=
none be " A^).
This rendering supposes
a necessary correction of A^.
LEVI— CHAPTER the priesthood.
14.
new name, because establish a new Gentiles [to
45
the third shall be called by a
a king shall arise in Judah, and shall priesthood,
the
all
And
VIII. 3-15
after
Gentiles].
15.
the
f fashion of the And his presence is
The text here clearly refers to Moses, the greatest of Levi's descendants, as Bousset has already recognised.
" a king shall arise from J." as a Christian interpolation. The corruption was due to accident, or to a scribe
a/SA* 13. And the second (hi A^). read " the second." The second here refers to Aaron and the Aaronitic
who worked
priesthood.
And
14.
the third
/3A»
(aA^S^).
read "the third." The Greek here is 6 5^ Tplros iirLKKjjdr)very Hebraic. creraL airrQ 6vofJ.a Kaivov
— tnp''
^^\ff^h•c'n^
The third. The reference here is to the Maccabean prince priests, and in particular to Johannes Hyrcauus, as the next verse will show. A nexv name. The Maccabean prince priests were the first Jewish priests to assume the title "priests of the Most High God. This title anciently borne by Melchizedek (Gen. xiv. 18) was revived by the new holders of the high priesthood. They are so designated in the Rosh ha-Shanah 18^, "In such a year of Johanan priest of the Most
—
God
High
"
;
Assumpt.
summi Dei
sacerdotes
;
Mos. vi. 1 Joseph. Ant.
2 where Hyrcanus H.
xvi. 6.
is
called
vxpicxTOv. Cf. Jub. 16 notes, and viii. 15 The Macof the present Testament. cabean high priests were to be called by a new name, because they were to establish a new priesthood {lepareiav
deov
dpxi-epevs
clause,
to bring the text into line
with the prophecies which foretold a Messianic king /j-om Judah. Neiv priesthood. See note on " new name," ver. 14 and xviii. 2. After the ffashion of the Gentiles [to I have bracketed the latter phrase as a dittography in the Hebrew. The former phrase is corrupt. Bousset thinks it can be explained as referring to the secular authority attached to the priesthood of the Maccabees. But the authority of their predecessors, the Hellenistic high priests, was also secular. The object of our author here is ajjparently to show that the intercessory functions of the new priesthood are not to be confined to Israel but to be extended to the Gentiles. This would be simply another instance of our author's universalism, evidences of which are found in all the Testaments (see note on T. Benj. ix. 2). Now Kara all the Gentiles'].
TVTTov tQiv idvG>v
=
corrupt for c^un
i"'7D'7
(0vCiv.
'jsS which is /xeaiTrjv twv Thus we should render the Q-'-\:,n
= f'S
xxxii. 1, xxxvi.
context " establish a
vedv).
be an intercessor (or mediator) for the Gentiles." This idea follows as a matter of course if the Gentiles were to go up to worship at Jerusalem as the Hebrew prophets foretold.
According to 1 Mace.
King. 41
(cf.
xiii.
42, xiv. 42, xv. 1)
xiv.
Simon
was appointed by a decree of the nation to be high priest, military commander, and civil ruler of the Jews {dpxi-epevs, By this (TTparriyos, and iOvdpxv^)decree a new high-priestly and princely dignity was founded and declared hereditary.
Jewish
See Schurer, History of the Div. i. 1. 265. The
people,"^
titles
amply
justify
and edvdpxv^ would use of the term
the
jSactXei's. Ill
Though a /3 read eK rod rov'l. or ev rip 'I.) we read iv tw 'I., unless we take the
Judah.
'Io6Sa {A
must
= iK
new priesthood
to
15. This verse serves to date the Verses 14-15 refer to present work. the Maccabean dynasty just as ver. 13 refei's to the Aaronitic priesthood. As ver. 14 speaks of the union of king and priest in one person as in Simon, so this verse speaks of the gift of prophecy as combined with the functions of kingship and priesthood. Now the triple offices of prophet, priest, and king were only assigned to one man, i.e. John Hyrcanus, throughout the entire history Thus Josephus [Bell. of the Jews. rpia youv rd Jiul. i. 2. 8) vsrites KpaTLcTTevovra fiSvos dx^v, Tr]v re dpxv" Tou 'edvovs Kai ttjv apxiepucrvviip Kai :
TESTAMENTS OF THE TWELVE PATRIARCHS
46
beloved,
Abraham
prophet of the Most High, of the seed of
a
as
our father.
Therefore, every desirable
16.
thing in Israel shall be for
thee and for thy seed,
And ye shall eat everything fair to look upon. And the table of the Lord shall thy seed apportion. And some of them shall be high priests, and judges,
17.
and
scribes
For by their mouth 18.
And when
was
like the first dream.
heart,
and told
IX.
And
fioviov ws fXT]dev
Ant.
not to
after
w/MiXei
irpo(p7]Teiav
awoke, I understood that this (dream)
I
it
shall the holy place be guarded.
And I hid this also any man upon the earth. 19.
two days
yap avrQ to
I
5at-
tQv
fji.eWuvTwv dyvoeiv. rptQv tuv /jLeyicmov
xiii. 10. 7 d^ios virb Tov deov Kpideis, dpxvs rod idvovs Kai TTJs dpxLepariKTjs Tip-rfS Kal TrpotprjTeLas' avvrjv yap avT(2 to deiov Kal TT]V TOJV /xeWovTwv TTpoyvwffiv
7^ape^xe^' ai'rw t« eloevai /cat irpo\iyei.v.
The same view appears see quotation
on p. 64. Hyrcanus
in the
from Sotah
The
ix.
Talmud
:
12 in note
reference, therefore, to
in the text is unmistakable. the above laudatory account of the Maccabean dynasty, we infer that the work was written in the lifetime of Hyrcanus, and probably before his sj^lit with the Pharisees. In no case could the words have been written under Alexander Jannaeus, or the later MaccaThe memory of bees by a Pharisee.
From
the greatness of John Hyrcanus surThus in Kidd. vives in the Talmud. 66^ he is described as the "second David," and is said to have worn two separate crowns, one royal and one
16. There is a close affinity between our text and the Isaac's blessing of Levi in Jub. xxxi. 16
Let His table be thine thou and thy sons eat thereof.
And do Cf
also T. Jud. xxi. 5
yap
/3-a/A read " unHere a^pa(rros = iiD, cor-
rupt for nn' = ttTaTTjTos. ix.
Cf. T. Benj.
2.
There is Prophet of the Most High. a special significance in this designation, as the Maccabees were designated priests of the Most High.
The text now turns from the Maccabean line to deal with Levi's 16-17.
posterity in general.
;
Sir. xlv. 21, Kal
dvffias Kvpiov (pdyovTUi,
aVTLfl T€
eduiKey
cis
Kal Tl^ (XTT^pfiaTl aVTOV.
High 2}'>'iests and judges and The high priests in the pre-
17. scribes.
Maccabean age were not only priests but also princes, Schiirer {H.J. P. il. 1. The text here appears to be 195). allied to Jub. xxxi. 15, where in Isaac's " (Thy sons) it is said and princes and chiefs the seed of the sons of Jacob."
blessing of Levi
:
will be judges
of all
The
latter passage, however, contains a reference to the Maccabean princes as the context shows (see my note loc).
m
For
{j3-e
Shall
A^S^).
a A^S^ read " and.
guarded
be
iS-«/A^). XiLcpd-qcreTai
Beloved (a a/S-).
my
and Judah went up with our
priestly.
utterable."
in
{(puXaxdrjaeTai
ciaf read X-rjcpOrja-eTaL h A" dvacrr-fjaeTai (j>vKaK'q. ;
;
18. See note on ver. 1 above. This {dream) was like the first dream (a). jS-gr read "thiswaslike the former" A " this vision was like the first vision." ;
A^ om. 19.
The
similarly.
first
dream
vision
ends
Cf. vi. 2.
IX. The dream vision recounted in chap. viii. took place at Bethel and is referred to in Jub. xxxii. 1. Butthe order of events in Jubilees is different. See
LEVI— CHAPTERS father Jacob
to
me
which
seen.
I
us to Bethel.
had
according to
And
And my
2.
the words of the
all
he would not come with
TAnd when we came
3.
47
our father's father.
Isaac
father's father blessed
visions
VIII. 16-IX. 7
Betheli,
to
my
father Jacob saw a vision concerning me, that I should be their priest unto God.
4.
And he
morning, and paid tithes of
And
5.
we came
""soT
Isaac called
me
all Tto
Hebron
to
up
rose
early in the
the LordT through me.
to dwell there.
continually to put
me
in
And
6.
remembrance
of
the law of the Lord, even as the angel of the Lord showed
unto me. of
7.
sacrifices,
And he
taught
Judah to Isaac (ver. ] ), who lived at Hebron (ver. 5). It was during this that Isaac blessed Levi (ver.
2).
The
blessing is recorded at length in Jub. xxxi. 13-17. At the close of this visit to Isaac, Jacob and his sons set
out for Bethel to offer sacrifice there in fulfilment of a vow (Jub. xxxi. 26). On this journey Isaac refuses to accompany Here our text (ver. 2) and Jub. Jacob. xxxi. 27 agree. With our father Jacob to I. (adS). ^-(ZAcdefg read "to I. with our Isaac was living iu Abraham's house (cf. Jub. xxxi. 5) in Hebron (see father."
ver. 5 and Gen. xxxv. 27 also Aram, and Gk. Frag. ver. 11). Our father's father (aS). Other ;
authorities omit. 2.
See
Jub. xxxi.
13-17
for
this
blessing.
All the words of
(j3 A" S).
The visions lohich I had ii.
5-v.,
the law of the priesthood,
whole burnt -offerings,
According to note at beginning of viii. our text, after witnessing this vision Levi goes up with his father Jacob and
visit
me
a om. seen,
ordained and
And he would not come with us (A* om. "with us") to Bethel (/SASi). a om. Cf. Jub. xxxi. 27. a dfA. om. next five words through hmt. 3. In Jub. xxxii. 1 this vision is assigned to Levi. Possibly the text there is corrupt, and for " Levi dreamed that they had ordained and made him priest of the Most High God " we should read "Jacob dreamed that they had
freewill-
made
Levi priest of the This would remove conflict that exists at present as to order between our text and Jubilees. Unto God (iSSi). A = " before the Lord." a om. jMost
High God."
4. Cf. Jub. xxxii. 2, "And Jacob rose early in the morning and he gave a tithe of all that came with him." 5. Isaac lived at Hebron in the house of Abraham. See ver. 1 Jub. xxxi. 5 .
.
.
;
Gen. xxxv. 27. So (a). ;8A om. There {a A). ^S^om. 6-14. The instructions here given by Isaac to Levi are given by Abraham to Isaac in Jub. xxi. 1, 7-9, 11-13, 16, 21-23. 6. Isaac called me. Cf. Jub. xxi. 1, " Abraham called Isaac." Put me in remembrance of tlie law of the Lord. Cf. Jub. xxi. 5.
Of the Lmd (a dfA!^). "of God." a om. 7.
i.e.
viii.
first-fruits,
Laio
of
the
becjS^ read
priesthood
{vbixov
Here the Aram, and Gk. Frag, read respectively Kmjns j'l and Kpiaip where p-! = B3K'o i€pw(TvvT]s,
lepoiavvrjs).
" prerogatives." Cf. Deut. xviii. 3. Cf. Jub. xxi. 7-9 where peace-ofl'erings and thank-offerings are described. On the following sacrifices see E^icyc. Bib. and Hastings B.D. in loc. Sacrifices (^i'(nu>i'
Whole
= o'n3l).
burnt-offerings
{oXoKavrw-
fidruv — nihil)Firstfruits (d7ra/)xw»' = n'E'Kn).
TESTAMENTS OF THE TWELVE PATRIARCHS
48
peace-offerings.
offerings,
And
8.
structing me, and was busied on
and said
to
me
:
9.
Beware
day he was in-
each
my
behalf before the Lord,
of the spirit of fornication
for
;
this shall continue and shall by thy seed pollute the holy
Take,
10.
place.
therefore,
without
wife
a
thyself
to
blemish or pollution, while yet thou art young, and not of 11. And before entering the race of strange nations.
and when thou
into the holy place, bathe;
wash
sacrifice, fice,
wash.
Lord, as
;
12.
and
again,
Of twelve
when thou
Abraham taught me
finishest the sacri-
having leaves
trees
And
13.
also.
all
thy
first-fruits
the Lord
God
;
and every
the
offer
X. Now, therefore, observe whatsoever I {eKovalwv = 'nm Freewill - offerings This is treated as a kind of peace-offering in Lev. vii. 11, 16.
ni-ii).
Peace-offerings {auTrjplwv — c'rhv "Oand said (/3 A<^*sS^). 8. Was busied .
.
.
a reads "being busied on
my
behalf
said." Cf. 9. Beioare of . . . fornication. Jub. xxi. 21-22. This command appears
an expanded form in Aram, and Gk. Frag. 14, 16. Beware, bdeg A Aram, and Gk. Frag. 14 and Aram. Frag. 16, add " (my) son." Hobj place. Or " holy things.
in
Take, therefore, to thyself a vnfe. Cf. Aram, and Gk. Frag. 17 (Appendix). jS-e S^ Strange nations [a e^). read "strangers or Gentiles." 10.
A
"And at all 11. Cf. Jub. xxi. 16. times be clean in thy body, and wash thyself with water before thou approachest to offer on the altar, and wash thy hands and thy feet fbefore and thou drawest near to the altar when thou art done sacrificing, wash For again thy hands and thy feet." "before" we should probably read See also Aram, and Gk. "whilst." ;
Frag. 19, 21, 53.
Wash
(yL-KTov).
Here we
should
And
14.
of
as a sacrifice to
first,
with
salt.
command
you.
thou shalt
sacrifice
the
offer to
of every clean
beast Tand birdT offer a sacrifice to the Lord.
and of wine
the
offerest
salt
supply "thy hands and thy feet" as is clear from the above quotation from Jubilees and from Aram, and Gk. Frag.
.
.
" through
wash
.
"and
ac?A*S^ om.
53.
21,
again
hmt.
12. Trees having leaves {a g). ^-g A. read " evergreen trees." On these see Aram, and Gk. Frag. 23-24, and Jub. xxi. 12.
As
also
Abraimm taught me. Abraham instructs
Jub. xxi. 12
13. A7id bird (a).
A
clean bird." 14.
Of
.
.
dirapxa.s)
first -fruits
= y-\)j2
same phrase in the xlv.
.
/SS^ read
is
.
.
found
Hebrew and
20.
"and
om.
{TTpuToyevvrifiaTds
first
So in Isaac.
.
ffov
.
nTN-i.
.
the
.
.
.
.
The
in Ezek. xliv. 30,
Greek of Sir. might also be a
in the
dirapxas
rendering of nianTi.
As a sacrifice unto the Lord God af read "a sacrifice unto the
(a),
Lord." Lord."
c^egrA^S^
read
"unto
the
b om.
A nd every sacrifice thou
shalt salttcith
Jub. xxi. 11, "And on all thy oblations thou shalt strew salt." X. This chapter, as I pointed out in my Eschatology, 1899, p. 193, belongs to the first century B.C., and constitutes an attack on the later Maccabeau high salt,
(a oni.)
LEVI— CHAPTERS children
for
;
49
5
my fathers
whatsoever things I have heard from
have declared unto you.
•"I
IX. 8-X.
And
2.
am
behold,! I
from
clear
your ungodliness and transgression, which ye shall commit in the end of the ages [against the Saviour of the world, Christ, acting godlessly], deceiving Israel, and stirring up against great evils from the Lord.
together with Israel, so
And
3.
He
because of your wickedness
ye shall deal lawlessly bear with Jerusalem
shall not ;
but the veil of the temple
shall be rent, so as not to cover your shame. shall be scattered as captives
among
4.
And
ye
the Gentiles, and shall
be for a reproach and for a curse there.
which the Lord
it
For the house
5.
shall choose shall be called Jerusalem, as is
contained in the book of Enoch the righteous. priests. See note on xiv.-xv. which belong to the same date. Now therefore (/3A). c reads "and
now." 2.
And
behold
(a).
/3
A
For a reproach and for a curse
4.
Cf. Jer. xliv. 8, 12, xxiv. 9, ;8A read "there for a
there (a).
xxix.
18, etc.
reproach and for a curse and for a trampling under foot." For the addition
om.
Clear from your ungodliness (a). /5AS^ read "clear from all your un-
cf. Is.
godliness." Cf. xiv. 2. lA gainst the Saviour of the ivorld, Christ, acting godlessly]. Christian interpolation. The words " acting god-
what precedes
A
lessly" are omitted
by
/3
by
a,
and " Christ
A SI.
A familiar
Stirring up {iweyelpovrei). O.T. phrase cf. Is. x. 26, :
xlii.
xiii.
17,
13, etc.
Together with Israel {aiiv t^ 'I. c reads ev t^J 'I. He shall not bear with J., or " J. shall not bear them (i.e. Israel)." The veil of the temple shall be rent (ffxtc^^ceTat TO KaTaTreracrna tov vaou j8-d S read crxtVai to ^vdvfia tov a). vaov. A=(rxio'0i7O'erat Tb SvovfMa tov vaov. In Mk. xv. 38 the words are t6 KaraTreTacTfia tov I'aoO iaxi-cGv ^'^ dvo d7r6 dviodev ^cos Kdru, practically the same in Matthew and with some 3.
/3
A S^).
—
The Hebrew word is nahs, which is rendered rightly by Karavirafffia in the LXX. But ^udv/xa is decidedly a bad rendering. Possibly tov vaov is an interpolation and the text variation in Luke.
spoke only of a rending of their garments whereby their shame should be exposed.
xxviii. 18.
The connection
5.
that one
is
is
of this verse with
so difficult to discover
tempted to regard
it
as
an
addition.
The Iwuse which the Lord shall
choose,
The
reference appears to be to 1 En. Ixxxix. 54, where Jerusalem is spoken of "the house of the Lord." etc.
—
The Book of again referred to twice in xiv. 1, xvi. 1 (but not in a) in this Testament indeed only in the sections added in the first century B.C. Perhaps ^ S^ have wrongly added the phrase in It is referred to the last two passages. T. Jud. xviii. 1 also in T. Sim. v. 4 (a om. ) T. Dan v. 6 ; T. Naph. iv. 1 T. Benj. ix. 1 (A om.). An examination of tbe above eight passages shows that in four of the passages, i.e. T. Lev. x. 5, xiv. 1, xvi. 1 T. Dan v. 6, it occurs in sections belonging to the first century B.C. Furthermore, in two of these passages, T. Lev. xiv. 1, xvi. 1, a omits all reference to Enoch, and in the case of the Cf. verses 40, 50, 54, 56.
Enoch
is
—
A
;
;
;
;
latter of the xvi. 1
two A*
really to Dan. ix,
also.
Further, in
not to Enoch but Now, turning to 24.
the reference
is
TESTAMENTS OF THE TWELVE PATRIARCHS
50
XI. Therefore when I took a wife I was twenty-eight 2. And she conyears old, and her name was Melcha. ceived and bare a son, and I called his
we were
in
sojourners
our
land.
3.
name Gersam,
And
for
saw con-
I
4. cerning him, that he would not be in the first rank. And Kohath was born in the thirty-fifth year ^oi my life\
towards sunrise.
5.
And
I
saw in a vision that he was
standing on high in the midst of Therefore I called his
majesty and instruction].
7.
Merari, in the fortieth year of the other four passages which belong to the original text ot the Testaments, we find that all the authorities agree in citing the writings of Enoch in two of T. Naph. iv. 1. them, T. Sim. v. 4 As regards the remaining two, however, a omits the authorities are divided, all reference to Enoch in T. Jud. xviii. 1, reads " words while in T. Benj. ix. 1, of the fathers" instead of "words of the righteous Enoch" (c/3S^). ;
A
The impression left on the mind by the above facts is unsatisfactory, and it is not improved, when we observe further, that in T.
Iss. vi. 1
;
T.
Gad
2 T. Ash. vii. 2 at the beginning of analogous predictions as to the future of their tribes, Issachar, Gad, and Asher simply say "I know." Now it is not improbable that this or a like simple phrase stood originally in several of the passages where now the v^ritings of viii.
;
are cited as the source of the It is noteprediction that follows. worthy that in S^ it is introduced in
And
my
ii.
Which Deut.
10, the
vii.
Lord
choose.
Cf.
See
So also in Gk. and Syr.
I called {hdS^ Gk. Frag. ciahefA.^ read "he called." 2.
Cf.
Gen.
63).
xlvi. 11.
Observe the play on words as in Exod. ii. 22. The sou was Sojourners. Diy-ia,
and
since his
because
they
i-e.
dk* na
(
= "a
stranger
mother
were
onji
a Sojourners in our land (^S^). reads "in a land of sojourning"; A "sojourners in the land in which we were." Cf. Gk. Frag. 63. Here^tZeASi add a gloss " For Gersam is interpreted sojourning" against a.afg and Gk. Frag. 63. 3. Here the Gk. Frag. 64 reads " And regarding the child I saw in my vision that he and his seed would be expelled 5. from the dignity of the priesthood. I was thirty years when he was born in my lifetime, and it was in the tenth month that he was born at sunset (eTrt That the last clause dvafias ijXlov)." belongs to the original narrative may be reasonably inferred from the fact that Kohath the approved son was. according to the next verse, born at
sunrise. 4.
Thirty-Jifth.
Aram, {and Gk.
?)
Frag. 68 read "thirty-fourth."
Of my life {a). ^AS^om. The Aram, and Gk. Frag. 67 read saw tliat upon him (eV aurw) would
"
]
be the congregation of
xii. 5.
Frag, and Jub. xxxiv. 20.
called
;
a third son,
5.
shall
XI. Twenty-eight.
Gersam.
me
(" strangers ") in the land.
1, 5.
xii. 5, 11, 12, 18, etc.
Melcha.
life
6.
beginning of
is,
she bare
there"),
Enoch
T. Ash.
the congregation.
all
name Kohath [which
:
all
the peojile,
and that to him would belong the high priesthood [ + he and his seed would be a beginning of kings {apxh ^aaCKioiv), a priesthood, Gk.] over all Israel (Aram. om.). 6. [ Which is, beginning of majesty and instriictionl. Bracketed as a gloss. Tliere is no attempt at an explanation of the name in the Aram, and Gk. Frag. 66-67.
LEVI— CHAPTERS him with
bare
he also was like to
was born in Egypt, in
my
Lomni and Semei. Mooli and Mouses.
Ambram
8.
that
is
my
my
And Jochebed was
brethren.
him Kohath, Ambram,
took a wife, and she bare to
2.
and
Issachar, Hebron,
die.
sixty-fourth year, for I
renowned then in the midst of
And Gersam
51
him Merari,
difficulty, I called
bitterness, because
XII.
XI. i-XII. 7
And
the sons of
Ozeel. 4.
took Jochebed
3.
And
my
And
Tin
the sons of Merari,
my
ninty- fourth year!
daughter to him to wife, for
they were born in one day, he and
my
daughter.
5.
Eight
when I went into the land of Canaan, and when I slew Shechem, and at nineteen years
years old was I
eighteen years
I became priest,
and
at twenty-eight years I took a wife,
and at forty-eight I went into Egypt.
6.
children, ye are a third generation.
7.
And In
behold,
my
my
hundred-
and-eighteenth year Joseph died. 7.
/
Frag.
{cieA^^ Aram, and Gk.
called
hbd/A^^S^
69).
read
"she
called.'
Merari my bitterness (j3 A S^). An obvious paronomasia. For " which is my bitterness," Aram, and Gk. Frag, .
.
.
read "for I grieved greatly (Gk. om. for him." a reads M. that is bitter'
ness."
Because he also was
Aram. Frag.
a
70).
like to die (^ S^
A
om.
There
is
here an interesting dittograph in the Aram. Frag.
for I was renowned (^vdo^os). Here we have a play on the proper name. -12D' nu33. For I was renowned, etc. The Aram. Frag. 71 reads "I said when she was born to nie. For honour is she born to me, for glory (mn^'?) unto Israel." XII. 1. She bare to him (/3 A). aS^ read "he begat by her" Lomni and Semei. Cf. Exod. vi. 17, where the Massoretic has Libui and Shimei, and the LXX Ao^evl and 2e/u.eet (A Se/iec). 2-3. Cf. Exod. vi. 18-19. Mooli (6S^). d reads " Maale," caf Mothli, Massoretic "Mahli." Mouses (a), af read Omouse, LXX '0/j.ovaei, Massoretic Mushi. 5-7. a om. 8.
JocJiebed
,
.
.
.
:
.
So also the Syr. 5. Eight years. According to the Aram. Frag. Frag. But according 78, Levi was eighteen. to Jub. xxviii. 14, xxix. 14, Levi's age was nine years. Eighteen years.
According to Jub.
xxx. 2 Dinah was ravished at the age of twelve, and as Dinah was six years younger than Levi (cf. Jub. xxviii. 14, 23), Levi was eighteen as stated in So also the Syr. Frag, and our text.
the Aram. Frag.
According to Jub. Nineteen years. xxx. 17 sqq., Levi was appointed to the priesthood for slaying Sheohem. Priest, af A. add "to the Lord." The "eight" is preForty-eight. served only in the Aram. Frag. 79. This date agrees with T. Jud. xii, 12, according to which Judah, who was two years younger than Levi (Jub. xxviii. 14, 15), was forty-six when he went dowu into Egypt. But according to Jub. xxviii. 14, 15, compared with Jub. xlv. 1, Levi was forty-five and See note on T. Judah forty-three.
Jud.
xii.
12.
my hundred and
eighteenth year. died at the age of 110 years, Levi was eight years old, according to our text, at Joseph's birth. But accordJ71
As Joseph
TESTAMENTS OF THE TWELVE PATRIARCHS
52
And
XIII.
now,
my
command you
children, I
Fear the Lord your God Twith your whole hearf,
2.
3.
And walk in simplicity according to all His And do ye also teach your children letters, That they may have understanding all their
law.
life,
Heading unceasingly the law of God. For every one that knoweth the law of the Lord shall be honoured,
And 4.
shall not be a stranger whithersoever he goeth.
many
more
than
his
And many men shall desire to serve him, And to hear the law from his mouth. Work righteousness, •"therefore,"' my children, upon
the
Yea,
friends
shall
he
gain
parents,
5.
earth,
That ye may have
(it)
as a treasure in heaven.
ing to Jub. xxviii. 14, compared with xxviii. 24, Joseph was born in the year 2134 A.M., seven years after Levi. But there is a greater divergence according Thus to the later chaj^ters of Jubilees. .Joseph (lied at the age of 110, in the year 2242 according to Jub. xlvi. 3, 1. He was, therefore, born in the year 2132.
XIII. With this noble poem in praise of the wise
man
^mplicity.
cf.
Sir.
So
all
xxxix. 9-11. authorities but
A", which reads "uprightness."
add "of heart,"
e
ag
" of soul."
Teach your children letters. Cf. a om. ver. 2. T. Reub. iv. 1. 3. The Lord (ad A.'^). /3-t^read "God." 2.
4.
Shall desire to serve him.
Sir. X. 25, oiK^rrj yqcrovcnv.
aot^
Cf.
i\€\jdepoi Xetroiyp-
SiKatocrvvT) here Righteousness. be regarded as i\er}fxoavvr], which is occasionally used in the LXX as a Cf. Deut. vi. 25, rendering of np-\)i. xxiv. 13 Ps. xxiii. 5, etc. Have {it) as a treasure. ^ A^ S read 5.
;
a vyiaaiMifoi ijre. "may eiipTfTe, " find" be healed, made sound." Both appear corrupt, evprire = iN:icn, and vyiacr ixivot ^re = iNsnn, both of which appear to be ;
of
text, vi.
"have
20
it
as treasure."
Cf.
Matt,
6rj(Tavpi^'eT6 8^ vfj.lv 67](Tavpovs iv
Tobit iv. 8-9 ws
.
.
.
My
" fathers : collected treasures on earth, I in heaven replied to his relatives
my fathers collected ti-easures which yield no interest, I such as yield interest, etc." This idea of treasuring up good works was a familiar one
in
Judaism.
Whoever does righteousness up for himself life before God
(Pss. Sol.
ix.
9
TToiibv
8iKaLocnjvi]v
treasures 67]cravpi^ei
iavTif irapa Kvplif)) : his righteous deeds are preserved before God, Pss. Sol. ^ijorjv
may
corruptions
With d we can then supply avTrjv = Hence we read in the
righteousness.
nsNn
=
dTja-avplaTjTe.
ix. 6 Thus the 1 En. xxxviii. 2. righteous possess a treasure of good works with God, 4 Ezra vii. 77 ; Apoc. Bar. xiv. 12 Shabbath 31l>. Finally, the righteous will be rewarded according to their good works so treasured up, Apoc. Bar. xxiv. 1 4 Ezra viii. 33. For later passages see Daluian, Worte ;
;
;
Jesu 169; Weher, sqq.,
302
sqq.
J ild.
Theologie"^
279
LEVI— CHAPTERS
XIII, i-XIV.
i
53
6/And sow good things in your souls, That ye may find them in your life. But
Ye
if
ye sow evil things,
shall reap every trouble
Get wisdom in the
7.
fear of
and
affliction,
God with
diligence
For though there be a leading into captivity,
And And
cities
and lands be destroyed,
gold and silver and every possession perish.
The wisdom
of the wise naught can take away,
Save the blindness of ungodliness, and the callousness (that comes) of sin, 8.
Tor
one keep oneself from these evil
if
Then even among
his
things,"!
enemies shall wisdom be a glory
to him.
And And 9.
in a strange country a fatherland. in the midst of foes shall prove a friend.
Whosoever teaches noble things and does them, Shall be enthroned with kings,
As was
a,
XIV. 6.
Smo
Joseph
also
my
brother.
At
/3,
Therefore,
my
chil-
Cf. Prov. xxii. 8.
evil, etc.
With diligence (j3 A^ S). a A* om. For {^ A S^). a reads "in order that." jVaught. Text reads ov8eU, which I emend into ovdev. The hlindness of ungodliness. Cf. 7.
xiv. 4. 8.
For
if
.
.
"But
reads
.
if
things
evil
keep
one
^-d A S om. Then (aacfS^).
6
(a).
d
these."
(/A read "for"
{on).
Wisdom
(ac^A).
^-d read "it"
(avT-)}).
9.
Whosoever teaches
.
.
.
and
does.
Cf. Matt. v. 19, vii. 24, 26.
^A
read "these." read " our." XIV.-XVI. Throughout the Testaments, save in the case of a few chapters which are at variance with
Nolle
My
{a).
{ad),
a
6/A S^
A/3 SI
XIV. And now,
my
chil-
their respective contents, Levi and liis priestly descendants are lield up as the leaders in all godliness, and the rest of the descendants of Jacob are required
to render them unquestioning obedience. The ground for this attitude we have found to be the fact that the
Maccabean
chiefs
religious, civil,
who
are at once the
and military heads of the
The nation are descendants of Levi. date is late in the latter half of the second At such a glorious time century B.C. no word could be raised against either the purity or greatness of the noble Maccabean
prince-priests.
But
in x.,
the tone of the writer has He cannot find absolutely changed. language strong enough to condemn The high their lewdness and baseness. priests are plunged in transgression xiv. 2, if they teach the commandxiv.-xvi.
54
TESTAMENTS OF THE TWELVE PATRIARCHS
dren, I have learnt that at
dren, I have learnt from the
the end of the ages ye will
writincr of
it is from covetous motives xiv. 6, they corrupt the law xvi. 2, and teach contrary to God's ordinances xiv. 4 : they are pufl'ed up by the greatness of their office xiv. 7, yet they profane it xvi. 1, they pollute the sacrifices xvi. 1, they take the choicest parts of them and eat them contemptuously with harlots xiv. 5, they scoff at the holy things with jests and laughter xiv. 8, they defile virgins, pollute wedded women and join themselves to harlots and adulteresses xiv. 6, they take the daughters of the Gentiles to wife and purify them by an unlawful purification Moreover, they persecute the xiv. 6. righteous and hate the godly xvi. 2. Accordingly God will not bear with Jerusalem because of their wickedness X. 3 : the Temple shall be laid waste XV. 1, and they shall go into captivity X. 4, XV. 1, 2, xvi. 5, where they shall be a scorn to the Gentiles xiv. 1, a reproach x. 4, an abomination xv. 2, a
ments
curse and a dispersion x. 4, xvi. 5. From the above it is clear that these chapters could not have been written by the author of the Testaments nor by any writer in the palmy days of the Maccabees. They might conceivably have been written at three different dates either (i.) after 70 a.d., or (ii.) between 70-50 B.C., or (iii.) before 170 B.C., i.e. before the worst period of the persecution of Antiochus. (i.) The first date would explain the phrases that are obviously of Christian origin and the references to the destruction of the temple and the captivity of the Jews. But («) after 70 a.d. there :
would have been no grounds
for such a
virulent attack as appears in our text on the Sadducean party ; for with the destruction of the Temple and of Jerusalem they lost all influence and dis-
from history. A century Mishna knows them only by tradition. (6) Again as regards the
enjoyed
Pharisees political
and
of the past.
made from section of
164
ment of the Pharisaic Hyrcanus vassal king by the Romans
as a
— the
uninterrupted
religious ascendancy over
160 and 100 B.C. tliere would have been no adequate grounds for such an embittered attack on the Hellenising higfi priests which had already been displaced and whose evil activities were a thing
later the
—
an
in the
the nation, and could not therefore have been subject to persecution at the hands of the Sadducees. (c) So far as we are aware the priestly party of the first century a.d. could not be accused of the gross immoralities mentioned in our text, (d) Although the captivity of the Jews is foretold and the desolation of the Temple, there is no allusion to the destruction of Jerusalem, nor to the almost practical annihilation of the nation on that occasion. Hence we conclude that chapters x., xiv.-xvi. were not written after 70 A.D. Between the two other possible dates it is difficult to decide with certainty. The charges in our text could be maintained both against the Hellenistic priests of 200-170 B.C., and the SadduBoth were cean priests of 100-60 B.C. guilty of the most gross immoralities and of breaches of ceremonial purity, and both alike persecuted the rigljteous, the former probably in a greater degree. But on the following grounds the earlier date seems to be excluded. (1) Since the interpretation of Jeremiah's seventy years as seventy weeks of years first appears in Dan. ix. 24, the reference to this interpretation in xvi. 1 demands a later date than 160 B.C., and as no such charges as those in our text could have been formulated against the earlier Maccabean high priests, the date of these chapters cannot have been earlier Between than the first century B.C.
appeared
charge of persecuting the righteous, brought in our text against the Sadducean priests, it is only necessary to observe that from 63 B.C. the appoint-
Enoch that
1
(2) In x. 5 a quotation is En. Ixxxix. 54, but this
Enoch was not written till (3) The charge of
B.C. at earliest.
eating portions of the sacrifices in pulilic with harlots was actually true in the See note case of Alexander Januaeus.
on
xiv. 5.
Thus the balance
of evidence appears to be in favour of the years 70-50 B.C. as the date of composition.
On
the
LEVI— CHAPTER
hands
out
wickedness
[against
and
2-3
55
end ye will transgress against
transgress against the Lord,
stretching
XIV.
the
to
Him]
hands
out
stretching
Lord,
to all wickedness
;
and
your brethren shall be put
to all the Gentiles shall
ye become a scorn.
shame because
to
and
of
you,
to all the Gentiles shall
ye become a scorn.
For our father Israel
2.
pure from the transgressions
is
of the chief priests [who shall lay their hands upon the
Saviour of the world].
For
ven
/SSI
A*
a,
3.
the
as
hea-
purer in
is
A/3
heaven
Tlie
children,
" transgress, laying hands on the Lord If this rendering alone can be justified then we must reject xetpas e7rt/3d\Xo»'Tes and render " transgress against the Lord in all
other hand, if we might regard the phrase "seventy weeks" as an earlycurrent ioteriiretatiou subsequently appearing in the Book of Daniel, and the quotation in x. 5 from 1 En. Ixxxix. 54 as a subsequent addition, it would not be hard to believe that the Hellenising high priests had been guilty of eating the Temple sacrifices along
wickedness." o should then be trans: "transgress against the Lord, laying hands in wickedness upon him." A = " transgress ( + as all the heathen
with their paramours.
will
1.
There/ore
fore,"
A*="And
{a).
A^S' "and now."
there-
See note in
X. 5.
learnt ... /3 A S^ add " from the writing of Enoch " against a. The words that follow are not found in
Have
Enoch, 1 En.
though xci.
6,
we
xciii.
might
compare
See T.
9.
Lev.
0/ the ages (a A). /3 S^ om. Transgress against the Lord a-ere eiri Kvpidi'
=2
('Iffe^rj-
Cf. Jer.
iilivsn).
ii.
iii. 13 for this phrase. Transgress against the Lord, stretching out hands to all wickedness
8,
pdWovres
lated
do A^) and your hands you shall
lay on your (A^ om.) Lord in all wickedness " (A^ om. " in all wickedness ").
A
scorn.
iwl iv
"Kvpibv,
Trdarj
xelpas iiridae^eTv
KaKiq,
—
the usual rendering of ytys and x^^P"-^ iirt^dWeiv of t rhc ji S^, cf. Job xxviii. If the clause xe'pos 9). . KaKiq, is original, it should be rendered as above. It must, however, be admitted that it would be more natural to translate is
•
•
Ps. xliv. 13, Ixxix. 4.
Cf.
om. verses 2-4 to
' '
wish to destroy
"
inclusive. 2.
from
Pure
{Ka.6a.p6s
T. Sim.
I. 5, note.
(dcre/3-)7(rere
in all wickedness."
A"
.
vi.
.
.
the
transgressions
dirb ttj^ dcrej3ecas).
Cf.
1 for a similar statement.
Transgressions of the chief priests. These words would in themselves refer equally well to the pre-Maccabean priests and to the later Maccabean. But the former is in part excluded by the date of the book, and ver. 5 makes it clear that we have liere to do with Alexander Jannaeus. [ Who shall lay hands, etc.]. tian interpolation.
The a
Chris-
is undoubtedly the text has as rendered above been corrected in two points. For "heaven" it reads "sun," i.e.
3.
clearest.
be
ye pure as the heaven
purer than the earth,
the
My
3.
IS
version
Its
TESTAMENTS OF THE TWELVE PATRIARCHS
S6
and
Lord's sight than the so
earth,
the
be ye,
Israel,
of
Israel,
and moon.
lights
than
(purer)
ye, the
also
are
of
lights
f&s
But
ye
if
be
Gentiles
the
Yea, ye
?
bring
upon our
curse
a
fas the sun
= cyciy,
curses will
because
your
the light of the law
light
which
was given
MSS.
;
to
man
stroy by teaching corn-
to destroy,
which
is
corrupt for D'Ot^ =
reads
13, ii. 3, iii. 1 in some for " purer than the
i.
KaOapbs
iirl
"all the gentiles"
drawn from the next
tt]v
yrjv
—a
phrase This, of
verse.
course, is possible, but as they stand both versions are corrupt. "As the sun" = 0)5 6 7;\tos = E^DE'D, corrupt for wove Hence render, and ye, the lights of Israel, are (purer) than the sun and moon." 4. If ye be darkened through transgression. Our author is very fond of contrasting light and darkness in their '
'
sin and righteousness, T. Lev. xix. 1. All kinds of sin blind the soul or mind, T. Reub. iii. 8 T. Lev. xiii. 7, xiv. 4 T. Jos. vii. 5. Hatred and anger darken the mind, T. Dan ii. 4 T. Gad iii. 3, vi. 2 also fornica-
relation to
;
;
;
law
the
ye shall desire to de-
where ewl ttjv yr]v — pxa, corrupt for pXD or pxriD = vwip rrjv yrjv as in /3. As regards the versions /3 and A^ as compared with a it might be argued that they have preserved the phrase "sun and moon," which a has replaced with
the
for
Eccles. it
and
which was given
man.
Again
earth "
come upon
race,
through
to
Yea,
?
lighten you and every
ovpavos = "heaven" (so /3A^). The same corruption is found iu LXX in Jos.
29
be darkened through transgression
ye shall bring a curse race,
ye
if
lighten everyman, this
which was given
TyXios
do,
law
the light of the
to lighten every
will all the
Gentiles
Yea,
?
What
4.
ye
if
upon our
because
race,
do,
transgressions
Gentiles do living in
blindness
will all the
be darkened through
what,
therefore, will all
What
4.
through
transgressions,
viii.
the
who
and moon.
darkened
shall
ye,
are the lights of Israel, shall be
Gentiles. 4.
and
earth:
the
all
than
(purer)
is
sun
:
ye shall desire
and teach
and covetousness T. Jud. xviii. 3, 6, no angry man can truly see his brother's tion
face T.
Dan
ii.
2
(cf.
T. Benj.
Hence the sinner walketh
in
iii.
2).
the day
as in the night, T. Jud. xviii. 6. On the other hand, true repentance driveth away darkness and enlighteneth the eyes T. Gad v. 7. See also the note on xviii. 3.
Because. Text has virkp &v a misrendering of •\vH-^]i.
The light of the law. Cf. Wisd. xviii. 4 TO 6.4>dapTov vSfjLov ^cDs. In Prov. vi. 23 " the law is light. " The metaphor of light is often applied in a spiritual sense cf. Is. ii. 5 ; Ps. cxix. 105. Light to lighten evei-y man (^ws eh (puTLfffiby iravros dvOpwirov). St. John i. 9 is based on our text : ^v TO 4>Qs TO d\.8 (piOTl^ei TrdvTa dvOpuTrov, Teaching commandments contrary, etc. cannot determine what these specifically were owing to want of docu:
.
.
.
.
.
.
We
ments.
The
later
Maccabean
priests were, however, charged
high
by the
Pharisees with breaking the ceremonial law. Thus at the Feast of Tabernacles, where each worshipper carried a palm
and a
citron,
Alexander Jannaeus was
LEVI— CHAPTER this ye desire to de-
by
stroy
teaching
commandments trary
the
to
con-
maudments to the
XIV.
4-6
57
your
contrary
ordinances of
commandments
contrary to the ordi-
God.
nances of God.
ordi-
nances of God.
The
5.
offerings
of the
Lord ye shall
and from His
rob,
portion shall ye steal choice portions, eating (them) con-
temptuously with harlots. shall teach the
commandments
shall ye pollute, defileT
;
6.
And
and with harlots and adulteresses
;
Talmud, Sukka 48'' relates that a Sadducean priest was once so assailed not on the altar but on the earth. Possibly the same event is referred to here. Cf. Schiirer, H.J. P. i. i. 300-301. In the Pss. of Solomon viii. 12, 13 the Maccabean priests are accused of making a spoil of the dedicated gifts or of the temple, and of breaking the strict Levitical laws (Lev. xv. 31), which forbade the approach of the ceremonially unclean to the altar. Generally it might be said the Sadducees refused to acknowledge the binding force of the oral law (Joseph. Ant. xiii. 10. 6, xviii. 1, 4) and rejected the Pharisaic laws of purification. They disagreed with the Pharisees in fixing the date of the Feast of Pentecost (see Jub. xv. 1 ;
note).
A^
The offerings of the Lord ye shall Cf. Pss. Sol. viii. 12 ra a7ta rod
rob.
This charge, if we may trust Talraudic sources, could with ju'iticf have been brought against Simon ben Shetach, the Pharisee who was said to have been a brother of Salome the wife of Alexander Jannaeus. This Pharisee applied to his own uses half the offerings presented by 300
"Steal: and before sacriLord ye shall take the
read
ficing to the
choice portions."
Eating
them
contemptuously
with
The
reference to Alexander Jannaeus seems undeniable. The very words in our text are applied to him
harlots.
by Josephus (Ant.
xiii.
14.
2),
when
with the utmost savagery he celebrated his victory over the Pharisaic party : Kara/cXetVas de rois iv
dwaTwrdrovs avTwv Xa^wv Se
iroKei eiroXiopKei
Tie06/J,r]
'
Kal yevoixevos eyKpaTrjs avrQiv dirqyayev els 'lepocroKvfia, Koi iravrtav 'idpaaev. 'EffTtci'ipyov ij}fj.6TaTov fievoi yAp iv difbivTip fxera tQiv iraWaKldwv dvaaravpOxjai. TrpoaiJosephus' Ta'i,€v avrOiv els oKTaKoalovs. phrase eV dTroTrry appears more apt T-qv ttoXlv
than iv KaTccppovqan. 6.
Out of covetousness ye Cf. Mic.
etc.
5. A'' omits this verse and ver. 6 to " defile and " inclusive.
shall ye be joined.
Nazarites in the Temple. See Schiirer, II.J.P. I. i. 299. hdeg Steal choice portions {aaf).
for pouring the usual libation of water
dirjpTral'ov.
wedded women
of the Lord,
^and the virgins of Jerusalem shall ye
once pelted by the assembled people with the citrons when he was about to oflfer sacrifice at the altar (Joseph. Ant. xiii. 13. 5 Bell. Jud. i. 4. 3). The
deov
out of covetousness ye
iii.
teacli for hire. "
shall teach,
11 " the priests thereof 1 Pet. v. 2 "Tend the
not for filthy lucre. Cf. the charges etc. immorality brought against Sad-
flock
.
.
.
Wedded loomen, of
ducean faction in Pss.
Sol. iv. 5, 6, 11,
12, 15, 23. ^And the
virgiyis of Israel [h g "Jerusalem") shall ye defile.'^ Only Cf. for diction, Pss. Sol. found in /3. ii.
14
dvyaripes
'lepouaoXrifji.
Kara to Kpijia aov. With harlots and Pss. Sol. iv. 23.
j3e'/3i?Xot
adidteresses.
Cf.
TESTAMENTS OF THE TWELVE PATRIARCHS
58
and the daughters
of the Geutiles shall ye take to wife,
them with an unlawful purification and your union shall be like unto Sodom and Gomorrah. 7. And
purifying
;
ye shall be puffed up because of your priesthood, lifting
up against men, and not only
yourselves against the
commands
of God.
For ye
8.
but
so,
also
contemn
shall
the holy things with jests and laughter.
XV.
Therefore the temple, which the Lord shall choose,
through your uncleanness, and ye shall
shall be laid waste
be captives throughout
all
nations.
Daughters of the Gentiles shall ye
The prohibition
take to vnfe.
marry with the Deut.
vii. 3.
34
xxvii.
;
stated
for
Caiiaanites
(Cf.
is
to inter-
found in
Gen. xxiv. 3
;
xxvi.
The ground 46, etc.) this proliiljition was that
intermarriage would lead to Mai. ii. 11). idolatry (Deut. vii. 4 This prohibition was suspended in the case of a captive woman during war From Ezra onward (Deut. xxi. 10-13). this prohibition was extended to all Neh. Gentiles (Ezra ix. 1-2, x. 10-11 X. 30). In Jubilees a contemporary work with the Testaments we see the results of the reaction that followed on the excesses committed by the Hellenising Jews, who in contravention to the recognised law of the time "joined themselves to the heathen" Aboda zara 36'', Sanh. (1 Mace. i. 15 82''). In Jub. xxx. 7 (see my note on xxx. 10 with rabbinic parallels), any man who gave his daughter to a Gentile was to be stoned. See Bertholet, Stellung der Isr. zii den Fremdcn, iv. 1, Jeioish Encyc. vi. 610 sq. v. 2 Pv/rifying them with an unlauifid
such
;
—
;
;
vurijication.
A
These words which are
Their are ondtted by a. It is possible is doubtful. that the Testaments here join handa with the Book of Jubilees in absolutely prohibiting intermarriage with Gentiles. But it is clear that certain rules of purification were regarded as an inadequate preparation for such a marriage. In later times the prohibition against intermarriage with converted
found in meaning
j8
ye shall be
shall receive reproach
Gentiles was not enforced (Yad. iv. 4 Kidd. v. 4). See Jewish Encyc. vi. 611. Union {fj.i^is). Here the sin of mixed marriages alone seems to be referred to. The writer regards them as sinful as the Sodomitic enormities. For the same phraseology implying gross sins of impurity, Pss. Sol. ii. 14, Apoc. Bar. Ix. 1. 15, xvii. 17 ;
;
Like unto Sodom, etc. Gomorrah. ^ adds
Jude
Cf. '
7.
trans-
in
'
gression." 7.
;
—
And
2.
an abomination unto them, and ye
Your pnesthood
{a
d
^-d
A).
read "the priesthood." Lifting up yourselves against (ajSA"). 8.
men
-A^om.
For ye
contemn,
shall
etc.
(a).
/3A^ read "Being pufl'ed up ye shall contemn (a ef. bdg read " mock," A^ "disturb") the holy thiot;s, turning
them to laughter with contempt." Contemn the holy things (or "the temple " to. ayia). For phrase 2 Mace. iv. 14 ; Wisdom xiv. 30.
XV.
1-2.
I
cf.
take these verses as a
bona fide prediction. 1.
The temple which
choose.
Shall be
laid,
Lord Cf.
ivaste.
The sanctuary was
shall
1
:
ayia(7fj.a avrTjS ripTjuwdy)
According to
xvi.
4.
under Mace. i. 39
so laid waste
Antiochus Epiphanes TO
the
Cf. X. 5.
ws
ipr)/..oi.
Judas and his followers entered Jerusalem they found t6 aylaff/ia 7]p7ifj.u)fj.dvov. Your uncleanness (aS). ^A^ read " uncleanness " { + "and rapine " A^). iv.
38, wlien
,
.
.
LEVI— CHAPTERS
XIV. y-XV.
59
3
and everlasting shame from the righteous judgment
And And
3.
4.
Isaac,
who hate you
all if
you were not
and Jacob, our
upon the
left
mercy through Abraham,
to receive
fathers, not
one of our seed should be
earth.
XVI. And now shall go astray, sacrifices.
And
2.
have learnt that for seventy weeks ye
I
and profane the priesthood, and pollute the ye shall make void the law, and set at
nought the words of the prophets by
And
evil
who reneweth Who
hute you (aaejH).
bdg A.^ (a).
m\
not for the sake
'*
of.
Our "your
seed (c^A*). hc'^dA^ read seed," /3-eJS "my seed." According to j3-d the extermination of the descendants of Levi is designed. The other readings might be similarly interpreted, though they might also refer to Israel as a whole.
XVI.
/ have
1.
A^S add
" in the
A^
against a.
here and omits
learnt. Here " book of Enoch
unhappily
defective
is
"and now ...
in the
book of Enoch that." But the reference is clearly from Dan. ix. 24 where the seventy years of Jeremiah are interpreted to be seventy weeks of years. In 1 En. Ixxxix. 59 seventy shepherds, i.e. the seventy patron angels of the nations are mentioneil, to whose care Israel was committed for a time. Profane the priesthood. Cf. Neh. xiii.
29.
Pollute
the
sacrifices,
i.e.
by ap-
proaching the altar when unclean. Cf. Pss. Sol. viii. 13 efxlaLvov ras Ovaias ws Kpia ^ejSrjXa: ii. 3 e^i^rjXovv to, 5J)/)ct rod dead iv dvo/Jiiais viii. 26 e/Jiiavav ra -qyiafffxiva tQ 6v6/j.aTi . vi. Tou Oeov: Ass. Mos. For l. :
.
.
With
"sacrifices" a reads "altars." this reading
/3A^ read "shall flee from you." The variation seems to have ariseu from a confusion of nrr' and 4. " If ye were not to receive mercy through " (a). /3 A S^ read " if it were
[And a man Most High, ye
3.
the law in the power of the
read "who see you." Shall rejoice at your destruction
/3
perverseness.
ye shall persecute righteous men, and hate the godly
the words of the faithful shall ye abhor.
3.
of God.
shall rejoice at your destruction.
cf.
1
Mace.
iv.
38, accord-
ing to which Judas and his followers found TO OvSLaaT-qpiov ^efirfKwixevov, but this profanation was due to Antiochus
IV.
Make
void the law
and
set at
naught
the vjords of his prophets by evil perverseness. Cf. 1 En. xcix. 2 "woe to
them who pervert the words
of uprightness and transgress the eternal law " also xcviii. 14, civ. 9, 10. :
By evil perversion (a). "by perversion," A^ om.
A^S'^ read
This righteous men. Persecute charge is brought against the Sadducean party in 1 En. ciii. 14, 15. have with some hesitation 3. I bracketed this verse as a Christian or else as recast by Christian scribes. I have written the notes mainly from the standpoint of interpolation,
this latter alternative.
The omission damage
of the verse would not really the context.
A man who shall
call
a
renetoeth the deceiver.
means of discovering
law
We this
.
.
.
ye
have no reference.
Could Onias, who refused to pray for Hyrcanus II. the high priest and his party against Aristobulus II. and his party, and was thereupon stoned, be meant here ? This Onias was commemorated as a righteous mau whose cf. prayers were eflectual with God Or if we refer Jo.s. Ant. xiv. 2. 1, 2. these chapters to the second century :
TESTAMENTS OF THE TWELVE PATRIARCHS
6o
shall call a deceiver
;
and
knowing
slay him, not
at last ye shall rush
(upon him) to
dignity, taking innocent blood
his
through wickedness upon your heads].
And
4.
your holy
places shall be laid waste even to the ground because of
And
•f-him.
5.
shall be
among
He
ye shall have no place that
is
clean
;
but ye
the Gentiles a curse and a dispersion until
shall again
visit
you, and in pity shall
you
receive
[through faith and water],
XVII. And whereas ye have heard concerning the B.C.
the
might the person alluded to be high priest Ouias III., whose is referred to in Dan. ix. 26, 2 Mace. iv. 33-36, and is
murder xi. 22;
included among the Chasids in
1
En.
or Joshua who was slain by his brother John the high priest in the temple. On account of this murder the peoi^le were enslaved and the temple polluted by the Persians, Ant. xc. 8
:
xi. 7. 1.
In
the
(a/3Si).
Most High A^ read "of the Most High." potoer
the
of
38 the execution of the murderer of Onias III. is recorded. Through wickedness (aj8S^). A= "through your wickedness." iv.
A" om.
4.
Ye shall call a deceiver. The fact our Lord is so called in Matt, xxvii. 63 ((Ke'ivos 6 irXdvos) renders
Because of him (olo. avrSv). So all authorities but g which reads "because of it " (did TouTo). If we om. ver. 3
we should read
(a).
jS
as
Laid waste.
A^S read
'
'
ye shall slay
A'*= " ye
shall
as ye (A'^I) suppose."
g
Schnapp, Test.
(so
p. 34).
/3A^Sadd "polluted"
against a A". 5.
him him
a reads
not elsewhere thus used in the Testaments.
this clause suspicious.
shall rush {upon him) to slay
6 S^ om.
{^-b A).
XII. Patriarchs,
that
Ye
And
"and I say unto you," a reading which may be borrowed from the NT. It is
Receive you.
[Through
faith
and
So a /S-e^A S^ but e^A* om. These words are of Christian origin. We could, however, in part defend their presence in a Jewish text for baptism was already in use among the Jews at the beginning of the Christian era see Art. loc. in the Jewish Encyc. Next, in 4 Ezra ix. 7, xiii. 23 we find that faith is one of the means of salvation, and that God will guard those who possess works and faith. See also Apoc. Bar. liv. 16, 21 (note water].
;
;
slay him." The variants ^A^ may (?) have arisen through a dittography in the Hebrew, or rather may be due to a Christian scribe. See my Text loc.
m
Ab*t;cie Dignity (a;3S^ dvaaT-q/jLa). read dvacTTacriv through a mistransla-
tion
of dvdaT7)ix.a.
A" =
SiKaiocrvvrjVi
but is merely a corruption of text in ^b*cde_
Taking innocent blood upon your heads. A" adds "and upon the head of your sons." These words seem to be dependent on Matt, xx-vii. 24, 25 .
.
.
ei/j.1 dirb tov a'iinaTos TOirrov rb al/xa avTOu i(f) rj/Jids Kai eirt rd TeKva ijfjLQv. We should, however, observe tliat Josephus {A7it. xiv. 2. 1, 2) observes that God avenged immediately the murder of Onias, and in 2 Mace.
d9
.
.
.
m
;
in
my
edition), Ivii. 2, etc.
XVII.
This is a most unintelligible chapter. The first nine verses are either defectively transmitted or are an intrusion in the text, having taken the place of a section which naturally led up to verses 10-11. They were possibly added at the same time as x., xiv.-xvi. or subsequently. The original text resumes with ver. 10. There are no sure means of determining the date.
LEVI— CHAPTERS
XVI. 4-XVII. 6
61
seventy weeks, hear also concerning the priesthood.
For in each jubilee there the
first jubilee,
shall
And
the
first
who
be great, and shall
is
God
speak to
as
a
to
father.
his priesthood shall be perfect with the Lord, [and in
the world].
3.
In the second
the salvation of
he that
jubilee,
anointed
is
shall be conceived in the sorrow of beloved ones
and his
;
priesthood shall be honoured and shall be glorified by
5.
in
anointed to the priesthood
the day of his gladness shall he arise for
4.
2.
And
shall be a priesthood.
And And
all.
the third priest shall be taken hold of by sorrow.
the fourth shall be in pain, because unrighteousness
shall gather itself against
him
exceedingly, and all Israel
shall hate each one his neighbour.
The speaker
in this iragment
was prob-
ably not Levi. 1 Heard concerning the seventy weeks. This phrase betrays the hand of the interpolator. No account of the seventy weeks has been rendered, they have only been mentioned in xvi. 1.
A
2. Jubilee. jubilee consisted of forty-nine or fifty years. See my edition of Jubilees, pp. xv, Ixvii, Ixviii). Seven jubilees are spoken of in the text, but it is uncertain when the first or any one of them begins or ends.
The first who is anointed. If must suppose .that in this fragment speaker was originally Levi, then first priest must be either Levi or That is, there of his descendants.
we the the
one can be no reference here to Melchizedek.
Although there
is
difficulty
in
sup-
posing Levi to be speaking of himself, the text favours this idea for, according to his two dream visions, he was set apart by God as His son and servant, and appointed to the priesthood by God Himself (v. 2), and consecrated thereto by seven archangels (vi. 2 sqq.). But the subsequent words if genuine are against this identification. ;
Speak to God as to a father. Of Moses it was said that he spake face to face with God as a friend (Exod. xxxiii. 11). Cf. also our text xviii. 6, and the case
The
6.
fifth
shall
be
of John Hyrcanus with whom the Deity conversed (Jos. Bell. Jud. i. 2. 8). Perfect with the Lord. The text has Tr\rjp7js /xera Kvplov, a rendering of " ;; d'^i:'. Cf. 1 Kings viii. 61, xi. 4, XV. 3,14 for the Hebrew phrase. wXrjprjs is used as a rendering of cSty in 1 Chron. xxix. 9, 2 Chron. xv. 17, xvi. 9, xix. 9, etc. riXeios would here have been a more idiomatic rendering as in the LXX
of
1
Kings
[And
viii.
in
61, xi. 4, xv. 3, 14, etc. day of his gladness
the
shall he arise, etc.] I have bracketed these words as an intrusion. If in any form they are original, they would
point possibly to the first priest as Melchizedek, with whom the Maccabean high priesthood appear to have associated themselves in some degree by calling themselves priests of the
Most
High God. This verse may refer to Aaron who was conceived during the bondage of Israel in Egypt. 3.
Beloved ones l^-dg
A^ S^).
ag
read
"beloved one." Shall gather itself against him. Text reads wpoaOi^aeL iw' avrovt = vh]i 'yov, corrupt for vh]i '|Dx; = 5.
(XwaxdriffeTai. f]DV,
The
"shall
iir'
be
avTov
(or
possibly
added unto him").
fact that the high priest is said be in pain shows that he is not associated with the evil of the nation. to
TESTAMENTS OF THE TWELVE PATRIARCHS
62
taken hold of by darkness. the seventh.
And
8.
Likewise also the sixth and
7.
in the seventh shall he such pollution
as I cannot express before men, for they shall
do these things.
and become a
prey,
know
it
who
Therefore shall they be taken captive
9.
and their land and their substance
shall
be destroyed. 10.
And
desolate country,
And
11.
and
shall
in the seventh adulterers,
idolaters,
week they
in the fifth
renew the house of the Lord.
week
after their
from the Lord, the priesthood 2.
Then
shall the
And
to
him
Lord all
shall of
lovers
lascivious, abusers of children
XVIII. And
shall return to their
and
come
priests,
money,
(who
proud,
are)
lawless,
beasts.
punishment
shall
have come
shall fail,
up a new
raise
priest.
the Lord
the words of
shall
be
revealed
And
he shall execute a righteous judgment upon the
And
his star shall arise in
earth for a multitude of days. 3.
10-11. These two verses I regard They as belonging to the original text. are part of a section which apparently divided a certain period of history into I see no means of disseven weeks. covering the duration of each of the There is, however, question. weeks in no difficulty in recognising the events referred to in the
two weeks mentioned
in the text. 10. The return of Ezra and Nehemiah and the rededication of the temple,
Ezra vi. 15 sqq. (circa 516 B.C.). Cf. 1 En. Ixxxix. 72 sq. 11. This verse refers to the Hellenising chief priests who joined with Antiochus Epiphanes in his attack on Judaism. a reads Seventh weeh (/3 A^ S). corruptly "seventieth week." Adulterers
(a).
/3
A^S' read "con-
tentious " (/^dx'MoO.
The Helleuising and
XVIII. immoral Zadokite high-priesthood 1-2.
will
heaven as of a king.
cease and their place be taken and new high-priesthood. 2-15.
A
Messianic
hymn
and distichs. Then (jSA^^^).
by another written in
tristichs 2.
a reads "and
then."
A
new priest. a new
Cf. viii.
14 according
to which
high-priesthood, i.e. the Maccabean, is to be established with a new name, i.e. "priests of the
Most High God."
"new
" ;
but
it is
A^ om. the epithet found in a^S^
Execute judgment multitude of days, bee ver. .
.
.
.
.
.
for a
9.
3. His star shall arise. Cf. T, Jud. xxiv; 1. Both passages are based on Num. xxiv. 17,
In heaven. Possibly iv ovpav^ is here corrupt for iv elprivr). Cf. T. Jud. xxiv. 1 where the same passage recurs with iv elpTjvrj.
A s of a king (h i dfg read " as a king."
A^
).
cabeS^
LEVI— CHAPTERS
XVII. 7-XVIII. 6
63
Lighting up the light of knowledge as the sun the day,
And he shall be magnified in the world. He shall shine forth as the sun on the earth, And shall remove all darkness from under heaven, And there shall be peace in all the earth. The heavens
And And
shall exult in
days.
liis
the earth shall be glad.
the •f-clouds shall rejoice
[And the knowledge of the Lord shall be poured upon the earth, as the water of the seas ;]
And
forth
the angels of the glory of the presence of the
Lord shall be glad iu him.
The heavens
shall be opened.
Lighting up the light of knowledge. This phrase {(punl'^wv
where the Hebrew reads 03^ n'3
X. 12,
LXX
But
ground."
"till ye the untilled
n<3,
{(pwricrare (pG>% yvwaeojs) represents the ancient translation of the passage for the Syriac = ^wrifere vfuv Tr]v Xa/XTTciSa, and the Targ. Jon. tlie
.
.
.
;
didaxv" '''o^ v6fiov. The our text has already occurred It occurs in T. Benj. xi. 2 in an interpolated passage. On a cognate phrase "light of the law" see xiv. 4. Bat since the Hebrew phrase recurs in
may have been a corruption of nnyn =" because of him." In that
the latter
case " shall be glad " is to be rejected as an addition. should then read : And the heavens shall exult in his days, And the earth rejoice because of him, And the angels of the glory of the presence of the Lord shall be glad
We
in him. 1 En. li.4 (emended) In those days will the mountains leap like rams, And the hills also will skip like lambs satisfied with milk, And the faces of all the angels in heaven will be lighted up with
aT-qpi'^ere ttjv
phrase iu
in
With this compare
iv. 3.
iv. 3 it is possible that it was a current one, and that our author has not consciously drawn on the OT. A s the sun the day. Emended from
Jer.
hiabf
iv
t)\l(^
i]iJ.epa
= Dvr\
corrupt and defective for ni'n lis
6 TiXios {(poiTL^eL) TTjv
read ws iv rjXlu (lis
iv
is
rjfjiipav.
rjfjLepa (rj/j-ipas e S).
=
cegS Ar
In " said to be " as the sun
/j,€
3 Levi to Israel.
iv.
trD'ti'n,
a'DB'3
ivwTTiov ToD 7]\iov.
joy-
And
the knowledge of the Lord, etc. This verse is interpolated. See note above. Cf. Is. xi. 9.
6. ii.
6,
The heavens shall V. 1
11,
vii.
it
;
is
be opened.
Cf.
T. Jud. xxiv. 2. In Gen. said that the windows of
heaven were opened in Ps. Ixxviii. 23, the doors of heaven in Ezek. i. 1, the heavens themselves as in our text. But in none of these passages is the opening of the heavens associated with a voice from hearen. The true parallels, therefore, to our text are Matt. iii. 16, 17 Mk. i. 10, 11 Lk. iii. 21, 22 and ;
;
In
the ivorld.
/SA^S^ add "until
his ascension " against a. The 5. This stanza is very corrupt. fourth line is an intrusion, as it is out of touch with the context and against "Clouds," i.e. ve(pe\at the parallelism. cannot be right. Since v€(pe\at niziin,
=
;
;
T. Jud. xxiv. 2(?).
;
TESTAMENTS OF THE TWELVE PATRIARCHS
64
And from
him
the temple of glory shall come upon
sanctification,
the Father's voice as from
With
And
7.
the glory of the
Abraham
Most High
to Isaac.
shall be uttered over
him,
And
the
spirit
shall rest
of understanding
upon him
See From the temple of glory. Talmudic, quotation in note on "with the father's voice." Cf. v. 1, "holy
temple
" (note).
Or " conSanctification (aylaaiJ-a). secration." With the Father's voice. The Bath wellQol is here referred to. authenticated instance of this voice is
A
Josephus and the with John Josephus writes {Ant. "Now a very surprising
recorded
both
Talmud
iu
Hyrcanus. xiii. 10.
thing
is
iu
connection
3): related
of
this
high
priest
Hyrcanus, how God came to discourse with him ; for they say that on the very same day on which his sons fought with (Antiochus) Cyzicenus, he was alone in the temple, as high priest, offering incense, and heard a voice that his sons had just then overcome Antiochus [aKOvaeie (piovfjs, us ot Traioes avTOv vevLK-qKaaiv dpriuis rbv 'AvtLoxov). And when he went forth from the temple he made it known to all the multitude, and it happened that so it The same event is recounted out." in the Jer. Talmud, Sotah ix. 12 "It happened that after the youths had gone forth to war with Antioch (read "Antiochus"), the high priest, John Hyrcanus heard a Bath Qol come forth fell
the holy of holies, announcthe youths have been victorious who marched against Antioch (read 'Antiochus').' And they wrote down the hour, and determined the time, and found that at this very hour the Cf. Joma victory had been won." Sanh. ix. 2 ; Sotah xxx. 1, xlviii. 2 xi. 1, etc. (See Derenbourg, Essai sur
from ing
:
and
sanctification
[in the water]. Bath Qol uttered in favour of John Hyrcanus, by which he was consecrated to his office, being addressed by God as Isaac was by Abraliam, i.e. as a son. The currency of such a belief can cause no difficulty considering the repute which John Hyrcanus enjoyed as a Thus Josephus {Ant. xiii. prophet. 10. 7) says that God was with him and enabled him to
know
the future (avvriv
auTu} to dtlov Kal ttjv tQiv /jLeWovruv TTpoyvivaiv vrapeix^f avrqi re eidevai.
yap
Cf. Jie/l. Jud. i. TO baifibviov ojs
yap avrQ twv /jLeWovTOiv
8 w/xtXet
2.
firidev
dyvoelp). With this divine utterance addressed to Hyrcanus we might comprophetic oracle addressed to pare the
Simon in Ps. ex. The designation of John Hyrcanus, by a Bath Qol, as a son of God coiild hardly
fail
to have a Messianic signi-
ficance.
So the Bath Qol is Voice (^wvTJs). rendered in Matt. iii. 17, Mk. i. 11, "voice As from heaven" Lk. iii. 22. ((poivT] CK TOO ovpavov) in John xii. 28 ; "voice from the cloud" (0wv7j iK ttjs Lk. ve4>e\ris) Matt. xvii. 5 ; Mk. ix. 7 ix. 35. In the case of the Bath Qol a voice was heard but nothing seen as xxii. in Saul's vision Acts ix. 4, 7 ;
;
7,
9
xxvi. 14.
;
Fro7n
A hraham
'
'A(3paa/x irps Kal
to
Isaac ( A^).
{adfom.
)
corrupt but supports 7.
a df where c
'IcractK
= Trpos but was taken by MSS as a contraction of irarpos. habg read, 'A^. naTpbs 'Icr. irps
other
Thus e
is
cadf. {'p-qd-qaerai).
The
spirit of understanding. 1 En. xlix. 3. ;
Cf.
Shall be uttered
;
text
is
The
peculiar.
Vhistoire de la Palestine, p. 74 ; also Abbot's learned work, From Letter to sq., 425 sqq. ; Jeivish Spirit, 141
Is. xi.
Encyc. ii. 590. This verse seems to point to some
found in all versions and in but e of the Greek.
2
[/ft the ivater.'l
A Christian addition all
MSS
LEVI— CHAPTER For he
8.
XVIII.
8-9
shall give the majesty of the
65
Lord to His sons
in truth for evermore
And
there shall none succeed
And
in
liis
in
knowledge upon the earth,
him
for all generations
for ever. 9.
And
priesthood the Gentiles shall be multiplied
enlightened through the grace of the Lord
In his priesthood shall sin come to an end, 8.
Forhe{avTbsydp—a).
/SAefsS^
read "he" (airds). Here a very important question arises. Who is designed by the avros here and in verses
10-12? Hyrcanus the later
Thus
Is
it
God?
or
is
it
John
? The evidence in favour of view strongly preponderates.
in vers. 2, 3, 4 (ovros), 5 (bis
6, 7 (bis),
?),
8 (bis) avros (aurov or avrov)
Hyrcanus orthe Messianic figure the text. Hence it is only natural to
avrSs in the veises that precede. In " the case, however, of " His children 12'' in ver. there is some difficulty, as the normal construction would require us to interpret these as the sons of the Messiah, i.e. Hyrcanus. But they are probably to be taken as in ver. 13. Here ddia-ei Give. may be corrupt for yvwplaei..
refers to
in
regard
the subject of the sentence, as bearing the same reference. Furthermore, the structure of the sentence favours this interpretation for if avros referred to God we should " For He shall entrust His expect majesty," and not "For He (i.e. the Lord) shall entrust the majesty of the Lord." Again in ver. 9 the significance ('^ his of ieptj)(Tvvr]s avrov priesthood") cannot be mistaken. Thus if the text is right, avros and its indirect cases refer to Hyrcanus, unless in certain cases where the reference is oi)t6s,
;
:
We
clearly to God. are now prepared to face the main difficulty in the question. In vers. 10-12 certain superhuman achievements are ascribed to the
subject of these verses. Who, then, is the subject ? At first sight it would appear that there can be no doubt as to the answer, avros is the subject of these three verses and, if we follow the usage of the text, it should here as in the preceding eight verses refer to the Messiah and not to God. But on the other side we should observe that in verse 13 avrov occurs twice, and refers in each instance to God. Since Kijptos actually stands there immediately before it, or as the subject of the sentence, these cases do not militate against the different significance of
His sons in
truth.
Cf. T.
Jud. xxiv.
3.
There shall none succeed him, etc. These words seem to ascribe a perpetuity of office to the Messiah. They may, however, mean merely that the ofiice is secured to him and his descendants. Cf. Ps. ex. 1 Mace. xiv. 41, "a priest for ever " where these words are used of Simon the Maccabee. Also in T. Reub. vi. 12 the mortality (?) of the priest king is assumed. ;
The grace of the Lord. Here all but be add a manifest " But Israel Christian interpolation shall be minished through ignorance, and darkened through grief." 9.
authorities
:
Shall sin covie to an end. According Is. Ixv. 17, Ixvi. 22 ; Jub. i. 29, iv. 26, xxiii. 26-28 (see my notes in loc), there are to be a new heavens and a new earth, but this renewal is not to be instantaneous and catastrophic, but gradual, and its progress to be conditioned ethically by the conduct of This is also the view of oirr Israel. All sin will depart from author. Mau 1 En. the Son of before Ixix. 29 the Messiah will sufi'er no evil to abide amongst his people Pss. The advent of the Sol. xvii. 29. kingdom brings with it the dLsappearance of sin and evil, 1 En. xcii. 5, xci. to
;
8, 14, c. 5.
Sin (a
A/3),
/i
S read "
all sin."
TESTAMENTS OF THE TWELVE PATRIARCHS
66
And
the lawless shall cease to do
[And the
And And
10.
evil.
just shall rest in him.]
he shall open the gates of paradise,
remove the
shall
threatening
sword
against
Adam. 11.
And
he shall give to the saints to eat from the tree of
12.
And And And
life,
the spirit of holiness shall be on them. Beliar shall be
upon the
And And
13.
bound by him.
he shall give power to His children to tread evil spirits.
the Lord shall rejoice in His children,
be well pleased in His beloved ones for ever.
[And the just shall rest in Hiin.'\ To be omitted with e as au interpolation. MoreThe parallelism is against it. over the use of Karairovaovaiv in the sense of " shall rest " iu this line and in that of " shall cease " in the pi-eceding line would be strange as Schnapp
remarks.
{op. cit. 42)
10.
on
And heiKalye
See note
avrds).
ver. 8.
Open
.
.
.
Here only
Paradise.
Jewish literature
is
Cf. 4 Ezra viii. the Messiah. enim apertus est paradisus ;
769
iii.
vTricFxero
sq.
iu
this act ascribed to
.
.
.
52 vobis Sib. Or. dfol^eiv
TTvXas. Paradise will /MaKapuv appear over agaiust Gehenna after the 2 En. final judgment, 4 Ezra vii. 36 X. and its mansions be spread before the righteous, Apoc. Bar. li. 11. Adam. Probably we should read .
.
.
.
.
.
;
" man
" here.
11. Give his saints to eat, eXc. The tree it of life is iu Paradise, 4 Ezra viii. 52 will be transplanted to the holy place, :
to the temple of the Lord, and the righteous will eat thereof and enjoy a long life on earth, 1 En. xxvi. 5, 6. This fruit fills and heals the righteous,
4 Ezra
vii.
123.
12. Beliar earliest
Cf. Rev. xxii. 2.
sludl
form of
be
hound.
The
this doctrine appears in
23, according to which shuts up iu prison certain of the According to our text host of heaven. (?, see note on ver. 8), and it stands alone Is.
God
xxi/. 22,
here in pre-Christian Jewish literature, this action is assigned to the Messiah. And yet there is nothing surprising in the expectation that the Messiah should bind Beliar, if the righteous were to tread under foot and rule over the evil In the NT. it is Christ that spirits. overcomes the strong man and binds him according to Matt. xii. 29, Luke X. 19, and an angel that binds Satan and casts him for 1000 years into the pit according to Rev. xx. 2, 3. If the text refers to the Messiah we might compare this exalted conception with that in 1 En. Ixii. 5 sqq., Ixix. 27, according to which he is to possess universal dominion and to judge men
and
angels.
to tread upon the evil Sim. vi. 6, from the context of which it is clear that it is the righteous who tread down these spirits. We find a very close parallel in Luke X. 19 tool) 5ed(i}Ka v/juv ttjv e^ovcriav Tov iraTetv iirl iraffav ttjv 8wa/MV ToO exdpoO. The same idea is found in T. Zeb. ix. 8 (bdg). To His children. This should mean " the children of Hyrcanus." The fact that the same phrase recurs in the next verse with a different meaning makes a slight difiiculty. If we hold that the meaning of the phrase in ver. 13 deter-
Power
spirits.
.
.
.
Cf. T.
.
.
.
its meaning also in ver. 12, it constitutes an art;ument in favour of
mines
assigning the achievements in vers. 10,
LEVI— CHAPTERS Then
14.
And And
XVIII. lo-XIX.
Abraham and
shall
Isaac and Jacob exult,
I will be glad. all
the saints shall clothe themselves with joy.
XIX. And now, my
children, ye have heard all
therefore, for yourselves either
either the law of the
Lord or the works of
his sons answered him, saying, Before
The Lord
them,
is
And
We
are witnesses.
4.
And
2.
the Lord
we
will
father
said
their
am
witness, concern-
his sons said
unto him
:
thus Levi ceased commanding
and he stretched out his
;
And
Beliar.
and His angels are
witness,
ing the word of your mouth.
his sons
And
3.
and ye are witnesses, and I
witnesses,
choose,
;
the light or the darkness,
walk according to His law. unto
67
5
feet Ton the bed!,
and was
gathered to his fathers, after he had lived a hundred and thirty -seven years.
And
0.
him
afterwards they buried
11 to God and not to the Messiah, See ver. 8 note. 14. Joy (begA^). aafS^ read "righteousness" which destroys the parallelism.
XIX.
Deut. xxx. 19.
of.
light or the darkness (adeA"-).
AbfgS ^^7^1
a e omit " there-
Therefore,
1.
With phrase
The
,•
read 7
a
"the J7
darlcuess 7
or the -.7
,
J7
The light or the darkness, either the law of the Lord or the icorks of Beliar. Cf. T. Naph. u. 6. We have a remarkable parallel with these words in 2 Cor.
vi.
14, 15, rts KOLvwvia (purl Trpds
ff KOTOS
;
ris
irpbs 2.
coffin,
and
Hebron, with Abraham,
in
and Jacob.
Isaac,
fore."
they laid him in a
d^
ffvfx.cpibi'riffLS
BeXiap. His sons answered
Xpiffrov
him saying
dS^ read
(a). (
+ Levi
"his sons answered
S^) their father saying,"
abef
"we
answered our father saying," A* j8 " answering our father we said. Walk, a adds "and." 3. Their fat/ier said unto tliem {a). " our father said "
ab efg A^ us"
(
+ " unto
A*^).
and I am witS A^ read " and I am witness ^. ^^^ witnesses " h ^). ^ ^.^ ^^\^ ^^.^ ,^^^^ ^.^,^ ^^y ^ ^b , ,,^. ,,^ -lo n j a Hr^.^^^ °°^-) sons said, ^-dg A \f^ ^^ ^
And
ye are witnesses
ness(c). ^^^ '^ „
/;,
<
^
'
4.
On
5.
With
the bed (a).
side of," e
A
/3-rf
A S^
om.
^-d e g rend " hy the "in the midst of."
{a g).
THE TESTAMENT OF JUDAH, THE FOUETH SON OF JACOB AND LEAH The copy
I.
he
together, therefore,
and came
my
THearken,
3.
died.
children, to
my
fourth son born to
named me Judah,
my
youth, and obedient to
it
came
and he said
to
them
Judah your fatherJ
I
was the
and Leah
my
mother
to him,
;
saying, I give thanks to the Lord, because
hath given
me
I honoured
2.
father Jacob
He And And
what things he spake They gathered themselves
of the words of Judah,
to his sons before
a fourth son
my
Talsol.
my
I
4.
was swift in
father in everything.
my
mother and
mother's
when I became a man, that my Thou shalt be a king, prospering
to pass,
blessed me, saying.
5.
sister.
6.
father
in all
things. of
/aco6 (aAb*).
Title. So a. 6e/S^ read "Testament Judah concerning courage and love of
.
(e S^ om. " and love of money ") and fornication" (/S^ om.."and fornication "). d AalJbcdefg "T. of Judah the fourth son of Jacob (Aa^hcdefg om. "son of J.") concerning courage (A'^ "righteousness" A^ om. "concerning courage and ") and love of money and
money
.
as
"
of inn
in Jer.
xx.
14.
rendering is supported by this Testament. a h read
that they omit "therefore." aefg read " And they gathered themselves together and."
my
^-dA^).
/3-«
A add
active."
;
They gathered themselves together, So also 6 A S^ save therefore and (a). 2.
"ye know
and
My
as its variation from them on an obvious internal corruption.
to
he g K om. loas swift (a
6. father. (3 A S^ add "Jacob." Blessed me (eiryjit^aTo fioi). So /3-6 A(?) S^, save that a om. fioi. iirevXO/iat is a rendering of -;n3 in Deut. X. 8 1 Chron. xxiii. 13, and (irevKrbs
+ "and
3. Hearken, my children, your father (a), ^-d A. om.
/
4.
Aa<='i<^s,
rests
.
.
Also,
righteousness" A^). But A^ really attests the same text (
.
.
Gen. xxix. 35.
:
fornication"
;8A-''*Si om.
Judah I give thanks to the Lord. The paronomasia in the original nm.T miK was here repeated from
[h om.
),
The above xvii.
5
of
7]{i^aro fioi
which seems corrupt.
A coxild
also be rendered Tjii^aro vwip /xov.
Judah d reads
Thou xxii. 3.
children that."
16.
68
shalt be a king.
Cf.
xxi.
5,
So called in Ber. rab. Ixxxir.
JUDAH— CHAPTERS And
II.
and he did
i-III.
eat.
2.
my
know
I
and prepared the meat
it,
And
3.
69
i
favour in all
and in the house.
field
raced a hind, and caught father,
me
the Lord showed
both in the
I.
I overtook,
and caught
and plucked a kid out of
paw and hurled
down
it
it
its
the
and tamed mouth.
cliff,
I
A
6.
caught
tail,
was broken in twain. and seizing
fields,
and stunning
it,
A wild
.
'73N {i.e.
And
3.
.
from
.
the
om. the "and."
c
^pw/xa).
{hA).
roes
"and
reads
^& .
.
.
mare I
and tamed
overtook,
it (/3-a
e S^).
and caught a
is
it
defective
A="wild mares I tamed, wild beasts I hunted with my hands," e "a wild mare I overtook and tamed having caught a roe I hunted with my hand( !). This clause is omitted by a. 4. J slew. abgAB^ read "and I and
e
corrupt.
caught
and
:
slew."
Hurled
I
5.
I rani, I tare it in
my
dog,
rocks,
and
and
it
me and
slew
it
round
it.
5.
read
Outran {KUT^dpafiov
"I
—
a a). raced " {avviSpafiov).
/3-«S^
6. Judah hurls a leopard from Hebron to Gaza a distance of thirtyseven mOes According to Judg. xvi. 1-3 Samson carries the gates of Gaza to the mountain that is before Hebron. This mountain is nowadays shown in the neighbourhood of Gaza. Can there have been a second Hebron near Gaza.
—
!
According to T. Gad
i.
2 Gad hurls a
wild beast two furlongs.
the roe."
A wild
its
the two kinffs of the Canaanites came
.
"meat,"
.
by
was crushed.
by the horns, and whirling
it
^-g S^ read " having caught it I prepared food for my father." The words " and he did eat," "^^Ni, may have arisen through a dittography of the preceding
word
slew a lion
found a wild ox feeding in the
I
7.
II. 2. A hind (c). Or "stag." ;i/3(A'0Si="tliehind." Caught it, and he did eat (a save that h i om. the second " it "). .
it
it ^as
Hebron leaped upon and hurled it on the
I cast it
And when
III.
4. I
leopard in
by the
it
it.
I took a bear
and
outran the wild boar, and seizing sunder.
my
for
the roes I used to master in
the chase, and overtake all that was in the plains.
mare
works that I
(g
aTT^Xvffa.
A
a a read appear to
d.ir7]K6vTi
Both
these
be independent renderings of 'nnW. hdef read aireKv\-r]
emendation
(?)
of 6.Tvi\vaa,.
And it was crushed (a), d reads "and it was broken in pieces on them." /3 A S^ read "and any beast that turned upon me I rent it like a dog."
On
and it was broken in Similarly d, " on the earth, and forthwith it was broken." /3-c?S^ read " and it was broken on the coasts " and it ( -f- the panther A^) of Gaza," the rocks,
tioain (a).
A
was found broken on the coasts of Gaza." The verb " was found " (ei'p^^?;) belongs to the next sentence, where it is preserved in a but lost in ^. 7. I found a wild ox feeding in the fields, and seizing (a), ^-d A S^ read "a wild ox feeding in a field (A "mountain") I seized." These chapters contain an of the ancient legend which tells of Jacob's conquest of Shechem. This legend is already attested in Gen. III. -VII.
account
xlviii.
22,
"I have
where Jacob says to Joseph
:
given to thee one portion
70
TESTAMENTS OF THE TWELVE PATRIARCHS
sheathed in armour against our
flocks,
and much people with
them, single-handed I rushed upon the king of Hazor, and
smote him on the greaves and dragged him down, and so I slew him.
2.
And
the other, the king of Tappuah, as he
above thy brethren, which I took out of the hand of the Araorite with my sword In the second and with my bow." century B.C. this legend had already been elaborated into an attack of seven Amorite kings on the sons of Jacob settled in Shechem (Jub. The xxxiv. 2-8, where see my notes). story is clearly referred to in Targ. Jon. on Gen. xlviii. 22, while in the comparatively late works, the Midrash
who had
Wajjissau
(Jelliiiek,
Beth ha-Midrasch,
the Chronicles of Jerahmeel xxxvi. it is given in a fuller form than In the Book of Jashar in our text. des French translation, Diet, (see iii.1-3),
Apocr.
ii.
1173-1184)
it
finds its
our text and in Jubilees flocks of
to exterminate
A
king." In Jub. xxxiv. 2 and Canaanites. Targ. Jon. on Gen. xlviii. 22, Midrash Wajjis., and Chron. Jer. xxxvi. thej^ are in the Book of called Amorite kings Jashar ii. 1173, Canaanite and Amorilfe. ;
Against our flocks. The object of this attack of the Canaanite kings in
;
to raid the
is
in the later authorities
Jacob and his sons.
This name appears as Of Hazor. 'Acroijp in ac S^, 'Zovp in b/g, Zovp in A. a reads top ej'a = -inNn= "the one" as opposed to "the other " in ver. 2. The personal name of this king was Para-
thaho (Midr. Wajjis. and Chron. Jer.) On this or Parathon (Book of Jashar). Hazor which is twice mentioned in the Tel Amarna Letters, see Enq/. Bib. and Hastings Bib. Diet, in loc. a omits the name Hazor owing to its wrong text
On
in iv. 2.
the names of these kings
see Jub. xxxiv. 2-8 notes.
Smote him on the greaves (a). Instead we should expect Kvrjfxas,
most
development. latest elaborate and These accounts agree in the main with vary much in statements each other, but To these we shall draw of detail. attention as we proceed. III. The fighting in this chapter takes place in the neighbourhood of Shechem where, according to the Midr. Wajjis. and the Book of Jashar, Jacob and his sons had settled. 1-5. These verses contain a narrative of Judah's slaughter of three kings, but in reality only of two (see notes on vers. 2, 3), the kings of Hazor and Tappuah. In the Midrash, Chron. Jer., and Book of Jashar no account is taken of the king of Hazor, but their description of Judah's encounter with the king of Tappuah agrees almost verbatim with verses 2-5 of our text. Internal evidence also requires us to take these verses as relating to the king of Tappuah only. 1. This verse, with the exception of the word "rushed upon," is not found in the later accounts. reads "the Two kings (ajSS).
Jacob
of KvrjixiSas
;8AS^ read "seized "legs," as in A. him and smiting (him) on the legs." In the Midrash (Jellinek,^. Aa-itf. account is "And he slew at the outset Jashub, king of Tappuah, who was covered from head to foot in iron and brass, and was riding on a horse (did hv 33i"i)> and could hurl his javelins (wjn miD .Tni) with both hands from horseback in front and behind (didh hliQ mriNbi vjb'?) and never missed his aim, 2-6.
iii.
1) the
:
he was mighty in his strength to both hands. When Judah saw (him) he was not territied by him or his might. He sprang up and ran to meet him, (and) he took up a stone (pN '?n3) fi-om the gi-ound weighing for
cast with
sixty shekels
and hurled
it
('o nhpti'O
And he was ny^a^n^ a^nha) at him. distant from him two parts of a res, that 177J cubits. And he came to meet Judah clad in iron and casting javelins. And Judah smote (nsn) him with the stone on his shield and hurled him from is,
his
horse.
When
he wished to
Judah ran and sought
to
slay
rise
him But
before he rose fi-om the ground. he made haste and stood upon liis feet to encounter Judah and he engaged him shield against shield, and he drew his sword and sought to smite off' Judali's
head.
And Judah
raised his sliield to
meet the stroke of the sword and he
JUDAH— CHAPTERS upon
sat
his horse, [I slew,
and
III. 2-4
so I scattered all his people.
Achor the king] a man of giant stature
3.
71
ri found^, hurling
and
javelins before and behind as he sat on horseback,
up a stone of his horse,
two hours
for
sixty pounds weight,
and
killed
and
;
?
He ducked
And
4.
What his
head
did (so
Chron. Jer., text of Midrash corrupt) and smote him with his sword and cut off his feet from above the ankles, and then he fell to the earth, and his sword fell from his hands. And he sprang up and cut ott' his head. And while he was stripping him of his armour (jvib') there came against him nine of his companions. When the first drew near Judah lifted a stoue and smote him on the head, and his shield fell from his hand, and Judah seized it and made a stand against the eight. And Levi his brother drew near and came and stood beside him, and he shot an arrow and slew lion king of Gaash. And Judah slew all
the eight.
According to the Greek text and the Armenian and Slavonic versions we have here an account of Judah's slaughter of two kings, the kings of Tappuah and Achor ('Axtip) in single combat. But since there were only 2-5.
seven kings in Wajjis.),
and
all
(Jub. xxxiv. 2, Midr. Judah has already
since
killed the king of
Hazor
in ver. 1,
and
subsequently kills four kings in iv. 1 (/S-g' AS'), and Jacob kills the king of Shilo in iii. 7, verses 2-5 can recount only the death of one king. Moreover, ver.
1
introdiices
the
and hurled
narrative
of
Judah's exploits with the mention of only two kings. This conclusion is confirmed by other facts. See notes on verses 2, 3.
His name, 2. King of Tappuah. according to the above extract, was Jashub. 2. [/ slew, and so I scattered all his (AcZeAabhb*. ca/grAcdeg read "their") This clause is a disturbing peojjie]. Verses 2-5 (see preceding addition. note) recount the death of one king, not of two. The internal evidence of the text is confirmed by the accounts
it
with
I fought
I clave his shield in twain,
clave the shield in twain.
Judah then
it.
I took
and smote
(this) other
and I chopped
Midrash Wajjis. (see note on verses 2-6) and the Book of Jashar (Diet, des Apoc. ii. 1174-1175), which employ the very phrases in these verse-s in the
and apply them Tappuah. 3.
[rbv
all
to
the
king of
This phrase [Achor the king.] 'AxwjO ^acnXea) is part of the
interpolation referred to in the last Since verses 2-5 refer only to note. the king of Tappuah (see preceding notes), some corruption underlies Achor.
Now 'Ax^p = "nnx,
corrupt for inx =
other words, top ^repov Thus these words arose in ^aaiKia. the Hebrew as a corrupt dittography of the opening words of ver. 2. Wlien this apparently proper name was inserted in the text, it became necessary to bring Judah's combat with the king of Tappuah to a close in ver. 2. Hence the addition there, which may have been made either in the Hebrew or subsequently in the Greek.
In
irepos.
Ifound [a). /SAS^om. Before and behind as he sat on hack [^
A S^).
are found also in the
Chron.
Jer.,
horse-
a omits, but the words Midr. Wajjis.,
and Book of Jashar.
aafg Smote (so A S^=:f7rdra^a), read Seow/ca, "I have given." Possibly for corrupt edwKa) is MSwKa [bde K^KpovKa, which may have been before A S^ Otherwise a ^ = -nn], corrupt for 'n'an= eTrdrala. In the Midrash Wajjis. (see note on ver. 2) and in Chron. Jer. this Hebrew verb is used in this conBut how are we to account for nection. S^ being right, if the corruption arose
A
in the 4.
Hebrew ?
a omits this verse through
(This)
other.
hmt
/3-eA^ read
'Ax^^p
(A^ Naxtip), which represents a ruption of nnN = erepov as in ver.
cor-
3.
In the Clave his shield in twain. (see note on ver. 2),
Midrash Wajjis.
TESTAMENTS OF THE TWELVE PATRIARCHS
72
off his feet,
and
killed him.
breastplate, behold nine
with me.
6.
And
I slung stones at
rest fled.
And
fear
fell
as I
was stripping
off his
companions began to fight
wound my garment on my hand
I
and
;
them, and killed four of them, and the
Jacob
my
father slew -f-Beelesath, king
upon them, and they ceased warring
Therefore
against us.
9.
in the wars
when
saw
And
his
the kings, a giant in strength, twelve cubits high.
of all 8.
And
7.
5.
men
my
IV.
my
10. For he
brethren.
me^ that an angel of might
in a vision Tconcerning
followed
father was free from anxiety
was with
I
me everywhere, that I should not be And in the south there came upon
overcome. us a greater
war than that in Shechem and I joined in battle array with my brethren, and pursued a thousand men, and slew ;
of
them two hundred men and four
Chron. Jer., and Book of Jashar it is Judah's shield that is cleft by his oppouent who, according to these authorities, was Jashub. And killed him. This clause is wrongly transposed before " and I clave "
A
by /3 and the " and " omitted. preserves the right order. 5. Breastplate [6 il> pa Ko). The Hebrew
has pna'.
Nine (A^^s, Midrash Wajjis., Chron. Book of Jashar). ^-g'S^ read
"eight," A-6fg "seven."
And I wound
wound
" Lord of Shilo "
;
2.
And
for,
according to the
I
went
Midrash Wajjis., Chron. Jer., and Bk. of Jashar, Jacob slew the king of Shilo, whose name was Zerori (Midr. Wajjis.),
—
Zehori (Chron, Jer. -Brit. Museum MS) or Ihuri (Bk. of Jashar). ^Aabhefg 9. irAen (c/3Ab*cdsi).
read "because."
/
sJimU not be overcome (jSAS').
a
"none should touch me." JV. The warfare narrated in the
reads
Jer.,
6.
kings.
(a).
reads "I
therefore."
According to the Four of them. Hebrew authorities he killed the remaining eight. Here the Midrash Wajjis., Chron of Jer., and Book of .Jashar recount Levi's slaughter of the
king of Gaash. slew. According to 7. Jacob the Midrash Wajjis. and Bk. of Jashar Jacob slew four other kings, but accord.
.
ing to o\vc text See iv. 1.
.
it is
Judah that did
My father {adeA^). read " our father."
preceding chapter took
neighbourhood j3
so.
/3-tiejA«S^
All the MSS and fBeelesath (e). Versions are here corrupt, aaf read BeXicro^, b BeeXtcra, A-"' BeXiaead, etc. All seem to be corruptions of n'j'c hv^.
of
place
Shechem,
in the as the
sentence of this chapter implies. In this chapter the fighting is in the neighbourhood of Hazor, though this city is not mentioned. For the Midr. Wajjis., immediately after a description of the warring round Shechem, " And liefore the city Hazor proceeds there came iipon them a severer war than (;a m3D nDnSn crh n'n) that which they had waged with them in the valley of Shechem." See also note on ver. 2. The same order of events is preserved in the Chron. Jer. and the Bk. of Jashar. And four kings (j8AS^). a omits wrongly. In the amended text above we have seen that Judah slew the kings of Hazor and Tappuah (1-5), and Jacob the king of Shiloh (7). Hence Judah first
:
JUDAH— CHAPTERS up upon the
we
wall,
and
I slew four
captured Hazor, and took
On
V.
But
2.
I
and
and Gad approached on the east side
authorities do not
here accord with our text. They ascribe the slaughter of four kings here to Jacob, but the list is not the same as that just given. The names in the Midrash Wajjis. are Parathon (Pir'athaho Chron. Jer. ) king of Hazor, Pasusi (Susi Chron. Jer., but Bk. of Jashar om.) of Sartan, Laban of Aram(Heldon Chron. Jer. (Bodley MS), Horon Chron. Jer. (British Museum MS), Bk. of Jashar), Shabir (Shakir- Chron. Jer., Bk. of Jashar). The difference in the two lists is due to the fact that whereas our text makes Judah in the first instance slay the kings of Hazor and Tappuah, these Hebrew authorities represent Judah as slaying the king of Tappuah, and Levi as slaying the king of Gaash. :
—
—
—
—
2. And I vjent up upon the wall, i.e. of Hazor as in Midrash Wajjis. n'?j,'i nis:n
hv
.
Captured
:
coiTupt. ;8 S^ read "two other kings," while a is most corrupt of all, as it gives "their king," i.e. the king of Hazor, who was already slain by Judah (iii. 1). This incident is referred to in the Book of Jashar {Did. des Apoc. ii. 1176), " The fugitives arrived before Hazor, but finding the gates closed they forced their way into the place. The . .
.
And
.
.
Here
our
"we
text freed
Hebron." But the text has here no concern with Hebron, but only with Hazor as in the preceding two verses. Hence for XejBpwv we must read 'A
Midrash
as in the
i:;^33,
lu-aa
very rare. In any case the text must be emended.
csn
ni^snS
We add
took
is
.
.
the booty (a),
.
"of the
Wajjis. -3B'n
kings."
Cf,
^-d A S^ Midrash
laiy.
V.
This chapter contains an account of the destruction of Sartan and Tappuah.
Aretan
aae^f& Chron.
(6e^).
eripav.
was Sartan
dA The
read 'Aperd, original
word
Midr. Wajjis., Jer. xxxvi. 7, and Bk. of Jub. xxxiv. 4, 7 give Saregan ([bid) as in
Jashar. or Seragan. .
Walled and inaccessible {^-dg A S^). reads "mighty." Midr. Wajjis. reads there was no means of apa
'
'
proaching the wall because the wall was strong and exceedingly high." (a). ^ S^ read " therefore "and then I." on the east, etc. The I and Gad
But I
2.
I."
is
.
3.
It reads
Hazor.
again corrupt.
is
1.
These words I have drawn from the Midrash Wajjis. as our text is here corrupt. The Midrash runs " And he went up upon the wall of Hazor, and four mighty men attacked Judah before Naphtali came to the rescue, who had gone up after him, but before he had gone up, (Judah) slew the four mighty men (o-nmj 'i cmN'? i-\ri). The same account is given in Chron. Jer. xxxvi. 6. The above reading A supports in some measure as it reads " still other four kings," where " kings "
west.
sons of Jacob came after them, but four mighty men well exercised in war set and brought out from the gate them to a stand." It then assigns the destruction of two of them to Naphtali, while the other two took to flight.
noin'?.
Four mighty men.
.
so
threatening us with
inaccessible,
slays here the king of Sai-tan, the king of Gaash, the kuig of Bethhoron, and the king of Mahanaim (see Jub. xxxiv.
The Hebrew
And
3.
the spoil.
all
and Eeuben and Levi on the
of the city,
2-8).
mighty men.
next day we departed to Aretan, a city
the
strong and walled death.
5-V.
III.
A-ef
.
Midrash
.
.
a different account they went up on the wall, Judah was the first to go up on the east and Gad on the west. Simeon and Levi went up on the north ; Eeuben and Dan on the south." Similarly in Chron. Jer. xxxvi. 7 and Bk. of Jashar "
And
in
loc.
gives
TESTAMENTS OF THE TWELVE PATRIARCHS
74
they that were upon the wall, thinking that we were alone, -f-were
drawn
down-f- against
brothers secretly climbed up stakes,
and entered the
And we
5.
took
it
who had taken
those
tower and took both
refuge it
4.
And
my
so
both sides by
men knew it not. edge of the sword. And as for in the tower, we set fire to the
city,
with the
us.
the wall on
while the
and them. /3AS1
And
And
we were departing the men of Tappuah
ing
the
and seeing
set
upon
6.
as
seized our spoil,
we fought with them. And we slew them all
(this) 7.
and recovered our
spoil.
6.
we were
as
men our
depart-
Tappuah
of
up we fought with them delivering
as
to our sons
it
Tappuah.
and took as
that was in In the Midrash, Chron. Jer.,
3-4.
and Bk. of Jashar there
is
practically
nothing corresponding to our text here.
Were drawn down (a/3S^). A reads "prolonged the war." But i(pe\Kvcr0ri
—
diverge here. 4. The text follows j3 S^ except that S' reads "all" for "both." a is de' fective and so my brethren secretly on both sides of the wall, we {sic) entered into the city." A=:"But all our brethren on both sides fixing in stakes we entered the city, while the men knew it not." 5. Having set fire to the tower we took both it and them {^). a reads " we burnt with fire an
A
'
as far
And we
7.
slew them and burnt city,
and
spoil,
their
spoil
all
it.
went up to the top of the tower and slew 200 men on the roof of the tower. All the inhabitants of the city they captured, etc." Similarly in Chrou. In the Bk. of Jashar, Jer. xxxvi. 7. Diet, des Apocr. ii. 1177, the one tower has become two, and the narrative in a like degree expanded and embellished. 6-7. a gives one account here, ySAS' In some agree in presenting another. respects a is the more accurate but the less full. a represents the men of Tappuah as succeeding in carrying ofiF the spoil, and the sous of Jacob as recovering it but /3 A S^ describe it as an attempt which failed and was followed by the destruction of Tappuah. Seized (eweXdjSovTO. So ae). Here j8-ae AS^ read "set upon" (iTri^aXov). Tlie corruption is native to the Greek. That {ireXd^ovTo is a correct verb we see from the Midr. Wajjis. 'mt< in:»' 'acn DTD h^iir.h msn, ami also from Chron. Jer. xxxvi. 7, Bk. of Jashar, Diet, des Apocr. ii. 1178. The phrase recurs in vi. 3 where the Greek has \a^s7v T7}v aixfJ-o-Xucrlav The spoil ;
.
JUDAH— CHAPTERS VI.
And when
I
was at the waters
came against us
of -f-Jobel
with them and routed them
we
sleWjT
2.
Tand their
And
3.
the
men
day, to seize our spoil
overcame them in
fierce
;
75
Kozeba, the
of"
to battle. ;
and we did not leave them
against us. fifth
V. 4-VI. 4
And we
fought
from Shiloh
allies
to
'"power"'
of -f-Makir
men
come
in
came upon us the
and we attacked them and
battle
for
:
there was a host of
mighty men amongst them, and we slew them before they had gone up the city their
women
thus taken by the recovered by the
men sous
ascent. rolled
4.
of Tappuah is of Jacob in
VI. The defeat of the men of Arbela and the destruction of Shiloh and Shakir. Tliis town 1. 1-2. a om. 1. Kozeba. probably that which is mentioned in 1 Chron. iv. 22 (naia) as belonging to
is
the descendants of Shelah, the son of
and
named
Kezib in Gen. Chron. Jer. xxxvi. 8 speaks of the "waters of north of xxxviii.
5.
nw
Tappuah." The name here is corrupt, but the position assigned to it, " north of Tappuah," is right, if we may identify it with Ain el Kezbeh (Encyc. Bib.
i.
37, 38).
The vien of Jobel
(b). Jobel is probably corrupt for 'Ap^rjX or 'Ap^arjX. According to the Bk. of Jashar (Did. des Apocr. ii. 1178), the Arbeliaus marched to the rescue of the captives of Tappuah but were all put to the sword by the sons of Jacob. The Midr. Wajjis. also supports our emenda" tion They went from thence to Arbael C^ndin) and slew the men who had gone forth to seize the spoil." afS^ read 'Id), dg lu-qX. 2. Their allies from Shiloh ire slew omit, but the clause is found in Midr. Wajjis. and Chron. Jer. xxxvi. 8. Did not leave them power to come against us {ovk ^8uKa/j.ep avrols Si^^ooov Here I have Tov elffeKdetv irpbs r/yuSs). given an unexampled meaning to Sii^o8ov, as I have taken it to be the equivalent of i\ In the Midr. Wajjis. and Chron. Jer. xxxvi. 8 we have in :
/A
to their
upon us stones from the brow
ver. 7.
Judah
And when we came
this connection the "iiDj;'?
T,
words anh
of
I3n3 K*?
"they did not leave them make a stand against them."
power to But possibly there
is a dittography in Su^odov rod elaeXdelf^: Nu"? NXiD where n^id may be a dittography of Nu'?In that case we should omit SU^odov. 3. Makir. In the Midrash we have Shabir, in the Chron. Jer. xxxvi. 9 Shakir. The Bk. of Jashar om. this incident. In Jub. xxxiv. 4 we have Maanisakir, which in my note in loc. I have wrongly taken to be for Shakirmaani or Shakir, king of Mahanaim. Shakir here is the city, and Maanisakir is the camp of Shakir (tdb" n:nD). Perhaps Maxip is a compression of Maxa-vitraKip. If not we must read
the
text,
Shakir.
On the fifth day. According to the Midrash, Chron. Jer., and Bk. of Jashar this was the fourth day. To seize our spoil (jSAS^). Midr. Wajjis. ^3cn n» h^^rih« omits. Overcame them in a ruighty battle af read overcame them {13-d f A S'). with a mighty sword." For there was a host of mighty men (dg "a mighty host") amongst them a om. (/3 A S^). Slew them before they had gone, etc. So Midr. Wajjis. nVyon I'^i'c onp Dinni. Both the Midrash 4. Their women. and Chron. Jer. speak only of men '
'
here.
Rolled \eKv\iov).
Possibly corrupt,
Chron. Jer. read "hurled" (D'D'St^'D). See note on ii. 4
for
Midrash
and
for a similar corruption.
TESTAMENTS OF THE TWELVE PATRIARCHS
76
the hill ou which the city stood.
5.
And
I
and Simeon
hid ourselves behind the town, and seized upon the heights,
and destroyed
this city also.
And
the next day
VII.
of the city of G-aash with a us.
2.
I,
therefore,
Amorites, and as
was told us that the king
it
mighty host was coming against
and Dan feigned ourselves
allies
went into
them the
gates
substance, and
;
And
in
we opened
to
their city.
the depth of night our brethren came and
and we destroyed
all
3.
men and
the
be
to
their
we took for a prey all that was theirs, and we cast down. 4. And we drew near to
their three walls
Thamna, where was
Then being
5.
rushed against
all
the substance of the hostile kings.
insulted by them, I was therefore wroth,
them
to the
summit
This city also (a). /3 A S^ read " tlie whole city." VII. 1. King of the city of Gaash with a mighty host (a d). a ef read " Gaash the city of the kings with a great host"; bS^ "the cities of the A two kings with a great host " " Gaash a city with a i^owerful king." 2. /, therefore, and Dan feigned ourselves to he Amorites, aiid as allies a read "And I and Gad (^-rfeS^). also proceeded to the Amorites and feigning ourselves to be their allies " ; A-^* " I, therefore, and Dan feigned ourselves to be Amorites." a is 3. The text follows (SAS^ " And in the depth of the defective night all our brethren also came, and we opened the gates to them and destroyed all the men and took as a prey. Their three walls. These walls are mentioned in the Midrash, Chron. Jer., and the Bk. of Jashar. The two former speak of o'is'? nam rh vn mmn cVb' three walls one within annoino, The Bk. of Jashar describes other." the assault on each wall in turn. This may 4. Thamna, i.e. Timnah. be the Thamnatha of 1 Mace. ix. 50, one of the Judean cities fortified by Bacchides. See Encyc. Bib. and Diet. Bib. in loc. b g read Substance (dTrocrKevrj). 5.
;
:
'
'
"refuge"
{d7ro^ii7iJ).
and
and they kept slinging
;
The incidents recounted here in connection with Thamna are told of Gaash in the Midr. Wajjis., Chron. Jer., and Bk. of Jashar. 5-6.
Then being insulted by them I was d e). p-d e S^ read " then being insulted I was wroth " A " and then being insulted by them and 5.
therefore wroth (a
;
being wrath." No account of the insult to Judah appears in our text. Thereason is preserved in Midr. Wajjis. "And they began to depreciate them and mock them (vm \r\h piyiiD iVnnni pS j'Bnno). Then the \\Tath of Judah arose and he sprang and was the first to go up on the wall (nyB' nmN3 n'jyi mirr hv man nnby y3^>^ Similarly in the Chron. noinS pi^Nn)." Jer. xxxvi. 1] and in the Bk. of Jashar {Diet, des Apocr. ii. 1179, 1180). :
.
.
.
.
.
.
.
.
.
Rushed against them (wpfXTjaa
vhS
iir'
.
.
.
to the
summit
avToi;s eiri rrjv Kopv(priv)
A
=
comparison
of these words with the Hebrew of the Midrash in the last note suggests the probability that t'^-h (or nrnnV, "to its summit") is here corrupt for pc.sn, and that possibly nn'^y is corrupt for In that case we should read nnin Sj/. I was the first to spring upon the wall." ar\-hv
m^isp.
'
'
Kept slinging, etc. Cf. Wajjis. j'33x v'?v j'D^'^e'a vn.
Midrash
JUDAH— CHAPTERS against
me
stones and darts.
6.
And had
not
brother aided me, they would have slain me.
upon them,
therefore,
n
VI. 5-VIII. 2
with wrath, and they
passing by another way, they besought
my
Dan my
7.
We
all
fled
father,
came ;
and
and he
made peace with them. 8. And we did to them no hurt, and they became tributary to us, and we restored to them their spoil. 9. And I built Thamna, and my father built 10. I was twenty years old when this war befell. Rabael.
And
11.
me and my
the Canaanites feared
And
VIII.
man Iram
I
had much
cattle,
the Adullamite.
2.
and
saw Barsaba, king of Adullam
I
This verse is found in Chron. Jer. ixxvi. 11, but there it is Jacob that rescues Judah myS apy T\''n v^ iV'N 6.
:
,inn»
nx
j'jnin vn.
Would have slain me (elx^'' M^ The Hebrew in the preceding
aueXeTi').
note shows the meaning of elxoj' here, a meaning which it also bears in the NT. 7. They all fled (a /3 put them to flight."
Passing
.
.
.
S^).
they
A reads "we besought
my
father (^-d A S^). a reads " departing bj another way to our father they besought him"; A "departing by another way they besought Jacob our father."
He made peace
with them (/3-a/S^). Midr. Wajjis. oncy apy nts'y a a/ read " they made peace with diSb'. him " A " we made peace with them. On the other hand, two lines earlier in the Midrash it is said " All the Amorites assembled and came to them without arms, and bowed down to them and besought them to make peace, and then they made peace with them."
So
also
;
:
8.
They
becam.e tributary to us (a avrous inro(p6povs)=D::h ijS vn, Here ^ A S^ give a different 7. eTTon^crafjLei' avrovs inroa-irovdovs, made a truce with them." Cf.
etxo/Ji.ey
cf. ix.
text.
"we
Bk. of Jashar(1686, fol. 79^ rt'? imD'i DiW nnn. Here the Midr. Wajjis. reads DD n'? MDi, " they gave them tribute " and the Bk. of Jashar (1686, fol. 79^), DD*? 3pj;' '33 EiO'E''!, "and they made ;
them
tributary."
I
had
And when ;
brethren. for chief herdsI
went
to
him
Tand he spake unto
We
restored to them their spoil. According to the Midrash Wajjis. (see my note on Jub. xxxiv. 8-9), it is the Amorites that restore the spoil to the
sons of Jacob so also the Bk. of Jashar, Diet, des Apocr. ii. 1184. The Bodley MS of the Chron. Jer. xxxxi. 12 is here corrupt and admits of restoration either way. In Jub. xxxiv. 7 it is Jacob that recovers his herds. Their spoil (ad A). /3S^ Midrash Wajjis. read "all the spoil." The Chron. Jer. reads "the spoil." 9. Text follows /3ASi save that they differ as to the form of the second proper name, a reads " And we built :
—
also their city." The former is right. Thus Jub. xxxiv. 8 reads (Jacob) built Robel and Tamnatares," Midrash Wajjis. "And Jacob built Timnah and Judah Arbael CjN-mN')." "Rabael '
'
(ae/S^) is corrupt, b reads 'Fa/x^arjX, g "PojSttTjX, d "Pa^rjX. We have here probably the stronghold Arbela mentioned in 1 Mace. ix. 2. This Arbela is one of the cities mentioned in the Bk. of Jashar as put to the sword by the sons of Jacob in this war. 10. Twenty years old, etc. This practically agrees with Jub. xxviii. 15 (see my note), and xxxiv. 1. VIII. 1. / had for chief herdsman. reads " the name of my chief herdsman was." Ira,m {a a ef). bdg read ' Iran "
A
'
"Eran." Cf. Gen. xxxviii. 1. 2. Barsaba bd (aaef). "Barsan," gA "Baisa."
or
read
TESTAMENTS OF THE TWELVE PATRIARCHS
78 us,T
and he made us a
me
gave
Onan, and Shelah
Er, and
smote
:
IX.
feast
for Shelah lived,
And
;
and when
Bathshua
his daughter
;
and two of them the Lord
my
my
strong people.
And when
Jacob smote Esau with an arrow,
/3A omit. When. I was heated. Text here reads 7rapaK-aX^cras = Dn:p, which I take to be was heated,"
I
with wine. Cf. Jer. li. 39 and heateth T. Jud. xiv. 3, " wine In xi. 2 the body to carnal union." of our text Judah says "through the intoxication of wine I wais deceived." Or Dn:n may be See also xiii. 5-7. corrupt for 'on'S, " when I was heated i.e.
.
Judah's
desire."
.
.
drunkenness
explains his marrying a Canaanite. On the offence this gave to rabbinic tradition see my note on Jub. xxxiv. 20. IT apaKoKia as cannot be taken here as " having invited."
=
Bathshua, i.e. xxxviii. 2 Jub. ;
yie'
Cf.
nn.
xxxiv.
20,
Gen. xli.
The MSS give various corruptions
7.
of this
name. Smote.
3.
bdeAii^
add
"child-
less " (dreKvovs).
And a
his
Esau,
And
rZTe spake unto us\ (a).
with
life,
came upon us with a mighty and
3.
"when
my
eighteen
father,
and he was taken up wounded on Mount
corrupt for 'Dn3 =
we came
us, after that 2.
the fortieth year of
fulfilled, in
the brother of
ye.
father abode at peace with
and his sons with
from Mesopotamia, from Laban. years were
me
She bare
3.
and his children are
eighteen years
his brother Esau,
was heated he
I
to wife.
children ye are (/3AS').
Seir,
and as he
Thus the the statements in Jubilees. sons of Esau attacked Jacob when mourning for Leah, Jub. xxxvii. 14, that is in the year 2167 or 2168 A.M. Now Judah was born (Jub. xxxvi.21). (Jub. xxviii. 15) in the year 2128 a.m. Came upon us with a mighty and strong people. Cf. Midr. Wajjis. n3 Jacob smote Esau with an arroio So a. This text is supported by af eweTrecrei' (f eireffev) iv ro^iji 6 (f om.) 'laKw^ tov 'H
(or with a bow).
:
On
the
later
traditions
as
to
the
death of Esau see my note on Jub. xxxviii. 2 ; Jewish Encyc. v. 208. Was taken up wounded on Mount " The sons Seir. Jub. xxxviii. 8 says :
ora.
IX. This chapter gives a very defective account of the war between Jacob and Esau, the death of Esau and the subjugation of Edom. A fuller account is found in Jub. xxxvii. -xxxviii. 1-14, and a still ampler one in Midr. Wajjis. and the Chron. Jer. xxxvii. Quite a different relation of these events appears in the Bk. of Jashar {Diet, des Apocr. ii. 1235-1236). 1. father (a d). ^-d A read " our
My
father." 2. ()3
In
A S^).
bd add "and we." year of my life This date agrees with
the fortieth
a om.
of
Esau
.
.
.
left
father
their
lying
he had fallen ou the hill which is in Aduram " the Midrash Wajjis. and Chron. Jer. " And he was wounded by the arrow (fnn |n rhm), (and) his sons raised him and set him on an ass and he came to Arodin and died there." Woitndcd. Text reads veKposBut this is manifestly corrupt for Esau is represented as proceeding to Anoniram and dying there. The corruption arose in the Hebrew. v€Kpl)s = nh2:i, corrupt slain as
:
;
for nhr[}
= reTpav/j,aTiff/jL^i'os,
which
is
found in the passage in the Midrash
JUDAH— CHAPTERS went he died
Anoniram.
at
Now
sons of Esau. gates of brass
And we
4.
and with
weight
talents 6.
my
I set
shield
;
and
I
my
;
head I went
their
mighty
baths of famine,^ given
in
five
and having taken counsel
five
oil,
hundred cors of wheat,
the
preceding
note.
The
same conjunction of words " smote wounded " (n'^m njn) is found in 1 K. xxii. 34 in regard to the death of Ahab. And as he went he died at Anoniram c omits this clause owing to (/3S^). .
.
.
.
.
.
the corruption pointed out in the preh omits this clause, and ceding note, the iirst clause of the next through And as they were reads hmt. " going he was buried in Anoniram another manifest attempt to improve an impossible text. A noniram (/3-6 d A). Jub. xxxviii. 9 (see note) has Adiu-am here and the Midrash Arodin which seems to be corrupt for Adorim. This is the"A5wpa mentioned by Joseph. {Ant. xxii. 15. 4) as one of the towns captured by Hyrcaniis and forced to accept circumcision (Ant. xiii. 9. 1).
A
'
:
'
:
And
Tuntil
the
into Egypt. they slung against them." Here all MSS. but e read aTrodexo/xevos, thoiigli we expect virodex^fJ-^vos as in e. The Hebrew authorities support the latter. However, in Polyb. iii. 43. 3, v. 51. 1 dirodexo/J-ai is used in this sense. Upwards of three talents in weight a omits. (/3 A S^). '
/ sleio (a A). /3 S^ read I went up and slew." 6. And Reuben (a). j8 S' read " And on the following day E.," A "and after me R." a adds therefore. 7. Then, Received them as tributaries {eSe^d'
'
'
avToOs vwo(p6povs). Cf. vii. 8. omits vwo
/Meda
a
:
8.
read
A
city ivith walls of iron and 4. gates of brass (^-d A). a reads " a strong city." Besieged it {ceg A), h /3-e g S^ read " besieged them." 5. Stistaining the assaults of stones. The Midrash Wajjis. and Chron. Jer. ascribe this incident to Judah, Naphtali " And and Gad jointly, and write they received on their shields the sharp stones (pjaN 'pi'^n orjon I'rap) which
8.
hundred
five
hundred measures of wine,
when we went down
men.
Then they
7.
with our father, we received them as tributaries. they gave us
they
Tin the
upwards of three
slew six others.
asked from us terms of peace
and we
iti,
up a ladder
upon
slew four of
And Eeuben and Gad
^into
And when
5.
it.
the assaults of stones,
sustaining
up,
pursued after the
and we could not enter
;
79
they had a city with walls of iron and
encamped around, and besieged opened not to us in twenty days, sight of alD,
VIII. 3-IX. 8
Five hundred (a«/Si).
hdeK
"two hundred."
Cors,
i.e.
Kdpovs
(=d''"i3).
The
measure was = 10 ephahs or baths. Baths {^-afS^). aa/imply "ephah" (hb^n), apparently, since c reads ii07;s,
h
vcpeis,
af
the ephah
This
is
strange since
used for dry measure. /3-a/read 0i0, A=/xiTpov ^ed {sic). Five hundred {a&). /3 A^* read "fifteen hundred," S^ "five hundred." the U7itil famine, when (a). /3 S^ read "until," is
TESTAMENTS OF THE TWELVE PATRIARCHS
8o
And
X.
my
these things
after
son Er took to wife
Tamar, from Mesopotamia, a daughter of Aram.
2.
Now
Er was wicked, and he f was in need concerning Tamar, And on the because she was not of the land of Canaan. 3. TAnd he third night an angel of the Lord smote him. had not known her according
to the evil craftiness of his
mother, for he did not wish to have children by her.
4.
In the days! of the wedding-feast I gave Onan to her in marriage and he also in wickedness knew her not, though ;
he spent with her a year.
5.
he went in unto her, but he
command
according to the
through wickedness. to her, but his
6.
And when
I threatened
spilled the seed
of his mother,
And
him
on the ground,
and he
also died
I wished to give Shelah also
mother did not permit
evil against Tamar,"! because she
it
;
Tfor she
wrought
was not of the daughters
of Canaan, as she also herself was.
XI. X.
1.
And
I
that the race of the Canaanites was
knew
And{aadg k).
6e/S^omit.
Daughter of Aram, i.e. of the Semitic race, not like Bathshua his mother, who was a Cauaanite. This fact of her descent is told also in Jub. xli. 1. In Ber. rabba 85, R. Meir of the second century states that Tamar was the Cf. daughter of the priest-king Shem. also Targum, Ps. Jon. on Gen. xxxviii. In the Opus 6 24, Baba Mezia 87=^. Imperfectum on Gen. i. 3 it is said that Judah alarmed by his ovra. experience of Bathshua, a daughter of Canaan, gave to Er " Thamar ex filiabus Aram." ,
,
^,,
a reads 2. The text follows ^ A S^. « Now Er was wicked and an angel of the Lord slew [idavaTwaev) him. .
:
\Was
in need, or "was in a
.
.
3. «•
is
A
omits this verse through defective, omitting " for . .
hmt.
by
.
Our text apparently was known her." to the writer of the Opus Imperfectum on Matt. i. 3 Mater autera ejus cum esset Chauanaea hortaretur earn accipere ex genere suo lUe consilio matris usus Propter quod pernoJi contigit earn. cussit euni Dominus malignantem. 13 4. Text follows /3AS\ though slightly defective, a reads: "And I gave her to Aunan my second son and, behold, the Lord slew him." a omits. ^ ^ext follows ,3 A S^. Wickedness. A reads "his wicked:
:
A
ness."
diffi-
culty" (•^7r6pet)- )7T6pet = nDn', which may be corrupt for iDn'="put her to shame." Cf. Jub. xli. 2 (Er) "hated because and would not lie with her he wished to take him a wife of the kinsfolk of his mother." Orthetextmay be a mistranslation of iznh ns% which should have been rendered iixOpaive Ps. Jon. on Gen. xxxviii. 7 says T-g T. .
the Lord slew him because he would not give his seed to his wife, that
g.
His mother
{a).
/3
A S^
read "
my
wife Bathshua."
So Jub. xli. 7, j)i(i ^fji permit it. " Bedsuel the wife of Judah did not permit her son Shelah to marry." This phrase is Against Tamar. found only in 6
As she bgA^^^* <^
also
rf
e S.
herself
was {aaef).^
read "as she herself was."
A^defg omit.
JUDAH— CHAPTERS
X. i-XII. 3
wicked, but the impulse of youth blinded
And when
I
cation
wine was
my
of
my
saw her pouring out wine, owing
2.
and took her although
deceived,
I
father had not counselled
mind.
to the intoxi-
And
3.
(it).
while I was
away she went and took for Shelah a wife from Canaan. 4. And when done, I cursed I knew what she had
my
her in the anguish of
soul.
And
5.
she also died
through her wickedness together with her sons. XII.
And
Tamar was
after these things, while
a widow,
my
she heard after two years that I was going up to shear sheep,
and adorned herself in bridal array, and
Enaim by
city
the
Amorites, that she
gate.
^2.
For
who was about by the
fornication seven days
sat in the
was a law of the
it
marry should
to
gate.l
3.
sit
in
Therefore being
Impulse. So I have rendered on the supposition that it is here a rendering of ns*.
that Bathshua prevented her son Shelah
SiajSoi^Xtoj'
from marrying.
Pouring out wine, owing to the intoxication of wine ((3) — nncan npcya. reads "pouring out wine" and A a. "owing to intoxication," S' "owing
of Canaan,"
XI.
1.
2.
a cannot to the intoxication of wine." be right as the verb "was deceived" requires such a statement as that in A. The text of /3 is supported by xiii. 5-7. Took her although my father had not avTT)v counselled (it) {\fKa^ov firi So ^ovkevaafiivov rod irarpSs /xou). For this sense of ^ovXeveaOai of. a. 2 Sam. xvi. 23, xvii. 7, 21, etc. Perhaps we should read as in xiii. 4 fiT)
The is
ffv/u,^ov\ev(rdfj,€vos
t^j
Trarpi
fiov.
text of a, which speaks of wedlock
supported by
xiii.
3,
where
it
practi-
cally recurs in the same connection. >n'?DJ j3 3^ read t (rvveirecra wpb^ avrrjv rh (na or), where the verb is corrupt for
=
'n'?!?!,
which in
later
Hebrew
is
used of
or illicit sexual intercourse, and is therefore just the word which suits in xiii. 3, 7, and T. Jos. ix. 5, where it
licit
Hence /3S^ = o"i;j'e7ej'6occurs again. " I had intercourse, lay with Thus a and /3 represent two her." A. = crvv€Trecra distinct types of text. TTpos /SouXas avriis, a corrupt conflation
fi-qv avTfi,
of a and 3.
/3.
In Jub.
xli.
7
it
is
pierely said
Canaan
(a).
A
/3-c?S^
read "the land
"the Cauaanites."
5. Through her loickedness toget/ier with her sons (a). ^ read " through the wickedness of her sons."
A&
XII. Cf. Gen. xxxviii. 12-26 xli.
;
Jub.
8-23.
Adorned lierself Cf. Jub. xli. "adorned herself." So also LXX (^/caXXcoTTicraTo) Sjt. and Onkelos of 1.
9,
Gen. xxxviii. 14, though the Massoretic has "enwrapped herself." Enaim. So ce reading ''Eivav corrupted in h « into evavri and inhd into OLTrivavTi. This town is referred to in Gen. xxxviii. 14 in this connection. Here our text agrees with the LXX against the Targums and Syriac, which do not take this word as a proper name.
This name
omitted in Jub. xli. 9. a adds "of the inn." 2. Who was about to marry (/3S^ a reads "who was a yaixovaav).
By
is
the gate,
widow
" {xytpeiovcrav).
Should sit 171 fornication, etc. With this custom we might compare that which was practised by the Assyrian
women who
offered their virginity to
goddess Mylitla when about to marry. Cf. Herod i. 199. a Seven days by the gate (^AS^).
the
TESTAMENTS OF THE TWELVE PATRIARCHS
82
drunk with wine,
I did not recognise her
and her beauty
;
deceived me, through the fashion of her adorning.
turned aside to
I
And
thee.
she said
gave her
my
^in pledge."!
and
staff,
5.
me
the Lord.
and
;
7.
l^I
spoke^
me
I said. Lest
had
I
my
rthis"!
abomination in
TallT
my
and
heard
also
lying with her in
haply she did
in subtlety,
it
But
8.
I
had done
who
Moreover, they
9.
my
was from
I lived, because I
Israel.
done,
pledges,
I called her, I
when
I
and she
in unto her,
having received the pledge from another woman.
came not again near her while
And
?
I could not slay her, because it
For
And
4.
go in unto
and the diadem of
went
I
And when
6.
me
knowing what
not
the secret words which
drunkenness
girdle,
but she privily sent
;
to shame.
my
Let
:
wilt thou give
And
And
wished to slay her
put
What
:
kingdom conceived.
and said
her,
were in the city said that there was no harlot in the gate, because she came from another place, and sat for a while
And
in the gate.
10.
had gone in
to her.
Egypt
thought that no one knew that I
I
And
11.
With wine, I did not recognise her (a). /3-c^/ Aahb*cdefgsi read " at the waters of Kozeba I did not recogThese nise her b/ reason of wine. " waters of Kozeba have already been 3.
'
rcfcrrsd to in vi 4.
am
this
Staff, SI), (/3
a reads "
I
.1
.
.
girdle,
A
.
diadem
.
.
signet a reads "staff rrv,„„ ;,,„+..„,i „f „_;._.j„„ Thus instead of nn = ring The (a), SAS^ read '7'nD = " cord. " Thus a om. Cf. xv. 3. latter is right. V^n3 and ^A S^ om. Drn of three pledges mentioned in Gen. xxxviii. 18, signet, cord, staff, and add diadem, 5id57/Ata ( .
.
.
.
.
.
" Sl^.i diadem."
Jub. xlvi. 11 reads or nnD). " signet staff," necklace where necklace 6p/A^a-Kos = ^'n2. Dn3
.
.
.
.
.
.
=
Diadem of my kingdom.
As we saw
in the preceding note this phrase is an addition to our text peculiar to our
added to bring forward the kingship of Judah. It is
And
In pledge (a). /SAS^ om. 5. / had done (adgA). read " she had done. ^^-^j^^ ^^
^;
,^^;
^^.^
^^
f
''^
put me
she privily sent
^
into
I
was
^-dgS^ g,^_
^
^
mypMges, and
shame .^f^ (BdgA&^).
a reads .. j , , I/'^^* to receive the pledge and ?mrts next four verses and substitutes in their stead an abbreviated form of the LXX of Gen. xxxviii. 20, 24-30. „ ^ , fitter this verse is an interpola' to
^^ .
we came 12.
1
me goi^'AS^).
Let
going.
author.
after
rto Joseph"", because of the famine.
•(
.
.
,.
•
^'"^ °^
*e
last clause of ver. 6.
9. Barlot. KeTeTeXicTKOfiivrjv {bg)\s » rendering of n2np=" temple prostitute " consecrated to the worship of As-
Cf. Deiit.xxiii. 18 21,22. The period of tion was in certain cases ver. 2 above, a e/ here f^ivrjv, but this is not Cf. LXX on Deut. xxiii. tarte.
Gate
^°
{a e/i A).
;
Gen.
xx.xviii.
this prostitu-
limited, as in
read reXuvov so idiomatic, 18.
bgS^ read
'
'
city.
JUDAH— CHAPTERS and
forty
XII.
4-Xin. 4
83
and seventy and three years lived
six years old,
I in Egypt.
XIII.
And now
command
I
my children, my sayings to
you,
rto
Judah your
all
the ordinances of the Lord, and to obey the
of
the
God.
2.
father,!
And walk
imaginations
heart
;
and keep not
your
of
after
thoughts
your in
hearken perform
commands nor
in
haughtiness
of
lusts,
and glory not in the deeds and strength of your
youth, for this also
is
evil
in the eyes of the Lord.
3.
Since I also gloried that in wars no comely woman's face ever enticed me, and reproved
ing Bilhah, the wife of
my
Reuben
my
brother concern-
father, the spirits of jealousy
and of fornication arrayed themselves against me, until I lay with Bathshua the Canaanite, and Tamar, who was espoused to 12.
my
sons.
Forty and six years.
4.
For
According
to Jub. xxviii. 15, xlv. 1 Judah was forty -three years old when he went down into Egypt, and Levi forty-five. Hence since Levi according to T. Levi
5 (Aram. Frag.) was forty-eight, both books preserve tlie same difference of age between the two brothers, though they disagree as to their ages. This number comSecenty -three. bined with forty-six amounts to 119 years, which agrees with the statement in xxvi. 2. Judah XIII. 1. / command your father (a), a e/ read "as I tell " as I tell ") I command you, (f om. hearken my children to Judah your father," &£/S' "in whatsoever things I command you hearken my children to (-f- Judah g) your father," A "hearken my children to whatsoever things I xii.
.
.
.
1 Chron. xxviii. 9 nue'nD ns' note on T. Ash. i. 3.
Eaughtiness
of
heart.
h^.
See
Cf.
Jer.
xlviii. 29.
Of heart (a/). heart."
|3-/S^
read "your
Deeds and strength (a), ^-ig read "strength (-f and d) deeds," b "deeds of strength," AS^ "strength of deeds." 3. No comely woman sface ever enticed me (/3). a reads " a face never met me " (sic), A "never was I enticed through the comeliness of comely women," S^ "comely women never met me." Enticed {-qirdrriCTe). airarav here appears to render nns. a (S^) read VTT-qvTTiae, which may be a corruption of
TjiraTrjcre.
to be
law."
A
father." 2. Walk not {=7rop€^effde (SAS^). a reads " be not evil " {irov-qpeveade
corrupt).
Nor in tlie imaginations of your implies the thoughts (^-ag&^).
A
The phrase appears
father-in-law
corrupt,
My
sayings (a). /3 S^ read " all my sayings," "the saying of Judah your
is
my
lay with Bathshua. (8 A S^ reads where the verb = 'nSsj, which, as in the note on xi. 2, I take to be corrupt for 'n'7j;3="I lay with " or " I had intercourse with." d adds here "and I took her to wife in like manner." a reads avveriXeaa, which may be a corruption native to the Greek, or may point to another corruption in the Hebrew, 'jtS^. See also ver. 7. Who was espoused to my sons. So jSAS^, save that AS' read "son" for "sons." o reads "my daughter-in-
command you."
same text but
I said to
aag om. borrowed from
I
fffvviirecra els B.
TESTAMENTS OF THE TWELVE PATRIARCHS
84
my
I will take counsel with
And he was
daughter.
father,
and
so will I take
was a king.
And
5.
and caused her
pearls,
j"with the beauty of
my eyes,
of
commandment fathers,
me
he
adorned her
and
women, j"
I
of the
and I took her
And
6.
and
gold
my
heart.
And
7.
I
became
lay with her, and transgressed
the
Lord and the commandment of
my
to wife.
And
8.
the Lord rewarded
my
heart,
inasmuch
had no joy in her children.
XIV. And now, my drunk with wine
children,
say unto
i"!
eyes into error.
;
2.
For the
lust,
away the mind
wine to drunkenness, thoughts Qeading to carnal union For
{a).
;
and
if
fornication"!,
mind
/3AS^ "and."
A
womenf. omited by cA^, is a the beauty of
3.
hath wine
for these
;
two
man
drink
mind with
filthy
For
if
a
and heateth the body to
the occasion of the lust be present, he
he was unwilling, but /3-(^ASi read "and." adds " and silver." 5. Gold. clause,
of man.
disturbeth the
it
And
\With
be not
and leadeth the
spirit of fornication
as a minister to give pleasure to the also take
you,"!
for wine turneth the mind away from
the truth, and inspires the passion of
4.
a
he
the wine turned aside
according to the imagination of
as I
with
for
pour out wine for us at the feast
to
and pleasure blinded
enamoured
me
unwilling, but he showed
boundless store of gold in his daughter's behalf;
thy
(a).
_
This literal
rendering of the difficult iu KaWec yv.aLKwy, which=p-ra mnD, which may be origmal, but, il so, should perhaps be rendered " with the ornaments of women, " and be read immediately after Or ^nr, may be "gold and pearls." Then we should corrupt for l-in. render " in the women's apartment. blinded my heart Pleasure 6. {hiae/gS). c A ^l^'^'^f § read "blinded
my
heart through pleasure. Text reads +(rw^7. Lay with her. irecra eis avT-rjv, on which see notes on xi. 2, xiii. 3.
a reads "father." Fathers (|8AS^). 8. Heart(p-a]AS^). aaread "soul."
XIV. 1. I say unto you {h). c reads "I say." |3AS' om. Be not drunk with wine. Cf. Eph. y. 18, "be not drunk with wine wherein is profligacy {ij dauiria)." The latter half of this sentence g.
is
Themind of 7r,an
found in
xvi. 1.
{didvoLav
aA^^).
^^bb* cdeggread "the might of man" 7s,:,vaaiv). '
.,
^
The
^„ ^ translation ^ follows, ^ 4.
-i
"^^
/^f.f thou drmkest.
..^^ '
rn,
Themmd
(^^S^).
(/3AS^).
A 01 S^. »
a reads
a reads "thj
mind.
To fornication, and (/SA (though "and") S^). a reads "and
omitting
to fornication."
Carnal union {ixlS,iv—^ A S). a reads "pleasure" [y^Sov-qv). If the occasion of the lust be present (^AS'). a om.
JUDAH— CHAPTERS worketh the
sin,
my
ated man,
no man.
and
not ashamed.
is
children For,
5.
XIII. 5-XV. 3
it
lo,
Such
4.
who made me
for
;
he
85
is
the inebri-
drunken reverenceth
is
also to err, so that I
was not ashamed of the multitude in the
city,
before the eyes of all I turned aside unto
Tamar, and I
wrought a great sons' shame.
to wife.
After I had drunk wine I reverenced not
my
and
But
8.
children
man may
drinking wine, a modesty.
of God,
I took a
woman
man who
discretion in
is
drink so long as he preserveth
he go beyond this limit the
if
deceit attacketh his
and herein
;
Canaan
of
For much discretion needeth the
7.
drinketh wine,
my
and I uncovered the covering of
sin,
6.
commandment
the
in that
mind, and
spirit of
maketh the drunkard
it
to
talk filthily, and to transgress and not to be ashamed, but
even to glory in his shame, and account himself honourable.
XV. He
and
not ashamed
suffers loss,
2.
For even though a he
tion,
is not aware when when put to dishonour. king and commit fornica-
that committeth fornication
he
is
man
be a
stripped of his kingship by becoming the slave
is
of fornication, as I myself also suffered. staff,
my 4.
that
the stay of
is,
power
my
and
;
The inebriated man. So I emend,
6 vapOLVos.
"the
evil
man"
fornicator"
That a
{Trovr]p6$),
ftAS^
{iropvos),
my
a/ e
is
read
"the
"wine"
Covering (KaXvufj-a). The original was probably t]j3 (cf. Deut. xxiii. 1, xxvii. 20, etc.), which is rendered in the LXX by crvyKdXvfifjLa. 5.
read
For much
discretion (a),
"discretion,"
^-bdg
bd^^ "wherefore
discretion," grA "discretion."
A man may
drink
(a).
^-dgS^
read " that a man should drink." For " a man may drink modesty." reads " that a man should drink with modesty whilst he has wine. ad read 8. This limit {jB-dAS^). .
A
"the limit."
;
.
.
and is,
Glory in
my
girdle, that
the
glory of
Ms shame
is,
my
(^yKavx3.(r0ai ttj
ij 19 wv avrQv. These look like two independent translations of the
Cf. Phil.
drifjilq.).
iii.
.
.
.
So^a. iv rfj alcrx^'vri
same
(olvos).
7.
tribe
diadem, that
my
For I gave
3.
original.
XV.
1-2.
^wm
2.
Cf. Renb. though a
iv.
7.
man
and commit fornication he
be
a
king
is ttripped,
of his kingshiji (a). /3 A read " even though a man be a king if he commit fornication he is stripped of and goes forth from his kingship." As I myself also suffered [ad). " being stripped as I myself /3 A S^ read also." 3.
For
Staff,
((3
A),
etc.
a S^ om. See
xii.
4.
Girdle,
a a rf/ omit next seven words through hmt. that
is.
TESTAMENTS OF THE TWELVE PATRIARCHS
86
kingdom.
wine and
any
my
angel
old age, nor did I behold
God showed me
of
and beggar
rule over king
that alike.
from the king they take away his glory, and from
man
the valiant
which
little
of these things
repented
I
not until
And the women bear 5.
do
And
6.
indeed
flesh I eat
joy.
for ever
And
4.
XVI. in wine
and from the beggar even that
his might,
the stay of his poverty.
is
Observe, therefore, for there are
;
in
it
my
children, the (right) limit
four evil spirits
hot desire, of profligacy, of filthy lucre.
—
of lust, of
If ye drink
2.
For
wine in gladness, be ye modest with the fear of God. gladness
(your)
in
if
the
God
fear of
if
you would
live soberly
do not touch wine at
and in fightings and
in words of outrage,
then
departeth,
drunkenness ariseth and shamelessness stealeth
in.
3.
all, lest
slanders,
But
ye sin
and trans-
gressions of the
commandments
your time.
Moreover, wine revealeth the mysteries of
4.
God and men, even as I of God and the mysteries Eat
4.
Joy.
For
A S^
though b S^ add a om. Beggar alike, a adds "and in them there is no advance of life {TrpoKoirr] they make no fwijj), i.e. "so that 5.
it
ever
(/3
before "that"),
progress.
XVI.
With
this verse together " the love of money lead-
1.
wi^th xix
eth to
1
compare
Idolatry,
m. 5
Col.
uncleanness, passion, ,' , ^ , , J evil desire, and covetousness, the which .,,,'„ „ 1. , p « idolatry 18 also Eph. v. no 5 ' ' ^ J. , fornicator nor unclean person nor ^ 1 , , „ covetous man, which is an idolater. „ , See also note on xiv. 1, xxi. 1. fornication, .,
'
.
.
,
;
.
.
,
„
Mot,
,
,
.
.
i.e.
(a).
iv
ui
j^
,
ecrriv dao}Tla.
Be ye modest with the fear of God p-dS^ read "being modest with
the fear of
Canaan-
to the
="with the fear of the Lord and modesty driuk ye." por if in [your) gladness the fear of God departeth (e/Agi, save that for "gladness,"
ev(})p'ocrivrt e '"
f yq&(\ "folly,"
drink without 'modesty and the fear of God departeth." a omits through hmt. dg a^-e corrupt b reads
d
^
^^^^
^,,,^ ..
/_
.j.
g^^ ^^^^ ni ^ "but a
„ii „^ all, at „„„„-ui possible
for if ye
^.^^ ^^ j
t I j
,
^^^ (^j_
^^^
^^ ^^{ ^^.^^ •„
e you, if it is < i i lor you, do not drink wine >> . „^ „ii ii,at all, A it andi it is a goodi thing ^. to + n "« i not drink wine at all. bq are i„e o\ i, t j defective. S^ corrupt but tends to .„„ „ ^ support a ..
i.
i
•
i
•<.
^^
i.
tell
*.
•<.
'
•
•
4,
i.-
i.
4.
4.
4.
/ ^ Inflghfmgs [ag). ^-g A read "of "g^""gBefore your time. Here oiiK iv Kaipi^ avrQv = D^i; siSa. Cf. T. Reub. iv. 6. ,
can hardly Paul writes
It St.
commandments
my father
ef.
'
irvpujcns.
Profligacy (dffwHa).
2.
,
•
be an accident wlien otvii)
.
•
.
desire,
.
and ye perish before
also revealed the
of Jacob
" took."
^ S^ read reads "folly."
[a A).
c
of God,
God
(driuk ye)." b without any justification supplies ^•^creo-^e.
A
4.
Ood
•
,
n
aiid men.
b Aj^'^'^*
'^
zM " Xo
aliens."
Bathshua {bdAS'-).
a^-bdom.
JUDAH— CHAPTERS
XV. 4-XVIII.
87
i
woman Bathshua, which God bade me not to reveal. 5. And wine is a cause both of war and confusion. XVII. And now I command you, my children, not to love money, nor to gaze upon the beauty of women because for itish
;
the sake of
money and beauty I was led astray to Bathshua [2. For I know that because of these two
the Canaanite.
my
things shall
race fall into wickedness.
men among my
wise
the kingdom of
me
gave
Judah
because of
to be diminished,
my
my
commanded
father,
blessed
further blessed
me
from
me
shall the
me
my
obedience to
never caused grief to Jacob, soever he
my
I did. to
father 5.
And
be king
kingdom be
father.
6.
evils
what-
father of
Israel,
and Jacob
And
know
I
that
established.
^ASi
And
XVIII.
For I
4.
Isaac, the
in
in like manner.
which the Lord
for all things
;
a
what
For even
3.
sons shall they mar, and shall cause
I
know
ye will do in the
For
have also read in
I
books
the
of
Enoch
the
righteous what evils ye will
last days.]
do in the last days.] Which 5.
(a).
j3
S^ read
"to whom."
a omits.
XVII. 1. And now (a). hd^ read "therefore," ae/g' Aab*cdeg om. Nor to gaze upon, etc. See note on T. Reub.
iv. 1.
xvii. 2-xviii. 1.
I
have bracketed this It breaks the
section as a later addition.
connection between xvii. 1 and xviii. 2. a reads "and." 2. For {^-d ^'S,'^). Into ivickedness (4v Trovrjpia /3 S^). a reads " into the perdition of fornica"into fornication" (iv iropvela). tion/' 3. Because of my obedience to viy For various reasons for the father. pre-eminence of the tribe of Judah see Jewish Encyc. vii. 328. Caused, grief to Jacob (a a A*'). 4. &-ag S^ read " caused grief to the word of Jacob," Aal^*<=
A
On
5-6.
T. Sim.
the kiugship of
2
vii.
;
Judah
of.
T. Jud. xxi. 6, xxii. 3.
&
read " AbraIsaac (d A), a ^-d I have followed the reading of d A because Abraham was according to every computation dead before Judah was born. 5.
ham."
Father of my fatlier (/3 A S^). c reads "great grandfather," A "ancestor." Blessed
we.
evXoyrjo-e
which may be corrupt '^nnu?) "chose me."
fj-e
= -1:^12,
'•jinn
(or
eiiXSyTjcri
fie
for
hardly explicable either in Hebrew or Greek. If evXoyrjcre is original, \iywv should Cf. i. 6 note. be restored after it. Hence: "blessed me, saying that T should be king," etc. ^-d A S^ read " Isaac." Jacob (a d). ^acriXeveiv
In
like
"thus."
iv
'IcrpaijX
is
manner (/3AS^).
a reads 8-12 for
Gen. xlix. Jacob's blessing of Judah.
XVIII.
See
1.
read as above.
And I know
{a).
See note on
x. 1.
jSAS^
TESTAMENTS OF THE TWELVE PATRIARCHS
88
my
and the
2.
Beware, therefore,
3.
For these things withdraw you from the law of God,
and hearken
love of money,
And And And
children, of fornication to
Judah your
father.
blind the inclination of the soul. teach arrogance.
man
not a
suffer
have compassion upon his
to
neighbour.
They rob
4.
And
his soul of all goodness,
him with toils and troubles, away sleep from him,"!
oppress
•"And drive
And And
5.
devour his
flesh.
he hindereth the
sacrifices of
God
•"And he remembereth not the blessing of God,T
He hearkeneth not to a prophet when And resenteth the words of godliness. For he
•"6.
And
a slave to two contrary passions,
is
cannot obey God,
Because they have blinded his
And
night.'^
My children, the love of money leadeth to idolatry when
Blind,
4.
Drive aivay sleep frovi him (a
Cf. xiii. 6.
etc.
CKdiuKei
dir'
—rbv
xiii.
13 "Let us walk
...
as in the
^^Y-
XIX.
^-dg8^
avTov).
;
money, men name as gods
led astray through
3.
inrvov
soul,
he walketh in the day as in the
XIX. because,
he speaketh,
1.
The
money
love of
{
read " put away his sleep " {d
yvpLa)
The Hebrew is defective here. Both Greek verbs may be renderings
coincidences. (piXapyvplaandTrXeove^ia,
avTov.
of IV. J,
On
phrase see T. Sim.
iv. 8.
/SAS^ read
d'/ffe hearkeneth (a). " 1 1, 1- „„+i, nearKenetn. ne 1,
anct
For he
a
is
commandments
of
slave
.
God.
antl
.
.
6^
are cor-
Eph.
^ext we observe that there niay liave been a play upon words in ^ / the original, i.e. ynn leading to 2)i\l (an
....
-•
-^^^^y
serve ^^1.
^^^
Rom.
^,j_
j
•
"Ye
24 " ;
cannot
Shem.
rab.
3 qui opes suas multiplicat per jn^ ^^^ idolatra. PhUo, De j 2 dpyvptoi' Kai xv
^^^^^^^^
Kouaiv. Cf.
-i
^^^^^^
God and mammon
God and mammon." day.
ecrriv
6
These can hardly be
J'"'"'-
^^^^^
the
TrXeov^Krrjs
5
though they differ somewhat in meaniug. could both be renderings of nanK
rupt but imply such a text as ae S^ Cf. Matt. vi. 24^ "Ye cannot serve
Walketh in
v.
eiSuXoXaTpTjs.
,
passions, and (af). aeS^ read "For being a slave to the passions contrary to the 6.
leadeth to idolatry. Cf. Col. "i- 5 irXeove^iav riri^ iarlv el8w\a\aTpla
.
.
dyaXfxa Oeiov iv dSirrois eri(ravpo
{a).
/3
A S^
read "idols."
JUDAH— CHAPTERS who
those
2.
it
causeth
my repentance, Tand my humiliation,"' the prayers of my father been accepted, I should have childless. 3. But the God of my fathers had mercy
children,
and died
and had not
on me, because
I
did
in ignorance.
it
of deceit blinded me, and I as
89
him who hath it to For the sake of money I lost my and
are not gods,
madness.
into
fall
XVIII. 2-XX. 3
flesh,
4.
was ignorant
being corrupted through sins
own weakness while thinking myself XX. Know, therefore, my children,
;
And
the prince
man and
as a
Tand I learnt
my
invincible"'.
upon man
And
—
And
it
belongeth to turn whithersoever
My
AH
My
;
Been accepted, a reads \avve5paixov, A-^ eaio^ov, A^ ovk hv ^S* om. Here the readings of A i
may represent attempts to make the text intelligible or possibly ^crwfov
four words of ver. 2 are preserved and the last clause of ver. 3.
The spirit of truth. Cf. John xv. 26. spirit of good and the spirit of evil in our text we might compare the conceptions of the good impulse and the bad (nic.T n^" j;ir7 nn') as in 1.
With the
—
^Aab*cdefgsi add "Jacob."
= nij;
as
does in a few cases in the LXX. /3 simply omitted the unintelligible iffwehpa/jLov. This latter = isi, corrupt for isij = eS^x^Tjcrai' or ni;;=" helped." See parallel expression in T. Gad v. 9
it
note.
—
Had
T. Ash. 2-5.
As flesh. Cf. T. Zeb. ix. 7. XX. 1-3. Here a is almost wholly wanting.
Ver. 1
is
lost wholly,
only
have here an admirable
of his volitions are forthwith on his heart, i.e. on his character, and are ever open to the But the spirit of eyes of God (3-4). goodness not only exhorts to righteousresults
written
tive
offend.
We
good and evil. His will can The determine for either (ver. 2).
dyvowv iwoL-qaa seems to be dependent on our text. Cf. also Pss. Sol. xvii. 6 iii. 9. 7/ waiSela twv diKaLwv ev dyvoia vie. 4. Blinded A = " made me :
4.
spirits of
ness
S^
i.
description of man's attitude to good and evil, whicli are here personified as
mercy on me (e\4r]cr^ fxe a). read " the compassionate and merciful pardoned me " {aweyvco), A "is compassionate and merciful and knew " (^7^0;). Cf. Jub. xli. 25 "he received forgiveness because he turned from his sin and because of his ignoron 1 Tim. i. 13 eXerjOrjv, ance." 3.
it will.
the works of truth and the works of deceit are
2. repentance {a), read ^-f " the repentance of my Hesh." " htimiliation (a). the /3 S^ read humiliation of my soul." Cf. T. Prayers of my father. T. Gad v. 9. Reub. i. 7, iv. 3
/3
2.
in the midst is the spirit of the understanding of the
mind, to which 3,
that two spirits wait
the spirit of truth and the spirit of deceit.
but on the commission of evil appears as an accuser in the sinner's heart. 2. Apparently the faculty of the will For " understandhere referred to. " ing " {(Tvpeaecos), a reads " conscience is
dg are defecText follows b&. owing to hmt. A="for unrighteousness and truth are written on the f/ agree with h S^ save heart of man." in reading wapa^dWei i'or yeypawrai. a omits as we have mentioned above. are written The tvorks of truth According to on the hearts of men. law on the His writes Jer. xxxi. 33 God 3.
.
.
.
TESTAMENTS OF THE TWELVE PATRIARCHS
90
written upon the hearts of men, and each one
Lord knoweth.
men can
of
be hid
down
written
And there
4.
for
;
is
on the heart
^before the Lord"".
all
the spirit of truth
and the sinner
;
up Tby his own heart"!, and cannot raise his face Tto XXI. And now, my children, I command
may
Levi, that ye
abide,
and
is
burnt
the judgel
you, love
Texalt not yourselves against
ye be utterly destroyed.
him"i, lest
them the
have they been
itself
And
5.
and accuseth
testifieth all things,
of"
no time at which the works
me the Lord He set the To me He gave the
TFor to
2.
gave the kingdom, and to him the priesthood, and
kingdom beneath the things upon the earth
priesthood. to
;
3.
him the things
in the heavens.
As the heaven is higher than the earth, so is the priesthood God higher than the earthly kingdom, unless it falls away
4.
of
hearts of men (n:3n3iS' 02^ Vy), but man can also write these on his own heart according to Prov. iii. 3, " write them on the tables of thy heart " {^n nnna
pS
The word
ni"?).
"hearts"
for
in
our text is ffrridos but this is used as a rendering of aj? in Exod. xxviii. 23, 26.
Text follows ^-agM^^'^. A-b is a reads " And there is no time in which the works of men can escape Him for even the breasts of their bones (rot, ar-qOrj tQjv oariuv ainCsv) are written by the Lord." 4.
defective,
On
:
the heart itself
^-ag"^^ read ev oariwv ai)roC = losy a'?^ which should have been rendered "on the heart itself." Cf. Keth. T/*", '?>2c^'a ntyy 1DSV ^^33, " do it on account of thy honour itself." This idiom is familiar in the OT., but the order of the words is different: mV Di'VnCf. Exod. xxiv. 10 Job xxi. 23. A omits oarewv because .
(TTYjOei.
;
unintelligible,
spirit
and
TTvevfia
Trjs
ifxov.
and"; which
testifieth
John
Cf.
all
26 rb
xv.
dXyjdelas . fiapTvprjaet a omits " testifieth all things .
.
"heareth both and,"
clearly corrupt.
Testifieth
(Karriyopel). TvpovffTjs
of truth
(/3A).
S' reads is
.
{/xapTvpei) Cf.
avrCov
fiera^u dXKrjXoji'
.
Rom. ttjs
tQv
ii.
.
.
1.5
accuseth ffvfifxap-
avveiSrjcreciJS
Xoyicr/jiZv
ii.
.
.
Burnt up by his own
Gad
heart.
Cf. T.
V. 3.
XXI. The pre-eminence of Levi is enforced here as in T. Renb. \i. 5-12 T. Sim. V. 5, vii. 1,2; T. Lev. viii. 11-17, xviii. 2 sqq. T. Naph. v. 4. ;
;
1.
"I
AS^
command
you,
love"
(a).
read "love."
Exalt not yourselves against him. Reub. vi, 5 note.
Cf. T.
4. As the heaven is ... is the priesthood of God higher (/3-/S^). a reads
" for so the priesthood of
Heaven higher than
God
is
higher."
the earth.
Cf.
T. Levi xiv. 3.
and
Karrj-
rj
Aj).
c.
ver. 1.
/3
The
things,
wepi
Joseph,
and S^ emends the text
wrongly. 5.
Kal dTroKoyov/x^vtov ; 218, e/cacrros aiiToi rb ffvveidbs ^x'^" l^oLprvpovv. We have here a remarkable personification in the case of "the spirit of truth." In St. Paul the conscience, as with the ancients, " was the faculty which passed judgment upon actions after they were done not so much as the general source of moral obligation " (Sanday and Headlam on Romans, p. 61). In our text, however, the office of the spirit of truth is not confined to judgment on actions already done, but appears ti) have been a source of inspiration. Cf. yopoiivTcov
Unless
bd
it
falls
.
.
.
oni. throuarh hint.
earthly kingdom,
JUDAH— CHAPTERS through sin from the Lord and kingdom."!
XX. 4-XXI.
8
91
dominated by the earthly
is
Yoy ^the angel of the Lord said unto
5^
me"l
The Lord chose him rather than thee, to draw near to Him, and to eat of His table Tand to offer Him the first-fruitsl of the choice things of the sons of Israel
but thou shalt be
;
king of Jacob.
And thou
6.
on the
as,
amongst them
shalt be
sea, just
For
as the sea.
and unjust are tossed about, Tsome
taken into captivity while some are enriched,'^ so also shall
men
every race of
be in thee
some
:
shall be impoverished,
being taken captive, ^and others grow rich by plundering the possessions of others! 7.
For the kings
They
shall be as sea-monsters.
men
shall swallow
The sons and daughters 8.
flocks,
And
flesh of
:
the ravens and the cranes 5.
For
unto
me
Clearly
/3
the angel of the Lord said (a). /3 S^ read " For." SI are defective here.
A
A A
reads "you," which is an attempt at mending a defective text. To eat of His table. Cf. T. Lev. viii. Thee.
^^r^^-^ r.. To offer Him
.
.
.
.
.
,
ths first-friats of the choice things {a), ^h^ read "the hvstfruits of the choice things
"
choice thino-s
Thou
shcd't
;
A
"the
feed
;
entire section
is full
of ditBciilties from
whatever standpoint we regard
XXI.
"to." The sea (a a df). J^^^ ^„^^ ,„ read "just."
6e
A read " a sea."
(^-a/ A
.^^.^
it.
ah read
Amongst {aefg).
6.
a
S^).
af
^-^ j^ impoverished. Text reads which ^^.^Svvevov^ip which d'jsdc,
=
,
,
,
,
,
,,
"''
,
^
^
,
translator should have punctuated as D'J3DD=:^Ta;xe'^
be
king of Jacob.
Cf.
though only found in Eccles.
ivii. 5-6.
XXI. 6-XXIII. This
section cannot
belong to the groundwork. It constitutes a severe polemic against the kings (xxi. 6-8), probably Aristobulus II. and Hyrcanus II. (70-40 B.C.). For civil strife is dwelt on and the overthrow of the Jewish monarchy by the Romans, as the other hand, it must be admitted that the description of the visitations (xxiii. 3-5) that Israel should endure at this period are more in keeping with the fall of Jerusalem in 588 B.C., or the persecution iinder Antiochus Epiphanes. Indeed the
aliens (xxii.
they enslave
money shall they plunder many shall they rwrongfully""
Houses, lands,
with the
like fishes ^of freemen"! shall
1, 2),
in T. Zeb. ix. 2-4.
i.e.
On
ix. 1, 5, 16, is
common in Syriac,
iv.
13,
Arabic,
and Ethiopic. The former word which is found only in Eccles. x. 9 is frequent in later Hebrew. The text demands an antithesis to TrXoi/ToOo-ij/.
The possessions of others om. 7.
With
this verse
cf.
)3AS'
{a).
1
Sam.
viii.
11-17.
Sons and daughters. viii.
Cf.
1
Sam.
11, 13.
Houses, lands,
Money
etc.
Cf. 1
&
Sam. om.
viii.
14.
^-b 8. Will \advance in evil, in covetousness uplifted^ {irpoKbt(/ov(nv iirl KaKif (a b A),
TESTAMENTS OF THE TWELVE PATRIARCHS
92
("And they shall
-fadvance in
evil,
in covetousness up-
lifted,tl
And And
9.
there shall be false prophets
they shall persecute
XXII. And the Lord
all
tempests,
•"like"'
righteous men.
shall bring
upon them
divisions
Tone against another"!.
And there shall be ""continuar wars in Israel And among men of another race shall my kingdom
2.
be
brought to an end, Until the salvation of Israel shall come, '^Until the
appearing of the
That Jacob [and
And He
3.
shall
all
God
of righteousnessi.
may
the Gentiles]
my kingdom
guard the might of
For the Lord sware to
me
rest in peace.
with an oath that
for ever
;
He would
my seed for ever. my children, because
not destroy the kingdom from
XXIII. Now
I have
much
grief,
of
your lewdness and witchcrafts, and idolatries which ye shall (^-afrbKaKov) iv irXeove^iavipovfievoi). Perhaps it may be rendered "they will grow worse iu covetousness as they get uplifted," comparing 2 Tim. ii. 16 iirl
yap TrpoK6\l/ovinv dcre^eias, and The same Hebrew would probably explain our text and 2 Tim. ii. 16. Text 9. False prophets like tempests. irXetov iii.
13.
seems unsatisfactory. XXIl.l. Divisionsoneagainstanother, i.e. the civil wars between Aristobulus Cf. II. and Hyrcanus II. 70-40 B.C. T. Zeb.
ix. 2-4.
During the civil Continual wars. wars in the reign of Alexander Jannteus 50,000 Jews are said to have perished
From the (Schiirer, H.J.P. i. 1. 301). death of Alexander to the accession of was hardly ever free Herod Palestine from
civil strife.
my kiyigdom he brought to an end, i.e. in 40 B.C., for a Jew would not regard the Idumean dynasty as Jewsh. Until the salvation, etc. The Messianic kingdom foretold, in which Judah would be restored to the hegemony. I have [^And all the Gentiles^ bracketed this phrase as an interpola2.
tion.
Shall
It is
omitted by A,
and
this
universalism is not in keeping with the temper of this section, He would not save . for ever (a that c om. "from my seed"). The other authorities are very confused, bg read " the kingdom shall not fail from me and my seed all the days for ever " a/ "my kingdom should not fail from my seed ( + all the days,' a) for ever " ; A "not to cause the kingdom to fail (' not to take the kingdom,' S^) from my seed ( + 'all the days,' S') forever." 3. Kot destroy the kingdom fram my seed. See xvii. 5-6 note. The text might be based on Gen. xlix. 10, " The sceptre shall not depart from Judah," etc. XXIII. If A is right in omitting the phrase " against the kingdom " in ver. 1, this chapter is simply a denunciation of the evils of the Jewish nation as a whole, and a prediction of the judgments that shall befall it, in which the diction is coloured by the accounts of the fall of Jerusalem in 588, or its sufferings under Autiochus Epiphanes. 1. And idolatries (/3AS^). a cm. The presence of this phrase is against the genuineness of "against the king.
.
A
;
'
dom."
JUDAH— CHAPTERS
XXI. 9-XXIII.
93
them that have error. 2. Ye shall
practise Tagainst the kingdom"', following
familiar spirits, diviners,
make your daughters
and demons of
singing girls and harlots, and ye shall
mingle in the abominations of the Gentiles.
3.
For which
upon you famine and
things' sake the
Lord
pestilence, death
and the sword, beleaguering by enemies,
and revilings of
shall bring
friends, the slaughter of children, the rape
of wives, the plundering of possessions, [the burning of the ^Against the kingdomX an interpolation. A omits context
is
against
it
Probably and the
See preceding
it.
note.
Them
have familiar
that
Forthese iyyaa-Tpifivdoi
(a'a'iN
spirits.
or
D'3J?i^),
see Lev. xix. 31, xx. 6, 27 ; Is. xix. 3. These KXrjdove^ are the Diviners. D'ljiVDr JJeut. xviii.
10
Judg.
;
ix.
37
Mic. V. 11. 2.
Tour daughters
Cf. Pss. Sol.
ii.
14, 15,
.
.
.
harlots.
"the daughters
of Jerusalem were polluted according to thy judgment, because they had defiled themselves in unclean inter-
course."
Ve
shall mingle in the abominations
of the Gentiles. Cf. Pss. Sol. ii. 13, 14. According to Pss. Sol. i. 8, viii. 14, they .sinned in these respects beyond the Gentiles. 3.
Famine and
pestilence {Xifiov Kal
= nam
ayn ( Jer. xiv. 12). Possibly Xoipiov is here a dittography of \i/j.6v. "famine, death, and sword" are If so, the three destroying agencies mentioned \oifi6v)
in Jer. xiv. 12, xv. 2, etc. Sword (A). read
a^
sword,"
but
the
epithet
"avenging spoils
the
The
entire context is against two accusatives governing a single genitive, and the immediate context before and after requires a noun denoting persons instead of oipdaXfiQw. Hence the clause is partially or wholly interpolated or corrupt. (1) First, if dcpdaX/jLwv, which is omitted by h i A, is interpolated, awdiXeLav Kal acpaKeXiafj-Sv = nbD') nnc (for a
LXX
corrupt for niSj nnc = dirdbXeiav vvfjL
—
— which
was
subsequently taken into the text.
(3)
rare
word
cr^aKeXter/ioi'
Or finally, 6
where
6(pdaXixQiv
c^yrj is
corrupt for
= cry]i nSa = iratdictiv
d'Sii?
V7)wlwv. Thus
or
parallelism.
dittography
Beleaguering by enemies (a A). Cf. a§-a read "beleaguerJer. xix. 9. ing, and dogs for rending in pieces of enemies." The phrase Kal Kvvas els 8i.aaira
vrjwloov
of
the
dvalpecriv,
children." (2) or (3) I
following clause,
"the slaughter of
As I am inclined to adopt have taken the clause to be
an addition to the
text.
A om. Slaughter of children, "slaughter" and connects "of children" with the two accusatives preceding "the destruction and blighting of children."
The rape of wives (/3 A S^). a om. In [The burning of the temjjleX a Maccabean Psalm the Ps. Ixxiv. 7 referred to setting fire to the temple is though it was only the gates that were
—
—
TESTAMENTS OF THE TWELVE PATRIARCHS
94
temple of GodJ the laying waste of the land, the enslave-
ment shall
Until
0.
among
yourselves
of
make some the
when
of
the
Gentiles.
you eunuchs
Lord
visit
And
4.
they
for their wives.
Until ye turn unto the
5.
perfect
Lord with perfect heart
re-
heart ye repent and walk in
penting and walking in
all
you,
with
His commandments, and
all
He
up from
bring you
tivity
among
commandments
the
visit
you with
bring
you up
and the Lord
cap-
mercy and
the Gentiles.
from
of God,
among
captivity
the
Gentiles. Eunuchs were
Nicanor (1 Mace. iv. 38). subsequently threatened to burn the temple I Mace. vii. 26-38 Jos. Ant.
of the Herods in our Lord's time Ant. XV. 7. 4, xvi. 8. 1.
Since A om. this phrase, 10. 4, 5. and no such incident occurred in the
for
consumed :
XX. 18.
;
century
B.C., I
have bracketed this the land.
Cf. Pss,
The Lord
Sol. xvii. 13.
Enslavement of yourselves among the Autiochus Epiphanes sent Gentiles. ApoUonius (2 Mace. v. 24) to Hellenise Jerusalem. Of such as otfered resistance, the men were put to the sword 1 Mace. i. 29-40 ; 2 Mace. 23-26 Jos. Ant. xii. 5. 4. In later times when Pompey captured Jerusalem (63 B.C.), he carried off Aristobulus
slavery,
;
and a great number of clever Jews into Cf. Philo, iJe captivity to Rome. Pss. Sol. ii. 6, legatione ad Cajnm, 23 viol
iv
€TrLarifji.a}
.
.
.
ev alxf^o-Xucrla Trovrjpa
.
.
Zeb.
ev rois Idveai., also xvii. 14
ix.
;
6.
;
upon them (Ant. Jud. i. 11. 1, 2). 4. We fiud no information to tlys Antiochus effect in connection with Epiphanes, or later. It was the custom
Eum
of
money
xiv. 11.
2
of
kings
the
;
levied
Bell.
of
Babylon
to
make
eunuchs of captive princes, 2 Kings
.
.
when
.
;
God
will
.
.
.
;
.
visit
and
restore
Israel
to
own
land on their repentance. Such national repentance is implied in Daniel's prayer, Dan. ix. 4-19. See Baldensberger, Messiajiisch-Apok. Hoffnungen^, 1903, 218 .sqq. Bousset, Religion des Judenthums, 368 sqq.; Volz, Jild. Eschatologie, 112 Weber, their
.
Again in the year 49 B.C., C. Cassius Longiuus after suppressing a revolt under Pitholaus, carried off 30,000 Jews into slavery Bell. Jud. i. 8. 9), (Jos. Ant. xiv. 7. 3 and in 43 sold the inhabitants of Emmaus, Thamna, and Lydda as slaves when they were unable to raise the T.
you
;
;
oi
visit
National repentance was ye repent. according to most Jewish teachers the precondition of God's restoi-ation of His people. Others held tliat everything was predestined and would come about independently of the action of man. This question is discussed in Sauh. 97'' 98=^ between Eliezer ben Hyrkanus and Joshua ben Chananja. As for earlier works it is said in Jub. i. 15-17, 23 Ass. Mos. 1. 18 Bar. iv. 28-37 Apoc. Bar. Ixxviii. 6, 7, that
and the women and children sold into V.
Jos.
/3-&AS^ read as above save that "until" ^^'A read "and when," and for "commandments of God and the Lord," A reads " His commandments."
clause.
Laying waste of
:
5.
xii.
first
in the courts
;
;
Jiid. Theologie^,
348 sqq.
From, captivity.
See note on ver.
3.
The dispersed Jews consisted of two classes those who had voluntarily settled in other lands, and those who had been carried away captive. On :
the
establishment
kingdom to
all
Palestine,
xxxvi. 11
;
of
the
Messianic
were to be brought back Sir. 1 En. xc. 33 ;
Pss. Sol. xvii. 28, 50, etc.
JUDAH— CHAPTERS
XXIII. 4-XXIV.
A
a/3 SI
XXIV. And
after
And
a
[from
these
after
things
shall arise the star of peace.
in peace,
man
my
And
these
things shall a star arise to
you from Jacob
95
i
shall
arise
seed], like the
sun of righteousness.
Walking with the sons
men
in
meekness
righteousness
righteousness.
;
XXIV.
This chapter is comiiosite. verses 1-4 speak explicitly of Messiah, of his character and the a blessings that were to accompany his advent, verses 5, 6, take up the subject anew as if not a word had as yet been said about it. Hence these are probably two independent Messianic fragFirst let us consider verses ments. 1-4. These verses present no difficulty except in the case of l^
Though
Messiah as arising from Judah. Now verses 5, 6, which certainly teach the descent of the Messiah from Juxlah, imply, as we have already remarked, that the Messiah had not been spoken of in the preceding verses. Hence, if they belong to the original, verses 1-3 cannot.
But, as the original Testaments speak only of a Theophany (see T. Ash. vii. 3), or a Messiah from Levi, we conclude that verses 5, 6, were added probably by the same inter-
polator, to
Next
let
whom we owe
us consider 1-3.
xxi. 6-xxiii.
These verses
may constitute an independent fragment from Judah (so words "from my seed " may be an interpolation, and the verses refer to the Messiah from Levi as in T. Lev. xviii. and elsewhere. about the Messiah
ver. l** in a/3 8^), or the
The
supposition is, I think, right, for verses 1-3 agree so closely in diction and matter with the great hymn in honour of John Hyrcanus in T. Lev. xviii. that both hymns appear to be from the same hand and to refer to John Hyrcanus. Thus ver. 2 refers to the Bath Qol vouchsafed to that prophetic and ruling priest ; cf. T. Lev. latter
And he shall walk with men in meekness and
of
and
xviii.
With
6.
1^
ver.
of.
T. Lev,
with lb of. xviii. 4^ ; with 9a ; with 3^ cf. xviii. 8a. Finally ver. 4 may have been added by the interpolator of verses 5, 6, but more probably it arose as a marginal xviii.
3^
1<= cf.
xviii.
;
gloss. 1. Shall a star arise {dvareXei dcrrpov .
From Num.
xxiv.
.
.
.
.
17.
.
from Jacob e|
Cf.
'laKw^). T. Lev.
xviii. 3.
In peace
(if dp-fivrj). In T. Lev. 3 we have ev oipavQ. Is our text corrupt ? And a man shall rise {Kal avaarrja-erai dvOpuiros). From the peculiar text of the LXX, cf. Num. xxiv. 17 where the Hebrew has "And a sceptre xviii.
Here the Targ. Onk.
(aaB-) shall rise."
has " Messiah," the Ps.-Jon. "Messiah
and sceptre," and Targ. Jer. " Redeemer and ruler." These facts show early divergent interpretations of ^^v. [Front my seed.} An interpolation from the same hand that added verses 5, 6, or some subsequent scribe.
Like the sun of righteousness. From ]Mal. iv. 2. Cf. T. Lev. xviii. 4, the quotation recurs in T. Zeb. ix. 8. Walking with the sons of men. See T.
Iss.
vii.
7
;
T.
Dan.
v.
13.
Cf.
En. Ixii. 14 "With that Sou of Man will they eat and lie down and rise up for ever and ever." 1
Meekness and righteousness. This combination is found in Ps. xlv. 4 (pni!-ni:j; in LXX irpavrrjros /cat Sikmo-
and similarly the Targum and Vulgate), which was interpreted as a Messianic Psalm by the Targum (cf. ver. 2 "Thy beauty, King Messiah, aijvrjs
TESTAMENTS OF THE TWELVE PATRIARCHS
96
And no
sin shall be found
in him.
And
2.
the heavens shall
And
2.
the
out
pour
To
And
spirit,
3.
spirit of
Father
will
be
poured down upon him.
Holy Father shall
shall
the blessings of the
Holy
(even) the blessing of the
And He
heavens
the
be opened unto him,
be opened unto him,
pour out the
And He
3.
upon
grace upon you
will
us
pour down
the
of
spirit
grace.
And
Him
And
ye shall walk in His
And
ye shall be unto
children by adoption,
sons in truth,
And
greater than that of the sons of men)," Messialso by the later Jews. anic interpretation was also given to it for it renders the title, by the song about " of loves " as "
is
A
and
LXX
;
A song Another phrase of this the Beloved." is found poured," Ps. xlv. 2 "Grace is Moreover, this combination in ver. 3. of epithets in connection with the
A
Messiah is attested by Zech. ix. 9 "Thy king cometh to thee, righteous —a. passage (p^'Hs) and lowly (':y)" not earlier than the third century B.C. (Nowaok and Stade). This conception of the Messiah fore,
was
still
current, there-
when our author wrote. Again with '
Seek our text compare also Z' ph. ii.^3 Otherrighteousness, seek meekness." wise the quality of meekness is not attributed to the Messiah in Jewish '
literature
and 100 a.d. again mentioned as a
between 200
"Meekness"
is
ye shall be His true
B.C.
charact.ristic of the Messiah in T. Dan in its present vi. 9, but this passage
form seems Christian. According Righteousness.
him
ye shall walk in His
xviii. 8.
No
the
found in him.
sin shall be
Cf.
where the Messiah
Pss. Sol. xvii. 41
is
Thus the Messiah stands apart from humanity for sin is universal and in this respect said to be Kadapbs airb afiaprlas.
;
human
nature is corrupt cf. Gen. vi. 5; 1 Kings viii. 46 ("there is no man that Job xiv. 4; sinneth not ") Ps. cxxx. 3 This Prov. XX. 9 ; Eccles. vii. 20. quality of sinlessuess should belong to the Messiah, since he is essentially righteous and all sin was to pass away under his rule see note on T. Lev. :
;
;
:
xviii. 9. 2.
This verse
is
to be explained as
Bath Qol, which was John Hyrcanus. See T.
referring to the
granted to
T. Lev. xviii. 6 note.
And
the heavens, etc.
which are
in
See note on
Cf. 1 En. xi. 1 " I
wUl chambers of blessing the heaven to send them
T. Lev. xviii. 6. open the store
down upon to
Cf. also Pss. Sol. xvii. 42,
Ixii. 2.
the earth."
of Enoch, the Son of Man is "the he Righteous One " xxxviii. 2, liii. 6
To pour out the spirit, {even) the Gf. Pss. blessing of Die Holy Father. Sol. xvii. 42 6 ^eos KareipydaaTO avrbv
possesses righteousness and righteous-
dwarbv
ness dwells with him xlvi. 3, and on the ground of his essential righteousness to God's xlvi. 3, no less than accordhig
For " And ye shall be a reads "in truth."
Book
:
good xlix.
pleasure 4,
and he
has is
he been mighty in
secrets of righteousness xlix. 2, spirit of righteousness
chosen the and the all
was poured upon
iv wvev/j-ari ayiip.
3.
.
.
.
walk."
Shall pour out the spirit of grace. Ps. xlv. 4 (?).
From
Unto xviii. 8.
Him
so?is
in truth.
Cf. T. Levi
JUDAH— CHAPTERS commandments
XXIV. 2-XXV.
last.
4.
God Most
[Then a branch shall go forth from me.]
High,
life
5.
Fountain giving
this
unto
Then
all.]
shall the sceptre of
my kingdom shine And
forth
And
5.
;
And from
stem
And from
the
arise a
it shall
sceptre of
my
kingdom shall shine forth;
from your root shall
arise a 6.
and
first
last.
[This Branch of
And
97
commandments
and
first
i
grow a
your root shall
stem
And from it
6.
shall
grow up
rod of righteousness to
the rod of righteousness
the Gentiles,
unto the Gentiles,
To judge and
To judge and to save all that call upon the Lord.
XXV. And and Jacob
unto
chiefs of the tribes First and last. expression. Cf. 1
life,
and
("of Israel""
A commou Chron.
OT.
xxix.
29,
2 Chron. ix. 29, etc. 4. This verse was possibly added by the iuterpolator, 5, 6.
who
verses originated
inserted
But more probably
it
as a marginal gloss.
This Branch. Messiah,
of the
For
this designation
:
Levi xiii.
Lord
.
.
for all tiesh."
Perhaps we
Hebrew
A
ora. as
.
we
should render etc.,"
if
see above.
" This
is
we assume a
however, with some hesitation, bracketed this line as an interpolation based on John iv. 14 : " The water that I shall give him shall be in him a well of water [inqyT] iiSaros) springing up into eternal life." But it is possible that the words are genuine. If " the law of the wise " is a " fountain of life " (d'M "iipc, TTf^yr] fcoTjs), Prov. original.
I have,
"the fear of the and God himself
then the expression not impossible. 5-6. On these verses of the first century B.C., see the note at the beginning of the chapter. 5.
;
I the second, Joseph
14, and so also " Prov. xiv. 27,
ii.
13, xvii. 13,
in our text
stem
1
first,
Isaac
brethren shall be
called "the fountain of living waters"
is
Jer.
Jer.
xi.
my
and
I
Perhaps we should render "This is the Branch, etc.," ou the supposition that the words go back to the Hebrew. And this Fountain to all. So a. (3 S^ read "And this Fountain unto life
Is.
cf.
xxiii. 5, xxxiii. 15.
the fountain,
Abraham and
after these things shall
arise
to save all
that call upon the Lord.
From your For
jrvd/jLTji').
1
root
{6,irb ttjs pi^ris
irriyi].
xi.
is
:
shall
arise
a
ii/xQv avaar'qa'eTaL
iivdfirjv
a reads corruptly
The words "
And
are based on Is. there shall come forth a
shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit." Our text differs here from the
LXX. 6. From
it
shall
grow
/SAS^
(a).
read "in it shall arise." P\.od of righteousness {pdl35os diKaioPossibly this phrase is from (Twrjs). Ps. xlv. 6 " sceptre of equity."
XXV. The newed
resurrection
is
to a re-
on the present earth. eg AS 1. Chiefs of the tribes {ad), read "chiefs ol our tribes." I have rendered (tk-qtttpwv here as " tribes." life
TESTAMENTS OF THE TWELVE PATRIARCHS
98
Benjamin
third,
all in order.
2.
the Presence,
of
heaven, Keuben
;
And me
Dan
;
fifth,
Issachar sixth, and so
the Lord blessed Levi, and the Angel
the powers of glory, Simeon
;
the earth, Issachar
mountains, Joseph naries,
Simeon
fourth,
;
the
sea,
Zebulun
the tabernacle, Benjamin
;
Eden, Naphtali
the sun,
;
Gad
;
the
;
;
the
the lumithe moon,
;
Asher. 3.
And
ye shall be the people of the Lord, and have one
tongue
And
there shall be there no spirit of deceit of TBeliarl,
For he shall be cast into the 4.
And
they
who have
died in grief shall arise Tin
"And they who were poor
made
And And And And
The
who
awake
are
put to
the eagles of Israel shall
had
Q'aaij' before him, could mean either "tribes" ((pvXdiv), or "sceptres," but The the context requires the former. same misrendering is found in Dan. i. 9, and in the LXX in 1 Sam. ix. 21 1 K. viii. 16, etc. With the above statement we should compare the promise to the Twelve Apostles Matt. xix. 28 " In the regeneration ... ye also shall sit upon twelve thrones, judging the Cf. Luke twelve tribes of Israel."
in
itself
:
xxii. 30.
Issachar {^k^'^). a reads "Zebulun." The text has here 1? t/)u0^, 2. Eden. which is a frequent rendering of |ij;, i.e.
" Eden" in
LXX of Gen.
24
3, etc.
;
Joel
ii.
The moon (a^-ab). olive," 3.
A
fly
Qn Qn
joyfulness^,
gladness 1
the peoples shall glorify the Lord for ever.
translator
which
death for the Lord's sake
rto life^.
the harts of Jacob shall run
all
joy"",
for the Lord's sake shall be
rich,"^
they
shall 5.
fire for ever.
ii.
15,
iii.
23,
bS^ read "the
" the olives."
Ye shall
be the people
(aA^^^g).
at
^s'ords
the beginning were uttered
by God in Hebrew, Ber. rabba c. 18, and the angels understand Hebrew only, Shabb. 12*^, and God Himself was to teach the law to the blessed in the kingdom, it follows that Hebrew was the one language of the blessed. Hebrew was the original language of men and animals according to Jub. iii. 28 (see note). Be there (a). /SS^ read "be no more," A " be among you." Jnto the fire for emr (a/SS^). read " into eternal judgment." 4.
Made
rich.
Here ahef^^ add
"And
they who have been in want ^hall be filleil, And they who have been weak shall be strong." The former clause may have been derived from Matt. v. 6. ac^e/read 5. Of Jacob {ab g A.^^). "Of Joseph." And the eagles of Israel shall fly in
bdg read "there shall be one people," e/"it shall be the people," Aab*'*cd
gladtiess (a^SS^).
"they
heifers of Israel shall leap."
0)ie
shall be the people."
tongue.
Since
the
creative
A
A
reads
explain this divergence.
"And
the
cannot Here a(3S^ I
JUDAH— CHAPTERS XXVI. His ways.
my
Observe, therefore,
the Lord, for there 2.
And
is
hope
""he
XXV. 2-XXVI.
4
99
children, all the
said to
:
your eyes this day, a hundred and nineteen years
Let no one bury bowels,
up
to
'"for
me
Tin costly q-ppareD,
this shall they
Hebron with
these things,
fell
you.
asleep
who 4.
;
law of
them who hold fast unto them Behold,"! I die before
for all
are kings do
And
old.
3.
nor tear open
p and
carry
my me
Judah, when he had said
and his sons did according to
all
whatsoever he commanded them, and they buried him in
Hebron with
his fathers.
add " But the nngodly shall lament and the sinners shall weep," which is against the parallelism and omitted by A. XXVI. 1. Hold fast His ways (KaTiXovatv (QnciK") toi)s odovs avroO, a). read "direct {KaTevdiivovaLv^ j3 S-^ onB-'o) his ways," but the singular
makes this text impossible. A= " walk aright according to Him." 2. Behold (a). ^AS^ om. Before your eyes (^ A S^). a om. A hundred atid nineteen years
suffix
(/3
A S^).
a corruptly reads " eighteen See note on xii. 12.
"
lor "nineteen."
3. Text follows /3 A S^. a reads "let no one bury me in costly apparel, but carry me up to Hebron where are my
fathers also.
Text follows o/3S^ save that a
4.
omits
"Judah."
A^
reads
"And
Judah did
slept with his fathers and they as he had commanded them."
The other MSS of A invert the order of these two sentences.
THE TESTAMENT OF ISSACHAE, THE FIFTH SON OF JACOB AND LEAH 1.
The copy
and
of the
them
said to
Hearken,
my
Give ear
to
words of Issachar.
For he called his sons
:
your father
children, to Issachar
him who
the words of
;
beloved of the
is
Lord. 2.
I
""fifth son to Jacob"", by way of hire for the For Eeuben fmy brother brought in man-
was born the
mandrakes.
3.
"i
drakes from the 4.
And Eeuben
came
forth.
field,
and Eachel met him and took them.
5.
smelling"' apples
Now
them
thee,
to
children.
""For
6.
.
.
mother Tsweet-
.
Mm
And
Eachel said
I will not
:
me
but they shall be to
instead of
the Lord hath despised me, and I have not
be/S^ read Title, a in text. Testament of Issachar concerning Simplicity" {e "goodness"), g, "Testamentof Issachar, the fifth, "a" Issachar"; c? is conflate, "Testament of Issachar, the fifth son of Jacob and Leah concerning simplicity," A=it)cdef "Testament of Issachar " ( -f " the son of Jacob " A^). said unto them I. 1. For (a^-c?S^ save that /3S^ om. "for"). d adds "before he died." A''^="aud he said," A^ "And Issachar said unto his sons when about to die," A*^**! " when about to die he called his sons and said." who is beloved The words of hd^^ read "the words {ciaefA). beloved," bg " (my) words, ye beloved." *'
(mandrakes)
these
which were produced in the land of Haran
below a ravine of water. give
my
were
wept, and at his voice Leah
2-14. An xxx. 14-18.
expanded form of Gen.
2. By way of hire for the mandrakes. See Gen. xxx. 15. 3.
My brother
jSAS^om.
{a).
Aiul Rachel took tliem. Cf. Gen. xxx. 15. 4. 3Iy mother (a j3-d S^). A^*"=* read "his mother." 5. Which were produced in the land of Haran (a save that hi read .
"Canaan"). land of
A
.
read
|3S'
"which the
Aram produced on
" and
wood
.
they were
Aram." 6. But {a A). For the Lord
a height," in the
produced
in
j3AS^ om.
/3 .
"for." .
.
to
Jacob
(o).
ISSACHAR— CHAPTER borne children to
and Leah
And
8.
my
taken
hast
Jacob."!
husband
Eachel said
Now
y^
EacheD
said rto
:
Let
it
rto her"l
:
Thou
night for the mandrakes ^of thy to her
Jacob
:
But Eachel
10.
mine, for I
is
take
these
also
?
shalt have Jacob this
And Leah
9.
said
the wife of his youth.
Boast not, and vaunt not thyself;
said:
me
for he espoused
thee that thou
suffice
son"".
am
lOI
there were two apples
thou
wilt
:
1-14.
I.
my
before thee, and for
sake he served
our father fourteen years. /3AS
a
And had
11.
on
creased
not craft in-
the
and
earth
the wickedness of
men
pros-
now
pered, thou wouldest not see the face of Jacob,
11.
What
shall I do to thee
for the craft
men
of
are
increased,
craft prospereth
—
if
and
on the earth
were not
it
?
and the subtlety
so,
thou
wouldst not now see the face of Jacob.
12. For thou art not his wife, but in craft wert taken
him
to
13.
stead.
removed me on that
•"and
to see •"to
my
in
me
him"!.
night,""
had I been
for"!
;
And my
and did not
there, this
14. Nevertheless, for the
To Rachel (a). /3AS^ om. husband {a ^-b dS^). b d A read " the husband of my virginity. 8. And Rachel (ad). jS-fi A Spread " and she." To her {a). jSAS^om. 9. Jacob is mine ; for I (a). /3 A S^ Boast not nor vaunt thyself read But ^AS^ for Jacob is mine and I." are clearly wrong here as these words 7.
My
.
.
.
A
;
:
.
.
.
mandrakes .
I
am
hiring
.
.
" to thee."
'
&
suffer '"Jacob
had not happened
prospered thou wouldst not." This is a manifest improvement, but o gives the original text and that of /3 has arisen from it by a dittography. /SAS^ om. 13. Jacob (a). To him (a), ^-d A S^ omit, d reads
'
belong rightly to ver. 10. nor vaunt thy10. Boast not read " How so 1 self (a). j8 A agrees in the main with j3 11. " what shall I do unto thee for thy hadst craft has increased on the earth thou walked in the truth, thoii wouldst Here A has lost part of ^ not, etc." through hmt. S^ agrees with /3 "save thou that for craft prospered woiildst-not," it reads "had not craft
father deceived me,
"
^-dgS^ read 14. Text follows a. Rachel said : Take one mandrake
And
for the other I am hiring him (j3-& om.) to thee for one night," A*^ " Take, said she (A^" om. "said she "), one mandrake and for the other I will hire .Jacob to thee for a ('this' A^) night." The text of /3 A S^ speaks of the second
and
for according' to mandrake in ii. 4 2 Leah gave Rachel both the manMention is made of this second drakes. mandrake in an addition of ^d after "And again in the morning verse 15 Leah sent the second mandrake also, ;
ii.
:
.TESTAMENTS OF THE TWELVE PATRIARCHS
I02
Jacob to thee for one night.
and she "^conceived I
was
And
Jacob knew Leah,
called Issachar.
Then appeared
II.
Two
15.
bare me, and on account of the hire
and""
Jacob an angel of the Lord, saying
to
:
children shall Eachel bear, inasmuch as she hath refused
company with her husband, and hath chosen continency. 2. And had not Leah my mother paid the two apples for the sake of his company, she would have borne eight sons reason she bare
and Eachel bare the two
six,
mandrakes the Lord
of the
visited her.
For
up Jacob.
also she again gave
therefore, the
Lord hearkened
desired them, she eat
them
He knew
company with
that for the sake of children she wished to Jacob, and not for lust of pleasure.
for this
on account
for
:
3.
;
For on the morrow
4.
Because of the mandrakes,
to Eachel.
5.
For though she
but offered them in the
not,
house of the Lord, presenting them to the priest of the
Most High who was
When,
III.
at that time.
therefore, I
grew up,
saying to Eachel Take this and I hire him for this night also. And Eachel took the two apples and she gave Jacob for another night also." On account Issachar. Observe Hebrew the paronomasia in the iDBT" 'HNnpj iD^D. The hire (/3AS'). o reads "this :
.
.
.
hire." II. 1.
d omits
aaef om.
7'wo(5A<-ib*c
the clause and g the entire
chapter. 3.
Jacob (a/3 A^Si).
A.'>.^*<^Ai
"her husband." 4. For on the morrow
read
Jacob (a^-dg^'^). A^^*<^'i*read "Andou the morrow she again demanded Jacob." j8-<^<;Aab*cdf gi a(j,j "in order that she .
.
.
might receive the other (A^''*'=df "gtiii another") mandrake." Because of his mandrakes, therefm-e. For "therefore" {otiv aef), a reads "also"(/caO. 5.
Priest
A.ab*cdf
of
the
Most
High
(|3 §!)_ a reads "priest," K^ "priest of the Most High God." III.-VI. The main characteristics
my
children, I
walked
that are assigned to Issachar in these chapters do not agree with those which
brought
are
forward
in
subsequent
rabbinic literature. Thus Issachar is represented in our text as the single-
hearted husbandman
who
scorns
all
iii.
1,
v.
3,
5,
luxuries and covets not
gold iv. 2, who is free from envy and malice and greed iii. 3, iv. 5, who shuns lust and looks forth on life with a single eye iv. 4, 6, who loves God and his neighbom-, who offers his lirstfruits through the priest to God, and gives of the residue to his father iii. 6 and to the poor and weak v. 2, who spends his
entire
husbandry
energies iii.
5,
v.
on 3.
and Husbandry,
tillage
Issachar holds, was the true calling of jjj^^
When they become faiththey would forsake husbandry
gons.
less,
vi. 2, and S^leness of heart, and become greedy,* guileful and malicious vi. 1-2. Issachar, therefore, as the single-hearted htisbandman with the primitive virtues associated with this calling, is the beau-ideal of the writer. This view harmonises in one respect
ISSACHAR— CHAPTERS
II. i-III.
i
in
uprightness of heart, and I became a husbandman for
my
father and
my
brethren, and I brought in fruits from
with the peculiar translation given in the LXX of Gen. xlix. 15 iyevridt^ dvr]p yeupyds (see note on iii. 1). If, however, we turu to later literature we find quite a different view of
and of
Issachar
and
his
his descendants
Issachar
sons.
were said to be in
the main students of the law. Thus the Tdvg-. Ps. -Jon. and the Jerusalem Targ. on Gen. xlix. 15 change the words " he bowed his shoulder to bear "
and became a servant under taskwork into " he bowed his shoulder to labour in the law and his brothers will bring This interiiretation gifts unto him." has been traced back to the influence of 1 Chron. xii. 32, where it is said of the men of Issachar that they "had understanding of the times to know what Israel ought to do." Further references to the devotion of the tribe of Issachar to the Law will be found in Jeioish Encyc. vi. 676, 677.
Uprightness of heart {evdvTTjTL KapSias). This phrase recurs in T. Gad vii. 7, and also in T. Iss. iv. 6 in a where ^AS' have simply dirXbT-qTi. Moreover evdvTTjTL is found in g T. Iss. iii. 2, where all the other authorities have airXbrriTL. Finally /3 has evdvTrjTL i^vxfjs where a has dirXdr-qTi ^vxvs in T. Iss. iv. 6. Elsewhere we find aTrXovs T. Iss. iv. 2, dwXdTTjs T. Iss. iii. 2 (a fS-g), III. 1.
6, 7, iv.
Reub.
6
iv.
S),
{j3
1
;
T.
dirXoT-ns KapSias,
T.
iv.
1,
Iss.
iii.
8,
awXdrrjs ^vxv^ T. Iss. iv. 1, dvXdrTjs 6
We
:
First then evdiirris goes back to me'''
ie''
or
or some derivative of this word,
since it does so all but universally in Similarly ev6vs is the the LXX.
normal rendering of
nB'% ntr*, or some of Hence we conclude
their derivatives.
that
€iu0ijT7]s
Kapdias = 22h (mtr')
as
IE*',
actually is in 1 K. iii. 6 Ps. cxix. 7 of the LXX. Cf. eiideis rfj KapSLq, as a rendering of aV nc" in Pss. vii. 11, xi. 2, xxxii. 11, xxxvi. 11, Ixiv. 11, xciv. 15, xcvii. 11. On the other hand the Hebrew j)hrase 33V ntj*' which is it
;
found in Deut. 1
Chron.
ix.
xxix.
5
;
17,
JoIj xxxiii. is
3
rendered
;
as
follows in Deut. ix. 5, by bcrtorris Kapdias in Job xxxiii. 3, by Kadapa i) Kapdia, and in 1 Chron. xxix. 17, by aTrXirijs KapSias. Notwithstanding these exceptions the above evidence points to 22^ ity- as the original of evdvTTjs Kapdlas. Next as to the phrase airXdrrjs KapSias. This phrase we take to be a rendering of anV dp, Symmachus' :
;
rendering in Gen. xx. 5, 6 and his and Aquila's in Ps. Ixxviii. 72. This phrase is found in Gen. xx. 5, 6 IK. ;
;
ix.
4
;
Ps. Ixxviii. 72,
ci.
2,
in
which
LXX
passages the
renders as follows Gen. XX. 5, 6 Kadapq. Kapdia 1 K. ix. 6 oaiSTTjTi Kapdias Pss. Ixxviii. 72, ci. 2 dKaKig. Kapdias. The has thus no settled rendering for on in this phrase, nor for en or on alone or in :
;
;
LXX
other combinations, since it reproduces Ijy the following words or their derivatives, 6Vtoy, Kadapds, aXrjdrts, T^Xeios, ddi^os, &KaKos, d/xe/xirTos,
them
Afiitifios,
dvairios, &Tr\a
In the next place we observe that dnXorris occurs only twice in the canonical books of the LXX, but five times in its non-canonical books. This tends to show that cnrXdr-qs rather late Greek word was gradually coming into use among the Jews. If we turn to Aquila's version (117-138 A.D. ) this view is confirmed, for awXbTTjs occurs frequently as a rendering of on. Cf. Gen. XX. 5, 6 Job iv. 6, xxi. 23 ; Prov. Ps. vii. 9, xxvi. 1, 11, xli. 13 Now our book was X. 9, xxviii. 6. translated into Greek at some date between the completion of the LXX dwXoTijs, clttXws.
—
—
;
;
and 50
A.D.,
and
reflects, as
we might
expect, the growing popularity of the
word
airXoTrfs.
TESTAMENTS OF THE TWELVE PATRIARCHS
I04
the field according to
their
season.
my
TAnd
2.
father
blessed me, for he saw that I walked in rectitude before him."'
3.
And
my
envious and malicious against
walking as I did in singleness of
was thirty- l^fiveT
for
my
labour wore
years
away my
We are now in a position to draw our conclusions. Our text contains two phrases resembling each other but different, evdvrri^ Kapdlas
From
Kapdias.
these
and
airXoTrjs
we reasonably in the Hebrew
conclude to a difference original of the Testaments, and that the Hebrew phrases in question were respectively 33*7 iv- and 22^ on, which as we have already seen occur several The general usage times in the OT. of the LXX in translating nc" and its derivatives puts the equipoUence of Kapdias and 33*? "' beyond e{i6uT7]s As regards the reasonable doubt. second expression the LXX did not arrive at
any generally acknowledged
equivalent. It may have been the Greek version of the Testaments that
won general acceptance for the rendition of an'? dd by air\6Trjs Kapdias. first
I
hecavie
a husbandman.
Here our
text resorts to the same evasion as the (Kttt eyfvr]07} avr\p yeuipybs) in
LXX
rendering Gen.
xlix.
15
13J,"dd'7 ',ti
=
" And he became a servant under taskwork." The three Targums likewise change the meaning wholly in order to do away with this reproach. My father (a d A), ^-d S^ read " my parents." A adds " Jacob. According to their season {ji-af A. S').
aa/om. 2.
A
om.
took
strength,
;
;
" eyes a
evil."
similar
BLKaiocrvprj
Thus
underwent meaning to = iXerjfj.ocrvi'T]), the Jewish d7rX6ri7S
declension (
and " charity."
virtue,
in
caritas,
the
Bust/body (Trepiepyos).
6
its
thought
neighbour iv. 5, iii. 4. He is not covetous and does not try to overreach his neighbour iv. 2, 5. His heart is not set on gain iv. 5, and so he gives freely to those in need iii. 8, vii. 5. He is not given to sensual thoughts or desires iii. 5, iv. 4. In fact a.irX6Tr)s KapSias contains everything that is well-pleasing to God— so iv. 1 (bdgA). St. Paul uses the phrase in its large meaning in Eph. vi. 5 Col. iii. 32, and mostj probably in Rom. xii. 8 2 Cor. xi. 3 ; but in its more limited meaning of "liberality" in 2 Cor. ix. 11, 13, and probably also viii. 2. See note on iv. 6
word show how comprehensive
is
I never
;
3.
connotes wholeness, inThere is no full equivalent tegrity. for it in English. I sometimes render "rectitude " as nearest to the Hebrew :
when
myself a wife,
" singleness " occasionally as nearest to the Greek. It is to be regarded as a symbol of the real meaning rather than as a translation. The man of rectitude (d.7rXoCs) walks in singleness of eye iii. 4, he shuns the eye made evil through the error of the world, lest he should take as commandments of God some perverted forms of them. Walking in singleness of soul he looks on all things with uprightness of heart iv. 4 he is free from envy and malice iii. 3, iv. 5, he does not slander his
V. 13.
It
I never
any man,
Therefore,
to
and
4.
of
and
Before him (a). /3 S' om. In the note Rectitude (airXoTrjTi). on ver. 1 we have taken this word to The many be a translation of en. words by which the LXX renders this
meaning.
life
5.
eye"".
I
old,
doings, rnor
neighbour.
slandered any one, nor did I censure the
I
my
was not a busybody in
I
Christian Cf. 1
Tim.
Walking as I did in singleness of eye^ {aTrXdrrfTi tQiv 6(pda\fxwv, /3S^). a om. St. Matt. vi. 22 (Luke xi. 34) seems an echo of our text tav otv 6 4.
r
become
(Tov
clearer (see note). 5.
This
cnrXovs.
when we come
Therefore (P
Five (aaefS^).
A S^).
to
a om.
bdg A
oni.
will iv.
6
ISSACHAR— CHAPTERS upon pleasure with women overcame me.
6.
rectitude, iDecause first-fruits
all
;
I offered
then to
my
2-IV.
owing
f"but
;
And my
III.
to
105
2.
my
For on
8.
my
all
father,
knew
7.
And
the Lord
my hands and God aided my singleness.
that
And
And walk
;
the poor and oppressed I bestowed the good
my
things of the earth in the singleness of
IV.
my
through the priest to the Lord father also.
increased ten thousandfold His benefits in also Jacob,
sleep
toil,
father ralways"" rejoiced in
now, hearken to me,
my
hearfl.
children,
in singleness fof your hearti.
For I have seen in
it
^aW
that
well-pleasing to the
is
Lord.
TThe single-(minded)
2.
He
man
^&
Text follows a. read "And always rejoiced in my For on whatsoever I laboured I offered first of all tlirough the priest to the Lord all the choicest fruit {jracrav 6-iru}pai> = -im ?) and all the first fruits, then to my father also, and then I ( + "shared them" d, + 6.
my
father rectitude.
"enjoyed" g)." 7. Ten tlwusandfold
(a). ^S^ read " twofold." My father [a). (^Siom.) 8. Text follows hi. e reads "for everything on the poor and oppressed I bestowed of the good things, etc. " bg9^ for on all the poor and all the '
'
oppressed, etc."
Bestowed (irapeixo'' Tliis
.
phrase
Rom.
coveteth not gold,
overreacheth not his neighbour.
.
.
is
. . in singleness of heart iv aTr\6r7jTi KapSlas). practically reproduced in .
8 6 fieradidovs iv a.ir\6n]Ti. compare vii. 5 " I shared my bread with the poor." This conjunction of the ideas of giving alms and of doing so with soundness of heart is peculiar to our text and St. Paul in Jewish and Christian literature before 60 a.d. In Issachar's almsgiving, according to our text, there was singleness of purpose, and no mixed motives such as display Hence this singleness or ostentation. of aim, untrammelled by side issues, acted with entire unselfishness, and, when special claims were brought home to it, drew to itself the character of xii.
We might
generosity and liberality. This development, which is already suggested in our text, is realised in 2 Cor. ix. 13 aTr\6T7]Ti r^s Koivcovias eh avrovs " the liberality and of your contribution unto them in viii. 2, ix. 11. This meaning may be found also in Joseph. A7it. vii. 13. 4. Singleness of my heart {aTr\6T7]Tt KapBLas). This phrase, if we are right in our conclusions in the note on iii. 1, became a stereotyped rendering of 13*? on through the influence of the Greek It occurs version of the Testaments. '
;
frequently in our text (see note on iii. 1 ), but only twice in the LXX (1 Chron. xxix. 17 Wisd. i. 1). St. Paul has used Eph. it twice with its original force ;
:
The use of cnrXoT-rji Col. iii. 22. 5 is confined to St. Paul in the NT. ^-dgS'- read Of my heart {adg). of heart." b S^ read IV. 1. Of your heart (eg), " ofheart" /iiae/read "01 your soul." vi.
;
'
'
;
In you." 2.
it
Th£
(bdgA).
aaefS^
single
{minded)
read "in
man
(6
man
of rectitude (on). Coveteth . . . iieighbour {bdeg S^). a af read " gaineth not gold -wrongfully" (?) {xpvclov ovTr\eov€KTei). This construction with the accusative is Otherwise the text of aaf difficult. The reference to seems preferable. dTrXoOs),
i.e.
the
one's neighbour in to the context.
bdegS^ seems
alien
TESTAMENTS OF THE TWELVE PATRIARCHS
io6
3.
He He He
4.
And
longeth not after manifold dainties, delighteth not in varied apparel.
doth not desire to
But only waiteth
long
live a
life,
for the will of God.1
the spirits of deceit have no power against him,
For he looketh not on the beauty of women, TLest he should pollute his
There
5.
is
mind with
no envy in his thoughts,
[No malicious person maketh
Nor worry with
And
beholdeth
all
Doth not
.
.
.
to live.
evil
The
text
reads ovk €iri.ypdjTet f^f. iin'Ypd(pei = This in later Hebrew means npnn. " represents in his imagination," but tlie
word may be corrupt for itpnD — Hence "doth not desire to
"desires." live.
4. If the last line of this verse is genuine it shows that the second line cannot speak of anything more than the refusal to look on a woman's beauty. For if the look was accompanied with lustful desires it would be idle to add Hence "lest he should pollute," etc. the second line ov yap eldev iTndi^aadai {fg A iwiKe^affdaL, S^ om. ) K-dXXos dT]\€las What is to be made is very difficult.
of
or
iTTiSi^acrOai
iirCKi^affdai
?
It
would be easiest of all to omit it with The line thus relieved of this word S^. would harmonise perfectly with the context and also with rabbinic teachings as to the dutyof agood man toshunlook-
woman see note on T. Reub. This course we have followed But how then are in our translation. we to explain the addition. Possibly ing on a
iv.
Tof souD,
things in uprightness Tof hearf,
Shunning eyes (made) 3,
his soul to pine away,]
insatiable desire in his mind.
For he walketh in singleness
6.
;
1.
may have arisen through a dittography. Thus iiriXi^acrdai (of which we should in that case regard i-rn-
through the error of the world, See note on T. Reub.
8^^aff6ai
as
= naK
a
corruption)
jna tnn,
merely a dittography of
ndWos
where ^^3
is
|n3.
Looketh on the beauty of a vjomoM.
iv. 1
with the quota-
Talmud which speak
tions from the
of
"looking on a beautiful woman " ('jjriD' Nedar. 20'"^ says, " whoever nxj ntj'xn). looks on a woman will in the end commit sin." 5. There is no envy in his thoughts (a). ^S read "no envy can invade {^ireXeva-eTai) his thoughts," A "and there was no envy in my thoughts." [Nomalicious person, etc.] Bracketed as an interpolation, since A om. and the parallelism
is
nnght stand
against
But the
it.
we read
line
with bdgfi instead of ^daKavos (aaef). "Malice maketh not his soul to pine away." JVor
if
worry
read ov5k
.
.
.
/Sacr/caf /a
mind.
his
a/3S^
ivepicnracrij.bv {iropifffibv b) iv
dir\T)(TT€iq, ^^j'oet
which
I
have emended
to ovdk irepKTTraafxbs iv dirX. iv The verb "invade" (iTreXfvaeTai)
vot. is
to
be understood from line 1, if in line 5* we accept the reading of /S S.
A
reads 6. Singleness f of soul^ {a A). "singleness," /3 S "uprightness of soul." Ujyrightncss ^of heart^ (o A).
)3
S
"singleness." Jiyes
it
yvva.iK6i
corruptionl.
evil
a^-bgS"^).
TrovTjpovi
{6
bgB^ read "with
evil " {66a\/xoh -irovrjpias). xxiii. 6
(j'j?
yn),
ej'es
we take
If
xxviii. 22.
of
Cf. Prov.
this passage in connection with vi. 4,
"in singleness of eye," we are forcibly reminded of Matt. vi. 22, 23 iav o&v rj
6(p6a\/j.6s crov aTrXoCs
•
.
»
idv 5^
ISSACHAR— CHAPTERS
IV. 3-V. 8
107
Lest he should see the perversion of any of the com-
mandments
of the Lord.
V. Keep, therefore,
And
my
children, the law of God,
get singleness,
TAnd walk
in guilelessness.
Not playing the busybody with the business
of your
neighbour. 2.
But love the Lord and your neighbour,
3.
Have compassion on the poor and weak."" Bow down your back unto husbandry, And toil in labours Qn all manner of husbandry, Offering gifts to the Lord with thanksgiving"'.
4.
For with the
bless you, Teven as
until nowi.
5.
first-fruits
He
the Lord
of the earth will
blessed all the saints from Abel even
For no other portion
given to you ^than
is
by
of the fatness of the earth, whose fruits are raised 6.
toiP.
me with blessings ""of the And Levi and Judah were
For our father Jacob blessed
earth and of glorified
first-fruits.
7.
by the Lord even among the sons of Jacob
;
for the
He gave the 8. And do ye
Lord gave them an inheritance, and to Levi priesthood,
and
to
Judah the kingdom.
This co6 6(f)da\iJ.6s (Tov Tvovrjpm incidence cau hardly be accidental. We find the phrase Trovrjpia 6(f>da\fiQv in Plat. Hip. Min. 374 D. Both here and in Matt. vi. 22, 23 the meaning of TTovrjpo^ is that of ethical unsoundness. But the phrase 6
:
;
22 (?) it means "an envious" or "a grudging eye." The Hebrew is The opposite is to be found py
vii.
]}-[.
in the
man
of generous eye (py am),
This phrase would Prov. xxii. 9. probably have been rendered in Greek by 6
add " the commands of God and. 3. Boio your back unto husbamdry. Based on Gen. xlix. 15, '730^ iCDtS" d.
Labonrs
(a).
earth." 4. Will read "will
... bless 5.
.
;
.
bless";
thee "
bless
me"
.
add " of the
you {hdg). c a e/ "will
bless
.
.
.
A S^
;8
;
& S^
" did
.
.
.
A = ev\oyT]d'^aeTai.
To you {g A). /S-ar/S^ read "to "to us." a om.
thee," a 6.
Our {^-d Aii^).
ac? read
"my."
Whose fruits are raised through toil a « c/ read " through the toils (&(/S^). of fruits " 6-7.
A
7r6i'ws /capTrwj').
(^1/
defective
is
d
oui.
and confused,
"Wherefore our father also in our blessings gave as an inheritance to Levi the first place, and Judah was glorified among the sons of Jacob. Gave them an inheritance (a d iK\-qpod6Tr](Tev
iKXrjpucrev
them(?)." crh h^mn.
ai/roi^s).
avroh Both are
iv
/3-c?S^ read to "allotted renderings of
¥*
TESTAMENTS OF THE TWELVE PATRIARCHS
io8
therefore obey them, and walk in the singleness of your father
unto Gad hath
[for
;
upon
troops that are coming
Know
VI.
been given to destroy the
it
Israel].
my
ye, therefore,
children, that in the last
times
Your sons "And will
will forsake singleness,
cleave unto insatiable desire
draw near
And'' leaving fguilelessness, will
And They
And
2.
And And And
to malice
of the Lord,
will cleave unto Beliar.
husbandry.
leaving""
They
3.
commandments
forsaking the
will follow after their
own
fwicked"" devices.
they shall be dispersed among the Gentiles, shall serve their enemies.
do you
children,
that,
therefore
they
if
return to the Lord
For
4.
;
these
give
may
they
sin,
He
commands to your the more quickly
merciful,
is
and will deliver
them, even to bring them back into their land. To Levi "to the one
toJudah{c).
A /3 read to the other." 8. Therefore {a b gS^). ^-bgAom, " of adds Singleness. c your heart." .
.
.
...
i^ar (/3AS^).
For
.
a reads "and." Tdd
Israel {on Kal rip
.
.
iSbOr)
T.
xix.
Jos.
i]fiipais
:
10 (c(3S^) iv eVxciTais
in T. Zeb.
viii. 2, iir' e
T. Zeb. ix. 9 ews Katpov avvreKelas. These phrases denote the close of the present age from the standpoint of the writer. In the OT. it occurs not infrequently, and is always
Tj/jLepuv
:
ru> 'lapa-qX).
l)e interpreted from the standpoint of the individual writer. Thus in Gen.
of place.
xlix. 1 it refers to the period of Israel's
airo\iffaL to. Treiparripia to. 'i-rrepx^iJieva
This clause is here out It belonged probably to the
of Gad originally, and occurred just after some such phrase as " And she called his name Gad " (cf.
Testament
T. Sim. ii. 2 T. Judah i. 3 T. Iss. i. 15 for in this clause T. Naph. i. 6, etc.) Thus there is a play on the name Gad. ;
;
;
;
Tip
FaS
.
Dnnjn. VI.
bdgA
.
.
Cf. 1.
Tot Treiparripia
Gen.
Knoiv
—
.
.
.
i:h
to
occupation of Canaan, Num. xxiv. 14 of their mastery of Edom and Moab, Deut. xxxi. 29, iv. 30 of their apostasy and repentance, Ezek. xxxviii. 16 of Gog's attack on Israel, Dan. x. 14 of the age of Antiochus. See Driver on
Dan.
ii. 28. Singleness.
xlix. 19.
ye
therefore
(a).
read " I know " a e/S^ " ye know." In the last times [ev ((xxarois Kaipoh) = D'OM nnnxn. In. T. Levi x. 2 we have
Here
dTrXirijs is
opposed
*? d7r\v
;
iwl T% (xvvTeXeig. tQiv aidivwv T. Levi xiv. 1, T. Gad viii. 2 eirl rdXei (;8AS) in T. Zeb. ix. 5 {bdg), T. Dan. v. 4. :
2. Dispersed. Cf. T. Levi xvi. T- Asher vii. 2, 6 ; T. Jos. xix. 2.
Serve your enemies. Cf. 3 ; T. Naph. iv. 2.
T.
5
;
Jud.
xxiii.
To bring them
3.
:
v.
9
;
T. Ash.
vii. 7.
back.
Cf. T.
Dan
ISSACHAR— CHAPTERS
VI. i-VII. 6
109
/3AS1
VII. Behold, therefore, as ye
am
see, I
a hundred and
twenty-six years old and
am
I
twenty-two years
am
am
committed
any
death.
sin.
my
Except
wife I have not
and and
old,
I
not conscious of havincr
not conscious of committing
2.
hundred
a
known any
any
Tunto
sin
I never
woman"".
my
committed fornication by the uplifting of
''eyes^.
drank not wine, to be led astray thereby
3. I
I coveted not
my
any desirable thing that was
neigh-
bour's. 4.
Guile arose not in
A 5. If
my
heart
passed not through
lie
any man were in
my
lips.
my
I joined
distress
sighs
with
his,
And I
I shared
wrought
my
bread with the poor.
godliness, all
my
days I kept truth. /3S1
6. I
loved the Lord
TThe Lord I loved with
;
Likewise also every
with
all
my
my
man
Likewise also every
heart.
all
strength
loved more than
man
I
my own
children.
is
VII. The number of year& in /3 A S^ supported by the Midrash Tadshe
viii.
(Eppstein's edition). conscious of committing
Am not
any
sin [oiiK ?7J'a;>' iv i/xol afxapTiav). Cf. 1 Cor. iv. 4 ov8ev yap ifxavTi^ avvoiSa. The words that follow here in St. Paul might be regarded as a criticism on Issachar's self-complacency dXX' ouk Cf. T. Zeb. i. 4. iv TOVTO} SidiKaLoj/jLai. :
Sin unto death.
Cf.
Num.
xviii.
22
;
Jub. xxi. 22, xxxiii. 18 ; 1 John v. 16. a omits "unto death." It reads 2. a is here defective. "woman except my wife." By the uplifting of iny eyes {iv o<(>QaXix.Q3v fxov). This (i.ireu3pi.afiC^ phrase recurs in T. Benj. vi. 3. ^uerewpifffiSs here denotes a lustful movement This is seen clearly in of the eyes.
Sir. xxvi. 9 iropveia
yvvaiKbs iv fiereu-
Kal iv rocs ^Xeepdpois avrrjs yvooadrjcreTai. In xxiii. 4 Sirach
pia/j-ois 6(j}da\fj.G>v,
prays
:
fieretiipiafibv
6
fxi]
du}9
Kal iindvtilav aTroaTpeipov cnr' ifiov. Cf. Prov. vi. 25.
fioi,
A
4. This couplet appears in as : " and guile arose not through my lips, and I lied not to my neighbour." 5.
Cf.
Sir.
vii.
34
;
Rom.
xii.
15
KKaleiv fiera KKaiovrwv. Shared my bread, etc. Cf. Prov. xxii. 9. With the 2^oor. /3 S^ add "I never eat alone, I
moved no landmark."
Kept truth truth,"
adds
A
(a).
"and
I
"I
/3-6 e
walked
S^ read " did in holiness."
loved godliness." strength (a save that 6. / loved c omits " likewise " and h i read "strength" for "heart"). c
.
.
.
TESTAMENTS OF THE TWELVE PATRIARCHS
no 7.
So do ye also these things,
my
children,
And every spirit of Beliar shall flee from you, And no deed of wicked men shall rule over you And every wild beast shall ye subdue. Since you have with you the
God
of
heaven and earth
(And) walk with men in singleness of 8.
And having
said these things, he
him up
that they should carry
to
age
;
fifth
commanded
his sons
Hebron, and bury him
there in the cave Twith his fathers"!.
out his feet and died, the
heart.""
And
9.
he stretched
son of Jacob, at a good old
with every limb sound, and with strength unabated,
he slept the eternaL sleep. 7.
And
earth
(a).
/3S^ omit.
—
lieart (h i ef)
of
"walking
with
{
men
the singleness of His heart," j3-ef "walking with men of (or "in") singleness of heart." The term " walking " is used of God with reference Lev. to Israel in Deut. xxiii. 14 xxvi. 12 2 Sam. vii. 6, 7 1 Chron. xvii. 6. Next dvdpib-woLs iv (xttX. Kapdias may be rendered " men of singleness of heart," as similar phrases in Pss. in
;
;
;
Sol. iv. 11, vi. 7, viii. 20, ix. 12,
3 (see Ryle and James in loc). the other hand a parallel passage to our text in T. Jud. xxiv. 1 refers to the Messiah. The text of c requires If c is right, the line this reference. is interpolated. The text is therefore doubtful. See also T. Dan v. 13. his sons (a). 8. Having said ^-d A^ ^ g S^ read " and he commanded xvi.
{And) walk with men in singleness
x.
5,
On
.
.
.
'^
them." In the cave {^-g A S^). a g om. 9. Text follows /3 S^ and practically A. a reails And he stretched out his feet and slept at a good old age the eternal sleep." It seems a defective form of /3 A S^. '
'
THE TESTAMENT OF ZEBULUN, THE SIXTH SON OF JACOB AND LEAH I.
The copy
of the words of Zebulun,
his sons rbefore he diedT in the
of his
life,
said to to the
good
two years
them
:
after the death of Joseph.
Hearken
words of your
gift
to
my
which he enjoined on
hundred and fourteenth year 2.
And he
to me, ye sons of Zebulun, attend
father.
parents.
3.
I,
Zebulun, was born a
For when
I
was
born
my
father was increased very exceedingly, both in flocks and herds, I
in
am
when with
the straked rods he had his portion.
not conscious that I have sinned
though t^.
5.
Nor yet do
/3-a d c/ S^ read Title, a in text. "Testament of Zebulun concerning compassion and mercy" ( + "Zebulun is by interpretation a gift"/), dg " Testament of Zebulun the sixth ( + " son of Jacob and Leah" + (Z) concerning " compassion " (Z) and almsgiving." ( + Aabcfg = Test. of Zebulun ( + "the son
of Israel the son of Isaac " A^^). " children." I. 1. Sons (a). j3 reads
^-d A S^ om. Before lie died (c d). c reads Fourteenth ( h i ^-a S^). "fourth," a "fiftieth," A "twentyAccording to the Bk. of fourth." Jashar {Diet, des Apocr. ii. 1248) also Zebulun died at the age of 114. h g read " thirty-two." Two years. Since Joseph died at the age of 110 and Zebulun at that of 114, Zebulun must, according to our text have been But born two years before Joseph. according to the present text of in were born the they Jub. xxviii. 24 same year, whereas xxxiv. 10, xlvi. 1, 3
I
all
my
4.
days, Tsave I have done
remember that
require us to assume that Joseph was Syncellus born two years earlier. Chron. i. 198 puts the birth of Zebulun one year earlier than that of Joseph. See my notes on Jubilees xxviii. 11-24. a 2. And he said (|8-f?5' Aacf s'). reads "he said," dgA. "he called his sons ("them " g) and said."
Zebulun, a good gift {2^^ iDT ]hz^)^ have here one of the two paranomasiae that occur in Gen. xxx. 20. Was born (a). /3 A S^ read am. My father {ad A). ^-adS^ read " our father." Cf. Gen. xxx. 37 sqq. Straked rods. He had {^-d A^bc f s^). ad read ' I had." a 4. / ar/i not conscious {^ A S^). reads "but I am not conscious." I have sinned. Conscious that 3.
We
'
'
'
.
.
.
Cf. T. Iss. vii. 1. 5.
Nor
"I do
yet do
not."
7
(^
A S').
a reads
TESTAMENTS OF THE TWELVE PATRIARCHS
112
any
which
iniquity, except the sin of ignorance
against Joseph
my
tell
what had been done.
father
many days on
secref
my
covenanted with
for I
;
wept
I
him, I adjured them
rin
my
any one should
if
7.
But when they
much
Twith tears^ not
declare the secret, he should be slain^. to kill
committed
account of Joseph, for I feared
brethren, Tbecause they had all agreed, that
wished
But
6.
I
brethren not to
to be guilty of this sin.
For Simeon and Gad came against Joseph
II.
rto kill
them with tears: 2. Pity me, my brethren, have mercy upon the bowels of Jacob om- father lay not upon me your hands ^to shed innocent blood"", for I himl, and he said unto
:
have not sinned against you.
And
3.
sinned, with chastening chastise me,
me your
not upon
And
4.
iii.
5
;
T.
Eeub.
Cf. T.
Judah
(
+ rbv
i.
6
;
xix. 3.
Which I committed (/3AS^). Here 6 ^^ Covenanted %vith. effK^iracra
\6yov A)
iirl
A
=
read
h Ti'sa
'•
'
,
•
!
.
{
which may be a bad translation of the ..,/,„ rn V I, original. Cf. useof /cparaiowin 1. Naph. ? ^, , A^* '
J,
•
'^
.
,
,
But {a^-bdg 6. Aabcefgread''and."
B^).
bg
^^
Wept,
b adds
sore.
Many
6(/ omit. days. Kill Mm. c omits rest of verse I and ii. 1^ through hmt , ,^ , ,,, I adjured them 'with tears^ i^AS^). .
hi
read
as he did so^, I
and Tbegan
to weepi,
both readings and possibly this fuller form is the original A "and Joseph falling on his face wept and said " (A<=*'i "said with tears "). 2. Lay. d A read " and lay." Vpon me {j3 A S^). a omits. hdA. 3. lUy brethren (a8-bdS^). ' ^ :
a cm.
corrupt for V 'ma = "covenanted with." ^ (\ o , rii readj' epepaLwaa a o / ap-bgii^ + €Trl aej), '
brethren,T but lay
" wailing
to bear his lamentations,
Sin of ignorance. T. Lev.
Tmy
hand, for the sake of Jacob our father.
as he spoke these words,
was unable
indeed I have
if
"I summoned them with
^
^
''
-,."
a , c-n\ j « i {B a reads " to slay S^). - \ >• / xi. J^z -^x^ your brother {€i> (poviji adeX^ov vficov). Our father (hi 8 H^). c A read "your ^ ^ ^ ' father." 4_ Wailing as he did so (a). jSAS^om. j ^^^ unable to bear his lamentations
Upon me
,
A
.
,^^
gg
^^^ i
^^^^^
^.^^^ < .
•
"
^^^ ^^^ olfiwyuiv). ^^^ ^^^j ^^ .^ ^.^^^^ A " pity t-^ fell into my ^ -.
j j^^^jg^j
fiMov iyui Kal), ^' i^y^rt
i.
•
g reads "with Against Joseph. " with anger. " af c? e S^ add anger." omit next ten words. And said unto them idth tears (a).
rendered oIktos in /SAS^ as pity " because of the context. But should be rendered as "lamentation" it as a rendering of 'nj. Cf. LXX of Jer. ix. 19. a renders it rightly by 0i>w7T7. This being so, it follows that /3, eh oIktov ^\dov eyw, is corrupt. It = 'riNa ^^r'7^?, corrupt for 'm 'nxty: n'? =
^-afS^ read "and
ovk
^^^'^^^
j -^^^.^
'
'
II.
Cf.
iii.
1.
Simeon,
/i
adds
"and Dan."
2.
falling
Joseph said unto them."
on his face combines
A
^(pepov
(ti]v)
oi/j.uyrjv,
practically the reading of a.
which
is
ZEBULUN— CHAPTERS my
and
was poured
liver
bowels was "floosened.
my
and
out,
And
5.
6-III. 2
I.
11^
wept with Joseph, and
I
my body trembled"!, and And when r Joseph"" saw me
heart sounded, ^and the joints of
I was not able to stand.
6.
weeping with him, and them coming against him him, he
behind me, beseeching them.
fled
while Eeuben rose and said
not slay him, but pits,
For
let
rCome,T
:
him
us cast
my
7.
to slay
But mean-
brethren, let us
into one of these dry
which our fathers digged and found no water.
8.
Lord forbade that water should
rise
for this cause the
up in them, 9.
my
the substance of
all
that Joseph
in order
should be preserved.
And
they did
III.
For in his price I had no share,
so,
him
until they sold
But Simeon and Gad and
to the Ishmaelites.
my
children.
2.
six other of our brethren took
the price of Joseph, and bought sandals for themselves, and Poured out
A
d g).
{e^exvdrjcrav
=
text (which
for its
So also
iTvirrjcav
ev
merely a corruption of that of a ^-f^ gr S^ read "melted" (e'^eXiy6T](Tav), but dg K are right. Cf. Lam. ii. 11 "my liver is poured out" {•^{Bm efioi) is
dg.
The same corruption is found some MSS. in LXX of Job xxx. 16.
Beseeching them (/3AS^). a reads " beseeching (me) to help him." 7. Cf. Gen. xxxvii. 22. But meanwhile (a). /3 S^ read but," "and then." '
'
A
Come
in
Was
loosened (a).
/3
A S' read
"
was
loosened within my soul." The text ixoi\Jvo\}To rendered here "loosened" is difficult. Perhaps it is corrupt for edoXovTO. If so, our text would be based on Lam. i. 20, ii. 11 'V? npinn (see preceding note), and we should render all the substance of my bowels was in a ferment" or "was troubled."
(a).
Found no
n33).
A
S^ om. /3 water. This incident is in Jub. xxiv. 25 which
referred to agrees with our text and the on Gen. xxvi. 32, where the Massoretic, Samaritan and Syriac read "we have found water." See Jub. xxiv. 25 note.
LXX
9. They did so [adgA). read "the Lord did so."
III.
His price
(a A),
p-dgS^ j3
S^
read
"Joseph's price."
'
'
with Joseph (a A save that A read 'Svitli him"). /3S^ read "and Joseph wept and I wept with him." 5.
And I wept
Mi/ heart soundeth (a/3-(^S^). is from Jer. iv. 19 '3"? '
phrase Cf.
also
xxxi.
20,
dK read €da/jL^ri07j
xlviii.
The noin.
36,
etc.
" was astonied,"
i.e.
2.
Gad and
six other of our brethren
(b-g A, save that reads " my " in
"other," and
A omits
" our " and d and / omits
its stead,
Ac^^fgom^
"six"),
ae
are corrupt but support text, a reads "Dan and Gad and their children."
His price (a). A reads "it." /3S^ "the price of Joseph." Bought sandals. This statement recurs also in Targ. Ps.-Jon. on Gen. xxxvii. 28 y^iiD pn-iD nsi and Pirke :
nnn.
Joints of
my
body, etc.
Trembled {^Tpe/j.ov (a corruption of h), 6.
Joseph
(a).
j3
Dan.
e^eaTTjtrav.
A S^
om.
Tliis idea seems to have arisen from a comparison of Amos ii. 6, " They have sold the righteous for silver, and the needy for a pair of
R.
v. 6.
creads^rpexov
hi),
^S
Cf.
El.
xxx\'iii.
shoes."
8
TESTAMENTS OF THE TWELVE PATRIARCHS
114
their wives, ""and their children,"! saying
eat of
it,
We
3.
:
will
for it is the price of our brother's blood,
will assuredly tread it
under
would be king over
us,
Tand so
of his dreams"!.
Therefore
4,
because he said that he
foot,
us see what will become
let it
written in the writing
is
of the law of Moses, that whosoever will not raise his brother, his sandal should be unloosed, spit into his face.
And
5.
not
but we
up seed
to
and they should
the brethren of Joseph wished
not that their brother should
and the Lord loosed
live,
from them the sandal which they wore against ""Joseph their brother
For when they came into Egypt fthey were
6.
"!.
unloosed by the servants of Joseph outside the gate, and so
they made obeisance to Joseph after the fashion of King Pharaoh.
him, but Twere spit upon forthwith,
and
Egyptians. evils that
sold
to eat
8.
my
they were put
For
after this the
and drink.
was
he
after
brothers sat
through pity
2.
down But
I,
for Joseph, did
The price of
3.
blood.
Cf.
Matt.
Geu. xxxvii. 20.
Let us see, etc. Will become (^-fS^).
a/
read "be-
of."
4-7. An attempt to explain the origin of certain customs of the Levirate Law. 4. In the writing of the law of Moses reads "in their it is written (a). law it said," j8S^ "in the writing of The the law of Enoch it is written." text of j3 S^ is clearly wrong here. Whosoever will not raise up seed to Cf. Dent. his brother, his sandal, ate. XXV. 5-10; Ruth iv. 4 sqq.
A
5.
before
him
shame before the
to
Egyptians heard
all
the
And
IV. cast
him
after
brethren"^ sat
Tor
2.
I
they had
into the pit
down
to
^my eat.
through two days
Forthwith (7ropaxp^/^a bd/S). read Trapd cxxvi^o.. Before ()S-(^AS^). ad read "by." 8. Text follows /3 S^. a reads "For they heard ( + "all" h) the e\ils that they had done imto him," A "for it was heard of l)y all the Egyptians." IV. 1 - 6. The two recensions here do not diifer materially, a cm. ver. 4. he icas sold {ixera rb 1. After irpadiji'ai. Here irpadrjvai. seems a). to be corrupt for ^'Krjdrivai.. Sat dow7i (iKad-qaav ad). So Gen. 7.
aaeg
xxvii. 6.
comes
falling
also,
so^
obeisance to
they had done to Joseph.
And
IV. *|*
make down
And"! not only did they
7.
Against Joseph
reads " against him." 6. Outside {a S^). King, bg omit.
their brother.
/3
A
reads " before."
—
reads "began" (^/jfaf to). (ijdeXov). abefS^ are defective and corrupt in this passage, For a possible explanation of the origin of the above variants see my xxxvii. 25.
A
,7
"wished"
text.
ZEBULUN— CHAPTERS not
Judah
feared
Simeon, Dan, and
pit,
and two nights eat nothing, through
Gad should
rush off and slay him.
3.
But when they saw that did not
till
that
(Joseph)
Gad
should
run
slay
him.
3.
5.
while
he
had
my
And
eat
was
watch
him
sold.
4.
been
:
How And
lest
when they saw
and
look on the face of
I
Simeon
and
(and) mourning, said shall
feared
and
he rent his garments,
sold,
he
with
'"the pit""
to
me
came
away
not
eat
them, but watched
he was sold
Keuben
heard
And Judah
Joseph.T
for
for
to the Ishmaelites.
when
pity
I
they set
eat,
watch him,
115
lest
but watched the
eat,
since
vIV. 6
III.
that I also
they
not,
set
me
to
was
he
until
And
off
And
he spent in
the pit three days and three
and
nights,
famishing.
was
so
sold
And when
5.
he took the money and ran
Eeuben heard that while he was away (Joseph) had been
after the merchants, but as
sold,
he failed to find them he
mourned, saying
father Jacob
6.
?
But the
returned grieving.
merchants had
left
the broad
he rent his clothes, and :
How
shall
I look in the face of Jacob
father
6.
?
And
road and marched through
money and ran
the Troglodytes by a short
chants,
cut.
they had
he took the
after the
and found no one left
my
mer;
for
the main road,
and journeyed through the Troglodytes by a short cut.
ii.
2.
And Dan
3.
To
9
;
(a).
See
the Ismaelites (a).
T. Zeb.
ii.
How
1.
ii.
Cf. T.
Sim.
9.
Possibly this verse was lost in a through hmt., as in (/A^<= the word "famishing" is placed after "nights." 4.
5.
Cf.
Gen. xxxvii. 29, 30.
WJiile he ivas
away.
According to
the Targ. Ps.-Jon. on Gen. xxxvii. 29 Eeuben was fasting at this time in the mountains on account of his sin with Bilhah. Clothes garment "
(/3AS^).
= nJ2.
a.
reads
"his
shall
father Jacob
I "i
upon the face of my These words are re-
look
produced in Targ. Ps.-Jon. and Targ. Jer. on Gen. xxxvii. 30 'an: [nDni :
This people seems 6. Troglodytes. to be referred to again in Josej^h. xi. 2 as Indokolpitae. The Troglodytes are mentioned only once in the LXX, i.e. in 2 Chron. xii. 3, where the word occurs as a translation of d"3D.
were evidently an African
race.
They The
Troglodytes lived according to Greek geographers on the west coast of the
Red
Sea.
TESTAMENTS OF THE TWELVE PATRIARCHS
Il6 7.
Keuben was
^But
Dan
day.
;
father Jacob.
for
saying
Let us slay a kid of the goats, and dip
9.
Know,
:
and
;
us send
let
thy son
this the coat of
is
10. ^For they stripped off
so.
that
:
the coat of Joseph
it
food
came to him and said 8. Weep not, we have found what we can say to our
therefore
neither grieve
in
and eat no
grieved,''
to Jacob,
it
And
?
they did
from Joseph his coat when
they were selling him, and put upon him the garment of a
give
Now
11.
slave.""
Simeon took the
up, Tfor he wished to rend
it
it
and would not
coat,
with his sword,i as he
was angry that Joseph lived and that he had not him.
12.
Then we
TalP rose
up and
we
will say
thou givest not up the thou alone didst this gave
thing in
evil
And
commands
my
now, of
the
Tand
Lord,
men
sick, I
escaped without
purposes of each. hearts, 7. /3
my
But
A S^
3.
you
to
show mercy
was
grieved
(a).
We have found {a). /3 A Spread have found. Father (a). /S-g' AS^ add ".Jacob." (bdA). a^-bdS^ add 9. Slay "with the sword." Let us send it to Jacob saying (a). " and we will say " ( + " to /3 A S^ read Jacob " A). read Is this (adef). " whether this is. " read the jS-tZ gr S^ 10. His coat (a). coat of our father." Selling (a). /3S^ read "about to I
abgA&
sell."
Garment
(a).
/S-f/S^
to
all,
keep to
the
your
not towards
for this thing's
my
brethren were
Lord knoweth the
Have, therefore, compassion in your
omit.
garment."
all
sickness, for the
8.
"
For
2.
and when
man
children, because even as a
Hexiben
that
13. And so he Dan had said.
bid
only, but also towards beasts. me,"'
father""
Israel.
neighbours, and to have compassion towards
sake the Lord blessed
our
I
children,
him: If
said unto ""to
unto them, and they did even as
it
V.
coat,
slain
read
"old
doeth to his
11. Took (a). /3 A S^ read "had." Joseph lived and (/3 A S'^ save that |3S^ oiu. "Joseph"), a om. 12. We all rose up and said unto him (a). /3 S^ read "we all rose iip
together against rose
up and
him and
The coat (aA^). To our father (a g). This
said,"
A
"
we
him." j3-d A'^S^ omit.
said against
evil
thing
A
S^ omit. ^-g in Israel (a).
;8-aAab*cdegsi read "the evil thing." V. 1. The Lord, c reads "God." a omits, 3. My children {^-d A S^). jEve?;, as a man doeth unto his neighbour, etc. Cf. viii. 2 Judg. i. 7; also Matt. vii. 2 "Witli what measure ye mete, it shall be measured unto you again." ;
ZEBULUN— CHAPTERS
IV. 7-VI.
117
5
neighbour, even so also will the Lord do to him.
my
the sons of
4.
For
brethren were sickening and were dying on
account of Joseph, ^because they showed not mercy in their hearts""
my
but
;
know.
sons were preserved without sickness, as ye
And when
5.
I
was in the land of Canaan, by the
sea-coast, I made a catch of fish for Jacob my father and when many were choked in the sea, I continued unhurt. VI. I was the first to make a boat to sail upon the sea, ;
And
2.
me
Lord gave
for the
understanding Tand wisdom
down a rudder behind it, and I upon another upright piece of wood in the
sail
And
I let
therein"!.
stretched a
midst.
3.
I sailed therein along the shores, catching fish for the
house of
my
we came
father until
to Egypt.
Verses 4-6 found only in bdg.
[4.
And
through compassion I shared
every stranger. 4.
And
5.
And ivere dying
(a dgA).
if
^-dg S^
read "were dying."
In
their hearts
them." 5. The land
(j3
of.
S^).
c b
c
reads "to
omit.
a
man
were
my
catch with
a
stranger, or
The saying
saying.
is,
"
He
that hath
mercy on his fellowmen will receive mercy from heaven and he that hath not mercy on his fellowmen will not receive mercy from heaven " (DrnDri hj ;
vhu poma mnn.i hy D'DEM ]a v"7j; nmn pN nriin hn omn— Shabb. 151 b). It is found also in the
a adds "therefore." boat. This idea seems to have been derived from Gen.
trHCf ^31 D'Drn jo
xlix. 13.
Jerusalem Talmud B.K. 6 c in a slightly different form, "Let this be a token to thee so long as thou hast mercy, God (nipD.i) will have mercy on thee but if thou hast not mercy, etc. " in Sifre, Deut. 96, without the initial also in the sentence, " Let this, etc. " Toseph. B.K. ix. 30, but with the omission of the negative sentence, as in our text viii. 3. Bacher {Agada der Tann."^ i. 94 note, 1903) points out that in Tanch. B. nti 30, Pesikta r. c. 38, 165 a, this saying is assigned to Jose,
VI.
1.
I
ivas.
2Vie Jirst to
make a
Rudder. wood." Another (a). 2.
Literally
"a
piece of
!
A corrnpt. 3. Therein {hi j3S^). c A omit. Catching fish (g). b d A read " and
{b om. ) I caught a omits.
4-6.
/SS^om.
tish."
af read "
;
in."
The sections peculiar
vi. 4-6, 7^, vii. -viii.,
to bdg, i.e. probably go back
viii. 3 is the to a Hebrew original, saying on mercy attributed to Gamaliel II. or Gamaliel of Jabneh, who was the recognised head of the Jews in Palestine about 80-105 A.D. Since, however, viii. 3 is practically a restatement of V. 3, which is attested by all the authorities, it is not improbable that Gamaliel used our author for Deut. xiii. 18, in connection with whicli his saying is said to have originated, cannot in itself have suggested the ;
;
;
the son of the Damascene woman. This fact shows that so far as Talmudic authorities are concerned the original author of the saying cannot be deter-
mined with certainty. Of course it is quite possible that these sections belonged to a fuller form of the text, though they can hardly have stood in their present context.
TESTAMENTS OF THE TWELVE PATRIARCHS
Ii8
I boiled the fish,
sick, or aged,
them
offered
and cbessed them
man had
men, as every
to all
with and having compassion upon them. the Lord
also
catching
fish
he
for
with
that shareth
receiveth manifold more from the Lord.]
caught
I
summer
sheep with
and
Wherefore neighbour
For
7.
when
of fish his
years
five
man whom I father]. my 8. And
[and gave thereof to every
fish,
saw, and sufficed for all the in the
6.
me with abundance
satisfied
;
well,
need, grieving
my
caught
I
house of
and in the winter I kept
fish,
brethren. VII.-VIII. 3 found only in hclg.
a
I saw VII. [Now I will declare unto you what I did. man in distress through nakedness in winter-time, and
had compassion upon secretly from
in distress.
my
him,
father's house,
Do
2.
away a garment and gave it to him who was
and
stole
my
you, therefore,
children, from that
which God bestoweth upon you, show compassion and mercy without hesitation to a good heart.
him
give to
men, and give to every
4.
I
wherewithal to give to
have compassion for him in know that my hand found not the him that needed, and I walked with
hg 5. Grieving with {avvakyihv d). read " gathering together " {(rwdyoiv). with abundance 6. Satisfied me .
.
'
'
T 't
which may have been a corruption of T> i ii, But the corruption V5e> = eviTrX-ncre. *-may have arisen within the Greek ,
•;
(-•
'
Version.
To his neighbour, willingness."
Manifold
more
VII.
c?
adds " with
(bg).
d
all
,
ofmyfather\ Only m &_,^^.^ d IF/iom / saw [bg ov ewpaKdv). reads " what sufficed " (t6 dpKOvv). This is a I sufficed (^^apKQv). Possibly we expression. peculiar should read rd i^apKovv here.
Noio (bg).
Onhim{bg).
d reads "and
(Vomits.
M^, father's house ,> ^ ^ " niy house.
bg
(d).
read
n
o
ci. -.i -t tShoxo ... niercu linthout hesitation. •^ i s z oi>s fiiv eXeare oiaKpivo^^^^^ (KLP) where I would suggest n^r^i ^^ should be restored before 5ia-
2.
t j no Jude 22
,,^
Ci.
.i
Perhaps dSta/cpirws might KpLvbixevoi. be rendered "without partiality."
reads
" sevenfold more. a adds "therefore." 7. Five years, ^ ., , r Ji 41 1 to the house [And gave thereof . .
1.
now."
.
offish{jro\\oi;,lxevaseui^\-n ,
man with
ye have not the wherewithal to
if
needeth,
that
bowels of mercy.
all
And
3.
3^ ,
^^^^^
^
^^^^_
^^^^^
,,^^
^^^
,,
.
'"!^'.
,.
"
j ,i 1 hini t/iat needeth (rw ypv^^.^ ^^^^^^ ^^^^ ^^ \L\tr^.\ Cf. Matt. ''give to him that asketh." '^
Give
,
.,
,
to
*. / know know one day. Found not.
(bg).
b
d reads
tor
adds " at the time."
I
ZEBULUN— CHAPTERS
VI. 6-IX. 2
119
him weeping for seven furlongs, and my bowels yearned towards him in compassion. VIII. Have, therefore, yourselves
man
passion towards every
may have
my
God
and wheresoever
dwelleth in him.
com-
children,
compassion and mercy upon you.
also in the last days
earth,
also,
with mercy, that the Lord also
His compassion on the
will send
He
Because
2.
findeth
man
For in the degree in which a
3.
He
bowels of mercy
hath compassion upon his neighbours, in the same degree hath the Lord also upon him.]
4.
And when we went
down into Egypt, Joseph bore no malice against us. 5. To whom taking heed, do ye also, my children, Tapprove yourselves without malice, and"! love one another
;
and do
not set down in account, each one of you, evil against his brother.
For this breaketh unity, and divideth
6.
""all
and troubleth the souP, and weareth away the
kindred,
countenance.
IX. Observe,
the
''therefore,"'
waters,
and know
they flow together, they sweep along stones, other
things.
But
2.
they are
if
streams, the earth swalloweth VIII. T, Iss. 3.
See
found in
Last days.
2.
vi.
See note on
1.
This sentiment Deut. 96 Shabb. 151
3 note.
V.
Sifre,
;
See note under JVeighboiirs
vi.
is &.
4-6.
(dg).
"neigh-
b reads
bour." 4.
And when {a^-bdgA).
bdg
read "for when," S^ "when." If
bdg
were the original reading,
would be a strong argument
it
in favour
of the originality of vii.-viii. 2. ,r
7-
-J us. bg add jj <.i i agamst "but when he saw me he had T.
J^onuclice for
{g
)
compassion. This addition is sup^ , , ., J ported by d but in another form. ^ 2.
,
.
.
J-
•'
Ap2}rove yotirselves without malice So practically d but the order is diflerent. a a e/A om. 5.
and
(fif/Si).
Set not {/iri
down
\oy l^ea-de
in account brother KaKiav npos t. .
^/cacrTos
.
.
them
divided
up,
when
trees, earth,
into
and
many
and they become of
dde\(pbv avrov). Cf. 1 Cor. xiii. 5, ov Xoyl^erai t6 KaKov. Evil against his brother (cA). jSS^ read "the evil of his brother." 6. And iveareth aioay the countoiance (koI rb trpbaojirov dcpavi^ei. a). ae/A(?)Si read rrjv iiwap^Lv d*^^^ " '^'^'^^^^ of mercy ((nrUyx""iXeovs), cf. Lk. i. 78, Col. iii. 12.
—
'
^^ \^.^
^-^
^^^ apparently ^^^ later Maccabeans. j4.1, -tr, j u with the divisions caused by tt j * att Hyrcanus II. and Antigonus II. j. Therefore (ad). om. 8-d A7id know 7vhen (a). ^-bd/A read " ^[^n^l when." .^^
^^ ^j^^ t^.
j
J
1
•
•
It deals tt
A&
Earth and other things read "earth, sand."
(a).
^-bdA
TESTAMENTS OF THE TWELVE PATRIARCHS
I20
no account.
So shall ye also be
3.
if
ye be divided.
Be
4.
not ye, therefore, divided into two heads, for everything which
made hath but one
the Lord
two hands, two For
but
feet,
all
head, and
the remaining members.
my
have learnt in the writing of
I
two shoulders,
Ye shall be divided in Israel, And ye shall follow two kings, And shall work every abomination. And your enemies shall lead you captive, And ye shall be evil entreated among the With many infirmities and tribulations.
6.
5.
fathers, that
Gentiles,
/3AS1
And
7.
things
these
after
And
7.
things
these
after
ye shall remember the Lord
ye shall remember the Lord,
and repent.
and repent,
And He
[And He
have mercy
shall
upon you,
He
for
and com-
merciful
down
not
in account
evil
And He
here obviously alluded
anguish of soul.
to.
And
two shoulders members /3-(^AS^ read "He gave two shoulders, hands, feet, and all the members are subject to one head." .
.
(a
d
A),
Writings of
^-d
& cm.
my fathers.
See T. Lev.
X. 5, note.
That, bdg add "in the last days ye will depart from the Lord and."
Kings (bdg AS^).
aaefS^
read
" kingdoms." £verT/
"And " idols 6.
Be
abomination. h i /3 S^ every idol" against c A.
worship "),
Many evil
(a).
add {hi
(SAS^ read "all."
entreated
down
setteth not
i
^-b
d
A
cb d
SI).
"dwell"
read
(KadLaeffde).
bdg
Tribulations. 7.
Ye shall
.
.
.
add
repent.
'
'
and
And
he
.
(a).
For
is
com-
in account evil to the h
5.
and
passionate.
setteth
3. So. a reads " so accordingly. 4, 5. The opposing parties under Hyrcanus II. and Antigonus II. are
4.
He
for
;
merciful
passionate.
And He
you
shall cause
return]
to
is
(KaKudrjaecrde,
shall have mercy
upon you
(a).
Here
instead of "repent" a reads iwiffTpi-d^ere " ye shall return " ( mieri) ; but as the next verse shows there is no idea of "the return " in ver. 7. Hence
=
=
imcn should have been rendered "ye .shall repent," as in /3AS^ and T. Dan vi. 4 (a). Now turning to /SAS^ we find
that
enia-TpixpeL
they read fxeravoriaeTe Kai
= 3'b"1
uiB-n.
Thus
iin-
arpiipu has here arisen through a dittography, and this dittography has replaced the original clause ]>reserved in a, "and He shall have mercy." Perhaps, however, we should retain the rendering "return," and supply after it
"unto Him."
Cf. T.
Dan
v. 9*.
ZEBULUN— CHAPTER sons
the
against
sons
of
they
are
And
flesh,
and are deceived through
own wicked
And
after
flesh,
the spirits of deceit
them
deceive
in
all
their deeds.
deeds.
aef A S^
a 8.
men, because
of
they are
men, Because
their
121
IX.
hdg things
these
8.
And
things
these
after
you
unto
shall there arise ^unto you"^
there shall arise
the Lord Himself, the light
the Lord Himself, the light
of righteousness.
of righteousness,
[And healing and compassion shall be in His
wings.
He
redeem
shall
men from
of
And
all
Beliar
And He
ye shall return unto
your own land.
all
ye shall see
Jerusalem,
name's
Him
^ior
And
in
His
the
Gentiles
place)
(the
Lord
'
;
into
ye shall see [God in
man]
which the
shall
Jerusalem
'
back
Him.
the fashion of a
sake"".
Because tliey are flesh. Cf. Gen. vi. 3 ; T. Jud. xix. 4. 8. Here decidedly aae/AS^ are to be followed. The text of bdg may be a Jewish expansion of aae/AS^. Thus And healing and compassion shall be in his wings " (Mai. iv. 2), would naturally be suggested by the phrase "light of righteousness." The next line is to be understood as T. Dan V. ll^', and not as Eph. iv. 8, while "And every spirit of deceit shall be trodden down," could be derived from T. Lev. xviii. 1 2 T. Sim. vi. 6. The text of the last line is hopelessly uncertain.
down]
shall bring
zeal for
And
;
every spirit of deceit
shall be trodden
And
the sons
of the
captivity
choose,
is its
name.
translation follows hg save that for " (the place) Jerusalem is its name," g reads " whom the Lord shall choose
The
in Jerusalem for His name's sake," d "and His name shall be called the
angel of great counsel." There shall arise. Cf. T. Lev. T. Jud. xxiv. 1. 3
xviii.
;
The iv.
2.
light
In T.
Mai. of rightemisness. Jud. xxiv. 1 we find
the more literal rendering, "sun of righteousness." See Him (a), a ef A. S^ read "Lord." Name's sake («e/S^). c read "holy name's sake," h i "all holy name's sake."
TESTAMENTS OF THE TWELVE PATRIARCHS
122
And
9.
rthvough
again
And
wickedness
the
Him
shall ye provoke
your
of
works'"
to anger,
HimT unto
ye shall be cast away ^by
the time of
consummation.
my
And
now,
nor be cast
down
X.
shall
I
in that I
again
rise
the midst of his
my
as
tribe,
sons'"
many
upon the ungodly
;
noY
But do ye things he
For
keep the law of the Lord,
Zebuluu their
shall the
fear the
2.
a ruler in
shall
of
all
my
generations.
4.
did also
my
rest, as
fell asleep, Tat
6.
a good old
But
fire,
and
I
am
fathers.
5.
But
your strength
all
And when
3.
fatherl.
Lord bring eternal
Lord four God with
the days of your lifel
all
end.
fas
shall rejoice in the midst of
as
hastening away to
my
to
midst of you,
dying,
and I
them throughout
destroy
am coming
the
in
commandments
•"and the
am
children, grieve not that I
he had said these
And
age"".
sons
his
him in a '"wooden"' colSn. 7. And afterwards they carried him up and buried him in Hebron, w^ith his fathers. laid
By Him
9.
among X. at
1.
my
Be
words." down.
word
6(p0a\fj.o2s
Neh.
cf.
(TciTry
/3S^
So
cast
But
avfiTriiTTeTe.
the
(a).
om.
the Gentiles." That I am dying.
vi.
is
I
A
read
A
reads
have rendered
this absolute use of
Perhaps (v should be supplied
ditficult.
V/J.UV
as in Gen.
iv.
i'?S'i
5.
or t^J irpo-
See T. Jos.
At a good
6.
/ca\w
{n^vui ^^^.^.^
^
my
end (a«f^eSi). b/g read "am passing away from you," A "am passing away from life." 2. Shall keep {a). /3 A S^ read "have coming
to
kept." 3.
^J^.
1.
Am
Throughout all generations. from the children of Israel."
;[,"•
^
;
'
'
A reads
T.
Sim.
nrtra where nrc* is ^^Tj,^;^.,,. cf. T. Iss. I ir ^
^^' ^
vii.
Tlie text has
old age.
= n3'm
Dan
Wooden
'
(a).
..
vii.
1
;
T. Ash.
^' "^^^i- ^ii-
viii.
2
Cf.
T.
;
-'•
^AS^om.
2.
Carried him up Hebron ggi (arfA^*d). /S-rfgr A^bef read " carried him up to Hebron and buried 7.
Cf. Ps. xi. 6.
def
"your God."
1-
VII.
save that
om. "but" and S^ "now"),
read "for a time therefore," a "but for a time." As also (aA^^). /3-d read "as." 5. Our God {c a ef g). hib dS^re3.d
:
16, Dn'3'j?n
But I am now (aAS^
4.
A
him."
.
.
.
THE TESTAMENT OF DAN, THE SEVENTH SON OF JACOB AND BILHAH I.
The copy
of the
words of Dan, which he spake
to his
sons in his last days, in the hundred and twenty-fifth year of his
life.
Hearken
to
For he called together his family, and said
2.
my
words, ye sons of
the words ^oi your
and in
my
whole
life,
and well pleasing evil,
father"'.
to
day
and give heed
;
my
that truth with just dealing
to
heart,
good
is
God, and that lying and anger are
because they teach
therefore, this
Dan
I have proved in
3.
:
man
to you,
all
my
wickedness.
4,
children, that in
I confess,
my
heart I
resolved on the death of Joseph ""my brother"', the true and
good man.
[5.
his father loved a
Title.
And
bef&
in text.
read
"Testament of Dan concerning anger and lying" ("concerning lying and anger, Dan is by interpretation judgment," /) g "the beginning of the words of the Testament of Dan concerning wrath and lying, the seventh " d is conflate, " Testament of Dan, ;
;
the seventh son of Jacob, the first son of Bilhah, concerning wrath and A "Testament of Dan conlying" cerning arrogaucy and hatred." a e/ read " and. 1.2. For [ad g). 6 SI om. ;
A
His family {a^-dgS'-).
dA
My
words, (/ii^Aa^*<:defgsi).
c
A^
read
Dan
words (A^ om.) of Dan your father." ^-dgS^ Of your father (adg). read "of the mouth of your father," A "of my mouth."
because spirit
of
We
should expect 3. Just dealing. " long-sufl'ering " here as opposed to
"anger" 4.
as in
1, vi.
ii.
Therefore (a A).
8. /3
om.
Resolved on the death (edefi-qv Trepl read "reTov davdrov a). /3 (A) S' joiced concerning the death " [TjSdfxrjv The latter reading is very Trepl T. 6.). difficult that of a is to be preferred.
—
:
It goes
back to the Hebrew zh
*?;?
DiL".
then to be explained as a translation of -nna'c which was corrupt is
i]d6/j.r]v
for ^noiy. cf. T. Zeb.
On
this evil intent of 1,
ii.
iii.
Dan
2.
jSAS-' om.
have bracketed this verse as an interpiolation. It breaks the connection between 4 and 6. ,5.
"the
sold,
For the
6.
j\Iy brother (a).
d A add "
to them. sons ye of
us.]
read
"his sons." Said,
he was
I rejoiced that
him more than
I
His father
— aaefii^). father TTCLTrip
.
.
.
.
.
.
him
(6 Trar-qp
dgA^^'^ read
avrov
"our him," b "his father" (o
avTOv).
TESTAMENTS OF THE TWELVE PATRIARCHS
124
jealousy and vainglory said to son.
And
7.
saying
Take
:
me
Thou
:
thyself also art his
one of the spirits of Beliar stirred this sword,
and Twith if slay Joseph
thy father love thee when he
dead.
is
me
the spirit of anger that persuaded
Now
8.
me
up,
so shall
;
this
was
to crush Joseph as a
leopard crusheth a kid. /3AS1
a
But the God
9.
did not
him
suffer
my
into
my fathers
of
hands,
so
to
fall
that
I
should find him alone and slay him, tribe
and cause a second be
to
destroyed
in
our
father
him
into
my
me
iniquity,
deliver
hands that I
him
should find suffer
not
did
alone,
work
to
two
lest
nor this
tribes
should be destroyed in Israel.
Israel.
And
II. tell
But the God of Jacob
9.
now,
my
am
children, behold I
dying, and I
you of a truth, that unless ye keep yourselves from the
and of anger, and love truth and
spirit of lying
longsuffer-
ing, ye shall perish.
^ASi
c
For
2.
anger
is
and does not the
see
blindness,
of
face
Cf. T, Zeb.
Stirred
("helped
.
.
ii.
np.
"
anger,
any man
angry
man
8.
Now
"this
is,"
:-iTy'
1, iii. 2.
Text reads avvrjpyei corrupt for Ty' =
seeth
in
and no
the
face
and "crusheth." ^/c/uvfa?' = f icd corrupt for y-i-, "to crush," "dash in pieces." A emends the text " to suck the blood of Joseph as a leopard sucks the blood :
of (jSAS-').
this
children,
be a father or a mother, Hie behaveth
it
ijyfipe.
Saying
blindness
is
with truth.
For though 7.
There
my
with truth. 3.
2.
one to
suffer
was
a om. {a),
a J e/ Spread
"now this." ... a kid (j8-a d/A).
(/A
To crush a reads "as ("for as" hi) a leopard crusheth a kid, so it suggested to me to crush Joseph," af "for as a leopard crusheth a kid, so will I crush Joseph." All the MSS aud Versions read some form of ^K/jLv^dv = " to suck " in both instances where I have rendered "crush"
a kid."
It
is
possible
that
e/xol
ive^aKev in a is a dittograi^hic rendering of what has already been translated " persuaded me " (neWdi' yiie), both renderings going back to ':n"Dn. II.
2.
culty.
should
The text of a is free from diffiAs regards that of /3AS^ we that ae/AS^ om. For "the face" {to Trp6we might render freely "any
observe
"angry." aojirof)
person."
Truth and
loyig suffering.
Cf. vi. 8.
DAN— CHAPTERS them
towards
him
disobeyeth
not
enemies"'
as
knoweth him not
though
;
I.
7-III. 4
though
;
125
be
it
a brother, he
be a prophet of the Lord, he
it
though a righteous man, he regardeth him
;
rthough a friend, he doth not acknowledge himl.
;
For the
and blindeth his
deceit,
his mind,
4.
the net of
and through lying darkeneth
eyes,
and giveth him
its
own
encompasseth
it
his
wherewith
him with
of anger encompasseth
spirit
peculiar vision.
eyes
And
5,
With hatred
?
of
heart, so as to be envious of his brother. /3-aASi
a
III. For anger
my
thing,
is
children,
even
troubleth
an evil for
For anger
my
it
an
evil things
it
a soul to the soul
soul
the
is
children, for
becomes
itself,
itself.
And
2.
and
the body of the angry
over his soul
it
upon the body Tpower that
And when what
who
it
maketh
it
may work
it
own,
its
bestoweth
alD iniquity.
3.
the body does all these things, the soul justifieth
done, since
is is
man
getteth the mastery, and
seeth not aright.
it
4.
Therefore he
wrathful, if he be a mighty man, hath a threefold
power in
his anger
:
one by the help of his servants
and a
;
second by his wealth, whereby he persuadeth and overnet 4. For the sjnrit of amger of deceit (a ^ S^ save that /3 S^ read A reads "for the spirit of "nets"). deceit encompasseth with the nets of luxury." His eyes {a a). ^-aAS^ read "his natural eyes." his eyes {a ^). 5. And wherewith A reads "and then it encompasses (him) with its own eyes and surrounds." With hatred of heart, so as to be envious of his brother {iv /xicet Kaphias Kara, rod abeKipov avrov els (pOovov a, A though c is somewhat corrupt). .
.
.
.
.
.
—
form of text is represented by "with hatred of heart and it gives him its own heart (A "a heart
fuller
6eAS^
:
hostile"; S^ "a heart") so as to be envious of his brother"; df give
divergent
readings
support &
e
Fm\
III. 1.
which,
however,
A S^.
bd&
om.
A
is
here
corrupt.
For it trouhleth {eKrapdaffei) even the soul itself (a). 13-agAS^ read "for it becometh a soul to the soul itself." Here ^-agAS^ is very forcible. Anger gets hold of the entire personality.
may have
a
•ylverai ^I'XV
= ii'Sih
arisen as follows,
HM, which was cor-
rupted into c'sn hm = iKrapacrcei.. Ezek. xxxiv. 18, Prov. xxv. 26. ;8-gr S^ read " its 2. Poiver{ag).
Cf.
own
A
power";
"its own." 3. Wlien tlie body does all these thiiigs, since it . aright (a). . /3 Spread " when it doeth aught, the soul justifieth what is done since it seeth not." .
4.
A mighty man.
A
a adds "in body."
TESTAMENTS OF THE TWELVE PATRIARCHS
126
Cometh wrongfully
and
;
power he worketh thereby the ful is
man
having his own natural
thirdly, evil.
And though the wrath-
5.
be weak, yet hath he a power twofold of that which
by nature
;
for
wrath ever aideth such in lawlessness.
This spirit goeth always with lying
Tat
Satan, that with cruelty and lyingT his works
6.
hand of
the right
may be wrought.
IV. Understand ye, therefore, the power of wrath, that it is -f-vain.
For
2.
then by deeds with sharp
it first
of all gives provocation
strengtheneth him
-fit
disturbeth
losses
up with great wrath
3.
by word
when any one
Therefore,
speaketh against you, be not ye moved to anger, [and
man
praiseth you as holy men, be not uplifted
either to delight or to disgust].
the hearing-f-, and so
grounds
And
is
and
;
ag
d A),
thirdly {koI Tpirov
stroyer. 2.
Gives
provocation
dg
K S^).
The
sense
[b _^
i^
provoked
^treniitlietieth IS
f
1-
i
(ovvauoi). Ti
is
/
-T-i
Possibly n^r [i.e. corrupt for ™:="em-
unsatisfactory.
dvua^oc,^
—
ab). Sharp {iTLKpaTs "small" {/xiKpals)
aefgA^^ ;
d
"long"
(/taKpats). 3.
The
then
present context.
Verse
4 should follow immediately on
ver. 3*.
its
be not moved
:
first
*f*it
pleaseth
to perceive the
being
"good men." Be not 'moved nera^dWecrdai
enraged,
he
a rendering of
pLeTa^dWeade). may be here Cf. Esther T,sni.
{/j-tj
els repifiv ,T^D:^''7
ix. 22.
4.
'\Pleaseth
= Tepwei.
This
is
clearly
Perhaps it = prn, corrupt for The hearri-\r\= "gives provocation." ing = TV dKor,v. Here ^ aKO-q is obviously "the thing said" (referring to 3a^ " when any one speaketh against you"), and stood in the nominative, wrong.
The corruption
of vi-^n into pjnn misled the translator into taking nyiOf'.T as the 4^
Hence ver. should be rendered, "For first, the thing said ii, t?i, i.i, giveth provocation, andi so maketh the ^^^cusative.
1
f^^.^^ ^'^^^ ^^
^^^„
;^.
A reads "and it teaches." grounds for provocation. Here
Toi^erceire. 77,^
read to ipidiaav for to epidiffdiv of dg read "what has been " the mind of said " {to p-qdiv) him who gives provocation." And being enraged {a A). j8 Spread " and then being enraged." I
a^-dgS^.
;
latter half of this verse can-
not belong to
any
For iv. 1-4 deals with the subject of anger and provocation thereto, Holy men {aaef). bdgAS^ read
bitters," or Tiy for -i'jr= "mciteth."
read
For
if
justly angry.
read "thirdly"; befS^ read "the third" {rpiTTjv r-qv), and connect with "power" {dvvajjiiv) understood. Having his own natural poxoer ... the evil (a). /3 A S^ read " having the natural power of his body and of his own agency working. 5. Hath he a x>ower tioofold of that which is by nature (^AS^). a reads " the passion of anger [opyris) springeth up in him with twofold power. 6. With lying, a A omit the bracketed words that follow through hmt. IV. 1. Thatitis-\vain. This = '?3n ':=, corrupt ^for Snn' '3= "that it is a de-
af^e/read
4.
maketh the mind keen
provocation
for
thinketh that he
;
and
angry,
is
mind, and so stirreth
his
his soul.
who
A
DAN— CHAPTERS 5.
If ye
afflicted"'
which
fall
into
any
or involuntarily, be not vexed lying"'.
wrath with lying
children, Tbe not
ye suffer
if
from vexation ariseth
for
;
turbed, the Lord departeth from
my
V. Observe, therefore,
continually dis-
is
and Beliar ruleth over
it,
is
one another in order to
assist
and when the soul
;
be enraged
loss voluntarily,
Moreover, a twofold mischief
7.
and they
;
disturb the heart
127
may
he
that
And
6.
affliction.
wrath fwith
my
loss or ruin,
order
perishable, in
is
through the
5-V. 3
very spirit maketh (a man) desire that
for this
;
III.
children, the
it.
commandments
of the Lord,
And
keep His law
;
Depart from wrath,
And
hate lying,
That the Lord may dwell among you.
And 2.
Beliar
may
flee
from you.
Speak truth each one with So shall ye not
But ye
fall
his neighbour.
into wrath
shall be in peace,
and confusion
having the God of peace.
So shall no war prevail over you. 3.
Love the Lord through
And
all
perishable. This very spirit reads "the spirit of error desired to do this thing, and to accomplish the ruin." He may he enraged through the ajfliction {dvfj.(^ irecrrj 5ta tov irddovs a). /3S^ read "he may be enraged through the longing " {dv/mudy dio, tov Trodov) A " he may be grieved through desire (?) for the thing lost." 5.
.
.
.
A
—
;
6.
And
(c).
h^Afi om. §-ad read "it
Ariseth (at:^AS^). causes to arise."
with lying, 7. Moreover afg omit through hmt. (bdgAS^). V. 1. Vommandments .
.
.
oae/read "commandment." 2.
your
life.
one another with a true heart.
Speak
truth, etc. {a\r]deiav (pdey-
yeade e/cacrros irpos tov irXriaiov avrov). This quotation from Zech. viii. 16 is
found also in T. Reub. vi. 9. This is borrowed independently from Zech. by St. Paul in Eph. iv. 25 XaXetre ciK'qdei.av e/caoros /tterd tov
command
ifKyjcriov aiiroO.
God of adopted
This expression is Paul from our text, 23 ; Rom. xv. 33 Phil.
peace.
(?)
by
Cf. 1 Thess. v.
St.
;
iv. 9. 3.
Our text
being the
first
here remarkable in literary authority which is
conjoins the two great commandments of love to God (Deut. vi. 5) and love to our neighbour (Lev. xix. 18). It is not unreasonable to assume our Lord's acquaintance with it. Cf. Matt. xxii. Luke x. 27. 37, 39 In Lev. xix. 18 certainly, and in our text possibly, the sphere of neighbourhood is limited to Israelites. In our ;
128
TESTAMENTS OF THE TWELVE PATRIARCHS
4. I
know
that in the last days ye shall depart from the
Lord,
And And
ye shall provoke Levi unto anger,
Judah
fight against
But ye
;
shall not prevail against them,
For an angel of the Lord shall guide them both
For by them
And
5.
whensoever
walk in
[6.
,v^ , ,
\^y
'?,'
r
f
Through
women
all
is
no limit of race or Cf. Deut. vi. 5, x. 12,
your
life
{c^-adA&).
h d read not very apt. "with all thy soul." This looks like a scribal emendation, but it may be iv irdcrri ry ^lirj vfxQv may be a right, mistranslation of DDCsrS^n. True. A reads " pure. 4. / know (a A). |3S^ read "for I This
claiise is
':-
know. Levi
.
.
.
Judah.
on
See note
T. Keub. vi. 5-12. Ye sJmll not prevail, etc. Reub. vi. 5 ; T. Sim. v. 5. 5. Te shall walk . . . and
Cf.
T.
work "ye walk")
(a).
Lord, ye shall
of the lawless ones, while ""in you"".
.
.
.
.
.
ing."
All wicked^iess.
dg
read "all forni-
cation." t Spirits of wickedness {irvevfiaTa ttjs 6 e irovrjplas S^ read " spirits a/).
—
A
dg "spirits of error of fornication" [d om. ) fornication {Tropveias)." 6-7. In ver. 4 we have the sujiremacy of Levi and Judah asserted, and the vain assaults made upon them by the The same verse declares sons of Dan. that Levi and Judah are the stay of Israel and are under the immediate guidance of the angel of the Lord. Such statements harmonise with the entire groundwork of the Testaments. In verses 6-7, however, Levi and Judah ;
are assailed as the chief sources of the evils and calamities of Israel. These verses, therefore, are to be assigned to the first century B.C., when the nation was torn by civil dissensions and radically demoralised under the later Maccabeans. They may come from the same hand as T. Levix., xiv.-xvi. T. Judah xxi. 6xxiii. T. Zeb. ix. Nor, again, can we regard it as in the least degree probable that a patriotic Jew, writing in the palmiest days of the Maccabean hegemony, should assert that one of the Twelve Tribes was under the actual rule of Satan and yet speak just as assuredly of its ultimate conversion ;
;
(ver. 9).
Spread "walking {b . Aabb*e and {bgS^ om.) working." " ye shall (A^ om.) walk and work|3-a
and
the
For I have read in the book of Enoch, the righteous,
Lord's use there V>\/'^,y^ country. ^^ Love the Lord. \f XXX. 6. '
from
wickedness the spirits of wickedness work
all
/^ H' nU-
depart
ye
and work the abominations of the Gentiles,
all evil
going a-whoring after
with
;
shall Israel stand.
6. This verse is of great importance, as it is the most ancient authority we at present possess for the view which connected the tribe of Dan with the Antichrist. Even in the OT. the ground was prepai'ed for siich a view. i. Thus Dan was early connected with idolatry the children of Dan set up for themselves a graven image, Judg. xviii. 30 one of the golden calves was placed in Dan, 1 Kings xii. 29. Further, in later times we remark that Dan is the last in the list of the tribes in :
:
xxvii. 16-22 ; no Levitical appointed in the tribe of Dan in 1 Chron. vi. 61 sqq., though in Josh, xxi. 23, on which 1 Chron. vi. 61 is based, such cities are mentioned. ii. The darker side of Dan's history in the OT. is that which is mainly literature. rabbinic accentuated in 1
Chron.
cities are
DAN— CHAPTERS that your
prince
Satan, and
is
wickedness and pride
on
the sons of
V. 4-V. 8
that
will conspire
Levi,
the
all
spirits
of
attend constantly
to
them
cause
to
129
before
sin
to
the
Lord. 7.
And my And sin And the
sons will draw near to Levi,
with them in sons of
Judah
all
things
will be covetous.
Plundering other men's goods like 8.
Therefore
shall
ye
be
lions.]
away [with them]
led
into
captivity,
And And
there shall ye receive all the plagues of Egypt, all
the evils of the Gentiles.
According to Shabbath 66 Dan repre-
T.
Whereas Deut. xxv. 18 sents idolatry. states that Araalek slew "the hindmost" and " the feeblest " of Israel, the Targ. P.s.-Jon. on this passage declares that
known," hi "and
these weie of the tribe of Dan, and that they were slain because of their idolatry. For other passages see Jewish Encyc, iv. 423. iii. But the OT. passage, from which the immediate connection of Dan and Satan which appears in our text is de-
—a/).
rived,
is
probably Jer.
viii.
16,
"the snort-
ing of his horses is heard from Dan." For in Iren;eus v. 30. 2 this verse is interpreted of the Antichrist, and at tlie close of the quotation Iren?eus adds that on account of Dan's connection with the Antichrist his name is omitted from
N.T. Apocalypse ("Propter hoc non annumeratiir tribus haec in Apocalypsi cum his quae salvautur "). Rabbinic tradition also preserves a similar view
Levi X. Is (a
4.
j3).
All {bdeg
A
adds and I have have found." gi read will be. '
c
'
I
'
'
A&).
a/ omit.
Spirits of wickedness {ttv. t^s iropripias ^-/ Si read " spirits ( -1- " of
error
A
and" dg)
of fornication {wopvelas).
Text reads vTrawhich goes back to 13'EJ'p'This I take to be corrupt for ^wp\ — If, "will conspire." ffvffrpexl/ovrai, however, with idg A-^ we here add r(p Kevi, we can retain vnaKodaovTai and But this translate "will obey Levi." makes poor sense with what follows "will obey Levi to attend constantly on the sons of Levi, etc." /A read " the 7. Levi{a^-a/&). Will
conspire.
Koiffovrai
sons of Levi."
AccordSin with them in all things. X. 2 Levi was to lead
ing to T. Levi Israel astray.
;
for Ber. rab.
16 to The derivation of the refers Jer.
xliii.
The sons of Judah null
viii.
Dan's idolatry. Antichrist from Dan is clearly stated also by Andreas in his commentary on " It is probable that the Apoc. xvi. 12 :
the Antichrist will come from the eastern parts of Persia where is the tribe of Dan." See Bousset's Antichrist (Eugl. Trans.), 171 sqq. This view so attested in Christian writings is undoubtedly Jewish, and finds its earliest distinct expression in our text, wliich here goes back to the middle of the first century B.C. See note on Enoch, t/ie righteous.
he coveto^is,
Judah xxi. 6, 7. ajSAS^ read "and Therefore. Cf. T.
etc. 8.
therefore." Ye shall be led away. Cf. T. Lev. reads " ye shall T. Zeb. ix. 6. X. 4 ;
A
go-" I have bracketed these [ With them. ] words as an addition of the interpolator who added 6-7. This phrase Plagues of Egypt. appears to have a general application
here. ix.
Evils of the Gentiles. 6 ; T. Naph. iv. 2.
Cf. T.
Zeb.
TESTAMENTS OF THE TWELVE PATRIARCHS
I30 9.
And
when ye
so
the Lord ye shall obtain
return to
mercy,
10.
And He shall bring you into His sanctuary, And He shall give you peace. And there shall arise unto you from the [Judah and
tribe
of
Levi the salvation of the Lord
of]
And he shall make war against And execute an everlasting
Beliar,
on
vengeance
our
enemies 11.
And
the captivity shall he take from Beliar [the souls
of the saints],
And And
turn disobedient hearts unto the Lord, give
to
them
that
call
upon
him
eternal
peace.
A
reads "after these things." ye return to the Lord ye sfudl Cf. T. Zeb. ix. 7. obtain mercy. reads Ye shall obtain mercy. " He shall have mercy upon you." 9.
So.
When
A
He
shall
Judah
xxiii.
bring you, etc. T. Jss. vi. 3 5 ;
T.
Cf.
T. Ash.
;
vii. 7.
He
shall give
xxxiv. 8
;
1
And
En.
you pea,ce.
Cf.
Ixxi. 17.
there shall arise
.
.
the
.
salvation of the Loi'd. Cf. T. Levi xviii. T. 3 T. Juci. xxiv. 1 ; T. Zeb. ix. 8 Gad viii. 1 T. Jos. xix. 11. I The tribe of [Judah and} Levi. ;
;
;
have bracketed "Judah and," for if these words were original we should have " tribes of Judah and Levi," or rather "tribes of Levi and Judah." Cf. T. Sim. vii. 1
;
T.
Gad
viii.
1
T.
;
Levi is always placed before Judah (see note on Reub. vi. 512) except in the present passage, which we see is secondary, and in T. Gad viii. 1 which we must regard either as Thus the corrupt or interpolated. original text here teaches the derivation of the Messiah from Levi as T. Reulj. T. T. Levi viii. 14, xviii. vi. 7-12 Jud. xxiv. 1-3 (T. Naph. iv. 5 ?) T. Jos.
Make war
against Beliar.
Cf.
T.
Levi, xviii. 12.
Execute an everlasting vengeance on our enemies. Here text reads ttji/ iKdlKTjaiv Tov vLkovs diixxeL rois irarpdaLV {b TripacTLv) riixGjv (df read i'/nQv, A avTov). It is obvious that Trepaaiu in b is an emendation, but a bad one, due to misunderstanding the Semitic idiom :
Haggai 9 "In this place I will give you ii. h reads "proclaiming unto peace." you peace," with which compare Jer. 10.
be sprung from Judah in the first century B.C. passage T. Jud. xxiv. 5-6, and in the corrupt passage in T. Naph. viii. 2.
11.
xix.
;
;
;
Jos. xix. 5-9.
The Messiah
is
said to
in iKdlKijiTii' ddicrei, nzp: in: "to execute vengeance." warpdcri.v then, is clearly corrupt, but the origin of the
corruption becomes manifest on retranslation it = irni3N corrupt for ly^'ix = Tols TToXefxiois vfiQp. Thus the line is restored into perfect parallelism with the preceding one. Furthermore, (KdiK-qcnv TOV vlKovs = n^i riDpj, which had better be rendered as above. 11. The captivity, etc. Cf. T. Zeb. ix. 8 (bdg). I have bracketed "the souls of the saints" as a Christian addition. The captives of Beliar have as their parallel expression "disobedient hearts." Hence they are here to be understood as those enslaved through sin to him. Titrn disobedient hearts, etc. Cf. Luke i. 17 iirtcrrpetl/ai ciTrei^ets iv :
.
(ppovr)
SiKaiwv.
.
.
DAN— CHAPTERS 12.
13.
And And And And Nor
V. 9-VI.
131
i
the saints shall rest in Eden, in the it
New
Jerusalem will the righteous
God
shall be unto the glory of
rejoice,
for ever.
no longer shall Jerusalem endure desolation, Israel be led captive
the Lord
For
;
midst
the
be in
shall
of
it
[living
amongst men],
And
the
Holy One
humility and in poverty shall reign
VI.
Israel
of ;
amongst men in
And
gates of Paradise to the righteous.
The New Jerusalem (bg A-&^). c reads "the kingdom of J.," hi "the New Holy J.," d "the holy aud righteous J.," e/"the holy and (/. om.) New The reading of c is inexpliJ." cable here, but the epithet "holy" in h i d ef may have arisen from e»nn being written a second time corruptly as B'ng. far as I am aware this is the first time this expression ("the New Jerusalem") is found in Jewish literature. The idea is clearly set forth in 1 En. sc. 29, where God Himself is described as the builder of the New Jerusalem
So
symbolically called " the new This expectation is derived from OT. prophecy. Ezek. xl.-xlviii. The expression Is. liv. 11, 12, Ix. 1. New Jerusalem recurs in Rev. iii. 12, Its equivalent " the Jerusalem xxi. 2. that is above " occurs in Gal. iv. 26 aud in Rabbinical writings. See my Apoc. Bar. iv. 3 note, Volz, J'adische Eschatologie, 338. But the question arises is the New Jerusalem to be identified with the Eden that precedes, or the Jerusalem that is mentioned in the next verse ? I am inclined to take the latter view. God dwells in the Jerusalem of ver. 12, which has thereby become the New Jerusalem. And it shall he, etc. {^-a d A S)^. a reads which is the eternal glory of it is
:
'
'
God."
Him
truth],
12. The saints shall rest in Eden. According to T. Levi xviii. 10 the Messiah from Levi will open the
aud
[in
it
and he who believeth on
now, fear the Lord,
house."
over
reign
shall
my No
13.
and beware
children,
longer shall Jerusalem, etc.
The New Jerusalem should not as the Old Jerusalem 4 ; T. Judah xxiii. 3.
:
suffer
T. Levi xvi.
cf.
^Living ((xvt'ava(TTp€(p6pL€vos) with I have bracketed this clause as
tnen.}
a Christian interpolation. In humility and poverty. This expression could not be iised of God though it could be used of the Jewish
Messiah (see T. Judah xxiv. 1 note) if we might regard raireivcoais and 7rTa;%e:a as dittographic renderings of m:i''
Amongst men in
truth (a).
j3-aS^
read "in truth in the heavens." VI. 1-7. This section is self-conIt deals with the spiritual forces arrayed on the sides of the kingdoms of God and of Satan and their These forces are relation to Israel. engaged in a deadly strife, and the tained.
kingdom
doomed
to destrucrepents (1-2, 4). Hence Satan seeks to destroy through sin those who return to God (3). Thereupon a time of lawlessness comes and God forsakes Israel (6), but Israel
tion
cannot
of evil
is
Israel truly
if
fall
ethically
away
and
by the angel of gi-eatest of all
utterly, Ijecause
it is
spiritually strengthened
who
peace,
the angels
is
(6).
the
Thus
the iiltimate redemption of Israel
is
assured.
From the
text
the of
above
it
h i /3-« d A
follows
that
/jLereXeijaerai
there is no iirl Wvr) is corrupt, as question here of God's forsaking Israel wholly and going to the Gentiles. Here c alone preserves the singular, and the
TESTAMENTS OF THE TWELVE PATRIARCHS
132
of Satan
and his
spirits.
2,
Draw
near unto God and
to the angel that intercedeth for you, for he
between God and man, and
4.
the
enemy eager
he shall
for the peace of Israel
stand up against the kingdom of the enemy, is
a mediator
is
Therefore
3.
upon the Lord.
to destroy all that call
For he knoweth that on the day on which Israel shall
kingdom
repent, the end.
5.
For
enemy
of the
the very angel
clause in fact deals with the conversion of Israel. See note on ver. 6. and b d read 2. Draw (a /3-& d). '
'
draw." That
"^intercedeth
for
you
{np
dS^
Will stand up against the kingdom
Here Karivavn (TTT^crerai. = ac?e/read "will stand up before tlie kingdom of God " [KaTivavri
text.
lation of TrapaiTelrai {TrapaiTrjais in late
hit
Greek means "forgiveness"), and so A Here all the would support ^-d.
§-a
here
vfj.ds
^-d).
a
corrupt.
may
be derived ultimately See note on a parallel Since a passage in T. Lev. v. 6. has TrapeTrofjLefos in both passages,
variants
from
03*7 yjis.
and similarly
j3-d TrapatTovfievos,
reasonable to infer that the
it
is
same Hebrew
phrase stood originally in both.
Mediator
between
God and man.
This phrase is adopted by St. Paul in This conception of 5. 1 Tim. ii. Michael can be understood in part from the fact that Michael was regarded as the Mediator of the Law, Jub. i. 29 Apoc. Mos. (Ed. Tischendorf p. 1), Midrash on the death of Moses, Jellinek Jalk. Chad. Bet ha-Midrash vi. 75 120 (see Luekeu, Michael 18 sq.) f. and from his being a high priest in the sixth heaven. See note on T. Levi iii. 5 Lueken, Michael pp. 30-31. This office of mediator was subsequently, about the beginning of the Christian era, assigned to Moses, who in Ass. Mos. i. 14 is called "the mediator of His covenant," and iii. 12 "a Iti the mediator unto us (Israel)." ;
;
;
Bamidbar rab. sect. 3. 254^ God said to Moses: "Thou wast the mediator (limo) between Me and My children (in the giving of the law)."
passages
see
Worterhuch
iii.
*33n ncv'.
TTJs
Has fSaaiKeias tov Oeov (TTrjcreTai). arisen from 3;iN? Before Karivavri.
A S^
insert Kal against a b. The Lord. A reads " the name of the Lord." 4. Repent (eiricrTpi\j/€i eiricrpTia). \peL here:=3iB'\ /3 S^ read "believe" 6
3.
—
{TTLcrTeiKxei
A is
corrupt,
but
)3
S^
There
or iriffTevffrj). a corruption of
it is
thus two independent texts. It was a well-known Rabbinic view that if all Israel repented redemption would follow. Cf. Pesikt. 163b, gauh. 97^ 98a, jer. Taauith 63^. See Ass. Mos. i. 18, Weber'^, Jud. Theologie, 348, 353 ; Bousset, Rel. des Judenth. 369 sqq. Volz 112 sq.; Baldensperger^, Messianisch.-Apok. Hoffnungen des Judenth. 217 sqq. If we accept the reading "believe," "belief" must be taken to mean not merely an intellectual acceptance of certain doctrines but an ethical change of attitude involving obedience to the law and personal devotion to God. On " repentance " are
;
see also vii.
5
;
T. Zeb.
T. Ash.
i.
ix.
7
;
T.
Gad
v. 5,
6.
For. bfS^ om. Angel of peace. Cf. T. Ash. 5.
T. Benj.
vi.
1
;
1
En.
xl. 8,
Iii.
vi.
6
;
5, liii.
See the note 2, on the identity of this angel on T. Lev. 4, liv.
4, Ivi.
Ix.
24.
v. 6.
For similar
Levy's Neuhebraisches 595, 596.
strengthen
shall
of the enemy {KarivavTi Tijs /SacriXelas Tov exdpov (TTrjffeTai bg{A)8^). A corruptly reads ^-)(dpas tu)v ^acriKiuv, an obvious corruption of the bgS^
are reads Trapeiro/x^vij} A= v/jup (r]/jLas hi). Cf. T. Levi v. 6. ffvyyLvwffKeL, butthis may be a mistransirapaiTovfjiipii}
peace
of
brought to an
shall be
I.
Strengthen Israel, and strengthen."
right.
reads " convert Possibly this is
c
DAN— CHAPTER Israel, that it fall it
VI. 2-9
^33
not into the extremity of
evil.
6.
And
shall be in the time of the lawlessness of Israel, that
the Lord will (not) depart from them, but will transform into a nation that doeth His will, for none of the
them
angels will be equal unto him. in every place of Israel, Tand
shall be
the Gentiles"'.
my
Keep, therefore, yourselves,
8.
And His name
7.
among
children,
from
every
evil work,
And And And
9.
do ye
away wrath and
cast
love truth
impart to your children [that the Saviour of
•'also''
suffering,
may
receive
meek and
it fall' not, etc.
lowly,
(/xrj
you
ei's
from them." i. First, if we assume such a loss, the clauses ia question would refer to Israel's repentance and then would follow the words in the text,
"And
etc."
For
it
will
become a nation,
/xereXeycrerat
''uh isn',
(fxeraaTpcLiprj-
bad rendering of
fferai d) ewl ^dvei is a
which should be translated
either "will become a nation" or actively " will transform (them) into a nation." But if we simply restore ii. the negative before "depart," the text
complete as it stands: "the Lord (not) depart from them but will transform them into a nation, etc." In any case the restoration of Israel is due so far as secondary causes are concerned to the good offices of tlie angel of peace, who is greater than all the is
will
other angels. (xVo<). Restored.
But Will
—
a A). transform.
(Kai
fjLeTeXeiKyerai.,
d
These go back to
See preceding note. /3
SI
a
om. (3 f?
A Si
read
IJ.eTa(XTpa(pT)(TeTai. ian'' = "will
for
;
he
is
true
and long-
and teacheth by his works the
ifiirecelv
Cf. T. Levi t4\os KaKwv). V. 6 where the same phrase recurs. 6. This verse is corrupt and defective. As we have seen in the note on 1-6 above, it should deal with the restoraThere are two ways of tion of Israel. recovering the original, accordingly as we assume or deny the loss of one or more clauses after the words " depart airrbv
all lying.
long-suffering.
the things which ye have heard from your father,
the Gentiles
That
and
trans-
form" or "will become." note but two. Into a nation that doeth. iir' idvri (sic
See last c reads
for idvei) ^-qTouvTi,
hi fi
A
reading the singular, but for ^rjTovvTi we should read ttolovi'ti, for this latter = ia!/, eirl edvrj
iroLOvvTa.
c is right in
which was apparently corrupted into nj;a
= i''>;ToOyTt.
Shall be (/3 A S^). a om. In every place of Israel. reads "in every land and in Israel." Gentiles. jSS^ add "Saviour," a 7.
A
Christian addition. 8.
reads
and
Wrath and all lying "wrath and lying," wrath." That in sorrow
(/SS^).
A
a
"lying
all
you, etc. Christian interpolation, in their present form at any rate. For he is trite and long-suffering. 9.
.
.
.
A
These words might refer to Dan, for he has been teaching the evils of lying and anger, or to the Messiah who was to See v. 10 note, but spring from Levi. it is safest to bracket them as an inter-
The final clause is Jewish. Meek and lowly. These words could
polation.
be used of the Jewish Messiah. See T. Jud. xxiv. 1 note. God (a). /3 A 31 read " the Lord." Teaching through ivorks the Ioao of God. This is Jewish. It might also be an early Jewish Christian addition.
TESTAMENTS OF THE TWELVE PATRIARCHS
134
law of God].
10. Depart, therefore, from all unrighteous-
and cleave unto the righteousness of God, and your
ness,
race will be saved for ever.
11.
And
bury
me
my
near
fathers.
And when
VII.
and
fell
And
him.
he had said these things he kissed them,
asleep at a good old age.
they carried up
that
after
them near Abraham, and
placed
[Nevertheless,
"Dan"'
And
2.
prophesied
his sons buried bones"!,
and
and Jacob.
3.
''his
Isaac,
them that
unto
they
should forget their God, and should be alienated from the land of their inheritance ^and from the race of IsraeD, and
from the family of fftheir 10.
Righteousness
/3S^
of.
seed.-)-^]
add
" the law of." 6
your
VII. age.
1.
race, etc.
Fell asleep
Emended from
b
om.
at c
a good old (vrrvui
Ka\<2)
which reads "fell asleep in a good sleep." Here as in T. Zeb. x. 6 (see note) /3
A S^
which
nnr
This verse
is
the
addition of a later hand.
Acefg read "the Lord,"
God.
And
Testaments shows.
is
a corruption of nn'r.
read vrrvov althviov=rh-\]] nyv, may be a corruption of c nrsr
And placed (/(rfgr) Aabb*defgsi). a ^-dfg A= om. 3. The Testament proper closes with ver. 2, as a comparison of the other
bS^ add "as." bdA read "the
Nevertheless.
Their God (aS^). law of their God.
fTJieir seed (rou ciripnaTOS airQu). save that adefSi^ prefix
{aadefS^ Kal).
/3
it came to pass" came upon them." tov
reads "so
d " which
also
ffirip/xaTos aiiruiv
may
;
be a corruption
Then we might and their seed from the race of Israel and family." Or, in case this addition was made in the Hebrew text, oyni which rod airip/naTOS avrOiv for t6
(TTT^p/j-a
translate,
aiirwv.
"
presupposes
may
BiaffTrapriffovTai.
be corrupt for
\-\r
—
THE TESTAMENT OF NAPHTALI, THE EIGHTH SON OF JACOB AND BILHAH The copy
I.
of the testament of Naphtali,
time of his death
the
at
year of his
When
2.
life.
his sons were gathered together
in the seventh month, on the
And
3.
them, I
he
dying; and they believed him not.
say
to
Bilhah
;
he should
feast
my
Hear,
:
words
the
'"and"'
of
die.
5.
children,
ye
your
father.
;
Hundred and
1.
thirtieth
{haef
ASi). c (7 read "hundredth, "&(Z"hundred and thirty-second." The Midrash
Tadshe gives "hundred and thirtythird." See my edition of Jub. xxviii. 11-24 note.
A
2. While still SI), a om.
,
feast
Kwdu^va-^-dgKh^).
.
,
Glorified
^ A S^
(a).
^
—
And
he began then of
sons
Naphtali,
was born from
I
6.
and said /3S^
read
A "grew
eKparaluaev,
He
should die
re-
(/3S').
verse.
,,J^'''''^;,
^ ^^^^'
"*«
^''^
"°""'"
^
*° them."
^^^
.^
^ai'ovpyta iTvoi-qae the same play on Naphtali is found in Gen. xxx. 8, but a different meaning belongs there to ^n'^ni;: according to all the versions and ^^.^^^^^
.
'-pa,-^i-fj\—ii^^ nhns:,
read
(iKpaTanIidr]
"affirmed"
strong,
a reads "his body died," A "I should die." Yet according to viii. 9 he eats and drinks again with a merry heart, but the words may refer to i. 2. ^-dc/ read 5. And he began {a d A), " he began therefore. " S^ omits this
^^^^^
blessed.
Grew strong Kal elTTev a).
as
6. Rachel dealt craftily. There is a paronomasia on the name Naphtali in
- ^
lome {Seiirvov^ a omits
KwOwva. 4.
And
fleeting."
in good Malth{^-dg
,*,.', of food cmd
A Kal
4.
because Eachel dealt craftily, and gave Bilhah
Title, be/A^'^^ read a in text. " Testament of Naphtali ( + eiglitli b) concerning natural goodness" ; d cona "Naphtali." flates the two 1.
and wine.
he grew strong and said that after
glorified the Lord,
yesterday's
hear
feast of food
he was awake in the morning, he said to
after
am
day of the month, while
first
made then a
still in good health, he
which he ordained
hundred and thirtieth
in the
Jo^.
135
Ant.
i.
19. 8.
TESTAMENTS OF THE TWELVE PATRIARCHS
136
in place of herself to Jacob,
and she conceived and bare me
my name Naphtali. much because me very I was born and when I was still young she was wont to
upon Eachel's knees,
rtherefore she called
For Eachel loved
7.
upon her kiss me,
lap^
own womb, Kachel.
May
:
Whence
8.
also
things^, according to
^in all
Now my
9.
have a brother of thine from mine
I
unto thee.
like
me
unto
like
;
and say
Joseph was
the prayers of
mother was Bilhah, daughter of
Rotheus the brother of Deborah, Eebecca's nurse, who was born on one and the self-same day with Eachel.
And
10.
Eotheus was of the family of Abraham, a Chaldean, Godfearing,
and noble.
free-born,
11.
captive and was bought by Laban his
handmaid
name
;
And he was
and he gave him Euna
and she bore a daughter, and
to wife,
name
Zilpah, after the
of the village in
And next
been taken captive.
1 2.
My daughter hastens
after
what
is
taken
called her
which he had
she bore Bilhah, saying
she was born she seized the breast and hastened to suck Conceived , knees (a). |8S^ read "she bare me upon Rachel's lap," A " I was bom on Rachel's lap." .
And
.
therefore
ht^S^
(c).
read
called
my name
(a).
/S-grS^
read
"I was called." ^-gr S^ read " and." 7. For {a), Very much (a), ^-g S^ om. Knees
May
A
^-g S^ read " lap."
(a),
I have
(Sotr?
/j.oi).
So
A
and
emend a ideL (iStj hi) /j-oi, ^-gS^ tdoL/jLi. The idiom is Semitic jn' "hBut possibly tSot/xi is right, " May I
so I
see a brother of thine, etc." 8.
it.
Zilpah. Here, as in Jub. xxviii. 9 and the authorities quoted in the note on 9-11, Zilpah is represented as a sister of BUhah. Bilhah, saying, daughter 12. hastens after what is new (BdWavXeyuu, KaivoairovBos /xov rj Ovydrrjp befS^) adg are here defective. For KaivbKaivocnrovoos a reads Kaipowoids and
My
"therefore."
He
:
new, for immediately that
Prayers
(evxd-s
hdA).
aaefS^
Here we read " blessings " (ei)Xo7tas). have a corruption of n^Dn into nhnn. 9-11. The object of this verse is to show that Bilhah was of Semitic descent,
.
.
.
"my
what is new." For to suck
being
it (hefS^ save that b S' om. " seized the breast and "). supports text but adds ''of the
Abraham.
mother"
descended from the stock of In later Jewish tradition, i.e. in Ps.-Jon. on Gen. xxix. 24, 29, Gen. rabba Ixxiv. 14, Pirke R. El. xxxvi. she is represented as a daughter of Laban by a concubine. 11. Euna (hif). c reads
6e " Ainan,"
cf
"Edna."
"Enan,"
.
.
.
A
after "breast." aadg om. This clause may be a later addition. It is, however, intelligible and could stand without the previous clause, Like the previous clause it contains in "hastened " = ^(r7rei/5e=: n'^naj a play on
nrh^»
NAPHTALI— CHAPTERS And
II.
my
was swift ron
I
father Jacob appointed
did he give
me
the vessel,
how much
me
2.
is
body doth not
fall
He
For as the potter knoweth
and bringeth clay
make
the body after the
implant the
And
made.
4.
what
body,
how
beginneth
it
far
in
3.
by a third part was
rule
meet
for, so also
will
it
after
evil.
5.
persist
For
no
is
for
so also is his
And
I
work
was
.
.
;
.
"
And
since I
was
"on my
.
.
.
my
father "
(A
feet").
and measure, and rule made {(rrad/jii^ yap
all the creation
Kai /j.^Tp(x} Kai Kavovi iracra r) Kriaii iyivero a). "was all the For creation made," b A read " was every creature of the Most High " (Tratra KrLcns vipiarov) and d ef " was every creature exalted " {v\j/odTai). Possibly n3i33 established," "prepared," ( = "was cf. iyivero in a), stood originally in
—
As
6.
or
p-ag
K
man's strength,
a
so also is his
part." weight,
it
created every
the text.
corruption of the former. Trpos aiirb could mean to it, i.e. the vessel {(TKevos), but it is better to take it as referring to the idea of the vessel in the mind of the potter. 3. Third part. A reads " a small
By
and when inclination
and my
Messages (a a ef). h d g A. read "errands and messages." As a deer did he give me his blessing. See Gen. xlix. 21. 2. Accordingly (irpos avro h a ef), cd read 7rp6s ai)ra), which may be a
was
for
He
as his
father (a d, save that for " on my feet d reads "my children"). /3-c?Aread omitting
;
the creation
His own image. a
II. 1.
of a hair
all
doth the Lord know the
there
For as a man's strength,
6.
the one does
in goodness,
thought which the Lord knoweth not,
man
And
the potter knoweth the use of each
as
is
to the capacity of the
spirit.
by weight, and measure, and
vessel,
my
and as a deer
to contain,
and according
short of the other
137
the deer, and
feet^ like
accordingly, so also doth the Lord likeness of the spirit,
7-II. 6
for all messages,
his blessing. it
I.
work
and as
;
This could be
corrupted
The nmin) — vtpovrai. weighed and the waters measured, Job xxviii. 25 the mountains and hills, Is. xl. 12 the stars, 1 En. xliii. 2 even the world and the ages, 4 Ezra iv. 36 (in statera ponderavit saeculum, mensura mensuravit et tempora et numero numeravit tempora). In Wisd. xi. 20 we have almost a verbal parallel with our text into
nm
winds
(or
are
;
;
;
irdvTa fj.€Tpu) Kai dpidfj-c^ Kai arad/j-ij} 5t^ra^as. Pss. Sol. v. 6 Stl dvOpooTros Kai 7} fiepLS aiiTOu irapa aov iv ffTadfj,(^. 4. What. Text reads wj nc, which :
=
should have been rendered ri, "what." Beginneth in [Apxerai. iv bd A), a ef read Ipxerac iv, " cometh." In evil. A reads "the evil" in nominative. 5.
hiclination
Here Job ii. 18, Is. though it has here
{ir\da-/j.a).
TrXdcTyua as in Ps. cii. 14,
xxix. 16 renders
n:s%
meaning. See T. Ash. i. 3 note. Created . after His ovm image. Gen. i. 26, 27 Sir. xvii. 3. So far as I am aware our author and Sii'ach are the first to quote Gen. i. 27. its later
.
.
;
TESTAMENTS OF THE TWELVE PATRIARCHS
138
feye, so also
his sleep
is
either
law
the
in
mind,
his skill
the
of
Lord or in the law of
as
;
word
his soul, so also is his
so
also
achievement;
so also is his
and
Beliar.
his
is
Tand as his purpose,
;
as his heart, so also is
mouth
his
;"!
as his
also is his sleep
so
"f"eye,
as his soul,
;
so also is his word, either in
the law of the Lord or in the works of Beliar.
And
7.
there
as
is
a
and
;
it
is
8.
things good in their order, the
five
He
a
there
is
not to be said that the one
other either in face or in mind.
and
and
light
hearing, so also
man and man, and between woman and
division between
woman
between
division
darkness, between seeing and
is
like the
God made
rporT
all
in the head,
senses
on the neck to the head, adding to
joined
it
the hair also for comeliness and glory, then the heart for understanding, the belly for excrement, and the stomach for grinding, the windpipe for taking in (the breath), the liver
As
6.
his \eye, so also is his sleep, is wrong. In the first three
Something
Hebrew passages quoted in the note on ver. 8, the maw or digestive stomach is connected with sleep (na'p Hence vry may be corrupt for ri:iyh). of the
in^'P-
.
And as his soul, so also is his „,.,,,., J... of This looks like a dittography ,
as his heart, so also
Law
of
tlie
Cf
Lord
is
„
mouth." on the laxo of
T
Levi xix 1. Wo^ks (ipyoLS A).' This reading is T. Levi xix. 1. supported by abdef read "law" (vofiov). 7. And man, and between woman, Beliar
o om.
And
not to be said that one is So other in face or in mind. Aab*cde by a change of " mioi " into like
it is
Ab= "And one
iv
evl rots jrpocrdnroi.s 'ffrruv
t(J5
yr^^
g^
^„g
.
*"
,i
d
^^
^^^^^
ti
necki
t n. to the
j head
the
hair
also
for
mined on
t lie
i
qi
''
Adding
to
it
comeliness and glory (aadefS'^). read " the hair also for glory.
A
Then.
Then etc.
With
6
reads "and." heart for understanding, enumeration of man's
tJie
this
powers and faculties we might compare Berakh 61 ^^^ the following lists :
:
-l
1""° P'^^
l
.
^^^
l "^^^^^ "^'^^
"NO
'3'D
'?=
N'i^ioi
All All these the Greek MSS are corrupt and S' read "And it is not to be said that," but the remaining words are
ppa^n
'3'D
Sd
niHV nsn
^^^^
^^^.^^^,
like the other in face or mind."
b
1.
j
tt And He
/o a\
gee
^g^^g^^
3-iii.
ii.
not
is
roh h i),
evl
{fjTrov
tlie
"niin"asin Ab.
tQ
ijyovv f) bpioiov. present further corruptions.
3
"and
his
or
ef
^v.
r)rTovv
woi-d. (,
iv
TrpocrwTrots riTrbn^vov (sic riTov/xevos
T. Keub.
.
a reads
untranslatable.
•
nsa
13
I"^ ""
D'"=i aB*! lou
npnu
i^^^ 1»< ^^^' ^^'?.
^ip
n'^id
mo
DV^3
na r\ip
^
jmo ppip pme-
NAPHTALI— CHAPTER
II.
7,8
139
wrath, the gall for bitterness, the spleen, for laughter,
for
the reins Tfor prudence, the muscles of the loins^ for power, "
underthe tongue determiues, the mouth completes, the gullet takes in and sends forth all kinds of food, the windpipe sends forth the voice, the lungs absorb all kinds of liquids, the liver vyrathfid, the gall sprinkles on it a T/ie reins advise, the heart
stands,
drop and quiets
the spleen laughs,
it,
maw
the stomach grinds, the
(causeth)
sleep, the nose wakefulness."
The underlined phrasei
in the above
The are found also in our text. next two lists are from tlie Othioth of list
"R. Akiba" Midrasch iii.
Bet
ha42, 43 and the fourth from the late Hebrew T. Naph. x. 6 Jellinek,
(ed.
:
A comparison of the above lists shows that the least helpful and the nearly akin to our text is the from the Hebrew Testament of Naphtali. We shall now deal with the various phrases as they arise. Heart for rmderstanding = -,'<2rh 3*?. This phrase is found thus in the first three Hebrew lists, and its equivalent in the fourth. It will be
least last
observed that the Hebrew T. Naph. two parallels in obviously later " with his phraseology p^' imaa, brain he understands," and again "with his heart he reckons," aicn'' uSa. The belly for excrement (KoiKiaf eis gives
:
biax'^piio'tv).
n'^x d'O'j;
jwpnwb
.
.
nVx
^^^^2^3^
.
Vund 'd^b
D":^'
nxna nV
cfii-[
D^n*?
D'j'tsrt'?
na
'71
p•\-\^h
nr^h nxp nrnan'? ppnip j;ni
n'-s.-\7\h\
d't
hdn'jd'? ;
nnnSi 7&wZ.
^3
ni'^pi
n
d'Vjt nonSoSi
nv'?3 ':'a
Dj;ia
mnn
n:i3ni
nj;-!
V33 inno ns
yn "^s
mn'C'
3"?
nno
^3
"iDu
nip mV3}
n'j:idt -ib-d
'73NO 'J'd ^2 y'^n bci
npniT tioi dvid 133 yp-c/s 'rn ,
jnpmp mp'nB' 'ra ^3 pmc-
':'a
"73
inn'JDi
'?int3
njB" n3'p m'7'nN
T.
j'^a nijni
'J'D
S3
pmc
:
laainai pn' imaai b'3' rj'yai
vac
vjind
'ysxa D':3' iBB-nai Sip N'sr rnpai_. n'T r\t:/V
VT3
nxm
.
.
niaj'
pnc"
iSin
rsai
i'7ina3i
vSnai
for
sto))uich
els &.\e(nv.
Thus
word might have fallen out The aliove Hebrew phrase is found also in " R. Akiba's" Second list and in the Talniudic list, but not in the Hebrew T. Naj^h. The tvindpijie for taking in. The KaXa/jLov.
text here reads KoXafiov wpos iiyeiav, which involves a mistranslation and a Thus our text =Di'?ti''7 n:p, corruption. which, as we see from " R. Akiba's " lists,
corrupt for -[waS n:p = \dpvyya irpos Here nip, which can mean " reed," should have been rendered " windpipe." This is only part of the phrase for if it were given completely we should read \dpvyya -rrpos elcnrvoriv /cat eKTTvorii', as in R. Akiba's lists nip On the other hand the N'smVi iwaS. first and fourth lists agree in reading Thus here K':iia nip = \dpvy^ iKirveQv. " again our text agrees with " Akiba's lists against the Hebrew T. Naph. It Koi is worth noticing that ef read
is
eiffirvo-qv.
;
Naph. ad Jin.
n'333i
have emended
last
Vjefore
:
naxic nx'i n pa-ai ns'B
pTj
Q'O-1'7
The
35
iii.
m'?3ND
'ovao
niy
-iNin'?
ona
nyn'?
-inx nxii-V nap'3
nn^:^'? jib-Si iiVn'?
mnv msyr JIB'"'?
ynarh jap
I
8iaxd}p7jaiv,
AS
myjV i33
.ttd
into
(grinding) = (rT 6I restore the text, d reads (TTbjjLaxov els, all other The text is MSS and crTO/id%oi'. defective, but the loss can be made good by referring to " R. Akiba's" tirst list of the senses (see opp. col.), where nrnanS ppiip) which follows immediately on the phrase dealt with in the last note, = aTdfxaxov eis dXea/iov.
The
fiaxov
pine*?
Thus
and the phrase so emended = nynS D"i3, which is found in " R. Akiba's " first list. dtaKpLcnv
•
.
.
laT
nncai
'jicSdi
awn'
13^31
n:niD
in3'pi
•
insxSa .
01^3'
'Kai/J.ov
The
for KaXa/nov. liver for
wrath = ^Trap
Trpbs dv/xov
TESTAMENTS OF THE TWELVE PATRIARCHS
I40
the lungs for drawing forth.
So rtheni,
9.
in,
my
strength, and so
the loins for
children, let all your
works be done
in order with good intent in the fear of God, and do nothing disorderly in scorn or out of its due season.
bid the eye to hear,
it
cannot
= 01j;d'?
The Hebrew phrase
122.
is
in all the lists.
TJie gall
TTiKpiav
for bitterness (xo^W Here the mo).
""P^s
= n']Dh
tirst
and third Hebrew lists give "the gall sprinkles on it a drop and quiets it." As the second and fourth contain no reference to the gall, the Hebrew T. Naph. here again diverges from our text.
The spleen for laughter = aifKriva
els
The yiXoira = pinti'V '?ina. Hebrew phrase is found in all the lists. = The reins for j^riidence uecppovs eh Here iravovpyia is taken Trauovpyiav. in a good sense as in the LXX of Prov. It is a rendering of nnny i. 4, viii. 5. Cf. " R. Akiba's " first or else of nsy.
{irpbs
c)
The phrase
vy'? nvSD.i.
list
form occurs
in
'
'
thou
very corrupt, a reads irXevpav eh t6 KaOevSeiv, ^-g S"^ irXevpav (irXevpas bdS^) eh drjKTjv, A eh rb rid^vai 6
A
phrase explanation of tlie Tlie " drawing in " is found in Akiba's second list: "the lungs draw iu all kinds of liquids " (ppB'O 'rn '?d).
The
strength (6(T
loins for 6(r
IffX'"').
In " Akiba's " second list we find the statement, "The reins give good counsel and bad," and in Berakh. 61^^ ad Jin.,
if
light.
some
in all the lists.
For
so neither while ye are in
;
darkness can ye do the works of
found
10.
The
Cf. loins are the seat of strength, Prov. 1 K. xii. 10 Deut. xxxiii. 11 ;
;
xxxi. 17.
There are two reins in man, one gives
Let all your works be done in 6 8^ read "be ye in
9.
counsel to a good end, and the other It is probable counsel to a bail end." that the good is on his right, and the " for we find that evil on his left wise man's heart is at his right hand ; but a fool's at his left" (Eccles. x. 2). In connection with our text compare
order [a^-bg A). order."
"who hath put wisdom inward parts (mmB2)," where the Hebrew word was taken by Jewish interpreters as meaning " reins." The muscles of the loins for power Not in any of the {\j/vas eh bvvap.iv).
can ye do (a ^-g S^). While reads "darkness cannot do."
:
;
Job in
A
xxxviii. 36,
the
'
may
l)e
a rendering of
'jp?
iists.
\j/va
here.
But the text possibly contains
a dittography. one.
See next phrase but
drawing in^r^a^'i which the corruptions in our MSS appear to point. This phrase, is found in "Akiba's" first list, and various forms of it in the other The
31KB''?,
three.
lungs far
to
Our
text, as
I
have observed.
Out of
due season.
its
2 En.
Cf.
Ixii. 3.
a
10. To hear {^-adS^). " hear " an imperative. .
While
.
A
.
in
darkness
John
.
.
.
read
A
works of
"Men
loved darkness rather than light because their Cf. Eph. v. 8 for deeds were evil." the contrast of light and darkness " for ye were sometime darkness but now are ye light." The expression Works of light. Cf.
light.
iii.
19
:
"works St. v.
of darkness"
Paxil.
11,
Cf.
Rom.
but apparently
is
familiar from
xiii.
St.
12;
Eph.
Paul shuns
the expression "worlds of liglit " and uses (Eph. V. 9) "the fruits of light" (d Kapwbi Tov (puros).
NAPHTALI— CHAPTERS Be
III.
not
therefore,
ye,
9-IV.
II.
eager
to
141
i
your
corrupt
doings through covetousness or with vain words to beguile
your souls
because
;
how
shall understand
ye keep silence in purity of heart, ye
if
away the
stars
change not their order
will
and
to hold fast the will of God,
cast
of
Beliar. ;
to
Sun and moon and
2.
so do ye also
change not the
law of God in the disorderliness of your doings.
3.
The
Gentiles went astray, and forsook the Lord, and changed
and obeyed stocks and
their order,
But ye
4.
my
shall not be so,
stones, spirits of deceit.
children, recognising in the
firmament, in the earth, and in the things, the
Lord who made
all
sea,
and in
as Sodom, which changed the order of nature.
manner the Watchers
whom made
also
changed the order of their natm'e,
To
pendent
c
VTrrjKovaav
corrupt your doings reads "that your doings should be corrupted," A "to corrupt the earth with your doings." 1.
With vain words
to
beguile
your
aTrarav
rds Reproduced by Eph. v. 6 yj^vxa-s vfxQv). v/xas aTraTdrw Kevoh \6yoi.s. fiTiBels Observe also that as in the preceding claiise in our text "covetousness" is XbyoL's
{iv
Kevots
condemned, so also
in
Eph.
v.
5,
and
the further parallelism pointed out iu
10 (note).
ii.
Keep
silence
read aKOTrQvres. Beliar (a d).
d/A
{aiwirQvTes).
^-d A^^ read " the
devil."
With the
subject of this verse 26-28, xliii. 6 sqq. 1 En. ii. 1 Pss. Sol. xviii. 11-14. Do not change {ovK aXkoLovcriv ^&). a reads ov KaKvxpovcTt. and A ov kwXvovffiv, both of which seem to be corrup2.
cf.
Sir. xvi.
;
;
tions of
/3.
And
obeyed stocks and stones (a). read " And followed stones and stocks having followed after " (" even to follow after" A3'b*cd^_ Possibly virrjKovaau and ivTjKoKovdTjaav are inde3.
(3
A S^
In like
He
the earth without inhabitant and fruitless.
(/ii/3S^).
so^ds
5.
the Lord cursed at the flood, on whose account
my
IV. These things I say unto you, III.
created
all
become not
things, that ye
children, for I
nnx ^2hr\, or a corruption of iTrr]Ko\ov6riaav. For the diction cf. Deut. iv. 28, xxviii. 36 Ezek. xx. 32. But probably we sliould read "obeyed renderings
of
may be
;
:
(virrjKovcrav) stocks and stones throiigh having followed " {i^aKo\ov6rj(ravTes). 4.
&AS
All things [a g).
these,"
read "all
e/ "the universe."
As Sodom.
Cf. iv. 1
;
T. Benj.
ix.
1:
Jude 7 2 Pet. ii. 6. It is noteworthy that Jude speaks also in ver. 6 also
;
of the fallen angels, as our author does here in the next verse, 5. The Watchers. Cf. 1 En. vi. sqq. Make the earth tvithout inhabitants. This phrase is found also iu 1 En. ix. 2 (not in Greek), Ixvii. 2, Ixxxiv. 5. diro KarotK-qaias = na-iDD. This Hebrew phrase was rendered again in the margin by doiKriTov by the translator or a reviser and subsequently incorporated into the text. IV. This chapter, like T. Zeb. ix. apparently belongs to the times of the
Maccabeans.
Its reference to suspicious (see T. Lev. x. 5 note), since such references occur for the most part in the 1st cent.
later
Enoch
is iu itself
TESTAMENTS OF THE TWELVE PATRIARCHS
142
have read in the writing of Enoch that ye yourselves also
from the Lord, walking according
shall depart
to all the
lawlessness of the Gentiles, and ye shall do according to all
And
the Lord shall bring
rthere"" shall
ye serve your enemies,
the wickedness of Sodom.
upon you, and
captivity
and ye
And
the
until
tribulation, 3.
bowed down with every
be
shall
2.
Lord
and acknowledge the Lord your God
;
abundant mercy.
And
4.
come into the land of
it
He
to
His
shall be, that after that they
their fathers, they shall again forget
the Lord and become ungodly.
them upon
And
5.
the Lord shall
the face of all the earth, until the
man working
passion of the Lord shall come, a
and working mercy unto
them that
all.
and
you back into your own land, according
shall bring
to
you
have become minished and made few, ye
after ye
shall return
scatter
consumed
have
and
affliction
all
them that are
com-
righteousness afar
and
off,
are near.
V. For in the fortieth year of
my
life,
I
saw a vision on
sections.
Again, the second apostasy ver. 4 suits best the 1st cent., like the corresponding statement in T. Zeb. ix. 9 ly. 1. Unto you {a^-bgA). bgS^
shall dwell,"
mentioned in
mm, a
which may go back to corruption of iv^sn or lyjan (or
'^^^,
Cf.
°
ix.
ou IhavereadibdgAS^). "I have known. r L
^
7 /T.
Writing,
o g'
Of Enoch.
*
A read
See
T
^ read1 a a e/ _
J CI dAS^
^^^^S.',
2.
»
There.
Dan ;
r> . comBut
v. 8.
Serve your enemies. Jer. xvii. 4
-i.
omit.
Neh.
ix.
Deut. xxvm. 48 35-37.
;
— (rvyKafKpdTjo-eirOe doivn ( read a-vyKa\v(p0rjcrecr6e, "ye shall be covered," which is a corruption of the reading attested by A. The same corruption is found in Ps. Ixix. 10. the LXX in 2 K. iv. 35 aadef read avvava(TTpa
A).
bgS
;
cvii.
d9)-avyKafi
y^J^^^^ ^^^^ affliction. Cf. T. Zeb. Ps. cvii. 39. 6 ; T. Dan v. 8 ^ ^^^^^^ minished and made fetv (^ A&). a reads " made few." Cf. .gg ;
^
" holy writing.
Lev.
x. 5 note. wickedLawlessness. b dread ness and for 'wickedness __ in the ne.xt clause reads "lawlessness 2-3. These verses apparently refer to the Babylonian captivity and the
pare T.
Ps.
aecrOe.
"^^ shall bring
2 Chron. ^ ^^
vi.
25
^^^^^^
;
them back,
etc.
T. Zeb. ix.
7.
.^
^
^^
Cf.
^^^^^
Zeb. ix. 9. This renewed .^ ^ ^^^^ ^^^^^ Antiochus Epi^i^,,^^^^^ the later Maccabees. (.f.
T.
5.
The compassion of the Lord.
A*^
^ord," A^*cd ..the Lord ^-ti^ compassion." Cf. T. Zeb. ix. 7. ^_^^^^^
..^j^^
^ ^an
workhig righteousness.
Is
the Messiah of the Maccabean family ? If this chapter is first century B.C. then the Messiah is to be sprung this
from Judah. That are afar off, etc. Is. Ivii. 19. V.-VII. In this section the attitude towards the tribe of Joseph is that of extreme hostility. Possibly it
NAPHTALI— CHAPTERS Mount of Olives, on the and the moon were standing
my
2.
still.
father, said to us
:
seizeth
them will the sun and moon
of us ran together,
and Levi
And
Kun and
one according to his strength
each
143
east of Jerusalem, that the
the
father of
IV. 2-V. 8
behold Isaac, the
lay hold of them,
^and to him
;
sun
belong^.
that
And we
3.
laid hold of the sun,
all
and Judah
outstripped the others and seized the moon, and they were
both of them lifted up with them.
became as a sun,
^lo^,
twelve branches of palm
moon, and under their
to
and Judah was bright
;
feet
And when
4.
young man gave
a certain
were twelve
rays.
[5.
two, Levi and Judah, ran, and laid hold of them.]
Levi
him
as the
And the 6. And
a bull upon the earth, with two great horns, and an
lo,
wings upon his back
eagle's
but could not.
7.
ascended up with
seized him,
and
I saw, for I
was
;
Ant. ix. 14. 3, xi. 8. 6). V. 1-5. The details of this vision are qnite iinintelligible. This vision is found also in the late Heb. T. Naph. ii., which, however, throws but little light on our text. Our text seems wholly disarranged. vision (a).
/3AS^omit. we all
Still. A adds ran towards (them)." 2-3. Cf. Heb. T. Naph. ii. 2-4, where the sun, moon, and nine stars are mentioned. This symbolism may be drawn from Gen. xxxvii. 9. " saith. 2. Said {a A). /3 S^ read 4. This obscure verse is differently given in Heb. T. Naph. ii. 4-6. Their feet {aaef). bdAB^ read "his feet."
" and
5.
The
translation
follows
c
save
have omitted ore after ol dvo. j8AS^ read: "And Levi and Judah ran to each other and laid hold of each other." I have bracketed the verse as an obvious dittography of ver. 3^^'=. 6-8. In the Heb. T. Naph. the connection of this section with what prethat
I
to seize him,
And
high.
Jewish hatred of Samaria. The Samaritans, as we are aware, claimed to belong to the tribe of Joseph (Ber. rabba 94 on Gen. xlvi. 13 Joseph.
A
and we wished
But Joseph came, and
him on
reflects
1.
;
8.
clearer. In that Testament whilst Levi and Judah and the remaining nine of Joseph's brothers seize on the sun and moon and nine stars Joseph holds aloof, but finally (ch. iii. ) mounts a great bull and rides it for four hours which possibly symbolise the 400 years from the occupation of Canaan to the division of the kingdoms. Finally a mighty storm arises (iii. 12) the destruction of the northern and southern kingdoms, and the tribes were so dispersed that no two remained together. It is noteworthy that whereas this vision in this Rabbinic Testament closes with the Captivity of Israel and Judah, our text in ver. 8 carries the history down to the domination of Israel by But this verse may be an inSyria. dependent fragment.
cedes (ch.
is
ii.)
—
—
6.
A
horns.
bull
The
.
.
.
having
diction
is
tioo
greo.t
suggested by
Deut. xxxiii. 17. " Like the wings of a Eaglets wings. stork," according to Heb. T. Naph. iii. 1. SI read "for." 7. But {a A). j8 Ca7ne and seized (a). /3 reads "got ahead and took," AS^ "took." 8. This verse, as we have observed above (note on 6-8), must have been
TESTAMENTS OF THE TWELVE PATRIARCHS
144
and behold a holy writing appeared
there,
Medes,
Assyrians,
Persians,
to
us,
saying
Syrians,
[Chaldeans,]
shall
possess in captivity the twelve tribes of Israel.
And
VI.
again, after seven days, I
standing by the sea of Jamnia, and
And, behold, there came a ship or pilot
saw our father Jacob
we were with him.
sailing by, without sailors
and there was written upon the
;
Jacob.
And
3.
embark on our
our father saith
ship.
4.
2.
to
ship.
us
:
And when we had
The ship of
Come
let
us
gone on board,
there arose a vehement storm, and a mighty tempest of
wind from
;
and our us.
father,
And
5.
who was holding
written before Rome intervened in the atfairs of Palestine in tbe first century The list of countries to which B.C. Palestine was successively subject is If the omission of the very corrupt. Egyptian hegemony is genuine it would point to a comparatively early date.
For I was
{on
there,
So practically
a).
ij/j-riv
/3-d S^
TrapeKei otc
—
rjfirjv
A
d ( + wapihv, a ef) iKd ( + irov, h g S^). point to a different text, d reads 6'ri 9j/j.€v iu KTjwoLS, "for we were in paradise." The i)lural " we " harmonises with the and these seem to was a vision witnessed
words that
follow,
indicate that this by all the sous of Jacob.
If this is so,
this verse does not belong to its present context. reads avrbv 8ti Tjv iv rfj
A
jrapadeLff({),
means,
which in
present context in Paradise." corrupt, but A, on its
"I saw Joseph
This, of course,
is
The
list in
A is
" Asiatics
+ " Persians," A^**'^), Assyrians, and Galatians." S^ " Assyrians, Medes, Persians, Chaldseans, Allophyli, Cheroulkians, As these lists are very Syrians." corrupt, we shall confine our attention mainly to the evidence of the Greek and Parthians and Elamites,
" Medes." Nabopolassar (625-605 B.C.) invaded Assyria and destroyed Nineveh. Naboi^olassar was a Chaldean, and from that time Chaldea meant Babylonia. In captivity (a&eAS^). a c?/ read
"the captivity." 1. Arid, aef om. Days (a). /3A^^S^ read "months." Sea of Jamnia. The form njD' for ma' (- Chron. xxvi. 6) is found in the Jerusalem Talmud {Encyc. Bib. 11. This city was situated between 2327.
VI.
Ekron and the sea. We. jSAS^ add "his sons." jSA add "full of 2. Sailing by. fish," fjLeaTou raplx^^v, which, as Dr. Gaster has pointed out, = D'm'^D n'jd, a corrupt dittography of d'hSd nSh^^ iKTos vavTuv, the phrase which follows. Here a in omitting this absurd phrase is supported not only by the context
salt
but also by Heb. T. Naph.
the whole, supports d. Assyria7is.
the helm, departed
we, being tost with the tempest, were
(
MSS. " Elamites, GelaPersians. /3 adds The chians" ("Chelkasans," aef.) second addition here seems to be a dittography of " Chaldseans." I have bracketed this [ChaldcBans']. If it is name as an interpolation. genuine it should be restored before
Pilot (/3-/A SI),
iv.
a/ read
2.
" pilots."
Was
icritten on the ship (cAS^). read "the ship was inscribed." 3. Come let us embark (a). j8 A S^ read "let us embark." {a 4. Mighty tempest of wind aef Ae f ). bd^^ read " a tempest of mighty Aa'bb*cd according to omit wind." printed text. Departed from us (d^tVraTai b reads i(py]irTaTaL, g A. a^-bg&). dcplTTTarai ( = " Hew away from us "). The Heb. T. Naph. v. 1 reads d"?:;?)'! irhlio ( = " was hidden from us "), which we might explain as a corruption of
hi^
M'hliD (n'jV'l or) n'jyn'l^d^io-Taxat.
NAPHTALI— CHAPTERS borne along over the sea
VI. i-VIII.
145
i
and the ship was
;
broken up. ^and we
6.
And
Joseph
away upon a
fled
were divided upon nine
all
Judah were
together.
ends of the earth.
prayed for us
7. 8.
And we
Then
our father came, and we
lo,
VIL said to
And when
These things must be
:
after that Israel
my
father
and he
;
fulfilled in their season,
many things. unto me I believe God
father saith
you.
And
3.
he
that
:
weeping
said,
Lord numbereth
the
liveth, for I see ^always"! that
him with
9.
with one accord.
hath endured
my
Then
2.
Joseph
the storm
in peace.
it were""
all rejoiced
These two dreams I told to
me
unto the
all scattered
9.
ceased, the ship reached the land, ^as
And,
boat,
little
Levi, girt about with sackcloth,
unto the Lord.
all
was
it
and Levi and
planks,"!
were
with
filled
water, (and was) pounded by mighty waves, until
Ah
:
my
me,
son,
Joseph, thou livest, though I behold thee not, and thou seest not
Jacob that begat
therefore,
'"Joseph"'
me
caused
also,
my
I biurned in
had been
but I feared
sold,
brethren.
VIII.
And
Pounded hy
5.
TpLKv/jLiais
a reads
lo
my
!
mighty
ir€pipri
D'rt 'Sj
waves
{ev
—^-d/AS^).
(pepSfievoL.
(ami
or) nia'ni.
Until. Text reads &
or a mistranslation of ntj-x ij;, which find here in Heb. T. Naph. v. 5.
we
in a little boat. These words may point to an identification of Joseph with Samana. We were divided on nine planks (a). SI read "we were all divided j8 on ten " planks
Joseph
6.
.
.
.
Of the earth (a A), For us all il^^'^).
7. 8. ;
a om.
^-d S^ om.
A
shown unto you the
children, I have
Heb. T. Naph. v. 5 reads " and the waves of the sea smote it (nn'n) [to the rock]." If the words "to the rock" which I have bracketed are genuine, then the verb (nn'n) must be corrupt. Perhaps our text=
us "
He
4.
weep by these words, and
to
heart to declare that
my
thee.
reads "for
9.
As
were.
it
Our
father. All {h i A),
dgAom. bdgA add
"Jacob."
reads " again "
c
;
j8
S^
om. VII. 1. In the Rab. T. Naph. vii. 1-5 (cf. iv. 1) the fact of the repetition of the visions is given as a ground for the certainty of their fulfilment. This idea is derived from Gen. xli. 32. " 2. God {ad). reads the Lord " ; ^S-cZS^ om. The visions just recounted are from God because of the ground given, see note on ver. 1.
A
3.
Ah me I
^^
^^ ^^^^^^
(a).
^AS^
read " and he caused us ,_
,
,
.
{caefgA), hid "his ^
Spread "these words of
Joseph
VIII. read " lo
^ ^ gi
also.
^
/
'"^'"^^^
^^^«f words.
om.
^^^^^^^.^ (^^_
j3
A S^
And
lo !
(a). 1.
"
his.
om.
^-dAS
{ad).
!
10
TESTAMENTS OF THE TWELVE PATRIARCHS
146
last times,
ye
how everything shall come
also, "therefore,"'
and
to Levi
Judah
to
3.
in
them
tribes
among men] on
earth,
To save the race
shall
arise
unto
Israel,
God appear [dwelling
of Israel,
the
gather together
to
Do
shall Jacob be blessed.
For through their
And
2.
;
For through them shall salvation
And
to pass in Israel.
charge your children that they be united
from amongst
righteous
the Gentiles. 4.
work that which
If ye
is
good,
my
children,
men and angels shall bless you And God shall be glorified among the "Bothi
Gentiles through
you, 2. That they be united to Levi and Judah. These words are preserved in On "Levi the Heb. T. Naph. i. 8. and Judah " see note on T. Dan v. 10. For through them shall salvation And in them shall Jacob be blessed. For "through them" and "in them" the text reads "through Judah" and "in him." But Naphtali cannot bid .
.
.
his sons to attach themselves to Levi and Judah if salvation comes wholly
But according
through Judah. Sim.
vii.
T. 4 salvation
V.
;
1
;
Gad
T.
Lev. 1
viii.
;
ii.
T.
11
;
T.
to T.
Dan
Jos. xix. 11,
proceeds jointly from Levi Moreover, since in T. and Judah. Naph. (cf. V. 3, 4, vi.), as in the other Testaments (see T. Renb. vi. 5-12 note), when Levi and Judah are mentioned together, Levi is given the premier position as here, and the salvation of Israel is said to proceed from them jointly (see note on T. Reub. vi. 5-12), we conclude that the above couplet is either interpolated or recast by a I have, with Bousset, Christian hand. assumed the latter alternative. a om. 3. For (iSAS). Text reads "his tribe," Their tribes. See preceding a Christian alteration. note.
God appear on Cf. T. Sim. vi. 4
;
earth to save Israel. T. Zeb. ix. 8.
have I [Bevelling among men.] bracketed these words as an addition of
the Christian scribe who recast the preceding verse. Yet the words may be original.
And to gather (g^ Aabbd*ef), a^-g read "and He will gather." Gather the righteous from amongst the Gentiles. The text could also be rendered "gather the righteous of the Gentiles." The former would refer to the restoration of the dispersion cf. ;
Pss. cvi. 47, cxlvii. 2
Is. Ixvi.
;
21, etc.
The latter rendering could be supported by such passages as 1 En. x. 21, which states that all the Gentiles are become righteous, or 1 En. xc. 9-16, 18, 30, which teaches the conversion of such of the Gentiles as had not opposed Israel. Moreover, the whole tendency of the book favours this view. See note on T. Benj. ix. 2. 4-6. With a view to a right criticism of these verses we must closely observe
to
their
elaborate
structure.
Verses 4
and 6 are similarly constructed, each forming the antithesis of once we have recognised this fact we see the necessity of rejecting line of ver. 6 ver. 4.
When
the last line in ver.
we
4,
a question which
due course. (|8-a(?ASi). a reads 4. // therefore, ye also." My children (/3 A S^). a om. Both {^-g). a A om. shall treat in
And God
will be glorified.
the third line of ver.
6.
"if,
Contrast
NAPHTALI— CHAPTER And
the devil shall
flee
VIII. 2-8
'147
from you,
•"And the wild beasts shall fear you,i
And
the Lord shall love you,
[And the angels 5.
shall cleave to you].
As a man who has
trained a child well
is
kept in kindly
remembrance So also
a good
for
work there
is
a good remembrance
before God. 6.
But him who doeth not that which '"Both"'
And
angels and
God
shall
men be
is
good,
shall curse.
dishonoured
among the
Gentiles
make him
as
own
peculiar
through him.
And
the
devil
shall
his
instrument,
And And
every wild beast shall master him. the Lord shall hate him.
7.
For the commandments of the law are twofold,
8.
For there
'"And"'
And
through prudence must they be is
a season for a
man
to
fulfilled.
embrace his wife,
a season to abstain therefrom for his prayer.
aab df. The fact that A^-b omits them is not important since there is a large loss in these MSS here through Now, since against the preceding hmt.
And the wild beasts, etc. AS^ om, Contrast fifth line of ver. 6. 5. This verse seems out of place here, Moreover, the text is corrupt. The above rendering is attained by emending iKdpixpeL into €K9pi\pa%, or taking &v as
five lines of this verse are set antithetic
idv.
And
the
Ab*cdefg)_
Lord
shall
This line
is
love
you {eg though
original
wanting in
statements in the first five lines of ver. 6, the same structure must be discoverable in the closing lines of both verses. Hence, as ver. 6 ends with the words "and the Lord shall hate him," ver. 4 must end with " and the Lord shall love him." Accordingly we must reject the words that follow, "and the angels shall cleave unto you " as an intrusion. But it is possible also to explain the origin of this intrusion. " And the angels shall cleave unto you " (d^.i'jni or)
= o'^NSm DDiWX% a corrupt dittography of D'n'^Ki Da3rtx'' = and the Lord shall love you. The devil shall flee, etc. Contrast the fourth line of ver.
6.
Cf.
James
iv. 7.
As
(a a e/A). bdgS^ read " for as." Both {aaef). ^-aef AS^ om. Angels and men (a adg A). befS^ read " men and angels." A7id God shall be dishonoured among the Gentiles through him {^-d A S^). a om. Tlie law (a/3). A reads "the 7. Lord." 6.
"A
time to Cf. Eccles. iii. 5 8. embrace, and a time to refrain from embracing." Our text was used by St, Paul in 1 Cor. vii. 5 " Defraud ye not one the other, except it be by consent for a season that ye may give yourselves unto prayer."
TESTAMENTS OF THE TWELVE PATRIARCHS
I4S
9. So,
commandments
then, there are two
;
and, unless they
be done in due
order, they bring ""very great'' sin ""upon men"".
So also
with the other commandments.
is
it
therefore wise in God,
rmy
children,"!
10.
Be ye
and prudent, under-
standing the order of His commandments, and the laws of
every word, that the Lord
may
love you.
IX. And when he had charged them with many such words, he exhorted them that they should remove his bones to
Hebron, and that they should bury him with his
And when
2.
he had eaten and drunken with a merry
heart, he covered his face
according to
all
fathers.
and
died.
3.
And
his sons did
that Naphtali their father had commanded
them. 9.
There
(^t^^fAS^).
two commcmdments a e/ read " the two (comare
mandments) of God are." Very great sin upon men read "sin."
(a).
(3
A S^
10.
My
children
[a).
/3AS^ om.
Understanding {eldores) {^-gAii^). '^9 read " seeing " ildouTet).
THE TESTAMENT OF GAD, THE NINTH SON OF JACOB AND ZILPAH The copy
I.
what things he spake
of the testament of Gad,
unto his sons, in the hundred and twenty-fifth year of his saying unto them:
life,
my children,""
""Hearken,
2.
I
was the
ninth son born to Jacob, and I was valiant in keeping the flocks.
3.
Accordingly I guarded fat
whenever the
against the fold, I pursued its foot
and
so
night"" the flock
lion came, Tor the wolf,"" it,
and
my hand and hurled killed it. 4. Now Joseph with
any wild beast
or
""overtaking it
(it)""
I seized
about a stone's throw,
""my brother"!
was feeding
the flock with us for upwards of thirty days, and Title. a as in text. /3-a d A (emended) S read "Testament of Gad, ninth (e/AS om. ), concerning hatred." / adds "Gad is by interpretation pirate," a reads simply "Gad."
miat
1.
I.
things he.
a adds " did
and."
Hundred and hventy -fifth. So Midrash Tadshe and Shemoth rabba i. 5 Book of Jashar (Diet, des Apocr. ;
ii.
Fifth,
b reads "seventh."
unto
them
saying, "
aef&
(aA^'^c'^).
b
om. dgS" read "for he called ( + "his sons" S'-) and said unto them," A^* "he assembled his sons and daughters and said unto them." reads
'
'
2 Hearken, viy children (a). om. With this achievement of 3.
^AS
compare those assigned to Judah Jud.
the wolfi
"wolf or
lion,"
A^*°def
om.
j-gad
a reads
(al3-d&).
dA
beg AS} add "or
being
"or
wolf."
leopard or bear,"
adds " or bear." Or any wild beast, a om. Overtaking (it) I seized (a). read "seizing."
^A
d
S^
Hurled it about a stones throio, and ^-d S^ read " whirling it round I stunned it, and having hurled it [b S-^ " aud I hurled it") over two furlongs (a).
1246).
Saying
Accordingly (a). "and." ^S cm.
Wr
and
;
Gad :
T.
This is a small 6S^) so." ( + "and" achievement compared with Judah's hurling a leopard thirty-seven miles See T. Jud. ii. 6. The tradition as to Gad's strength survives in Ber. rabba xcv. 4, which states that because of his great strength he was not presented to Pharaoh lest he should appoint him one of his guards {Jewish Encyc. !
V. 544). 4.
ii.
149
My
brother (a).
/3AS^ om.
I50
TESTAMENTS OF THE TWELVE PATRIARCHS
young, he
by reason
sick
fell
the heat.
of
him
near him, because he loved
greatly.
And
5.
who made him
returned to Hebron to our father,
lie
And
6.
he
down
Joseph
told our father that the sons of ^Zilpah and"! Bilhah were ""of the flock"' and eating them against the Keuben and Judah. 7. For he saw that I had a lamb out of the mouth of the bear, and put the
slaying the best
judgment
of
delivered
bear to death
cerning
And
8.
it.
f until
but had slain the lamb, being grieved con-
;
that
it
it
could not
and that we had eaten
live,
regarding this matter I was wroth with Joseph
the day
that he was
hatred was in
and
me"l,
Joseph with the
sold.
And
9.
the spirit of
wished not either to hear of
I
ears, or to
him with the
see
eyes, because
he rebuked us to our faces
'"saying''
the flock without Judah.
For whatsoever things he told
that
we were eating
of
our father, he believed him. II.
I confess
now my
sin,
my
children, that oftentimes
I wished to kill him, because I hated
him from my
Moreover, I hated him yet more for his dreams
2.
;
heart.
and I
wished to lick him out of the land of the living, even as an
ox licketh up the grass of the Young
{vios
— aS^).
;8A
read
The latter = jjy, One is clearly "a
Tpvcpepos, "delicate."
the
former
iv:.
corruption of the other. 5. (hir father (aB-b). " his father
iAS^
read
B om. According to Targ. Ps.-Jon. on Gen. xxxvii. 2 Joseph reported that the sons of Bilhah and Zilpah were eating flesh cut from the living animal. Our father (a j3-a). a A S^ read " his Greatly [a A).
6.
father."
" Judah and Reuben." 7.
We had told
ears, or see
him with
eaten
our
it.
("his"
Somewhat similar d Ab* and S^.
SA*" add A*')
"and
father."
additions are
made
in
8.
Sold.
/3S1
9.
Either
to
add "unto Egypt."
hear of Joseph with the
the eyes [oUre
dKoijs ovre 8t dcpOaXfiuiv Ideiv tov'I. /^
S read " either to see
J.
with
—
5t'
a),
my eyes
°^ *« ^'^^^ ,^^"^ " (^'' ^^^V^)- , Here we '""?* ^^PP^^ '""''"''' ^"^^ ^', ^f""^' have done my translation in
^
m
The phrase then
accordance with A.
= °:'l''l^°'^J,,T
^^^"'- ^2-
"'•
^'';.''}''\^
Otherwise
8i
"^^^ '
aKOVs^nm^,
corrupt for Vbvh = dKo6eiv.
Because {adA^''). read and.
^-d A'^^*<^^^
S>^
'
'
f Saying'^ (a).
Of the flock (a). iSAS^om. Ret(.ben and Judah (a A). /3 S^ read
he
field.
For
/SAS^om.
/S-f^AS^ read "and." Frovi my heart {(k ^vxvs a A). j3-g S^ read ^uis yj/vxv^, whatever that may mean. J £r A add " and there were not in anywise in me bowels of mercy towards him." II.
2.
(a).
—
1.
Cf. T.
Dan
i.
7.
{eKXe'i^ai—abefB^). The expression is peculiar, but our author
To
lick
GAD— CHAPTERS 3.
And Judah
sold
him
secretly to the Ishmaelites.
5-II.
I.
Therefore I and Simeon
3.
sold
151
5
him
Ishmaelites
to the
[for thirty pieces of gold,
ten
them we
of
hid,
and and
showed the twenty to our brethren].
And
4.
through
thus
covetousness
we were bent
on slaying him. 5.
Thus the God of our
him from our hands, that we should fathers delivered
was modelling
'Now
shall
(nn'?') all
by a Christian is
is
round about
e^aXeti/'at " blotted
and of
this
regard iKXel^pai in a and iKd\T\pai in g as corruptions. li d A are right, the corruption e/cXei^at could be explained as due to f/cXft'xei in the next clause, as well as to Num. xxii. 4.
Of
the field
xxii. 4.
(a).
So
bd%^ read "from
efg A
also
Num.
the earth,"
" on the earth." In these verses a is to be followed. The text of /3 S^ in ver. 3 at all events appears to owe its present form to a Christian scribe for its statement that Joseph was sold for thirty pieces of gold is opposed to Gen. xxxvii. 28 and all the versions of and Targums on that passage as well as to Josephus, Ant. ii. 3. 3, the Book of Jashar, and all known Jewish authorities. The explanation of the peculiar text of /3 S^ is not difficult. Joseph must early have been taken by the Christian Church as a type of Christ. When this view was once adopted, there would have been a tendency to assimilate certain outstanding facts in the history of Joseph and Christ. Hence we explain the change of "twenty" into "thirty," or the introduction of this statement into our text 3-5.
A
;
A
hands,
this
licketli
tive,
my
his text
that
up the On the other hand ox
on Num. xxii. 4. multitude lick up us, as the grass of the field." the reading of d A out " is very attracreading we might
And
5.
the
fathers delivered
God of my him from
that scribe.
I
should
This statement
found also in Ambrose
De
Jos.
iii.
;
Augustine, Sermo xiii. 2 (Benedictine ed. V. 2329). 3. Simeo7i (/S-ftAS^). abS,^ read "Judah." Our text is divided as to the agents concerned in the sale of Joseph. According to abS^ here it is Judah so also in T. Sim. ii. 9, whereas according to ^-b A S^ here (and T. Zeb. iii. 2), it is Simeon (and Gad and six others). And yet again in T. Sim. iv. 2 Simeon is said to have had the chief part in the matter. In Gen. xxxvii. 26 it is Judah who suggested the sale of Joseph. :
For thirty pieces of gold, etc. For the grounds for bracketing this clause as a Christian interpolation see note on 3-5.
Of 28
According to Gen. xxxvii. twenty pieces were silver. amongst the Versions and
gold.
the
Alone
LXX represents them to The latter may be the source of the statement in our text. 4. We were fully bent (iTr\r]po(poprjOrjfiev j8-6(/S^). bgA read "I was The phrase is difiicult. fully bent." It may be a development of that in Targums the be of gold.
—
Eccles. viii. 11, riwvh a'? n'^dOur text would then have been i:nn'7 vuho "we were bent on slajdng him." Perhaps ijxSd is defective for un"? ahoT. Sim. Delivered him. Cf. 5.
TESTAMENTS OF THE TWELVE PATRIARCHS
152
not work great lawlessness
not
in Israel.
Israel.
And now, my
III.
work
lawlessness
children, hearken
the words of
to
truth to work righteousness, and all the law of the
High, and go not astray through the is
evil
:
man
Whatsoever a
2.
and though a man worketh
the law of the Lord, he praiseth feareth the Lord,
Most
spirit of hatred, for it
in all the doings of men.
doeth the hater abominates him
in
him not
man
though a
;
and taketh pleasure in that which
righteous, he loveth
him
not.
3.
He
is
dispraiseth the truth,
he envieth him that prospers, he welcometh evil-speaking, he loveth arrogance,, for hatred blindeth his soul •"then""
worketh lawlessness it
my
'"even''
of hatred
children,
3.
Tor
if
ately to proclaim III. 1.
My
children (/3-ftAS).
men, and aa
c 3' read " word. not astray (a/3-&A). bS read " not to go astray." mmtsoever the hater abominates him (Trat' o eav ttoit), o fiicnov pdeAi'crThis text squares best fferac B-fgS). with the context, though less strongly attested than a, which reads " whatever is abominable" the hater doeth, (^deWvKTdv ean). A = 7rav 8 eav TrotT?
Go
.
.
.
^
—
Blindeth ,
^
^-f'^
r,,
":^'°
[^^'^^1
IV.
it
("
'
prospers.
"Love envieth
Con not."
=
1.
,
,
AS
read
,
^^°^^
J^'^P^-
"'^
^°°^'''^
^^}'^^^^^
"\
,
"S^*-
^'"^
3 nxiK
blinded
me
'^^
-:x a: >j,
"^^f
which
also in regard to
Worketh laivlessness {abe^g
ade^/A
S^).
read "causes one to be law-
less."
r^ewT
He praiseth him not A is connipt all men praise him. He loveth hivi not. A = who loveth
'f
n
.^^^"^^y
f' ^^^^^o"
"As
beg
(ad/).
" ",
^ ^.^ °""V <^^^
Joseph.
" though.
urgent that he should
"hlinrlpl
A
As avT($ is agrees with a. A7id though a man (a A). /3S read "though he." Though a man (cA). Other MSS.
sinneth against
it
the former view.
avrf.
tJiat
2.
Him that prospers. The word is KaropdovvTi, which I take to be a renderiug of n'Si'D. In itself it could go back to ^^»'= " upright," but the text favours
SoKel Al'*cdefg)
trast 1 Cor. xiii. 4
it
delighteth immedi-
it
is
here an intrusion,
not such'" 3. Envieth him
for
;
against the Lord Himself.
a brother stumble,"! it to all
om. Words.
"
"f*also
words oV His commandments con-
will not hear ""the
cerning the loving of one's neighbour, fandl
God.
as I
lookedf on Joseph.
IV. Beware, therefore,
For
;
(a).
/3
A S^
omit.
r^^^ ,y « ^„ther stumble-^ (B S). a A omit, but wrongly. Cf. Gal. vi. I. t^ ,-,,,, /^/^ ^ ^.i^ Delighteth [diXei. /3AS'). a reads g^
—
ffTTovdd^ei o'Troi/Sdfet
"hastens."
= ibn].
.
64\€i.
=
Y'Bn\
GAD— CHAPTERS be judged for
And
if it
and
-f-with
i-V.
III.
153
i
and be punished and be put
it,
be a servant
him up
stirs
it
every affliction
possibly he can be put to death.
with envy also against them that prosper heareth of or seeth their success,
them that
back
call
would slay the
would not
it
living,
the dead, and would
reven"!
condemned
are
so long as it
:
always languisheth.
it
For as love would quicken
6.
to
hatred
so
die,
and those that had sinned venially
suffer to
live.
7.
For the
spirit of hatred
worketh together with Satan, through hastiness of all
if
For hatred worketh
5.
'
4.
him,
against
deviseth
it
to death.
against his master,
things unto men's death
together with the law of
but the
;
God
spirit, in
spirit of love
worketh
long-suffering unto the
in
salvation of men.
V. ""Hatred, therefore,
is
for
evil,""
with lying, speaking against the truth
constantly mateth
it
and
;
it
maketh small
things to be great, and causeth the light to be darkness,
and
stirs
4.
the
calleth
hp
.
.
.
up
sweet
bitter,
{avfilBaXei ci, ffvfi-
A=
and teacheth but
does not imply a text dilferent
it
In the latter case we should render "slanders him to his master." cri'^/3aXer=mr or
to that in the Greek.
n"D'.
render
/3dX\et
S^).
\With every against him (ip avrQ,
(b
Kal
dia^aXei.
he deviseth OXi^ei iirLXH-pd
affliction iraffrj
ai^roO)
—6
S^).
A
is
but implicitly supports this text. For eTrtyetpe: a B-b read eTrtIn that case M'e should transXaipec. " in every affliction it rejoiceth late " u-D + 4-T, But the previous clause over him. leads us to expect a verb of action here. corrupt
:
•
Hence some
eirixei-pd is preferable.
inheres
error
affliction."
in
" with
1
If so,
every
This=npis-'7D2, which may npii;D-^a, or simply niii-h22
be corrupt for for
ny-i-'?^.
Then we should have the
familiar phrase vSy nrn' nj;T'73="deOtherviseth every evil against him. " wise " with every affliction " is to be
construed with "put to death." He can be ptd to death (a af). ^-ft/AS^ read "it can put him to death." 5. A is very corrupt in this verse,
and
slander,
Also against them that prosper (/cat Kara twv evw pay ovvtuiv). Or we might
"and
regards
as
them
that
prosper" and connect this with the words that follow. A reads "and." a 6. For (8 B^). omits » 7
"„
,
= ""
•
j?
•
Hastiness of
t"^'"; Pss. Sol. XVI.
-j
sjnrit.
tt
»>
Here 0X^70-
^^^ °°,^^°'^- ^'- ^ ^fcontrary to its proper 11) r
."^^^P
'
•
'
i-
•'
meaning.
V.l. Constantly mateth with
lying.
Cf. Sir. xx. 25.
Causeth the light
to be
darkness (rb
h i ef). Though the text is here based on Is. v. 20 "woe that put darkness for to them that put light and light for darkness bitter for sweet and sweet for bitter " the MSS. and versions are all at variance Thus for irapix^i, as to the verb here. 0i2s aKbroi irapexei
.
.
.
;
;
creads XaXe?,& f^Si7rpoo-e'xet,5'A/3X^7ret, From Is. v. 20 it is probable S^ iroiet that the original was
-fi-rh
iiN cv.
TESTAMENTS OF THE TWELVE PATRIARCHS
154
and
"kindleth"! wrath,
covetousness 2.
perience,
my
is
r
there fore"*, I say to you from ex-
children, that ye
of the devil,
and cleave
may
drive forth hatred,
to the love of God.
is
and humble
just
ashamed
is
do what
to
Tbeing reproved not of another,"" but of his
the Lord looketh on his inclination.
5.
For fearing
is
unjust,
heart, because
He
speaketh not
4.
God overcometh
he should offend the Lord, he will
lest
not do wrong to any man, even in thought.
6.
These things
had repented concerning Joseph.
I learnt at last, after I
For true repentance
For he
own
against a holy man, because the fear of hatred.
which
Eighteous-
3.
ness casteth out hatred, humility destroyeth envy.
that
all
the heart with evils and devilish
filleth
it
;
These things,
poison,
up war, and violence and
rstirretli"!
7.
after a godly sort [destroyeth ignorance,
and] driveth away the darkness, and enlighteneth the eyes,
and giveth knowledge
and leadetn the mind
to the soul,
salvation.
8.
And
from man,
it
knoweth through repentance.
those things which
KindletK^ imxdh. a reads opyriv iKTapdaaei. Here iKrapdcraei niay = corrupt for rnn' kindled. -inn' /3 A S^ omit the word. ^Stirrcth up^ (a). j8 A S^ omit. '
="
Evils,
^-h A onut. Therefore (a) God (c i d A). h (i-d 8^ read " the .
Lord."
ahe
the
Lord
A.^^'"'^^^
looketh, etc.
1
His inclination /3-fZAS^).
Holy
5ia^ov\ioi'
{to
'&
Sam.
xvi. 7.
4.
—
a reads "his soul." [a /3-6 S^).
A
reads " true."
b omits.
God
9.
They
27 sqq.
For God
require the heart,
not mei'ely the outward life to conform to the Decalogue. True repentance after a godly sort 7. .
.
.
leadeth
mind
the
aX-qdr)^
to salvation /j-fTcivota
.
odrjyei TO 5Laj3ov\iov eis awTrjplav).
2 Cor.
vii.
10 "For godly sorrow
{}]
{ii .
.
Cf.
yap
debv XvTvrj) worketh repentance unto salvation but the sorrow of the world worketh death." It is noteworthy that this contrast of death and salvation are also found in our text some verses earlier see iv. 7. With our text we might compare Sir. iv. 22 i(TTLv alaxvvrj 56|a Kal X'^P'S[Destroyeth ignorance and.^ Since this clause is omitted by A, spoils the balance of the subsequent clauses and is actually expressed in substance by I have omitted it as a disturbthem. ing gloss. 8. The text follows /3-a/A S^ save that for " it knoweth through repentance " reads " repentance knoweth." KaTo.
3. Envy (a^rAb*). read " hatred."
For
hath not learnt
it
yap Kara debv
c omits.
2.
sqq.,
to
(c^-be).
bAS^
read
"Most
High." Overcometh hatred {viKgl to fi'iaos /3AS'). a reads oiKelev aiVip "dwelleth in him" = iB's:a niT corrupt for h^v nN:B''? = /3ASi. eten in 5. Will not do wrong These thought. Cf. T. Jos. ix. 2. words give the principle which lies at the root of our Lord's commands in the Matt. v. 21 Sermon on the Mount
—
.
:
.
.
.
.
.
:
A
a reads "and it hath not learnt this from man, but it knoweth how to receive those who have through repentance."
GAD— CHAPTERS brought upon
me
prayers of Jacob failed
a
my
but
man
Since,
a disease of the liver
my
by the same
my
'"therefore,"'
my
liver
and had not the
;
10. For
was
had hardly
it
by what things
he punished.
also is
mercilessly,
11.
against
mercilessly
set
suffered
too I
liver
for eleven
155
father succoured me,
had departed.
spirit
transgresseth,
Joseph, in
judged
V. 2-VI.
and was
months, for so long a time as I had been
angry against Joseph. VI.
And
now,
my
children, "! exhort you,"! love ye each
one his brother, and put away hatred from your hearts, love one another in deed, tion of the soul.
and in word, and in the
For
2.
spake peaceably to Joseph spirit
of hatred darkened
in
the presence of
and when
;
my
inclina-
my
father I
had gone
I
out, the
my
mind, and stirred up
soul to slay him. /3AS1
a
Love
3.
Cf. T.
9.
one
ye Reub.
i.
7, iv.
another 4
;
3.
T. Jud.
Of Jacob (/3 A S). a omits. Succoured me {e^o-rjOrjaav a A). ^-a S omit. a reads ecpdaaav. The latter, if it is more thau a mere guess, = ij;j:, which may be a corruption of my, the text implied by a A, or of which we have coujectured to be i!5n:,
—
the original in the parallel passage in T. Jud. xix. 2 (note). 10. Cf. Jub. iv. 31, 32, where the primitive human law of retaliation is enunciated. This was a very popular doctrine of the second century B.C. Cf. 2 Mace. v. 10, XV. 32, 33 where concrete illustrations of the working of this law are given. Taken crassly and mechanically, the above law is without foundation but spiritually conceived it represents the profound truth enunciated in the NT. in Gal. vi. 7 " whatsoever a ;
man soweth
that shall he also reap " "he that doeth wi-oug shall receive again the wrong that he iii.
;
25
hath done." Also (/3 A 11.
Joseph.
/3
AS
one
therefore,
ye,
add
" until he
was
sold."
xix. 2.
Col.
Love
S).
a omits.
Elevenmonths (/3AS).
" ten periods
" {xpbvovs).
a reads
VI. omit.
1.
I"/
exhort
yov?
(a).
;8AS
bdg Love one another (aaefS^). read "loving one another." In the inclination of the soul. Cf. 1 Chron. xxix. 18. 2. My (a d A), ^-d read " our." when gone ovi But I had (a/S-t^A'-ibcdgsi). (^A^ read "but wheu he ("I" A*^) had gone out from the presence of our ("my" A'') father." 3-7. These verses contain the most remarkable statement on the subject of
A S^
forgiveness
in
all
ancient
literature.
They show a most wonderful
insight
into the true psychology of the question.
That our Lord was acquainted with them and that His teaching presupposes them we must infer from the fact that the parallel is so jjerfect in thought and so close in diction between them and Matt, xviii. 15. The Luke xvii. 3 meaning of forgiveness in both cases is the highest and noblest known to us namely the restoring the offender to communion with us, which he had ;
forfeited through his offence.
This
is
TESTAMENTS OF THE TWELVE PATRIARCHS
156
from
man
the
heart
and
;
a
if
sin against thee, speak
peaceably to him, and in thy Boul hold not guile
;
and
if
another from the heart
man
a
if
;
against
sin
and thee,
cast forth the poison of hate
and speak peaceably
he repent and confess, forgive
and
him.
guile
and
;
to him,
thy soul hold
in
not
he confess and
if
repent, forgive him.
But
4.
if
he deny
it,
do not get into a passion with him.
'ikewise the essence of divine forgiveGod's restoration of the sinner to a communion communion with Him
ness
—
—
from which his sin had banished him. But our author shows that it is not always possible for the offended man to compass such a perfect relation with the offender, and yet that the offended, however the offender may act, can always practise forgiveness in a real He can get rid though limited sense. of the feeling of personal wrong and so sympatlietic take up a right and attitude to the oflTender. first
and
essential
This
:
the
is
in all true for-
man
can
and apparently the divine
for-
It is often all that a
giveness.
compass
duty
—
giveness has analogous limitations^ at all events within the sphere of the present life. The subject is treated as follows. If a man angers you, you are first of all to get rid of the feeling of resentment and then to speak gently to him about his If he admit his off'ence and offence. repent you are to forgive him (ver. 3). But if the off'ender refuse to admit his off'ence, there is one thing you must you must not lose your not do temper with him, lest he get infected by your bad temper, and take to cursing and so you become guilty of a double sin your own unbridled anger and his aggravated guilt (ver. 4). In such a case, therefore, you must cease from further reproofs for one of two The offender things will take place. when he is reproved, even though he deny his guilt, will feel a sense of shame, or he will not. In the former case (ver. 6) he may repent and afterwards lie at peace with thee. In the latter (ver. 7) he will persist in his wrong-doing and must be left to the vengeance of God. ;
—
;
,
It will be observed in the above interpretation of this passage that we have omitted all reference to ver. 5, with the exception of the last clause, which we have incorporated in ver. 4. This verse forms a disturbing element in the text,
and needs
excision.
A
Therefore (jS S^). o om. Jf a man sin against thee. Cf. Matt, 3.
xviii.
15
;
Luke
xvii. 3.
Cast forth the poison of hate and {i^oplaat rhv lov tov fiiaovs /3 S^). similar clause recurs in ver. a om. 5, where it must bear a similar meanBefore we reprove the man who ing. has injured us we must get rid of the personal feeling of resentment, else this "wrath of man" will awake such a jarring note in our reproof as to incense the offender further. Speak peaceably to him (ci'^c inx "im), Cf. Walt, xviii. 15 i.e. about his fault. " show him his fault {^Xey^ou avrhv) The between thee and him alone." Gospel requires privacy to spare the our text requires offender's feelings the reprover to see to himself that he is free from evil resentment.
—
A
A
;
read c A?-'^ Peaceably (^A^S^). "peace." The writer may have had Jer. ix. 7 before him, "he speaketh peaceably to his neighbour with his mouth but in his heart he layeth wait for him." repent, forgive him {edv If he .
.
.
ofioXoyTqaas ixeravorjari d(pes avT(^). Cf. Luke xvii. 3 eav fxeravoria-ri &(p€S clvti^.
Confessandrepe7it{^-adM^*<^^<'SS'^).
a reads "repent and confess." 4. Do not get into a passion with him This is the one thing {fiTj
It
him
GAD— CHAPTER
157
catching the poison from thee he take to swearing and
lest
so
VI. 4-7
thou sin doubly.
when engaged
secrets
[5.
thee and become thy enemy, and thee
for ofttimes
;
it
to hate
sin against
he addresseth thee guilefully or busieth
And though
6.
he
and yet have a sense of shame when reproved, give
over reproving him.
For he who denieth
not again to wrong thee [fear
hear thy
come
commit a great
himself about thee with wicked intent.]
deny
man
Let not another
in legal strife, lest he
;
yea, he
may
and] be at peace with thee.
Catching the poison from thee {Xa^uv Tov lov). TWs clause is found in the text after the words " plays the spy on thee with wicked intent" at the Its meaning close of the next verse. is already determined by its occurrence The in an analogous form in ver. 3. poison referred to is the poison of personal resentment or passion which speedily passes over from the offended man to the offender with whom he It has thus no proper remonstrates. connection with the rest of ver. 5, but follows naturally on the words cLTTo
'don't get into a passion," in ver. 4, lest he, too, fall into a passion. Thus we should restore the close of ver. 4 as jXT] follows (pCKovelKei. aury /xTjiroTe, Xa^ujv d7r6 ffov tov I6v, duoarj /cat diaaQs See also the next note. afiapTrjcrrjs. 5. This verse is an interpolation, with the exception of the last clause, which I have in my translation already incorporated in ver. 4. Verses 3, 4, 6, 7 :
deal very originally and wholly with the question of forgiveness, and with this subject the bracketed clauses have relation. The latter appear to be based on Prov. xxv. 8-10, and possibly on Sir. xix. 8-9, and to deal with the danger men run when their tempers are roused in legal strife of divulging secrets to strangers and so of exposing themselves to attack from the latter. With the final clause we have already dealt in the preceding note. Let not another man, etc. Cf. Prov. xxv. 9, " debate thy cause with thy neighbour and disclose not the secret
no
of another." Lest he come
to
hate
thee,
etc.
Cf.
7.
may
repent so as
also
honour
But
if
thee,
and
he be shame-
Prov. xxv. 10 "lest he that heareth it thee"; Sir. xix.i 8 "whether it be a friend or foe reveal it not." Verse 9 "For he hath heard thee and observed thee, and when the time cometh he will hate thee." Thy (a). /3 A S^ read " your. Addresseth thee guilefully [doXo(pwvei ere h if), c reads doXo
.
.
.
g SoXo(f>wvrjae, all of be corruptions of our text. On the other hand, e reads doXocpovei ere, of which d, which reads 5oXo(povT]aaL, b
doXio^uvrjcrai,
which
may
may be
A
a corruption.
S^
=
80X0-
(povrjcreL ae.
Catching the poison from thyself. This clause, which occurs at the close of ver. .5, belongs, as we have shown in the final note on ver. 4, to that verse. 6. He deny it. A = " ye deny it. Give over {Tjcrvxa-crov a efg). b S^ read ijavxdadr} A = i]ffvxdcraT€. Reproving (fj.T] eXey^ris a). bgS^ read fxr] e^d^j/s, def fjLrj f^d|etj, A = /cat 57j/j.offi.€V7]Te fjLT] (or perhaps
—
;
—
i^d^TjTe).
=
jxr) fXey^ris hin above f^d^v^ in ^ may = DyDnc, i.e. "give over provoking." Repent. Cf. T. Benj. v. 4. So as not [again to lurong (j8 (A) S^). a reads "of having wronged." Yea, he may also honour thee and [fear and] be at peace (/3-a/ S'). af
nDinc
i](Tvxo.(rov
Perhaps
&
/^t;
A
read "and he may [fear and] be at peace." I have bracketed the words "fear and" as an interpolation. This idea is alien to the context. Possibly it may have arisen through a dittogi aphy in the Hebrew. Thus (pol37]d7]cr€Tai = Tin', which may be a dittography of Tin'
= TifjL-qaei.
TESTAAIENTS OF THE TWELVE PATRIARCHS
158
and persisteth
less
man
VII. If a
Tto
God
the avenging.
prospereth more
than you, do not be
may have perfect 2. And if he
vexed, but pray also for hira,T that he
For
prosperity.
him
in his wrong-doing, even so forgive
from the heart, and leave
so
it is
expedient for you.
be further exalted, be not envious ^oi himi, remembering that
all flesh shall die
and
;
things good and profitable to all men.
peace.
And though
4.
a
man become
my
wait for
away (from
A
is here defective and corrupt. VII. 1-7. Here, again, the teaching of our author is of the highest ethical character. As in the case of a man who has injured us we are to banish all feelings of personal resentment, so in the case of a successful rival, we are to banish all feelings of envy or jealousy. Verse 7 can hardly be right in its present position unless we restore the text as suggested in our notes. 1. Mat/ have jtioyec^ prosper it)/ (reXeitos evodovraL b de g AS^, though is here corrupt), a/ read "may be perfected " (reXeiibdrj). For so (a/ A). begS} read "for so perhaps."
A
2.
3.
here /3-«
Of him Will
(a).
(8
AS
a reads reads ov (b / om. ) corrupt.
A
iyKaTa\€L\f/€i),
om.
All the Versions are
rest.
oiiK
KaraXa/xi/'et KaraXei-ipet.
/j.t]
a
It
of
is
impossible.
/caraXeti/'ei,
or
it
:
{d
eyKaraXeKpOricrrj,
but by a change of a single {yKaTa\ei\f/€LS, S^
Tor
5.
man) wealth gotten by
a
Forgive him. Here "forgive" has not tlie full meaning of restoration to communion which it has in ver. 3. It signifies the banishment of all personal resentment, and is thus practically equivalent to the phrase "cast forth the poison of hate " in ver. 3. Leave ^to God the avenging. The same duty is enforced in Rom. xii. 19 567-e TOTTov rrj opyfj. Cf. Deut. xxxii. 35. 7.
letter
KaToKei-^TjTe,
=
Here
may be a corruption may go back to n'-i;,
by
means,
evil
father, be not jealous
end of the Lord.
the
and be at
rest
rich
giveth
Seek out the
3.
judgments of the Lord, and thy mind will even as Esau, the brother of
who
God,
offer praise to
if
He
;
rbut"^
taketh
means He
evil
corrupt for n'r^KaraXei^et.
But
as
no possible meanthe negative was early inserted,
KCLTaXelypei aftbrded
ing,
and three different turns given to the phrase in deg, in A, and in S^, not one of which can be accepted. Thus, if we would find the fundamental error underlying the text, we must turn to KaTaKeiipei = n''V, which the Hebrew. is
corrupt for my^oLvawaiKxeTaL "will
Of course it is quite possible that KaraXei^pei. should be bracketed as having originated from a dittography in the Hebrew, and that we should simply read "and thy mind will be at peace. " But the two verbs were possibly rest."
my. Cf. Job iii. 26. But (h^-abS^). c reads " there" for." £nd. Here Spoj = nj;ia "the time
tipzfi 4.
fore " (5^), b
appointed." 5.
The
text
of
verse
this
is
very
doubtful.
For
if
yap
{el
beg "for either"
a reads "if,"
d.g). (rj
yap).
Wealth gotten by evil means. The text reads avra, (A irXovrov) iv KaKois. In ver. 4 our author has spoken of a
man growing "rich by
evil
means
{eK
KaKuiv TrXovTrjaeL). Hence iv KaKols naturally means (got) by evil .
.
.
'
'
means."
Next
avrd
"wealth" so acquired. sume that pn = 7rXoOro!'
refers
to
the
Hence I as(so A) stood in
the original, but was corrupted into the
GAD— CHAPTER him
forgiveth
beyond
blessed
punishment.
For the poor
6.
Put
7.
and
souls,
all
re-
is
man,
things, is
men, because he hath not the travail
all
men.
vain
of
your
159
from envy he pleaseth the Lord in
free
if
1-7.
he repent, but the unrepentant
if
eternal
served for
VII.
love
away,
one
jealousy
therefore,
with
another
from
uprightness
of"
heart.
Do
YIII.
ye also therefore
Thus jin •\^D^{ — d
suffix
1,1.
A
found ttXoutov that the translator of in his Greek MS or in its margin, or
was a happy conjecture on
else that it
part.
eK
Next, wXovtov
/caKtSc)
his
iv KaKois (or rather
represents
Vivp
which
jin,
goes back to Prov. xiii. 11, where the Mass. reads Sano pn "wealth gotten by vanity." But hino is not supported by the LXX, Peshitto, Vulgate, or Targum. The Peshitto and Targum read n'^iyo, the Vulgate '?nic, and the
LXX by '
nhws hnno,
evil
"hastily gotten
i.e.
means."
But (d A),
a p-d S^ read " or."
The unrepentant, (corrupt
for
singular).
dA
plural.
Is reserved (a). So practically A which = dfjieTavdyjroi. de tt] pelade, h d efg
&
read
T-qpel
(ef
Trjprjaei)
"He
re-
eternal
punishment
{d A).
af
read els aluivas ttjv K6\a(Tiv, + t6v g) aluva ttjv K6\acnv, it might be better to render the tiual " for the unrepentant clause as follows Since
beg
els
or d/xexaj'o^Toi.j) He reserves (Tripel) the punishment for ever." Our text goes back to Job xxi. 30 " the {dpLeravoriTOj
evil
man
is
reserved to
the
day of
calamity." 6.
envy
Ji'or
(6
the
yap
— a).
man
poor irfvrjs
edv
A S^
if free
from
d^66vws (h
read "the man who is poor and free from envy." Pleaseth (evapeffTrj a). jS-a A Spread " giveth thanks to" {evxapicfTQv). Is blessed. Here the text reads 7rXoiiTe?=-iBJj;;, which is cornipt for a
j3-a
—
as
Syramachus
men.
Beyond
all
read "in
men." The
all
travail of vain
A S^
men
{top Trepi-
tQv /xaraLuv dvdpihTruv
cnraa/Mj' /3
men (adefA). bg B "among all
things" or
read
*'
the evil travail of
—
a).
men "
{tov TTOvrjpbv irepiairadfibv tCjv dvdpihTrepLairaff/j.6s is found seven times in the LXX of Eccles., and in all cases as a rendering of v^y. The phrase
irwu).
= Trepi(TiracTfj.bv irovripbv is found in
Yiy Eccles. ]}-\
who
which
The poor man from envy has not the travail men or the evil travail of men,
i.
13, iv. 8, v. 13.
free
is
of vain
caused by their restless pursuit Cf. Eccles. ii. 26 "To the man that is good before him, God giveth joy, but to the sinner He giveth travail (pjj; = Trepiaira(r/j.6v) to gather and to heap up that he may give to is
of riches.
.
.
him that
is
good before God."
{
:
i(TTi,
renders it in Ps. xli. 3. The LXX in Prov. xxxi. 28 imply the converse corruption. The next clause gives the ground of the poor man's happiness. He is "happy," not "rich," because he is free from the sore travail of
.
serveth."
Unto
= /xa/ca/3tcrT6s
a
reads dfierathe nominative befgB^ read dfieTavo-nTqi "for the unrepentant." give the
voriTcos
these things to your
tell
nK'N'
7.
Jealousy.
The
text reads fiiaos,
"hatred." But our author could not reasonably conclude a disquisition on the sill of jealousy with the exhortation "put away, therefore, hatred." Here fuaos = ruck; which is corru23t for na^p
= f'^Xos. The corruption may be explained from the influence of the phrase "put away hatred from your hearts," already in vi. 1. Uprightness of heart. T. Iss.
iii.
See note on
1.
VIII. 1. Also therefo7X (a, save that c omits "also"). ^-dAS^ read "and (A om.) do ye also."
I
TESTAMENTS OF THE TWELVE PATRIARCHS
i6o
children, that they
honour f Judah and
them
raise
shall the
know
that
Him, and
Lord
walk in
shall
up
salvation to Israel.
drew up his
feet,
and
fell
to
My
:
I
my
he had rested
children, obey your
fathers.
asleep in peace.
him up
years they carried
five
And when
3.
he said again
and bury me near
father,
For
wickedness, and affliction and
all
corruption before the Lord.] for a little while,
[2.
from
your children shall depart from
the last
at
for
Levi,i-
And he And after
4. 5.
Hebron, and laid him
to
with his fathers. and
iJudah
We
Levif.
should
" undoubtedly read " Levi and Judah here, as is found universally through the original Testaments. See T. Reub. 5-12 note; T. Dan v. 10 note. vi.
Even
in T.
Jud. xxi. 1-5 Judah deis subordinate to Levi.
clares that he
The order "Judah and Levi"
is
due to
a Christian scribe or interpolator. See T. Benj. xi. Shall the Lord raise up salvation omit nnfo you {higA, save that "unto you"), adef Tea,d "shall the Lord the Saviour arise unto you "), " shall the Lord raise up a 6 S Saviour," c "shall the Lord, salvaThe Christian tion, arise unto us." influence is obvious in b S.
gA
Bracketed
2.
addition. / knoui.
a
as
1st
cent.
Here
B.C.
as in T. Iss. vi. 1 2 our author does not mention the source of his knowledge. Enoch is frequently declared to be this source. See T. Lev. x. 5 note.
T.
Ass.
At
;
vii.
A S).
a om. a reads "from." Before (/S-^'AS). Hence both readings appear to be renderings of 'jsn. The text is not the last
{13
quite satisfactory. 3.
"
Again.
6
adds "to them."
Drew up
his feet (a kissed his sons." 4.
5.
text
Five years. i.
1
Gad
j3).
reads
According to our Accord20, Gad was born
lived 125 years.
ing to Jub. xxviii.
A
2131 a.m. Now as Gad's bones were buried in Canaan five years after his death, the year of his burial was therefore 2261 a.m., but this should be 2263, as we shall see presently. If we turn to T. Sim. viii. 2 T. Benj. xii. 3 we find that these patriarchs were buried in Canaan during a war between Egypt and Canaan. According to the latter Testament it was the ninety-first year after Israel had gone down into Egypt that Benjamin's bones were carried up into Canaan. Now as Israel went down into Egypt in the year 2172 a.m. (see Jub. xlv. 1), Benjamin was buried in Canaan in the year 2263 a.m. Thus 2263 A.M. is the date of the war between Egypt and Canaan, and as this actually is the year assigned to this war in Jub. xlvi. 9, we may conclude that there is in the year
;
some error
in the text as to the age of the date of his birth (Jub. xxviii. 20), or the date of his burial in
Gad
or
Canaan. If with MS. ft in i. 1 we could accept 127 years as the age of Gad, it
would reconcile the couflietiug statements. But here b stands alone. Hence we must read "seven years" in our text or suppose that Gad was born in the year 2133 A.M. Up to Hebron a7ul laid him (a a ef, save that aef read "buried" for "laid"). bgA read "and laid him in Hebron." With his fathers. aefS^ omit.
THE TESTAMENT OF ASHER, THE TENTH SON OF JACOB AND ZILPAH I.
The copy
of the testament of Asher,
what things he
spake to his sons in the hundred and twenty-fifth year of his life.
2.
'"For"'
while he was
still
in health, he said to
them
:
Hearken, ye children of Asher, to your father, and I will declare to you all that
Two ways hath God
is
upright in the sight of God.
given to the sons of men, and two
two kinds of
inclinations, l"and
action,
Title, a as in text. &e/S^ read " The Testament of Asher the tenth (e/ S^ om. ) coucerning the two faces of
in
and virtue " ( + Asher is by interpretation "wealth" or "happy" /). d is conflate " The Testament of Asher
generally.
father."
a
play
Thus
"Asher."
The
(eiides).
original
on
evd€s
= -]j^\
text
name
the a
play
on ivK, "Asher." This is See ver. 5. 3. Tivo ways. the earliest occurrence of this phrase in Jewish literature. The idea was suggested by Jer. xxi. 8 Thus saith the Lord Behold I set before you the way of death." way of life and the Cf. Pirke Aboth ii. 12, 13 (Taylor's 2nd '
'
:
See also
(of
"The Two Ways
Hermas and Xenophon" (Journal of
and my note on 2 En. XXX. 15 for the use of the phrase Philol. xxi. 243-258),
:
the tenth son of Jacob, the son of Zilpah the handmaid of Leah, concerning the two faces of vice and virtue." A = " The Testament of Asher ( + "the son of Jacob" A^*) concerning duplicity and virtue." 1. 1. Fifth (a A). /3-&S1 read " sixth." b omits. 2. For (a). ^ A S^ omit. Ye children of Asher to your father {ahdg). aef A. read "to Asher your
and two modes
ed. p. 147).
vice
Upright contained
3.
Two
inclinations
dia^ovXia).
{5vo
These are the good and
evil
and the j;-in God has implanted in man. tions (nian na'
inclina-
ns')
which
We should
observe that this is the oldest reference to the " good inclination " in Jewish literature. On this subject Porter's " Yetzer hara" in Biblical and Semitic Studies should be consulted Taylor's Sayings of the Fathers^, pp. 37, 38, 148-152, 186-192, and my edition of the Apocalypse of Baruch pp. 92-93. This rabliinic doctrine is found also in the Hebrew Sir. xv. 14 (Taylor's translation) " God created man from the beginning, and put him into the hand of him that would spoil him, and gave " him into the hand of his inclination Again in Sir. xxi. 11 the yetzer (ns'). is referred to 6 tpvXdaacov vofiov KaraKparei rod ivvoTjfiaTos aiirov, " he that keepeth the law gets the mastery of his thought," i.e. ns', his evil inclination, as the Syriac shows. For a
i6i
;
:
II
TESTAMENTS OF THE TWELVE PATRIARCHS
i62
and
action)"!,
""two"" issues.
all
things are by
^Yov'^
there are two
Therefore
4.
twos, one over against the other.
and
5.
the
two
them.-f
6.
good
and
inclinations
in
our
Therefore
the soul take pleasure in the good (inclina-
ways
of
if
word occurs
breasts
These inclinations to good and evil are frequently referred to by our author. The word nii' was rendereii by the original
Hebrew
by dia^ovXiov, but once apparently by TrXdafxa (T. Naph. ii. 5), and by ipOvfirj/na, T. Jud. xiii. 2,
text nearly always
and by vpoaipecns, T. Jos. xvii. 3. With this we might compare the Thus a*? ns' renderings in the LXX. is rendered by Stdr'ota, Gen. viii. 21 1 Chron. xxix. 18 nurna is' by 5iaby ipdv/j.r]fj.a, vi. 5 voelffdai, Gen. and -i^' by irov7]p'ia, 1 Chron. xxviii. 9 ;
;
hyir\6.
used by Aquila and Deut. xxxi. 21, Is. According to our author there xxvi. 3. If are two inclinations, T. Ash. i. 3. the soul follows the good inclination its actions are righteous, T. Ash. i. 6 if to the evil inclination, its actions The good are wicked, T. Ash. i. 8. inclination is not in the power of any
The
last
word
Symmachus
is
in
;
spirit
of
Beliar,
T.
Benj.
vi.
1
it
;
Reub. iv. 9 it receiveth not glory from men, T. Benj. God looks on the inclination of vi. 4. a man, T. Gad. v. 3 (/3-rfASi); He admits no
evil desire, T.
;
Naph. ii. 5 tries it by it, T. delights in it temptation, T. Jos. ii. 6 when it takes pleasure in (brotherly) and rewards a love, T. Jos. xvii. 3 man according to it, T. Jud. xiii. 8. The yetzer is blinded by fornication and covetousness, T. Jud. xviii. 3 it is stirred into anger by envy, T. Sim. The yetzer of youth— i.e. the iv. 8. blinds the mind, T. Jud. evil yetzer Man must not walk according xi. 1. to his inclinations, T. Jud. xiii. 2. PosThis latter passage is doubtful. sibly there are references to these impulses also in T. Benj. iii. 2,
knows
;
;
;
;
—
\i.
5.
and
sin
if it
it
—
{rpSTTovs a a d ef). h S^ read "places." See 4. All things are by twos, etc. V. 1. Cf. Sir. xxxvi. 15 iravTO, to, ipya KarivavTL toO hvo 5i/o, ^V rod \i\pL
;
^For'' (a).
5.
;
;
;
;
riTTous,
cit.
p, 141.
Greek translator of our
are
discriminating
Modes
5-6 where the
xxvii.
again, see Porter, op.
Deut. xxxi. 21
these
-f*with
actions are in righteousness
tion), all its criticism of Sir.
evil,
And
jSAS^ omit. {if oh hi^-g).
unth these reads eV ah (which of the former),
g
—
may
A
iv
c
be a corruption ($.
The good
impulses in man's breast are directed towards "good and evil." them {diaKplvovra Discriminating avTCL o,/)^-df resid d. avrds for avrd here refers to "good and aiird. Possibly this avrd and fc oh evil." should be taken together and elal SiaKpivovra as a translation of vn'
and the
evil
—
.
.
.
.
.
.
(as in LXX of Job ix. 14, xv. 5). The original would then have run "ityx v,t = "and these (respecD3 Dnna
nn^
.
.
•
tively) are the objects of the choice of
the two inclinations in our breasts." 6. The soul is here represented as exercising the right of choice between Cf. T. Jud. xx. 1 the two impulses. where this function is ascribed to the " spirit
mind
"
of the
understanding of the
in regard to the principles of
truth and error.
So I In the good {inclination). render ev koXQ the reading of /3 A S^. a reads /caXws TropevdTJvai ("to walk in goodness") which may be a rendering of nxii'? 31B3, a corruption (?) of
man
li'n
A S^
= (v
ri^
kcl\(2
Sia^ovXUj).
However read merely iv Ka\(^. we may account for the con'uption in See ver. 8. a, we must render as above. a reads All its actions are (/3 A S^). "it does all its actions." /3
ASHER— CHAPTERS Straightway repenteth.
upon
7.
and
righteousness,
For, having
But
are
wickedness, and
it
cleaveth to the evil, and
work what
it
whenever
is
163
its
thoughts set
wickedness,
and uprooteth the
evil,
the evil inclination, all
if it incline to
in
i
away
casting
straightway overthroweth the 8.
4-II.
I.
is
driveth
sin.
actions
its
away the good, and
ruled by Beliar
good, he perverteth
it
it
even though
;
to evil.
For
9.
beginneth to do good, he forces the issue of
it
the action into evil for him, seeing that the treasure of the inclination II.
A
with an
is filled
7. As in the previous verse the actions of the good tendency are given, so here apparently we have its modes of action (see ver 3).
But
if it incline to the evil inclination (edc 5k KKivrj ev t(^ irovqpQ 8.
dia^ovXicp).
iav 5k ev
So the
which reads to diaj3ov\t.op, The soul is the
text,
irov7]pLp KXivrj
must be emended.
subject of the verb as in ver. 6. Thus we have Trpafts avTTJs, "its actions," i.e. the soul's, not Trpafts avrou, the actions of the inclination {dLajiovXiov). This verse deals with the evil inclination (ynnns' = T6 Trovrjpbv diaPovXiov). And the evils that follow when the soul suiTenders itself to it. First come the actions of the soul these are wicked next its modes of action ; it driveth away good and cleaveth to ;
:
evil
:
and
finally its issue
;
it
becomes
a slave of Beliar. Cleaveth to (Trpocr/coXXarat h). c reads Trpocr/coWo/xevoy (sic). S^ /3 read TrpoaXu/j.^dvei — ^^pn, which may
—
A
be corrupt Cf.
iii.
pain
= TrpocrKoXXdrai.
1.
Ruled by is
for
JBeliar.
The
identified with Satan in
16^
(Taylor,
evil
tendency
Baba Bathra
Sayings^,
evil spirit.
may with words
person then
p.
130).
Berakh.
help the good for
17*
Thy will ...
we
tendency." See Taylor 9. To do good (a). though to do good.
He forces
"May
find:
to deliver us
.
(o/j. /3
it
be
from evil cit. 127 sq.).
.
.
A S^
read " as
of the action into rdXo^ ttjs Trpafewj eis wov7)pbv aiyry eXavvei (3-b A S^ a). read he forces the issue of his action into evil doing" {rb rkXos ttjs Trpd^ews evil
the issue
for him.
(rb
—
'
'
avTou
els KaKoiroi-qcTLv iXwuvei).
The treasure of the inclination
(dr/-
aavpbs toC SLa^ovXiov). Observe the paranomasia in the original here (li-iN and compare Matt. xii. 35, ib-'n), The evil man from out of the evil '
'
treasure bringeth forth evil (Taylor, Sayings'^, p. 151).
things."
Is filed ivith an evil spirit (ad gS save that g reads is born from an evil spirit"). ^-dg read "is filled with the poison of the evil spirit," A " is filled with evil poison of the wickedness of the spirit." Since the text reads 6 drjcravpbs tov 8ia(5ovXlov ( '
'
louj3-dgA) wovripov irvevfiaTos TreirXy]pu}Tai, it is not improbable that lov has arisen from a dittography of the last letters of dia^ovXlov. II.
With v-ords
hel2}eth
{
= ev
\6yois
emend the
According to Sukka 52^ it first misleads men and then testifies against them. In Shabbath 105^ it is called The words a "strange god" {-n '^n). in Ps. xci. 10 "No evil will befal thee " are interpreted by K. Chisda as meaning " The evil tendency will not
passage, for both recensions and all the versions are corrupt. a reads iv XdyoLs dcpLCFTiccra, where d(piffTQ(ra = rsToa, may be corrupt for n^CD — avTiXafi^avofiefrj or
rule (mSc") over thee " (Sanh. 103''-). In the Talmudic prayer given in
ously coiTupt fur XbyoLS d
dvTLXa/j.^ai'Ofxii'ri).
Xeyovffo.,
(pr]cri
(A
So
oni.
),
I
which
is
obvi-
TESTAMENTS OF THE TWELVE PATRIARCHS
i64
the sake of the mischief.
2.
evil,
There
yet the issue of the action leadeth to
man who
a
is
upon him who serveth
his turn in evil
hath two aspects, but the whole is
man
a
that loveth
would prefer whole
4.
is
an
him
it
evil
this thing
And
3.
there
because he ;
and con-
hath two aspects, but the
it
work.
-fThough indeed he have
4.
he wicked who
love, yet is
and
;
evil.
that worketh evil,
clear that
is
is
die in evil for his sake
Teven'^ to
cerning this
showeth no compassion
concealeth what
is
Though indeed
love, yet it
is
wicked as
concealeth what
evil for
there
is evil
;
is
it
now
seemeth good in
the sake of the good name,*|*
this thing
but the end of
name, but the end of the
tendeth unto
Another
5.
the action
action tendeth unto evil.
evil.
stealeth, doeth unjustly, plundereth, defraudeth,
and withal pitieth the poor are independent renderings of a
One
word.
is
a corruption
Hebrew of
the
other. issue of the action leadeth. Or "it (the soul) leadeth
The
we may render
this
:
hath a twofold
"worketh evil " and read " Likewise is he in wickedness, because, etc." ev KaKip In, evil for his sake (/3 S^ This may be right, but a A dC avTOf). point to a different meaning, a reads " in evil,"
the issue."
^tooT
A
" in his evil."
A
Here a adds "which
diverges slightly from the versions of a and /3 S', "though they love also, yet are they evil as they now this matter conceal the evil appeareth good in name, but the end, etc." All texts appear to be corrupt. This verse, in its present form, refers to the same subject as ver. 3. If it does so rightly, then the word "con" ^vlong. ceal is a and seem
wickedness " (6' iaTL Trov7]pia), df A. S^ " since he (ws avrhs) also (/om. is in wickedness," beg "likewise (w-
preferable here, which agree in making the text refer to persons, and not to Now 6 avyKpviTTwi' qualities merely.
The
N'nncn, which may be corrupt for Hence we should aniNn, i.e. 6 dyaTruiv. probably read : " Though indeed he
2.
Him who
serveth his turn in evil
a is defective and reads only (/3AS^). " those who serve his turn."
Here we have the case of a man because he is \villing to lose his life in evildoing on a A omit "on his his behalf (iSS^). behalf," but wrongly. 3.
who
loves an evildoer
Worketh thing
evil.
is
cavTus)
is
he in wickedness."
object of this clause seems (according to df S^) to be to explain the preceding statement, but since the real explanation is given in the words that
A
follow,
"because he
is
willing,
etc.,"
this clause appears to be interpolated.
may have
It
arisen through a dittography. beg gives another turn to the sentence. If we accept it, we put a full stop after
4.
:
A
=
have love, yet
is
he wicked
who
loveth
what is evil now this thing seemeth good in name, but etc." But since the subject of ver. 3 is :
fully dealt with as its closing words show, it is probable that the earlier part of ver. 4 is lost.
apparently
ASHER— CHAPTERS but
aspect,
whole
the
evil.
is
his neighbour provoketh God,
II.
2-III.
6.
He who
and sweareth
the Most High, and yet
pitieth the poor
commandeth the law he
setteth at
and yet he refresheth the andT maketh gay the body
few 8.
abstaineth
committeth
He
rdefileth the soul,
many, and
and
adultery
from meats, and when he
and notwithstanding rtheT
commandments
the whole
evil.
is
is evil.
he
fasteth
and doeth
this, too,
hath a twofold aspect, but
Such men are hares;
9.
commandments hath thus
But do not
III.
my
ye,
unto goodness only,
He vAo defraudeth 6. bdS^ read "defrauding." The Imo (^ Aii^). the
B2it
is
evil
/160m. 8. Committeth adultery
from
abstaineth ix.
2
(a /3-& d).
a ora.
ivhole
.
(c
^-h A).
.
.
amd
Contrast T. with
meats.
"combines
fasting
chastity."
—
And
fornication (Kal iropvevei This clause may be an addition to the text since it is given asyndetically by a d efg, om. by h i. In c only iropveia is found. By thepower of his wealth (aaefS^). bdg read "by his power and his wealth." toickedness. Notioithstanding his Ka^ciay, which, The text is fK- T^s if right, should be rendered "immediately after his wickedness." But the Greek = j?id, which I have taken to be corrupt for yna. Hence the rendering in the text. ^The'^ commandments {a). /3S^ read
A &).
A
.
.
.
.
children, wear
.
.
"commandments," A "mercy." Cf. Lev. 9. Are hares (aS^).
6,
they are
10. For
God
in
two ;
faces
like
but cleave
habitation therein, and
Dent. xiv. 7, where the hare is declared unclean because though it chewed the cud, it did not part the hoof, bdg read " are like swine, hares " (ws ues shaggy ei
The 153. a sign to man that he should distinguish all action.s with a view to that which is good, § 150 (Sweet's 7w
significance,
division of the hoof
§
is
10. TaMes of the commandments {a). /3AS^ read "in the heavenly tables." This latter phrase is found iu our book in T. Lev. v. 4, and in Asher vii. 5
(iSAS^). III.
read xi.
for
declared.
and of wickedness
God hath His
for
;
he doeth
wickedness
excessive
his :
unto them, of goodness
b
pitieth a
fornication,
half clean, but in very deed are unclean.
the tables of the
Jos.
who
and by the power of his wealth overwhelmeth many
evil,
7.
falsely against
the Lord
nought and provoketh,
7.
he killeth
;
:
defraudeth
hath a twofold aspect, but the whole
this, too,
:
Another
poor.
165
i
1.
"do
God
But do not ye
(a).
/3AS^
not ye therefore." (jSAS^). a reads "Lord God."
TESTAMENTS OF THE TWELVE PATRIARCHS
i66
men
desire
it.
the
(evil)
inclination
2.
But from wickedness flee away, destroying by your good works for they that ;
are double-faced serve not God, but their
they
may
please Beliar
and men
like
own
that
lusts, so
unto themselves.
IV. For good men, even they that are of single
face,
though they be thought by them that are double-faced to 2. For many in killing the sin, are just before God. wicked do two works, of good and evil
;
but the whole
is
good, because he hath uprooted and destroyed that which 3.
is evil.
One man hateth the merciful and unjust man,
and the man who committeth adultery and
fasteth
too, has a twofold aspect, but the TwholeT work
this,
:
is
good,
because he followeth the Lord's example, in that he accepteth not the seeming good as /3-a d A om. 2. But (a). Destroying the {evil) inclination by Man was to get the your good works. mastery of the evil tendency through Cf. Sir. xxi. 11 obedience to the law. Kiddush. 306; Ahoth iv. 2; Aboda See Taylor, Sayings iv. 2 Zara 19a. In Porter, op. cit. 126 sq. note, etc. a certain sense the evil tendency is Thus, already slain in the righteous. according to Jose the Galilean (Bacher^, Tan. i. 361), there are three classes amongst men. Of these the first were the righteous, who were under the rule of the eood tendency (proved from Ps. cix. 22 " my heart is wounded within me," i.e. my evil tendency is slain). The {evil) tendency {to dLa^ov'Kioi' This is undoubtedly the right text. a). The evil tendency is frequently called "the tendency" simply. /3AS' read ;
—
corruptly rbv Sid^oXoi', "the devil." It is true, indeed, See notes on i. 3-9. that the evil tendency is iilentified, in one or two cases, with Satan in Baba
Bathra
16=>'
;
Sir. xxi. 27.
2.
a reads
For (^ AS^). o reads "but." evil (a). ^-by read
0/ good and "good through
evil,"
bgK
"evil
through good," S^ "a good and an evil."
genuine
good.
4.
The merciful and unjust man.
3.
the character described in ii. 5. is an adulterer and fasteth. This character has been described in
This
is
Who
ii.
8.
This, too, hath a twofold asjJect {Kai
(an
ai/rd
5nrp6cru)irov
— ^-d g A
H^).
adg
read Kaiye {dg /cat) avrh^ ecrri {c om.) Snrpoffunros, "he also is doublefaced." Accepteth {Trpoadex^/J-evos ^ A S^). a reads vpoadoKtb/xevos, which is corrupt for Trpoadex^fJ-evos or is a translation of n?po, corrupt for ^3pD = text.
—
The seemirig good as the genuine good, a A^^ read to Bokovi' KoKbv fxeTo, This impossible ToO aXrjdifov Ka\ov. text was corrected by (3 into rd doKovv This KoKbp fiera tov d\T]6ivov kukov. seems at first sight to give a possible preceding for the context does text mention a seemingly good action such as fasting ami a genuinely bad action but on further such as adultery ;
;
emendation cannot be admitted for, as the word "accepteth" in the text must mean "approveth," there would be no sense in saying that the good man, like the Lord, approveth not the seeming good with the genuine bad action. Hence the text of aA*^ must be otherwise emended. Now the error appears to lie in /jLerd. This reflection
this
;
not God, but (/3 A S^). "are not Gods, but serve." Serine
IV.
the
ASHER— CHAPTERS Another desireth not lest
he
his
defile
to see a
and
167
good day with them that
body and pollute his soul
double-faced, but the whole like to stags
2-V. 2
III.
is
good.
this, too, is
:
For such men are
5.
to hinds, because
riot,
manner
in the
of wild
animals they seem to be unclean, but they are altogether clean
;
because
""they
walk^
what God
abstain from
commandments, warding V.
Ye
by the other profligacy''.
and forbiddeth by His
off the evil
from the good.
children,
how
there are two rin
that
Qn wealth
:
hidden)
(is
laughter
in
Death succeedeth
2.
under deathi if
;
]
this,
retranslated,
= 3,
Hence the rendering
ws.
A similiar injunction 4.
life,
is
in
our text.
given in
vi. 3.
/3-« b
things
end. Desireth . to see a good day. The diction seems partly borrowed from Ps. xxxiv. 12 "What man is he that desireth life and loveth many days that he may see good" ? but see next note.
what God
>
Since the reading of c agrees with the LXX and Vulg. of xxxiv. 12, but not with the Ps. Massoretic, and stands alone against A j3 A S^, it may be borrowed from the LXX. The reading of h^8\ on the " To other hand, is probably original. see a good day " here would mean "to have a good time of it." Cf. Esther viii. 17 "The Jews had gladness and joy, a feast and a good day," where the LXX renders 31a dv by evcppoavvr;.
This verse seems corrupt.
A S^
TJdei aypLi^).
read " God."
commandments (h^-g
.
.
"what God
c reads
S^). '
/3
also ordereth
hateth,"
A
them through
His commandments to hate."
Warding off the evil from the good bdH^ read " and they ward ofiF, A "and to ward otf, etc.," ca
(ef). etc.,"
om., and
V.
hg
are defective.
See i. 4 note. So ''In wealth profligacy'^. aadefS^ save that a omits "in wealth 1.
.
see good."
"and,"
reads
—
Lord (a). What
,
To see a good day [h^Si'-). c reads "to see good days" ( = 31b 'a') ^^^
A
a wild condition " (if
'
5.
""unjust
In the manner of wild animals {iv ayplwv aade). p-adeS^ read "in
.
cism as bad in itself, but justifiable under certain conditions and by its
"to
things
{aabS^). om.
ijdeL
This verse seems to regard asceti-
.
all
For
which
not
as
[and
;
wherefore also eternal lifef awaiteth death.
infrequently in the Massoretic text, is a corruption of 3 =
in
[dishonour to
life,
are under the day, just things under
in
wedlock
in
grief,
to
hidden
is
covetousness,
night to day, and darkness to light
preposition,
Lord and
the
for
also hateth
drunkenness,
conviviality
glory,]
zeal
one against the other, and the one
things'',
all
my
see,
in
.
.
covetousness," and that for "profligacy" {dawTia), which a reads, aeS^ read aKpaaia, d dreKvia, while _/" omits. and all 2. Dishonour to glory under . things are under ths day, . death. These clauses I have bracketed .
.
.
.
.
.
.
as intrusions. y /3
Unjust
A SI
things
under deatK^
(o).
omit.
Eternal
life.
xxxvii. 4, xl. 9,
Cf.
Dan.
xii. 1
;
1 En.
Iviii. 3, etc.
Context requires "folAwaiteth. loweth upon" or "ariseth after." See Introduction on this passage.
TESTAMENTS OF THE TWELVE PATRIARCHS
i68
Nor may
3.
for all
under life,
be said that, truth
it
truth God"".
is
a
nor right wrong
lie,
is
under the
4.
All these things, therefore, I proved in
light, ^even
as all
things are
and I wandered not from the truth of the Lord, and
searched out the
commandments
according to
my
that which
all
is
commandments ness of face.
strength with singleness of face unto
also,
my
children, to the
of the Lord, following the truth with single-
For they that are double-faced are guilty
2.
of a twofold sin
rfor
;
they both do the evil thing and they
have pleasure in them that do
it,""
following the example of
the spirits of deceit, and striving against mankind. ye, rtherefore,
my
children"",
and give not heed unto thing that i.
evil as
/3Si omit.
With singleness of face unto that which is good (/3 A S^). a omits. VI. 2. Are gnilty of a double sin.
The
text reads Stcrcrws /coXdfocrat. But there is no question of punishment here but of guilt. The twofold nature of the guilt is then explained. Now KoXd^ovrai = 1DB'N'' or i;?Bn', which should here have a/xapTavoviri.
We
can
same error where the Ethiopic = oO and the Gizeh Greek
find another instance of the in 1 En. v. 9,
KoXaadriffovTai.
version as ov fxri a/xapTUfftv. In this Both are case the latter is right. renderings of the same Hebrew verb. For they both do the evil thing and
have pleasure
in
them
that
do
it
This clause has been (aadefS^). taken over by St. Paul in Rom. i. 22. wrongly omit it. Without it the A bg context is meaningless. Such people, our proceeds to state, are like evil spirits and are foes to mankind. See ii. 3, where we have the case of a man who loves an evildoer because of his evildoing. The substance of the words in the text have already been given in iii. 2, where the double-faced are said to serve their own lusts (cf. "do the evil thing"), in order that they may
text
3.
keep the law of the Lord,
unto good
good, and keep
is really
Therefore {a A).
been rendered
I
Most High, walking
of the
good.
VI. Take heed, therefore, ye
Do
my
it
;
but look unto the
in all
commandments
please men like themselves (cf. "have pleasure in them that do them "). Folloiuing the example of the spirits of deceit and striving against rnankind (a), a efS^ " following the example of the spirits of evil which strive against owing to the loss of mankind." bg the preceding clause rewrote the text. d is conflate as frequent, bdg read : " evil spirits hate ye which {d '• because they ") strive against mankind."
A
A
3.
"^Fie,
my
therefore,
children'^
a efS^). bdg A omit. That is really good. Cf. iv. 3. 4-6. The nature of a man's latter end reveals his character for if he dies troubled in spirit, it is because he meets (a
;
the angels of Beliar awaiting him, whereas he dies peacefully it is because he meets the angel of peace who conveys him to eternal life. This idea that the souls of the departed are met either by good or bad angels on leaving the liody appears here for the first time in Jewish literature.
if
According to Kethuboth 1043' and Num. R. xi. three bands of ministering angels
(men
accompany the righteous
'dnSo)
"he shall enter the second, " they shall rest on their couches" the third, "the soul, the first singing,
into peace "
;
;
ASHER— CHAPTERS
V. -,-VII. 2
169
and resting
of the Lord, having your conversation therein, therein.
For the
4.
righteousness
latter
angels of the Lord and of Satan.
departs troubled, also
it
do show their
when they meet For when the
unrighteousness),
(or
men
ends of
tormented by the evil
is
the soul
5.
which
spirit
served in lusts and evil works.
it
/3AS1
But
6.
with
he
if
he
joy
angel
of
peaceful
is
meeteth
and
peace,
him into VII. Become
leadeth
the
eternal
he life.
my
not,
But
6.
he
peace,
him with
fcomforteth
life.
which knew
children, as Sodom,
not the angels of the Lord, and perished for ever. one
who walketh
Ivii.
(Is.
a wicked man dies, of angels of destruction
announce to him
(n'^nn 'dnVd)
:
" There
no peace, saith my God to the wicked" Again in Sifre 149t> it is
(Is. Ivii. 21).
said that when God soul of the righteous, (or
takes away the takes it into
He
"in") peacefidness of
spirit (nnjn nn), but when He takes away the soul of the wicked He delivers it up to evil angels (q'vt d'3n'?d), to rend forth his soul. The latter passage looks as if it
were dependent on our text. See Jewish Encyc. i. 593 Weber's- Jiid. Theol. ;
339. 4.
They
rueet.
known to" " knowing " t(j3v),
a reads "and are yvupi^ovrai),
(/cat
(7»'a;p£J'o^Tes,
A = /cat
dg
yvijipi'^eiv
/3S^
—
reads iroi'r)pd corruption of
XO-P^
we should expect
ver. 5.
If it
not to be like Sodom, which knew not {qyvo-qae) the angels of the Lord. Tlie angels {tous dyyeXovs abdgS^). aef read "to the angels" (to?s
—
dyyiXois).
Satan
(/3
A.
— Tbv
A S^).
vbfxov.
a reads " Beliar."
yvwpicrei
and
|3
A S^
given.
See T. Dan vi. 5. leadeth him into eternal d
Angel of peace.
And
he
fivdelrai,
implies the same corruption in Amos iii. 3 ea;/ /xt; yvojplcrwaii' eavrovs where the Massoretic has nyircN. The corruption in our text was probably due vii. to 1, where Asher bids his children
Cf.
should be
but we should read avvavT-qaei. or awqvTTfae here as in ver. 4, where the explanation of the corruption is
D'dxS'dS ^l!-\v, where the verb for ^1^v, avvavTCbcn " meet."
LXX
direpxoTaL.
original it
a reads
Meets,
life (/cat
corrupt
is
iyvdopiae,
Verb is corrupt in all cases. The corruption is most easily detected in a. yvcopi^ovrai roh dyyeXoLS = The
a
connected with the following verb.
("and they
is
= nuvi, which may be nv):!-\ = Terapayfievr].
6. If it is peaceful fwith joyi (a). So also S^ save that it omits "with joy." This phrase is not supported by the parallelism, and is likewise omitted by A S^. It seems to be either a corruption or an intrusion. For, for eV
yvcopi'^ov-
know ").
For
2.
5. When{a.ef). a 6 f^ gf read " if. Troubled {TeTapayfj-evT] ^AS^). a
When
2).
three bands is
in uprightness "
""with
he hath met the angel
joy'',
of
peacefully
if
—
a).
with
^ A read "who comforteth him tTapa/caXoOcra {a ef ^^irapa-
life
b Trapa/caXecret) avrSv iv fwrj.
Here etV^epet = nn:a which was corrupted into nmD, and so became the source of the false wapafxvdeiTO.L OTirapaKaXovvra. Similar corruptions are found in 1 xxii. 4; Is. Ivii. 18. The text of a confirmed by T. Benj. vi. 1, where "the angel of peace leads {odrjyel) the
Sam. is
soul."
VII.
Here 1.
65?j7et
Sodo7)i
= nnj,';. (a/3).
"Sodomites." Angels of the Lord (a (3 " the angel of peace."
A SI S^).
read
A reads
TESTAMENTS OF THE TWELVE PATRIARCHS
I70
know
I
ye
that
shall
hands of your enemies
sin,
and
;
be
delivered
into
and your holy places destroyed, and ye
desolate,
the
your land shall be made
fandT
shall be
And
scattered unto the four corners of the earth.
ye shall
be set at nought in the dispersion as useless water,
3.
Until the Most High shall visit the earth, coming Himself
man, with men eating and drinking], and breaking the
[as
He
head of the dragon in the water.
[God speaking in
all
the
[4,
Therefore do ^ye also,
Gentiles
my
the
person
and
of man].
children,! tell these things to
Him
your children, that they disobey
known
shall save Israel
not.
5.
For I have
that ye shall assuredly be disobedient, and assuredly
act ungodly, not giving heed to the law of God, but to the
commandments
And
6.
of men, being corrupted through wickedness.
know
brethren, and ye shall
Asher predicts that his children and be sent into exile.
2.
will fall into sin
Cf. T. Sim. V. 3 sqq.
;
T. Lev. x., xiv.-
T. Jud. xxiii. ; T. Iss. T. Zeb. ix. 6 ; T. Dan v. 8 xvi.
viii.
vi.
;
1,
T.
;
2
;
Gad
2.
Delivered into the hands of your enemies. Cf. T. Iss. vi. 2 T. Zeb. ix. 6. ;
Your land Jud.
Cf. T.
Your Lev.
X.
shall
made
be
desolate.
xxiii. 3.
lioly
places destroyed.
3
xv.
;
1,
xvi.
4
;
Cf. T.
T.
Jud.
X. 4, xvi. 1,
5
;
T.
Cf. ver. 6, Iss. vi. 2.
This verse describes a theophany after the manner of the Old Testament and the destruction of the primeval 3.
of God and man. additions are obvious.
enemy
And "and
only the iinally impenitent are to be destroyed (xii. 16, 17). The nations are the subjects of the divine mercy in Is.
ii.
breaking
2-4, xix. 16-25, xlv. 14, xlix. 6,
Pss. xxii. 27-31, Ixv. 2.
See note on
T. Benj. ix. 2. 4-7. 1st cent. B.C. addition.
A
Gad
T.
Cf.
viii. 2.
Ye also, my children (a). ^ A S^ om. / Imve knoum (a a e/S^). bdg A read "I have read." ^AS^ add "in the heavenly tables." For this phrase 4.
Cf.
shall he scattered, etc.
T. Lev.
not your
5.
xxiii. 3.
Ye
Gad and Dan my own lands, tribe, and
therefore shall ye be scattered as
(c).
The Christian
ii.
10.
Shall
assuredly be disobedient
hi^ A S^ add
A/3AS^ read
Breaking the liead of the dragon, etc. These words are drawn from Ps. Ixxiv. 13. In the water {iwl rod vdaros gA'^^s). a ^-g read 5ia tov vdaros, where the did may be due to Christian influence. A7id all the Gentiles. The uni-
—
versalism of the greater O.T. propliets is reproduced by our author. Cf. Jer. iv. 2, xvi. 19, iii. 17, who teaches that
'
de\g read fiovoTrpoad)ir({) KaKla " being carried away by sheer (?) wickedness," A " ye are falling into wickedness," but by a slight emendation A can be brought into line with a. ab om. 6. A7id therefore {h i). A reads " but therefore," /3S^ "therefore," c "and." Scattered as Gad and Dan. See T. Gad viii. 2 T. Dan v. 8, vii. 3. And ye sImU not know (a). /3 reads "who shall not know," A "who knew not." (a).
(pep6/j.€voi.
(/i/ omit) in peace breaking."
(c).
'
unto him. Act ungodly (a). ^AS^ read "act ungodly towards him." Being corrupted through wickedness
;
ASHER— CHAPTERS tongue.
7.
But the Lord
will gather
through His tender mercy, Tandl Isaac,
VII. 3-VIII. 2
171
you together in
for the sake of
faith
Abraham,
and Jacob.]
And when
VIII.
he had said these things unto them,
he commanded saying
:
Bury me
And
in Hebron.
And
he
fell
asleep
and died
as he
had commanded them, and they carried him up
at a good old age.
2.
his sons did to
Hebron, and buried him with his fathers. He
7.
(ae).
/S-eAS^ read
"the
Lord."
Through /3
A S^
His tender mercy (a). read " through the hope of His
"and
tender mercy."
^-dAS^om. Saymg (a). /SASi
fAnd^iad).
VIII. 1. " saying unto them."
At a good 9
;
T.
Benj.
old age. xii.
"in a good sleep," and thus shows the same corruption as in T. Zeb. x. 6, where see note. 2. And his sons (a). ^-dAS?- read
2.
Cf. T. Iss.
The
after this his sons."
To Hebron read vii,
text reads
(a).
j3
A S^
om.
At
the close /S^ read "Asher the tenth sou of Jacob, the second sou of Zilpah,
and he lived 126 years. is found in g.
similar statement
A
THE TESTAMENT OF JOSEPH, THE ELEVENTH SON OF JACOB AND EACHEL I.
The copy
When
of the testament of Joseph.
he was
about to die he called his sons and his brethren together,
and
them
said to
Hearken
to
Give
my
ear,
:
2.
My
sons,
unto your
a in text save that for "of Rachel" reads "first of Rachel." 6 e/ S^ read " Testament of Joseph ( + " the eleventh " h) concerning sobriety " " Joseph is by interpretation re( + moval of reproach'"/), a "Joseph," " A S'^ " Testament of Joseph ( + concerning envy " A^'^'^* s). I.-X. 4. This section, if it belongs to the original text, is not at all events in its right place, x. 5-xvi. should be read immediately after Chapter i., if we are to have any historical sequence, but the fact that xvii.-xviii. are from the same hand as x. 5-xvi. is against Moreover, i. seems to be from this. the same author as ii.-x. 4. Thus there appear to be two independent /;-
'
and
x. 5-xviii.
The
now
groiinds for this statement will be adduced. First of all, the
theme of
x. 5-xviii. is
brotherly love,
whereas that of i.-x. 4 is chastity. Next, in x. 5-xvi. Potiphar is called Pentephri or Pentephris xii. 1, xiii. 1, 3, 5 (so a, but /3S^ "chief eunuch," A cm.), XV. 6, whereas in ii.-x. 4 he is called " the Egyptian man " iv. 5 (^S^ but a A "my husband"), v. 1 (^AS^ but a "my husband"), vii. 2 A-bfg "her husband"). (j3 Al'feSibut a He is called "my husband" in both sections iv, 1, 2, 5 (a A but /3S' "the Egyptian man"), v. 1 (a), vii. 2 (aA-l>fg), xiv.
Hence we Again in
3 (a), xvi. 1. can find no evidence here. ii.-x. 4 Potiphar's \vife is 1
children,
Joseph the beloved of Israel
Title,
writings, i.-x. 4
my
brethren and
(/3S1),
father. " the Egj'ptian
called
3
iv.
(/3-«
ently),
A S^
viii.
whereas in
;
woman "
(^-dA SI),
1
x.
iii,
here a reads
5-xvi.
viii.
1,
differ-
5
{bis),
we have "the
Memphian woman,"
xii. 1, xiv. 1, 5 (/3AS^ but a om.) xvi. 1. On the other hand §-d corruptly read "the Egyptian woman" in xvi. 4 against dK, and all MSS. give the conflate reading "the Memphian woman the Egyptian woman " in iii. 6. The above evidence is suiEcient to show that two different sources are behind the sections in question. Furthermore the coherence of x. 5-xvii. is shown by the recurrence of the phrase "Joseph the son of a mighty man " in x. 6, XV. 2 and of the clause, "I held my peace lest I should put to shame, etc."
or
equivalent in
its
xvi.
5,
xvii.
1.
phraseology in
ii.
x.
See 3 as
6,
xi. 2,
also
xv. 3,
different
compared with
Finally, throughout the Testa-
xi. 6.
ments the duty of telling the truth
down
— yet several times.
repeatedly
Joseph
lies
in
x.
is
laid
5-xviii.
Hence,
probably, i.-x. 4 belongs to the author of the Testaments, but not x. 5-xviii. But there are difficulties in this solution.
My brethren
and children (a A^^^* that h omits " and children "). S^ read " my children and brethren. 2.
save /3
Ab*cdfg om.
My sons, unto your father (/3 A S'). a reads " the words of my mouth," but the parallelism favours the former.
172
JOSEPH— CHAPTER 3. I
my
have seen in
Yet
went not
I
1-7
I.
173
envy and death,
life
astray, Tbut perseveredT in
the truth of
the Lord.
These
4.
my
me
brethren hated me, but the Lord loved
They wished
God
slay me, but the
to
me me down into brought me up again.
my
of
fathers
guarded
They 5. I
a
let
was sold into
slavery,
I
was taken into
I
was
and the Lord of and
captivity,
Most High
and the
pit,
made me
all
His
free
:
hand
strong
succoured me.
with
beset
and
hunger,
the
Lord
Himself
nourished me.
and God comforted me
6. I
was
alone,
I
was
sick,
I
was in prison, and
and the Lord
visited
me
my God showed He released me and He pleaded my cause
favour unto
me
In bonds, and Slandered,
7.
Bitterly
spoken
delivered
Envied by 3.
against
my
fellow-slaves,
bg A
^But persevered^ (a a c/S^). Into slavery (a A).
^ S read " to
be a slave."
I VMS
with hunger, etc. Cf. Matt. XXV. 35 " I was an hungred and ye gave Me meat." 6. Alone, c omits rest of verse and first four words of ver. 8 through hmt. beset
peLord{aef).
me.
bdgSre^d "Most
A
"God." / was sick, and
High,'
Cf.
Lord
visited
m
God
_(Ab*cdfg).
gi
reads
"Lord," a^S2 "the Saviour." The last is due to Christian influence. In bonds, and He released me iv
—
de(Tfiots
Kal ^\v
He
Hue but
it is
It
polatiou.
exalted me. found in
all
other
MSS. and
may nevertheless be an interIt may be a dittograpliy of
the preceding line, iv (pvXaKy tj/jltjp Kal de6s fxov exapLrwa^ fie. Thus iv
and iv dea/Mots can lioth go back and ixoLpiTU(re = im, which might have been corrupted into Tnn
to
njooa,
^Xvae. If we omit it, verses 4, 5, 6,'? form four stanzas of three lines each.
however, is said in Yoma 35b to have been used by Joseph to
Tjjis li^e^
the
Matt. xxv. 36, " I was sick
and ye visited Me." prison, etc. Cf. Matt. / was xxv. 36 ''I was in prison and ye came unto Me.
My
He
and
A S^.
om. 5.
by the Egyptians, and
me
/jLe.
d omits
this
Potiphar's wife. 7. Slandered.' Literally "in slanders." Spoken against by the Egyptians (iv X67ots AlyvTrriwv). a reads "spoken against for (my) dreams "(?) ^'^(^j/ X6-yotj ^ it^^.i,,,).
Eyiviedbymyfelloio-slaves{degA.^^). SS^ give corrupt
„ reads "a slave." forms of deg k?'^. x. i.
A^defg om.
Cf
TESTAMENTS OF THE TWELVE PATRIARCHS
174
And
11.
my
And
2.
me
urging
I struggled against a shameless
with her; but the
to transgress
me from
father delivered
cast
Pharaoh entrusted
this chief captain of
his house.
into prison, I
me
Lord granted
God
was beaten,
woman,
3.
was mocked"!
me
of Israel
the burning flame. ^"1
to
;
I
was
but the
mercy in the sight of the keeper
to find
of the prison.
For the Lord doth not forsake them that fear Him,
4.
Neither in darkness, nor in bonds, nor in tribulations, nor in necessities.
For God
5.
Nor Nor
not put to shame as a man.
is
man
as the son of
one
as
that
is
He
afraid.
earth
is
born
-
He
is
[weak
or]
affrighted.
/3AS
a
But
6.
in
these
all
doth
He
give
things
But
6.
in all places
He
is
at hand,
pro-
tection.
And
in divers
(Though)
for
ways doth a
little
He
comfort,
space
He
departeth to
try the
inclination of the soul.
II.
(a).
1. /3-&
This chief captain of Pharaoh read "the ("thus the" eg)
Doth
eunuch of Pharaoh," A "so Petaphres" (A^cdfg "Photiphar "). a.pxi-/J.dy€t.pos which I have here rendered " chief
xv. 29.
captain "
TTToelTat).
a niisreudering of QTi3£3.Tic'. The same rendering is found in the of Gen. xxxvii. 36 and Jub. xxxiv. 11. 2. father (AAt'*cdfg). hefg is
LXX
My
A.abhgi
"my 3.
py^^i
"Israel
father Jacob," c
Granted me
to
my father," ad "my fathers."
find mercy in the
sight of. The text ^5w/c^ ;U,e . els oiKTippi,oi>s ivuiwLov is a literal reproduction of .
'DmS
Dan. i. 9. Contrast xi. 6, where the author of that section follows Gen. xxxix. 21 in giving a different phrase with the same meaning. 4. The Lord {aadef A). bgS^ om. ':3S
'HN
jnj.
Cf.
5.
Is
Cf.
He
.
.
.
read "will
forsake .
.
.
Num.
[weak I
{ad A).
/3-(?S'
forsake."
w]
19;
xxiii.
1
Sam.
affrighted (dcrdevei
have bracketed
1)
acrdevii
an addition to the text. Possibly with TrroetTai it forms an alternative rendering of nn;.. as
—
{irToeirai. ^AS^ Affrighted a). read d-jrwdeiTai "is rejected," which is probably a corruption of Trroeirat. 6. But (a/3S^). A reads "for." These things (tovtois a^-bg). hg A'^^'iS^ read "places" {t6wols).
—
—
Doth He give protection a).
/3
Spread "is He
{ivaplcTTaTai).
Departeth ing."
From
{Trpolcrrarai
at
hand"
A="is." (a).
/3A read "depart-
Is. liv. 7.
JOSEPH— CHAPTERS In ten temptations
He showed me
And
I
7.
them
in all of
For endurance
And
How
with death
How
many good
things.
often did she give
ment, and then call
was unwilling
Thou
approved,
endured
often did the Egyptian
!
to
175
5
a mighty charm,
is
patience giveth
III.
I
H. i-III.
me back and
company with
shalt be lord of me,
and
woman threaten me me over to punish-
me
her, she said to
that
all
when
threaten me, and
2.
:
mine house,
in
is
if
thou wilt give thyself unto me, and thou shalt be as our master.
3.
And
4.
But
my
going into
I
remembered the words rj
chamber,
my
of
and
I fasted in those seven years,
appeared to the
I
Egyptians as one living delicately, for they that God's sake receive beauty of
away from home,
I
Ten (/3A). a reads "eleven." Ten temptations. According to Jub. xix. 8, Sayings of the Fathers v. 4 (see note in Taylor's ed.).
Abraham
was tried with ten temptations. note on 7.
See
my
edition of Jub. xvii. 17. Patience, "to those who
A=
endure." III. 1.
And
%ohen
.
.
.
she said unto
^-aA'^H^ read "when unwilling to company with her she said unto me." 2. That is in mine house (a). read "that is mine."
me
(a).
I
But
{8i
— a §-b A).
b S^
was
And
!
3.
/3
A S^ read
" therefore " [oZv). The ivords of my father (c). dg A read " the words of my father, Jacob." Cf. Jub. xxxix. 6 "But (Joseph) did not surrender his soul but remembered
the words which Jacob his father used to read from amongst the words .
.
of
.
Abraham."
face.
Abraham's commands
on this question are given in Jub. xx. 4, XXV. 7. According to Soteh 2>&', Gen. rabba Ixxxvii. the image of Jacob appeared at the window and exhorted Joseph to be faithful. haefSi^ reads "the words of my fathers," b "the words of the fathers of my father Jacob."
r
And
5.
drank no wine
7.
-
and
father,
wept and prayed unto the Lord.
my
if
fast for
lord were
nor for three days did
;
Wejit and'^ (a).
Fasted
.
.
.
The Lord
,3
A S^
om.
and appeared
living delicately.
.
.
.
as
Cf. Matt. vi. 16.
A
read " God." ^ 4. Seve7i years. According to Jub. xlvi. 3 Joseph was a servant in Potiphar's house for ten years. (o
S^).
The Egyptians (c). The other MSS and Versions read " the Egyptian." For they tha.t fast, etc. Our author
may On
have been thinking of Dan. i. 15. the connection of prayer and
fasting, see iv. 8, x. 1. 5. Of this verse we are strongly reminded by Luke xii. 45 "But if
that servant shall say in his heart, My lord delayeth his coming, and shall begin ... to eat and to drink and to be drunken." With the statements in the text we should compare those in Zeb. IIS'^, where it is said that whilst the other slaves were lustful Joseph was chaste, where they were rapacious Joseph never enjoyed anything that
was not Lord
his (see Jewish (a).
^S^ om.
Ency.
A
vii.
is
but possibly goes back to our
249).
corrupt
text.
Away from home {diredrj/neL—a a efg, though ef).
all
more or
less
A — dTredrj/xow,
corruptly save
b iiredidrj.
TESTAMENTS OF THE TWELVE PATRIARCHS
176
my
I take
but
food,
I
gave
sought the Lord early, and
I
woman
Memphis,
of
for
poor and
to the
it
wept
I
sick.
And
6.
the Egyptian
for
very unceasingly did she trouble
me under
me, for also at night she came to
pretence of
visiting me.
^ASi
a
And
7.
because she had no
me
regard
And
7.
because she had no
male child she pretended
male child she pretended to
me
regard
as a son.
as a son,
and
to
so I
prayed to the Lord, and she bare a male child.
And
8.
not
it
;
And when
9.
me
time she embraced
for a
and
as a son,
draw me into
-fbut later, she sought to
knew
I
fornication.
I perceived it I sorrowed unto death
and
;
she had gone out, I came to myself, and I lamented
when
many days, because I recognised her guile and 10. And I declared unto her the words of
for her deceit.
Most High,
if
haply she would turn from her
IV. Often, therefore, did she
me
flatter
her the
evil lust.
with words as a
holy man, and guilefully in her talk praise
my
before her husband, while desiring to ensnare
me when we
were alone.
^Y
2.
in secret she said
he
me
him concerning
tell
Owing
to
all
us,
things
these
The Egyptian woiiian of
Mem-
This looks like a conflate text. For also (a d). ^-d A S^ read "and."
jphis.
7.
And
{a ^-b d A). because first because."
bd
read " and at
And
The context so I jyrayed, etc. better without this clause. /3-6 A). (a a time 8. And for read "for a time," &S^ "for a time is
therefore."
But I knew it not haps we should read till
me
openly as chaste, and
Fear not
:
my
persuaded concerning thy chastity
is
one
6.
unto
later that."
;
Perknew not
bid later.
" but
Cf. xiv. 4.
I
I
chastity
:
he would
husband
even should
for
not believe.
3.
upon the ground, and
lay But
a reads "that," fteS^ "and after "later,"
later (a),
"finally,"
/
A
this."
Sought
abefgS^
to
draw
read
{d
"drew"
IV. 1. Often, therefore read " how often ?" 2.
For
3.
Lay upon
(a).
/3
— ad).
{e(pe\KvcraTo),
Ab*cdfg "wished to draw." / ca7)ie to myself. Cf. Luke (a).
xv. 17. /3-a
A S^
A S^
the
om. ground
add "in sackcloth" A).
for
;
(
(a).
+ " and
^A
S^
ashes"
JOSEPH— CHAPTERS God
besought
HI, 6-V. 4
177
me from
that the Lord would deliver
her
And when she prevailed nothing ^thereby^, she to me under the plea of instruction, that she might learn the word of God. 5. And she said unto me deceit.
came
4.
'"again''
my
If thou wiliest that I should leave
and I
will persuade
and we
will
unto her
Him in
:
my
husband
from his
idols,
And
I said
walk in the law of thy Lord.
6.
The Lord willeth not that those that reverence
He
should be in uncleanness, nor doth
them that commit
Him
with me,
idols, lie
to depart
take pleasure
adultery, rbut in those that approach
with a pure heart and undefiled
lipsl.
But she
7.
held her peace, longing to accomplish her evil desire.
And
more
I gave myself yet
the Lord might deliver
me from
her.
me
V. ^Andl again, at another time she said unto
thou wilt not commit adultery, I will poison,
when
and take thee to be
I
heard
Woman,
my
rent
this,
my
kill
thy device unto
husband by
2.
I therefore,
husband.
garments, and said unto her
know indeed
all
men.
3.
that
She
I
wiU
declare this
therefore, being afraid,
besought that I would not declare this device.
—
Her deceit {do\ioTr]To$ avTjjs a). ^-aASiread "the Egyptian woman" which may have been corrupted into or a corruption of nn.Dn.
/3A&om A bread "the Lord.
i^TherebyHa)
My
/3
5. husband (a A). read /3 S^ "the Egj'ptian " ( + " Potiphar " S^).
InJhelaw{^AS>^). c A "in the name of."
V.
Tidriij.1.
vqaTeLav).
Here
•
^^^,5^,,^^^
b
,of.iaas,
irpoff-
appears to be a rendering of
no'.
^^^
j
she
^^^^
Here .^ap^d/cy L
uo^u,]).
ncnn, whereas .o/..>a,s r- r2.
^Unto her^ (a
God ,,
•
^T"-
= npnn. ,
^-dAB^ om.
d).
/S/ASi read "the Lord."
(af).
j^
^But in those, etc."- (a). BAS^ om. 7. She held her peace {i^y,-\mn, of which I take the former to be a corruption. 8. / gave myself yet more to fasting
And
aefg A om.
^^^^ .^^^ Egyptian and so la.vfuUy " (^^, Aiyv^rcov Kal ovrcos .of.[,,<,s [a
reads "be-
6.
4.
A7id {abB^).
1.
jj
fore,"
{TTpocreTldovv
If
:
my
reverence God, and do not this evil deed, lest thou
be destroyed; for
G'o^ (a)
8.
and prayer, that
to fasting
^
j ^7
^
t-
•,>
7
7
'j"'^^
f'f ^f. "^f^r /^^^S' read "I («)•
^'",f
will
^f^/^^-'f^ ""^^^^^^ '"' .^'^""'""' "^f ^?" ^^7 Here ^^f "know in a^ ^7^ «<^^^^'«^)'y"'«
=
appear
m
j;^,
which
m ^AS^
the next clause as
seems to ^-1
= 7575
dcre^eias.
Woxild 7iot declare this device (a). read " would declare to no one her wickedness. 3.
/3-pr
A S^
12
TESTAMENTS OF THE TWELVE PATRIARCHS
178
me
departed, soothing
with
gifts,
and sending
me
to
every
delight of the sons of men.
And
VI.
enchantments. it
And when
2.
me
she sent
'"afterwards"'
food mingled with
who brought man giving me
the eunuch
came, I looked up and beheld a terrible
with the dish a sword, and I perceived that (her) scheme
was
to beguile me.
And
3.
'"when
he had gone
out"'
wept, nor did I taste that nor any other of her food.
So then food,
of the food
hast
me and
unto her
:
God
of
of
God
chastity, it
And
and hav-
ing so said, I prayed thus
the
angel
with
me
4.
;
Sending
of
and .
.
.
fathers and
2.
1.
{Her)
A
scheme
God
in chastity, I took of it
and
ate before her, saying
The
God
of
my
angel of
:
and the
fathers
Abraham
be
shall
with me.
ate. every ddight of
Afterwards '
It (c/3).
over them that worship
Abraham, be
sons of men (j3-c?AS^). delight " (in ace. ).
VI.
mayest
thou
the ungodly hath no power
behold I will take of
my
that
no
hath
with
of
But
7.
learn that the wickedness of
eat before thee.
The God
father hath
haply thou mayest see and repent.
if
power over them that worship
my
'"alone'i ?
wickedness
ungodly
the
Lord
saidst
/SASi
the
that
and how
;
angel thy wickedness, and I have
But that thou mayest
7.
thou
It is because
enchantments
a
learn
observed the
that thou hast not eaten
that the
me by His
convict thee,
it to
to
is it
to idols, but to the
know
therefore
revealed unto
kept
I said
''deadly''
come not near
I
:
Now
6.
with
"Why
:
And
5.
?
filled it
thou
day she came
after one
and said unto me
I 4.
(a). \
a
tlie
"every
jS-dAom. r-
reads "the food."
was
to
beguile
'i.
And
bdS^
(afgA).
"accordingly." 5. Deadly enchantments ^^^^^ '['^^^^}-'' Q j^j-y y^^/jg,^
,
(a
r,.
^y
(a).
^ ,
read /3
A S^
» reads " -,
my
fathers."
me
His angel
{a K).
(a),
p-d Aabh gi read " this {b " her ") scheme was to beguile (+"the soul"
angel."
g)."
or the angel of peace
7.
j3-d
A7igel of Abraham. ?
g reads Is
"an
he Michael
JOSEPH— CHAPTERS And rwhen
8.
weeping
feet,
And
9.
she saw
and
;
this"i
she
VI. i-VII. 4
upon her
fell
set
upon
/3AS1
and she
evil,
looked around
how
en-
to
VII. But
ness,
downcast.
And when
a pain at
my
me
so
and
still
and sighing she became
her husband saw her, he said unto her
heart,
And she said
?
^unto himi
and the groanings of
my
he comforted her who was not
an
accordingly seizing
hang
not
lie
with me.
8.
"
When
she
saw
4.
her, I this'^
A
VII.
1.
diflBculty,
And when
(a).
^A
S^
(a). ^S^ read "and she "she wept." The a recension presents no except in the use of the word
("became downcast"), which reads in common with ^ A S^ The absolute use of this verb in the sense of "to be downcast," has occurred already in T. Zeb. x. ], but it is hard to justify it. Hence with d we should here supply rtp irpocrunrq} (A supplies TTvev/xari). This addition is supported by the next verse ri crvviireae TO irpbaunrbv aov ; ffvviwLiTTe it
Deeply, a reads avvropLus, which I have taken to be con-upt for (7vvt6vws. In the ^ A S^ recensions there are some variants, which will now be dealt with in succession. Set upon me with a vieio to lewdness (bdgA). aefS^ read "was set upon lewdness " {aKoXatriav). The latter agrees with a save that a reads "evil" (KaKov).
have
spirit oppress
sick.
3.
Then
I
me :
I
thou wilt
cliff, if
saw the
me
spirit of Beliar
prayed unto the Lord, and said unto
om. Weeping wept,"
I
opportunity she rushed unto
myself, or cast myself over a
was troubling
Why
:
:
while her husband was yet without, and said unto will
set
to lewd-
sick.
thy countenance fallen
;
A "neverthe-
was upon me with a view
snare me, and sighing deeply
she was not
(c^
less") her heart
she became downcast, though
2.
her.
she promised to do this iniquity no more. a
is
my
face at
up and admonished
I raised her
VII. But her heart was still
179
Sighing she became downcast. In first note on this verse, I have
the
drawn attention text.
A
is
to the difficulty of the here slightly corrupt, hut
when emended = TTj'et'yUa.Tt
av/jLTreaovaa
eareva^e.
—
2. Her husband (6 dur]p avrfjs a A-fef e)- /3 A^f SS^ read " the Egyptian man." To him (a). /3 A S^ om.
Who was
not sick
(/jlt]
dcdevovcrav
—
/3AS^). a reads iv \6yois. This divergence has arisen through a corruption in the Hebrew. The former = nSn kS, which apparently was corrupted into n^na, or
rhhr:in
mh into ^iS'oa
(late
Hebrew). 3. Then accordingly seizing an opportunity (a). ^-d S^ read " then " ; d " one day " ; A^^ " and when I was passing" A'3*cdg "and on the second ;
day." Cast myself over a cliff {aae/S^). b (d) g A^* '^ read " cast myself into a well or over a cliff," A^^ "cast myself into a well." <=
TESTAMENTS OF THE TWELVE PATRIARCHS
i8o
her
5.
:
Why,
Twretched woman,i art thou troubled and dis-
turbed, blinded through sins
Eemember
?
that
thy husband, thy
thyself, Asteho, the concubine of
thou
if
kill
rival, will
beat thy children, and thou wilt destroy thy memorial from off the earth.
lovest
me
;
my children"", and 7.
And
6.
she said unto
let this suffice
me
me
Lo, then thou
:
But she knew not that because her.
For
8.
my
of
a
if
life ""and
my desire
I expect that I shall enjoy
and not because of
my
only strive for
:
lord I spake thus,
man hath
fallen before
the passion of a wicked desire and become enslaved by as she, whatever good thing he
may
Talsol
it,
even
hear with regard to that
passion, he receiveth it with a view to his wicked desire.
my
VIII. I declare, therefore, unto you, it
and
Lord
I knelt before the
and about dawn
I rose up,
a release from her.
2.
the day, and all the night
all
weeping the while and praying
At
garments, forcibly dragging
then, she laid hold of
last,
me
to
When,
that
in
was
saw
madness
she
that
to
my
was holding
her
fast
3.
madness
her
in
h " Setho."
regard to the passion he
Thy children (o^).
A
read "thy
toilt
destroy
{a^-bg&).
bg
read "she will destroy" ; A "she destroys." 6. Let this suffice me : only strive for ^ASi read "this (^-d^^ om.) (a). alone (A om. ) suffices me that («/ om.
thou strivestfor" (emending dfTiirotijaai of (8-& into dpTLTTOifj with SAS^.
And Ihave{a).
« reads " if
^-adgS^ "I have";
dgA
therefore." ^Also^ (a). jSAS^ om. lord (a^-bdB^). 7. "God," biit the context former.
My
have " "I have
I
;
With regard to that passion (a). g S^ read "with regard to the passion by which he is vauquished " A "with ;
vanquished." His wicked desire {a A). ^S^ read " the ^vicked desire. VIII. 1. And all the night (a), /3AS^ read "together with all the night" [koI oXrjv ttjv vinra (rvvdx^as). Here (rvvayj/as appears = nn_\ So the translator of jj^j. (a),
A
took
is
it.
^.d A S^ read "the Egyptian
woman." 2-4. 3.
Cf.
^
Gen. xxxix. 12-14, 16.
Therefore^
Garment. /3
(c j3).
Here
a
hAom. reads
x'-'^^^^'-^
gives lixdria.
Held fast to my garment naked. So a reads, save that after the words "I left it behind" a adds "and having shaken (it) off" {km iKTiva^d.
favours the
force
8.
while
bdS^ read
she
by
fast
/3-«
child."
saw
I
therefore,
^AS^ 5. ^Wretched loornan'^ (a). om. Asteho (a). c/A^*S read "Asitho";
Thou
my
(3S
When,
'"therefore,'' I
holding
for
have connection with her.
aA 3.
children, that
was about the sixth hour when she departed from me
.
.
JOSEPH— CHAPTERS garment, I
and
fled
left
behind,
it
away naked.
VII. 5-VIII.
my
to
garment, I
4.
And
/3-(^ASi
holding fast to the falsely accused
me, and when her husband
came he
me
cast
in his house
away
fled
naked.
a
garment she
5
into prison
and on the
;
morrow he scourged me and sent me into Pharaoh's
And
4.
me
she falsely accused
and the
to her husband,
me
Egyptian cast
into prison
his house, and on the morrow he scourged me and
in
me
sent
Pharaoh's
into
prison.
prison. a
/3-d
And when
5.
was
I
woman
bonds, the Egyptian
was oppressed with
in
grief,
and
how
she came and heard
I
And
5.
the
fetters,
with
sick
was
I
in
Egyptian
was
and
she
grief,
how
heard
A SI
when
sang
I
praises
gave thanks unto the Lord
unto the Lord in the house
and
of darkness,
sang
praises
the
in
and with glad
abode of darkness, and with
voice rejoicing, glorified
glad voice rejoiced, glorifying
only that
I
my God
from
lustful
from
that I was delivered
the
lustful
desire
of
the
God
was delivered desire
of
the Egyptian woman.
the Egyptian woman. This phrase is here meaningPossibly it arose from a dittography in the Hebrew. Thus /cat KaToXei^pas Kui eKTiva^dfievos ^(pvyov = yvfivos Dny "nor 'mpi 'naiy, where the word may be a rtittography of the supports a, but its testimony first. divided; A^^* ^'^ KaT^Xeixj/a is to,
/jLevos).
less.
A
=
l/j-drid aiiTrjs
fiov
A^S
;
/cat
KparTjadcrrjs
yv/jLvbs 'ivyov
as
above,
force "
;
yvfivbs
;
i
rd
A^'' om.
though
;
oltt'
i/j-drid /jlov
^-cZS^ read
aefg
omit
d, as usual, is conflate,
elements peculiar to a and
/3
"by having
and A.
it reads /3ta Kparei rd liJ.dTid fxov dirodvcrdfievos etpvyov dirb aur^s yv/xvos.
5.
^-dAB^). a {rjadevei sick was oppressed " {ffweixero). The latter may=nx'73j, a corruption (?)
Arulwhen (a A), ^-d reads
" when,
therefore."
In bonds
(a).
j3
reads "in fetters."
"
of nnN'7J
= w^e:'et.
Was
delivered from the lustful desire The text the Egyptian vjomaji.
of reads
5ta
irpocpdcrews
dwriWdyriv
ttjs
This could be translated AlyvTrrlas. " was delivered by a pretext from the
Egyptian woman," but the sense
A
unsatisfactory. pretexts of the
Hence .
Thus
—
Was
reads
.
for
.
it is
TTJs
nnson
is
renders "from the
Egyptian woman." probable that 5td Trpotpdcreijjs Aiy.—n'iXDn n:Kn2, corrupt niiSTiD
— aTro
iircdv/jLlas
ttjs
The LXX and Vulgate imply the same corruption in Prov. Hence our translation. xviii. 1. AlyvTTTias.
TESTAMENTS OF THE TWELVE PATRIARCHS
i82
And
IX. "to
me
often hath she sent unto
my
fulfil
and
desire"!,
saying
Consent
:
from thy
thee
release
will
I
bonds, Tand I will free thee from the darkness.
not even in thought did
him who
loveth
I incline unto
a den of darkness combines fasting
in
with chastity, rather than the combines luxury with
knoweth that
it
and listened
upon me.
as
my
to
my
and
legs, Tthat
might
I
bestoweth this
peace.
!
And when
I
when
I
f"For"!
5.
her arms, and
to bare
with her
lie
;
for she was""
very beautiful, ""splendidly adorned"! in order
And
me.
the Lord guarded
Ye
X.
see,
me from
my
therefore,
after chastity
IX. The omissions by A in this chapter are many. combines fasting with 2. Wlio .
.
.
{tov
clutstity
vrjarevovTa iv Contrast T. Ash. ii. 8. which means generally
ao}(ppo(Tvvq,
.
.
iiriKpdreia Tujv
.
(4 Mace.
iin.dviJ.Luiv
here means "chastity." X. 2.
Fasting {v-qareiovTa
Cf.
31),
i.
viii.
—
/3-ff/S^).
3,
The
man who fasts is here set over against the man who lives delicately, af read corruptly inffTeiiovTa, and a
still
more
so Tna-Tov.
Who licence
.
.
{rov
combines luxury with
.
.
.
.
TpvQvTa /^er'
to
beguile
her devices.
how
children,
things
great
patience worketh, and prayer with fasting.
Hf ye follow
though
often,"!
me"! at unlooked-for
^to
was in her house she was wont
liveth in
Most High
the
He
How
4.
down
man
a
if
voice as I prayed
heard her groanings I held
breasts,
in kings' chambers
and
glory,
also
she were sick, did she come times,
man who 3. And
expedient for him,
is
upon him, even
also
licence.
and desireth
chastity,
And
2.
For God
her.
So ye
2.
too,
and purity with patience and
—
Andif
3.
6 di
;
g
" and
t)
if
.
{ei bi c 5 Spread aef). 5i (corrupt for ei bi) ; h omits in chastity " ; d entire .
.
verse.
And
the
Most High
reads "the Most the Most High."
(/3-Sc?S^).
High";
b
"and
a if
And breasts {^ k'Si^). a omits. / might lie with her. Text reads (xvniriaui eh avr-qv, a phrase which has 5.
already appeared in T. Jud. xi. 2 (/3 S^), xiii. 3, 7. The corruption inherent in this phrase we took to have arisen in the Hebrew. See aote on T. Jud. xiii. 3.
aKo-
Sidendidly adon-ned,
etc.
Cf.
Yonia
Xao-tas).
35^, where
Kings' chambers {rafieiois ^aaiXiwv d S^). c d read ra/jLeiois j3aai.\ia. Hence the clause = "rather than in chambers a king living delicately," etc. For "kings' chambers" b reads simply " chambers.
Potiphar changed her garments twice a day in order to win over Joseph. X. 1. Prayer luith fasting. Cf. iii. 4,
—
/3-J
iv.
is
said that the wife of
8. 2.
(
it
So ye
(c).
+ " therefore, "
/3S^ read b d).
"and ye"
JOSEPH— CHAPTERS
IX. i-X. 6
183
prayer with fasting in humility of heart, the Lord will
among
dwell
you, because
He
loveth
chastity.
And
3.
wheresoever the Most High dwelleth, even though envy, or
Lord who dwelleth
slavery, or slander befalleth (a man), the
him
in him, for the sake of his chastity not onlyT delivereth
from
Tbut also exalteth
evil,
every
way
word,
or
the man"!
mind"!
my
:
had the
honoured
I
my
brethren
them, even when I was being
for
telling the Ishmaelites
man and
great
my
fear of
God
in
that all things would pass away.
I did not raise myself (against
intent, but
For in
know how my
brethren
a child, rj
knew
for I
;
My
4.
and yet I did not exalt myself Qn
although I was
hearf
And
6.
5.
as me.
whether in deed, or in
up,
lifted
is
thought.
in
father loved me,
him even
that
them) with
and out of respect
;
refrained from
sold, I
was the son
I
evil
Jacob, a
of
a mighty. Here
Prayer with fasting (a). /3 S^ om. Possibly the words are an intrusion
exripdr]P ev KaK(^.
from
This is not satisfactory, and the other Thus /3 A S^ read readings are corrupt.
ver. 1.
Wheresoever the Most High dwelleth. This clause does not agree well with 3.
what follows. Even though envy befall him (a). /3S^ read "even though a man .
fall
into envy,
.
.
or slavery, or slander,
or darkness." Delivereth, etc. Cf. i. 7. Exalteth. Cf. i. 7. 4. I have in the translation followed
the text of ^-bg S^, save that for awipXerai {aef) I have with d read avveiraiperai.. a is untranslatable, Trdyras yap dvOpdiTTovs avvipx^rai., where awipxerai = xu', which may be corriipt — eiraipeTai. But the text is for nny quite uncertain. bgS^ read crvvex^Tai. ,
.
.
I did not exalt myself. Cf. xvii. 8. 5. r/ had the fear of God in my Though A omits this clause, hearf^. supported by the parallelism. it is
=
All things {ad A), ^-df read to, iravra "the world"; / "all these things." 6. / did not raise myself {against
with
evil
intent.
So
c
{ov)k
iavTip
:
c
h
:
I
take iv
/ca/c^j
a middle sense.
eTrr}pd7}v in
(conflate)
seems best, but
oitK
ev
eV KaK(^
may
be a corruption for ifiavrov, which c would then = 'k-b: 'neon nV where the transla.tor wrongly took the Then /3AS^ {ifierpovv verb passively. /3
AS^ read
;
a corruption of the Hence we read " I did not former. But this, it will be exalt myself." observed, is a repetition of a clause in Hence it may be a dittography. ver. 5. Next, if the negative is not original, we might explain 'bjs: 'noon as a corruption of 'B'SJ 'nCDn "I kept myself quiet," the phrase in Ps. cxxxi. 2, which the ilj.avToi')—-':^^! 'nno,
LXX
as if it were Perhaps this suits the context I kept quiet and honoured my
and Vulgate render
'nDDii. '
best.
'
brethren,"
Even
etc.
/3A S^ om. Refrained from telling
add
in xi. 1.
and
iixerpovv ifxavrbv /jL^Tpui
Moreover, a parallel expression occurs
tliem)
j;-i3,
(a).
"my
race " (t6 yevos
(a).
j8AS^
fiov).
A=ib*cdg om. a reads Possibly both are "just" {diKaiov). renderings of anj. Tliis word is rendered Jacob {h
13
A^
S^).
Mighty {Swarov
as
by a
in the
c
— ^AS^).
LXX
of Prov. xvii.
7.
TESTAMENTS OF THE TWELVE PATRIARCHS
i84
Do
XI.
God
ye
my
also, therefore,
children, Qiave the fear of
in all your works before your eyes, and^ honour your
For every one who doeth the law of the Lord
brethren.
by Him.
be loved
shall
And when
2.
came
I
the
to
Indocolpitee with the Ishmaelites, they asked me, saying
Art thou a slave slave, that
And
And
?
I might
not put
my
the eldest of them said unto
brethren to shame.
me
Thou
:
even thy appearance doth make
for
that I was
said
rtheir""
was a home-born
said that I
I
slave.
But
manifest.
it
3.
art not a slave, I
Now when we came
4.
Egypt they strove concerning me, which of them 5. Therefore it seemed good should buy me and take me. Egypt with the merchant of in remain to all that I should into
their trade, until they should return bringing merchandise.
And
6.
Lord
the
gave
me
merchant, and he entrusted unto
God
blessed
and
silver
XL
1.
And
My
(aclA^^^*''^).
2.
Wlien I came
hb om. to the
Indocolpitae
a reads with the Ishmaelites {^-dS^). " when I was coming with the IshmaelA "when I came with them to ites" the Indocolpitae. Saying: Art thou a slave ? (a). ^S^ om. A reads "and said: art thou a slave or a freeman ? According to the Book of Jashar (Diet, des Apocr. ii. 1187) Joseph's brothers contended that Joseph was their slave when they sold him to the ;
Midianites.
A
Here e^ home-born slave [aaf). = n'3 tS'. Cf. Gen. xvii. 12. 6rfe A Spread "their home-born slave^" Cf. / put my brethren to shame. Joseph X. 6, XV. 3, xvi. 3, xvii. 1. was extolled by the Rabbis for his
olVou
devotion to his brothers (Tan. Wayessee Jeioish Encyc. \n. 2i8). ,
heh 20
;
And
7.
him
in gold
And
was
I
Memphian woman,
the
Doth make it manifest [a). /SAS^ And he "concerning thee. threatened me Tnuto deathl" Z.
add
jS-(ZA^^s om.
Before your eyes,
his house.
8.
the
of
five days.
about that time the
children
eyes
increased
household servants!
in
with him three months and XII.
me
him by my means, and
Tand
in the
favour
A
IMiich of them, etc. (a /3 S^). "and each offered part of his merchandise that he might take me ( 4.
reads
purchase " (?) A-'^'^). The merchant (a r? A* h b* c d g). ^-dii^ read "a merchant." The 6. Gave 7ne favour in the eyes. Cf. phrase is from Gen. xxxix. 21.
"by 5.
ii.
3. 7.
God
(aaf).
"the Lord." Gold and silver " silver and gold.
^-a/AS^
^-d S^ read
(a d).
A7ul in household servants, ^pyo;'
Kal^pyqi.
,
^,
a reads
= rn'nj;, a corruption of
^^^^. \^^^^ ''r'
read
rendering. ,
.
/SAS^
the phrase probably as -i
unm-
«"^;".f telligible.
A S^). a And (aadfg).
^i^e (iays {^-d
omits.
XII.
fteS^omit.
1.
JOSEPH— CHAPTERS down
wife of Pentephri, came
XI. i-XHI.
185
5
Tin a chariot"', Twith great
pomp, because she had heard from her eunuchs concerning me"l.
And
2.
she told her husband that the merchant had
become rich by means of a young Hebrew, and they say had
he
that
Canaan.
assuredly been stolen out
Now,
3.
take away the youth to thy house
Hebrews
And
commanded
What stealest
them
God
of the
upon him.
the merchant to be brought, and said unto
that
persons
for
is
Pentephris was persuaded by her words, and
this
is
land of
the
unto him, and
so shall the
;
from heaven
bless thee, for grace
XIII.
of
therefore, render justice
slaves
hear ^concerning
I
out of 2.
?
and besought him, saying not what thou sayest.
Canaan, and
the land of
merchant
Bu.t the
I beseech thee,
:
And
S.
at
fell
my
him
:
thou
that
thee"!,
sellest
his feet,
know unto him
lord, I
Pentephris said
Hebrew slave? And he said: The Ishmaelites entrusted him to me until they should return. 4. But he believed him not, but commanded him to be stripped and beaten. And when he persisted in this
"Whence, then,
the
is
statement, Pentephris said
And when Came
I
was brought
doitni {KaTTjei
"passed "
—
a).
/3
:
Let the youth be brought.
in, I
A Spread
bdA^^
Concerning thee [aaefg). omit.
(TrapTjet).
Pentephri, ov "PenteTphre." &eread Petephri. In a chariot {a cede/), bg omit. With great pomp concerning me (a). /SS^ read "with great pomp and she cast her eyes upon me because her eunuchs had told her concerning
A&
.
me,"
.
.
A
A7id
them for slaves. A reads as male and female
sellest
"to be unto thee slaves." 2.
But
merchant
the
|3-c? g' {ag). therefore (A on his face."
fell at his feet
A S^
read "the merchant "and the merchant") fell
"she looked and saw me." That the mercJiant had become rich (a). read " concerning the merchant that f he had become rich. To thy house [aefW-). a reads "to our house," 6(^7 " to be thy steward,"
7 know not tohat thou sayest. Matt. xxvi. 70.
A
/* .,
2.
5.
did obeisance to Pentephris
M
" for the office of steward to thee. XIII. 1. Pentephris. be read " Petephri." To be brought (b d g S^). aaef read "to come" (corruption arose in the Hebrew), A^ " to bring."
z.' (^)_ ..^^^^
And ^^
^y
Pentephris said unto hvm ^^^^^ « ^^^ he," & ^^ A S^
^^ said." '
,
,,
ir
Cf.
7
7
/
\
r,
^
k
m
,
^"^^
ft^^'^T /'-^t^ " hast Hebrew slave thou the I^T ? 4.
Let the youth be brought (a b
d g).
« «/S^ read " let the youth answer." (3 S^ read "the 5. Pentephris {a). chief of the eunuchs,"
A
"him."
TESTAMENTS OF THE TWELVE PATRIARCHS
i86
he was third in rank of the
(for
And
me
he took
thou a slave or said
;
said
:
Whose
How
free
And
?
And
?
I said
They bought me out
me commanded me
The
:
A
:
thou
slave.
Ishmaelites'.
liest
and
;
6.
me Art 7. And he 8. And he And I said 9. And he
?
of the land of Canaan.
^Truly""
:
I said
become their slave
didst thou
said unto
Pharaoh).
officers of
apart from him, and said unto
:
he
'"straightway"'
to be stripped and beaten.
Now
the Memphian woman was looking through me while I was being beaten, for her house was Thy judgment is near, and she sent unto him, saying"! unjust for thou dost punish a Tfreel man who hath been 2. And when I stolen, as though he were a transgressor. a
XIV. window
Tat
;
;
made no change
me
ordered
my
in
statement, ""though I was beaten,T he
the boy should come.
Wherefore
husband:
rank of
Pharaoh {rplr OS rQv ^apaw apxavTuv .
.
And
3.
officers
tlie,
—
A=
=p
used in a partitive sense. "his rank was second to Pharaoh." " third in rank with Pharaoh, /3 reads, (as) otHcer of all the eunuchs (vapa ry dpx<^v irdvTiov tQv evvovx'^v) wives and concubines and childi'en." The text of /3 seems clearly secoudary. The phraseology recals the
having
of three
and
me
&)
and I said he said A read " and he said unto .
b
Whoseslave runtohiml :
8. ,,
°.
said
Jle
"again
o)
"unto me
.
.
art thou
i^-bg).
he said unto
?
and
I said
&A&i (+ AS om. me (
,',
rather
^-^-ASi omit.
b
(a).
/3AS'
omit.
him
C^nto
(a).
/3
" unto her
S^ read
husband.
Thy
judgment
(aftA^^^S^).
A^^*'^
words with the transposed by
j8-6
These
rest of this verse are
A
after the first clause
of ver. 3.
Thoio dost punish as though he ^gre a transgressor (/3 A S^ save that A reads "dost detain" for "dost punish"). q,
.
.
reads corruptly rifiuprjcraL
^
^^^^
,
jj^^^-^^
^
^ ^ ^)_ ^^
f^ ^b*
.
^^^^^
ddiKiiis.
^^^^^
« ^g_
^^-^
^^„
. <
Oioners of the boy {aB-dgii^).
read " „
,
Land of Canaan (c/3-6ASi). reads "Canaan." ,8 A S^ omit. 9. Tridyla).
and
be set at
to
was being heaten." For her house ivas near
3.
).
Straightway {a g).
said unto her
the captive
.
a omits what follows
I said " in ver. 8.
And
7.
{p-b
"shall rule as one
m the kingdom."
And I said,
6.
to "
v. 7
woman
1. At me while I was being (aadg). bef read "while I
beaten
^cLpail),
words in Dan.
the owners of
detain
XIV.
of
Here irapd
a).
said,
who ought
du d^id/j-aTL rrapa
.
the
thou
dost
in bonds,
well-born lad Third in
he
to be imprisoned, until,
-^""^'^
my
„u
The ,<,.
ms
(^^Aab^cd
woman .^
wile,
„
Her husband "him." ''In bonds'' (a).
<=
ca^
(ae/cfb'). '' "
^
(a).
dgA
Ms") owners."
j-
/
.,
abaj A» i
'
/3ASi
/SAS^omit.
read
JOSEPH— CHAPTERS out of a desire Tof these things.
sin"!,
And
5.
the Egyptians to take before proof
the merchant
for
;
me all
away
How
2.
It
is
not the custom of
This, therefore, he said concerning
6.
lad,
he must be imprisoned.
and twenty days came the Ishmael-
after four
they had heard that Jacob ^my father^ was mourn-
And they came and said unto me
ing TmuchT concerning me. is it
we have
lo,
:
that which belongeth to others
but as for the
;
XV. Now ites
to see
For she wished
4.
?
he said to her
given.
is
187
7
but I was ignorant concerning
and be waited upon
liberty,
XHI. 6-XIV.
that thou saidst that thou wast a slave
mourneth
for
•""When I heard this
my
in the land of Canaan, and thy father rstilD
bowels were dissolved and
my
3.
?
mighty man
learnt that thou art the son of a
thee in sackcloth fand ashesl.
:
and
heart melted"!, and I desired
greatly to weep, but I restrained myself, that I should not
my
put
know
counsel to
hands.
come
am
sell
TAnd
to shame.
brethren
not, I
a slavel
4.
unto them, I they took
rtherefore"",
me, that I should not be found in their
For they feared
5.
said
I
Then,
and"! execute
my
he
father, lest
Tshould
upon them a grievous vengeance.
For
they had heard that he was mighty with God and with
men.
Then
6.
said the
merchant unto them
:
Eelease
me
from the judgment of Pentephri. 7. And they came and Waited upon (a). ;8 A Spread "wait dissolved and my heart melted? (a), upon thee."
Possibly xii. favour of the latter reading. 4.
Cf.
iii.
3
is
in
Put my brethren to shame.
8.
Her (c). /S-at^A''^ read "the Memphian woman." 5.
6.
/SAS^omit. they had heard,
For (a). dA /3 A S^ read "and having heard." " adil when they were in the land of 1.
Canaan."
A S^
Much
(a).
And
they came
/3A-bSi read
/3
omit. a,nd said
(a A^).
"and (^-dS^ om.) they
^
For
And
thee.
ashes'^
bdgA^omit. (a). ^AS^omit.
The
words are probably an intrusion. JVlien I heard this my bowels tvere 3. ''
4.
''Therefore'^ (a).
3Iy "Jacob."
fatlier
(a).
Cf. xi. 2.
reads
c
"unto
^AS^omit. /SAS^
read
A
''Should come and? (a). /3 S^ omit, Grievous vengeance. The text reads ^KdiKTiaiv kivSOvov. Is kivSvuov here a
rendering of pax as Symmachus renders it in Gen xlii. 4 ? God {ag). ^-g AS^ read "the
Lord." 6. Pentephri (ad),
said." 2.
Vnto them (hd). him," abefS^ omit. 5.
''Therefore'^ (a).
XV.
/SAS^omit.
a/ read "Pen-
tiphre," Se^" "Petephri." /S-gr S^ read " they 7. And they (a). therefore," "before him."
A
TESTAMENTS OF THE TWELVE PATRIARCHS requested
me, saying
:
rSayT that
us with money, and he will set us
thou wast bought
XVI. Now the Memphian woman
Buy
the youth
for I
;
by
free.
said to her
husband
hear, said she, that they are selling
him. |3ASi
c
And
2.
sent
straightway
eunuch
a
me.
But
3.
2.
to
buy me
(at
known
to
their price) he
made
and
them,
of
to
since the
eunuch would not agree returned, having
And
she
the Ish-
and asked them
maelites, sell
to
he
to his mistress
trial
made that
eunuch
sent a
she
the
Ishmaelites
asked them to
sell
me.
and
The
chief captain, therefore, called
Ishmaehtes
the
them
and asked
me,
to sell
3.
since he did not their
he
price)
^And
agree (to departed"!.
But the eunuch, Twhen he
they asked a large price for
had made
their slave.
made known
of
trial
them,"'
to his mistress
that they asked a large price rfor their slave^.
^And she sent another eunuch,"" saying Even though they demand two minse, Tgive them,"! do not spare rthe gold only buy the boy, and bring him to me. ^Say^ (aaef^^). hd g A. ovait. to sell me (ae/AS^ save A reads 4.
:
;
Thou wast bought by us loith money d SI). A " we bought A^ ^ " thou boughtest," A^ "ye bought ") him with money." (a p-b
(
And
he {+\onru>v,
c)
^Xf'
ae/S^ read "and he
O')-
us
set
us free (KCLKelvos Xvaai (h diroXvffai) rj/xas
toill
free
set
he
set us free,"
set
(
A
will
bdg "and
(dwoXvaei),"
"and
the merchant " The original meaning of the text is quite uncertain. XVI. 1. Said to her husband : Buy the youth (a), ^-d S^ read " instructed (edrfKcacre) her husband to buy me." Here drjXuxxai appears to be the equiva" sent to her lent of (ppdaai. husband that he should buy me." h omits btiy the youth to the end of the Testament and all of the Test. Benjamin. 2. The chief captain asked them
+ " us " A"'
t> li)
free.
A=
'
'
.
.
.
"merchants"
for "Ishmaelites"). omit through hmt. But the eunuch, wlien he had made
cbdg
made known (begSi^ save "but " and reads " and
trial of them,
that
e
omits
r/
af
omit the 'l)ut" (5^) and connect these words with what precedes, "and as the eunuch did not agree (to their price) he departed when he had made trial of them and he for
it),
made known."
d
gives a peculiar text,
but supports b in reading 6 de eiVThe text is very uncertain. ovxos. " of gold." 4. Minas{c). /3 A S^ add ^Give
if^
(Trap^x^ '"^
<^
^°^ a^ro'is
^i
read irpdaexe "take care." Do not spare (c a- g' A » b ii) ^ji 5 gf gi " not to spare." read eunuch therefore To me. 5. The went (c). /3 S^ omit. d).
befg
,
A
JOSEPH— CHAPTERS
XVI. i-XVH. 6 p-d
The
5.
eunuch
therefore
And
5.
189
A SI
he gave them eighty
went and gave them eighty
pieces of gold
pieces of gold, and^f* he re-
told
mef but Egyptian woman he
that a hundred pieces
ceived
the
to
;
said
:
for me,
Egyptian
the
and
woman had
been given.
I
have given a hundred.
And though
6.
knew
I
my
(this) I held
peace, lest the
eunuch should be put to shame.
XVII. Ye
see, therefore,
my
children,
endured that I should not put
I
Do
2.
also, rtherefore,"' love
ye
ye
hide
suffering
delighteth
l"in
one
my
what great things
brethren to shame.
one another, Tand with long-
another's
faults"i.
For
3.
God
the unity of brethren, and"! in the purpose of
a heart that takes pleasure in love.
4.
And when my
brethren came into Egypt they learnt that I had returned their
money unto them, and upbraided them
forted them.
5.
And
after the death of
not,
Jacob
and com-
my
father I
them ""niore abundantly^, and all things whatsoever he commanded I did ""very abundantly"" for them. 6. And I loved
Eighty {c^).
A
reads "sixty." me, but to the Egyptian ivoman he said, I have given ^-d S^ read " for me, and told the (c). Egyptian woman that a hundred had 5.
And
he
received
been given" ( + "for me" be). dveXd^ero fie ("received me"
Here c)
is
=
'jnpS corrupt for ^ishn (or >B^n) or else gives a ':nnn = a.i'Tt e/ioO (^ S^). peculiar text here, but supports j3 S^.
A
The eunuch should be put to shame a e/ A S^ read " the eunuch should be tortured," dg "I should put the eunuchs to shame." ^SS^ XVII. 1. Therefore (cA). 6.
(c).
My father (c d Al'*cdg).
p.d g A^f s
omit.
omit.
Put my
read dyadov, "the good," but this does not suit the context, and may probably be regarded as a corruption The parallelism with the of dydTTT}!'. preceding clause would be established, if we took n^rta ("love") to be a corruption of mnx, " brotherliness. learnt (c). 4. They /SAS^ read " when they learnt," but their text is ungrammatical except in b, which adds an apodosis at end of ver. 5. And comforted (c). j8 A S^ read " yea and even." Aafe*ed omit. 5. Jacob.
brethren to shame.
Cf. xi. 2.
So ^-ad& eKiXevreads they commanded (iKeXevo-av). c reads ijdeXov, a id^Xr]-
Be commanded.
Purpose of a heart (j3AS^). c reads "purpose of a good heart." Perhaps we should read irpoaipecrei KapSlas dyadrj, "the good inclination
cev.
A
ffav.
The
(tendency, impulse) of the heart." Love(dydwriv). So^-a. c«A'i^*'=dg
fusion of «s and «s, or n?s.
3.
'
'
variations
may have
arisen
within the Greek, or there was a con6.
Andi{cdA.)'.
/3-d;
S^ read " for I."
TESTAMENTS OF THE TWELVE PATRIARCHS
igo
them not
suffered
be afflicted even in
to
the smallest
my hand I gave unto them. 7. f^And^ their children were my children, and my children as their servants and their life was my life, and all their suffering was my suffering, ^and all their sickness was my infirmity"'. My land was their land, and their counsel my matter
and
;
that was in
all
;
counsel.
And
8.
I exalted not myself
arrogance"' because of
my
'"worldly"' glory,
them as one of the least"". XVIII. If ye also, therefore, walk
my
of the Lord,
He
children.
you with good things
bless
any one seeketh pray
l"For,"l
3.
behold, ye see that
took
me
were given
|8AS^omit.
^And'^ic).
And my land
°
.
J,
.
,
caef ,
was
the
7
counsel
/
Cf.
X
us
of .
.,
I teas among them
least.
before
my counsel (cdg) my coimsel their counsel.
_
8
clause
this
their counsel
'one
^,
as one of the
Luke xxn 27 "I am among
^"l^'T^ ,'^^f:^r.r XVIII. 1. A reads Walk 1,
m
ye
therefore the same path children (+"with me, A**) and
, also,
my God
(Ab*cdfg "Israel Shaddai ") will " glorify you and exalt you for ever fA.'il>
"on
hio-h ")
My chUdren He
(hdeg will
{^'a
A S^).
you
there,
will exalt ^^).
exalt
c
c
a omit. bless you
and
a/ read "God (a/om.)
you."
bdegSi^. 2. This verse
is
a
will
'"And
if
my
of
humility
daughter of
hundred talents of gold
But
A
teaching. 3.
suffering"),
their
6 e/Si read
Ah=
and
unto him, and
the
with the rest of
cA
land {bdg A,
ivas their
transposes all
And
2.
with her, and the Lord made them to serve
Their life ivas my life (/SS^). read " my life was their life."
A
there,
ever.
•"out
unto wife
And
the priest of Heliopolis.
"and
and
to do evil unto you, do well
and long - suffering"! i
but
you
him, and ye shall be redeemed of the Lord from
for
all evil.T
7.
commandments
in the
will exalt
for ever
among them rfn l"but I was among
supports
in perfect keeping
My
a omits
aiithor's ethical
oi:r
Gad vi.-vii. huviility and (c). ^S' Cf. T.
omit.
vers. 3, 4.
j'he daughter the daughter."
(c).
/3-a S^
read " even
Priest of Heliopolis (c). Cf. Jub. ^^ ^.^^ ^ gi ^.f^^ ,. ^y^ ^^^^^^^ « J;'^^^^^ „^_ j^^^^^ j^^^.^^ ^^^^ (^ ^g-^^^^^ ^^-^^ ^^^ marriage of Joseph to the daughter of a heathen priest, ^^^ represents Asenath as a daughtei ^^ j^j^^ ^^ Shechem. See my note on Jub. xl. 10. Our author, as the ^^^^^^^ ^^ ^j^^ ^^ ^^ Jubilees, identifies Pentephri or Potiphar with the father ^j_
.
^^
\S„^th Asenatn
, ,, ^ the , ffnridred talents of gold. On presents made to Joseph, see Bk. of ^^^^''^'^
And
l^H). /S-aeAS^ read
(^^'^- '^^^ ^P'^'^- "•
the
Lord
(c).
"for the Lord." Made them to
serve
KaredoiiXoxTev).
So
which read
me
all
fxov for fioi.
(fiol
MSS
aiVoi)?
but eg
JOSEPH— CHAPTERS me.
And He
4.
gave
me
beautiful ones of Israel
also
and
;
XVII. 7-XIX.
2
191
beauty as a flower beyond the
He
preserved
me
Tunto old age
in strength and^ in beauty, because I was like in all things to Jacob.
XIX. And children,
also
which
saw.
I
my
hear ye,
XIX. Hear
the
vision
the vision which I saw.
2.
There
I
And
and the
persed.
were
(first)
dispersed over all the earth,
A
reads:
ing day they also were dis-
(
things." c omits.
this chapter
we
are obliged
wholly
to the the Greek MSS are at once defective and corrupt. Verses 3-7 are found only in A, while the Christian interpolations in the Greek version in vers. 8 and 11 are either wholly or in part absent from A. Yet A itself is corrupt. Some of the corruptions indeed as in ver. 8 can be removed and the text restored with considerable certainty, but such trust
oiu-selves
Armenian
since
version,
—
—
a consummation the case of ver. 1.
is
hardly possible in
6.
^4^50 the vision 2ohich
c reads
which which
'
'
I saw
also concerning the
I
know,"
I
saw."
(/3-6).
visions
"also the visions Perhaps the plural is b
right.
This vision represents in brief outline the Twelve Tribes in qiiiet 2-4.
as a
/3
are defective, this
only in ver.
2.
word
is
found
Its equivalent in the
Armenian recurs also in But as a ;8 omit in ver. 9 an interpolation there.
vers. 3, 4, 9. it is
probably
It is printed
Armenian text in ver. 8 but A^^^s read eltsheruats {^Kepdrwv)
also in the
248.
XIX. In to
:
;
a flower {^-aA&).
I was like in all things to Jacob. "Both," This was the Rabbinic view. the Rabbis showed, "were born after their mothers had been long barren, both were hated by their brothers, both were met by angels (Gen. R. Ixxxiv. 6 Num. R. xiv. 16)." Bee Jewish £nci/c. vii.
the three were
occupatiou of Palestine the leading into captivity of the nine tribes by Assyria, then of the three by Babylon : the return of the three tribes to Palestine, and at their intercession the restoration of the nine. In the last statement the writer seems to pass from the sphere of history to that of prediction but it may be possible that he regarded all the Twelve Tribes as having actually returned from exile. 2. Harts. The Greek is ^Xacpoi, and
was beautiful as a flower, and At>) beautiful beyond ( + all A^) ( + 1 was the chosen ones of Israel ( + and temperate and humble A^), beyond Levi and Judah and Naphtali. He preserved me in beauty (A^ I was more beautiful than they) because I was like Jacob in
As
Now
preserved, but on the follow-
also the three.
wife A^)
all
nine of them were dis-
"And + Aseuath my
and likewise 4.
2.
saw twelve harts feeding.
were twelve harts feeding nine
ye, therefore,
as
take
;
that either the editor has erred in printing eltsherats ( iXdcpuv) or that A.^'b*c(X ^j-g corrupt. iXa
it
=
the
LXX.
become
But had not these ^Xacpoi wpb^ara in vers. 3, 4,
d/xvoi or
we might suppose
that the Greek transhad taken "^-x { = Kpibs) as "j'x. In Lam. i. 6 the princes of Judah are said to have " become as harts that find no pasture." In our text they are symbols of the Twelve Tribes. It lator
will be observed that in vers. 5-9 have different symbols.
we
Feeding, c adds "in a place." All the earth, b S^ read " the earth." And likewise {cf). ^-df read " likewise."
Were preserved (Aab*cdfg)_ read "fed with each other."
^^
192
TESTAMENTS OF THE TWELVE PATRIARCHS persed.
And
3.
saw that
I
the three harts became three
lambs, and they cried to the Lord, and
He
brought them
forth into a flourishing
and
well -watered place, yea
He
brought them out of darkness
into
light.
there
they
cried
unto the
Lord
until
there
gathered
them the nine
together to
and they became as
harts,
twelve little
and 5.
These two verses are necessary to complete the vision. In 3. Three harts, i.e. three tribes. its description of the return from the captivity, 1 En. Ixxxix. 72 symbolises the three tribes as " three sheep. " I am not aware of any other passage which speaks of the three tribes as having 3-4.
returned.
The three Imrts became three lambs.
The is a peculiar transformation. In 1 En. idea recurs in the next verse. Ixxix.-xc. the righteous Israelites are symbolised by white sheep, and in xc. 38 the white sheep are transformed Perhaps the idea of into white oxen.
This
symbolising Israel in the past by harts, which are wild animals, is to imply that the nation had fallen very far short of the standard of righteousness they should have attained. Ee brought (A^^). A'^^ read "the Lord brought." Out of darkness into light. Cf. Ps. cvii. 14 ; Is. ix. 2, xlii. 16, Iviii. 10. our author addresses the 4. As Twelve Tribes in his twelve Testaments it is to be presumed that he regarded them as all actually present in Palestine. The nine harts. The nine "tribes" are mentioned in the Ethiopic version
And
4.
sheep,
they
time
after
a
increased
many
became
And
and
flocks.
after these things I
of 4 Ezra
xiii.
40.
The usual phrase
"the nine and a half tribes." Cf. Apoc. Bar. Ixii. 5, Ixxvii. 19, Ixxviii. 1 4 Ezra xiii. 40 (Syr. and Arab,
is
;
versions); Asc. Is. iii. 2, or "the ten tribes," 4 Ezra xiii. 40 (Lat. vers.) Apoc. Bar. i. 2. 5-9. Until fresh MS evidence is discovered, we must make the best of our This unsatisfactory Armenian version. Apocalypse is much more detailed than the former. It hints at the descent of the Messiah from Judah, or at the rise ;
of one of the great
Maccabean
leaders.
First let us consider the former possibility the descent of the Messiah from Judah. If this was the original
—
import
of
this
vision,
ver.
5
must
relate either to pre-exilic times, or to
the second century B.C., as the Twelve Tribes are conceived as dwelling in Palestine (that the Twelve Tribes were Maccabees the Palestine under in appears to have been a supposition of
our author ; see T. Reub. vi. 8 note), and ver. 8 refers to the immediate future. But on either supposition ver. 8 cannot be interpreted of a descendant of David, if the words in the Armenian " in the midst of the horns " are genuine; for there were no "horns"
JOSEPH— CHAPTER
XIX.
3-7
193
saw and behold, twelve bulls were sucking one cow, which produced a sea of milk, and
drank
there
thereof
the
twelve flocks and innumerable
herds.
And
6.
horns of the
-f-
the
fourth bull
went up unto heaven and became
wall
a
as
for
the
and in the midst of
flocks,
the [two] horns there grew
another
horn.
saw a bull notable leaders among David's descendants in the second century B.C. The plain implication of ver. 8 is that the deliverer of Israel is to arise from amongst the leaders of the time, if the clause "in the midst of the horns" is Now the leaders of the genuine. nation in the second century were sprung not from Judah, but from Levi. Moreover, according to c j3 S^, the
or
was to be by Judah, "and on his left
deliverer of Israel in ver. 8 assisted
hand there was, as it were, a lion." Thus we infer that the text originally implied the deliverance of Israel by Levi or a descendant of Levi, who was This inferto be assisted by Judah. " do ye, ence is confirmed by ver. 11 therefore, my children, honour Levi and Judah for from them shall arise Hence we the salvation of Israel." :
;
conclude that our text refers to the one of the great Maccabeans.
rise of 5.
Bulls.
Tlie
Armenian
word
be a rendering of ^ovs, fibaxos, or ravpos, any one of which could be a rendering in turn of la. This word recurs in verses 6, 7, 9. In the former vision the tribes were symbolised by " harts. Before "milk" the milk. Of meaning text inserts an adjective "strong," "violent," "terrible." The Armenian word can Herds. also be used of a flock of sheep. " fourth " is not a corruption, 6. If
zuarag
.
maj''
.
.
verse
this
hegemony dynasty.
calf
relates
of
7.
to
Judah
But
And
which the or
probably
I
sur-
pre -exilic of David's
"fourth"
" (tshorrort) is a corruption for " third (errort). Levi was the third of the twelve sons of Jacob. The verse would refer then to the domination of the nation by the hierarchy of Levi, and the emergence of the Maccabean family. And in the midst of the (two) horns another horn. Is this "horn" Mattathias ? .
.
.
Aefg om. Tvjo (Aal3t.*cd)_ When the interpolations in ver. 8 are removed, and the corruptions 7-9.
emended, it becomes probable that these verses refer to one and the same victorious leader, who, symbolised at first by a "bull calf," is subsequently denoted by a "lamb," having thus undergone a transformation analogous to those in verses 3, 4. This leader in all probability, is, one of the Alaccabees. But possibly ver. 7 refers to Judas, and verses 8, 9 to John Hyrcanus, but the former view is more probable. 7. A hull calf. = /a6(rxos = Sjy.
The Armenian word If this leader is not
the same as the hero spoken of in ver. 9, may be Judas the Maccabee. See notes on 7-9, and 8.
he
A
hull calf which surrounded them Ab*dtwelve times (Aabh(cefg)). " twelve oxen which surrounded them. ITie text
seems corrupt.
TESTAMENTS OF THE TWELVE PATRIARCHS
194
rounded them twelve times,
and
it
became a help
to the
bulls wholly.
And
8.
saw that
I
Judah was born] a [wearing
a
and from
linen
her]
were
a
lion
the
them,
and on
;
hand there was ;
beasts rushed
and
f-virgin
garment,
was born a
lamb, [without spot] his left
[from
and
as it
the
all
The ' '
little
corrupt and
"was born
But before that event the text had
of
suf-
fered grossly, as we shall presently discover. If we turn to ver. 9 we shall find that the Greek gives an interpretation of the symbols, " angels and men,"
"land," and not the original terms of vision which are preserved in Armenian "bulls" and "cow." Thus in a symbolical vision, where
the the
represented by animals, as the bull, calf, lamb, such a term as are
Hence it is "virgin" cannot occur. either a corruption of some other word, First of all or an addition to the text. it is probable that the same victorious referred to in verses 7 and 9. In ver. 7 as a bull calf he helps the bulls, and in ver. 9 the bulls rejoice
leader
-f-virgin
coloured
garment, and from her] went forth
a
lamb
right (was as
and)
all
;
it
and on
his
were a lion
the beasts and
all
them and destroyed them.
foot.
an intrusion, since no proper name is used in such If the writer had symbolical visions. designed Judah, he would have used such a phrase as the fourth bull, etc. This clause was added (cf. ver. 6). after the Armenian version was made.
men
-
them
Became a help to the Maccabees are referred to as the help " in Dan. xi. 34. c ;8 S^ is
many
him), and the lamb overcame
and destroyed
This verse in
a
overcame
bulls.
8.
midst of the horns a [wearing
the
in
the reptiles rushed (against
and trod them under
First, interpolated. Judah " is obviously
saw
I
him,
against
lamb
And
8.
is
because of his triumphant overthrow Now in the latter of their enemies. half of ver. 8 this leader is referred to Thus the symbolic as a lamb {dfJivdi). from designation has been changed ;
And
9.
the
bulls
rejoiced
being a bull calf (ndcrxo^), he has been transformed into a lamb. As similar transformations have already been mentioned in verses 3, 4, this transformation can cause no difficulty. But such a transformation must have been mentioned. Hence the record of this transformation must have been given in the earlier half of ver. 8 in other words, we find there an account of the transformation of a bull calf into a lamb, and not the birth of a lamb from a virgin. Hence we should read "And I saw that in the midst of the horns a bull calf became a lamb." Finally the addition, " wearing a linen garment," must be of course rejected ;
as
an interpolation, which was added
when once the impossible term "virgin" appeared in the text.
A lamb. Tliis " lamb " appears to have been one of the Maccabees. On his right fights Judah, who is here designed by a "lion." All the beasts rushed against him. The
beasts
are
the
various
nations, especially Syria with its
gentile
Greek
mercenaries. Cf. 1 En. xc. 12, 16 " all the eagles and vultures and ravens and kites {i.e. the Syrians, etc.) came together and helped each other to break that horn of the ram" (i.e. Judas the Maccabee). 9. The bulls and the cow, i.e. the twelve tribes and their country Pales.
.
.
JOSEPH— CHAPTER And
9.
men
angels and
the
all
him the
because of
and
rejoiced,
land.
And
10.
come
these things shall
to
pass in their season, in the
my
who
saveth
[all
these
And
things must come to
pass in
And
10.
their
11.
season.
my
for
of
from them shall
the
the
do
ye,
children,
arise
salvation of Israel.
from them shall
Lamb of
taketh away the
who
of the world] one
sin
harts] exulted to-
the
honour Levi and Judah,
arise Tunto youT [the
God,
[and
gether with them.
observe
for
;
because of him, and the cow
ye there-
Lord, and honour Levi and
Judah
195
Do
11.
commandments
the
8-12
children,
last days. fore,
XIX.
the Gentiles and]
Israel.
kingdom
12. For his
everlasting
shall not pass
away
;
to
mock, which will not appear
an
an end as a watcher's
hammock, which
summer
shall
but
kingdom among you come
my
For my kingdom which among you shall come to an end as a watcher's ham-
is
kingdom, which
after
12.
is
after the
summer.
the
disappeareth.
The Greek text See ver. 5. It has translated here is not original. the symbols of the vision into ordinary language, and done this in part rightly " The whole and in part wrongly. land " is the right interpretation of the terra "cow," but the "biills" should have been interjireted as the tribes of
The Tlie Lamb of Ood, etc. bracketed clauses are obvious interpola-
Israel."
tions.
tine.
'
'
The cow [and the harts] {AP*<^^^). A^^ read "the descendants of the three
A^ "two
harts,"
of the three harts." '
and the have bracketed the words with them " as an interpolaharts I
'
.
tion
;
.
.
for the " bulls " already designate
the Twelve Tribes, which in the first vision aris designated by the "harts."
5-12; T. Dan. v. 10. /SS^ read " Judah and Levi." From them (/3AS^). c reads "from
vi.
their seed."
Unto you A om.
/3
Wlio taketh o.way S read " by grace."
reads
"unto
His kingdom
.
.
.
tlie
world
(c).
shall not pass Apparently from Dan. vii. 14. Sliall not pass aioay (c^-ab). ab8^ read " shall not be shaken " (through an internal corruption). As a watclier's hammock, etc. Cf. 12.
.
.
.
away.
Is.
This is Levi and Judah (cA). the right order. See notes on T. Reub. 11.
c
(/3S^).
us."
i.
8, xxiv.
20.
Disappeareth appear."
(c).
/3
S^ read " will not
TESTAMENTS OF THE TWELVE PATRIARCHS
196
XX.
""For""
know that after my death the Egyptians but God will avenge you, and will bring
I
will afflict you,
He
you into that which
my
ye shall carry up
promised to your fathers.
bones with you
when
Tfor
;
But
2,
my
bones
are being taken up thither, the Lord shall be with you in
and Beliar
light,
3.
And
shall be in darkness
carry ye up Asenath
your mother
[to the
Hippo-
with the Egyptians"!.
And
3.
carry ye up Zilpah
mother, and nigh
your
to
drome], and near Eachel your
Bilhah by the Hippodrome
mother bury
lay her near Eachel.
4.
And
her.
when he had said these things he stretched out
his feet,
and died
mourned
for
at a good old
him, and
all
age.
And when
all Israel
/3S1
c
6.
And
5.
Egypt, with a great mourning.
the children
For
6.
he
even
felt
for
of Israel went out of Egypt,
the Egyptians as though a
dg
If we could suppose it to be so here, the text could stand. Near Rachel, your mother. Rachel was buried near Ephrath. Cf. Gen. XXXV. 16 sqq. xlviii. 7. Bury (c). A reads "lay."
XX. add "
fFor'^
1.
my
(c).
iSASi om.
children.
My death (c
/3
&).
A^bli read " me."
Tour fatJiers (cbAi?). efg read "our fathers." 2. Ye sliall carry up my bones, etc. Cf.
Gen.
1.
25
;
Exod.
xiii.
Nigh
19.
Thither {c ^-b d). b d ova.. 3. In Aatih the text = "And your brother (A^'' " brothers ") carry ye up (A'l"lay to rest") and near my sister and mother lay him (A^ " them ")."
be/ Asenath, your mother {cd). j^b*cdggi read "Zilpah, your mother," ^abh " your brother " (A''" brothers "). The reading " Zilpah " can hardly be justified. All four of Jacob's \\ave3 appear to have died before his descent Jub. into Egypt. See Gen. xlvi. 8-27 Jos. Ant. ii. 7. 4. xliv. 12-33 ;
;
A rightly [To the Hi2)podrome.'\ I have bracketed as om. this phrase. an interpolation from the LXX of Gen. xlviii.
7,
where
iTrTrddpofiov
x°-^P^^o.
appears as a double rendering of -m3D. This Greek word is again iised in the same verse as a rendering of Ephrath (?).
(/3S').
to Bilhah near Rachel According to Jub. xxxiv. 16, .
Bilhah was buried
tomb
of Rachel.
this
statement
Heuce the
I
/3
.
over against the not aware that found elsewhere.
am
is
text of
.
S^ is ancient.
When he had said these things (c 13 S^). A^ reads "after these things," 4.
Aab*cdg om. Died at a good
old age. Here c |3 S^ KaXqi (/3S^ virvov alihvLov), where ijirvi^ Ka\i2 ny\o rtyriZi corrupt for naia nn'jy:: (Gen. xv. 15).
read
£K0Lfj,rjd7]
iiirvc^
=
rendering " at a good old
Hence
my
age."
virvov aWi'ioi'
= 'jiy
T\y€',
which
may be It
is
a corrujjtion of the same phrase. found in Jer. li. 39. A reads
" died." 6. The text of c seems original, as its concluding words "110 years" are found in A^**^'^, which omit the rest of the verse.
JOSEPH— CHAPTER they
took
with
them the
bones of Joseph, and they
him
buried
his fathers, his
life
and ten
in
Hebron with
and the years of
(of
197
their
nation),
and showed them kindness, aiding them in every work,
and
counsel,
and matter.
were one hundred
hg read
members."
member
i-6
years.
As though a member (aef).
XX.
"as
of their tuition for
his
own
/S^ add "Joseph the eleventh son and 110 years." of Jacob
first
son of Rachel lived
THE TESTAMENT OF BENJAMIN, THE TWELFTH SON OF JACOB AND EACHEL The copy of
I.
his sons
the words of Benjamin, which he
twenty-five years. Isaac was born to to Jacob.
me
And
3.
And
""after
in
since Eachel
Bilhah her handmaid. twelve years
he kissed them, and said: As
Abraham
had no milk
I
birth,
2.
4.
commanded
had lived a hundred and
observe, after he
to
his old age, so also
my
therefore
;
was
I
mother died in giving
was
I
by
suckled
For Eachel remained barren
she had borne Joseph"^
;
for
and she prayed
the Lord Twith fasting twelve days, and she conceived and
bare
me"!.
5.
For ^m.j
father"!
loved Eachel dearly, Tand
prayed that he might see two sons born from Therefore was I called Benjamin, that Title, ^-adgB^ read c in text. " Testament of Benjamin ( + the twelfth b) concerning a pure mind," g "Testament of Benjamin, to love {tov dyawav) twelfth discourse," one's neighbour :
" Testament of Benjamin the twelfth son of Jacob the second son of Rachel, concerning a pure mind." Aabhcdg _ "Test, of Benjamin the c? is
conflate:
twelfth." 1. 1.
is,
6.
her"!.
a son of days.
4. This idea that Benjamin was not granted to his parents till Rachel had
prayed and fasted is found also Num. rabba xiv. 8 {Jewish Encyc. 23).
Twelve years. xxviii.
24,
xxxii.
According to Jub. 33 it was eleven
years,
com. Twelve days (^S^). My father (eg). P-g&
read
5.
Words {cp-d&).
" Testament.
dA
read
in iii.
"our
father."
'
Communded. 5t^(9ero = ms. ^-dA. read 2. His old age [cd). "his hundredth year." This date is found in the Bk. of Jashar (Diet, des Apocr. ii. 1172). According to Jub. xix. 13, xxxii. 33 Jacob was 97 years old, but the dates regarding Jacob are inconsistent: see xlv. 13 note. p-d My mother (cdA^). 3. ^ab*cdgsi om.
198
g_ Benjamin, that is, a son of days. p^.^^ is thus said to be derived from po' p, where pa' is an Aramaised form of d'D'. So also Midrash Lekah-Job, and Rashi on Gen. xxxv. 18 {Jewish The idea is possibly Encyc. iii. 23).
supported
by Gen.
Benjamin
is
called
xliv.
20,
D':ipT
where
nh',
" a
This etymologj- is found in Philo, De mut. nom. § 15; Arethas on Rev. vii. 8 (Cramer's Catena son of old age."
BENJAMIN— CHAPTERS And when
II.
I
went into Egypt,
brother recognised me, he
my
tell
father
when they
him"".
They dabbled thy
said
Know
:
me ?
sold
2.
coat with blood
whether this be thy
199
4
Joseph, and
-f-to
me
unto
said-f*
i-II.
I.
my
What did they And I said ""unto :
and sent
and
it,
son's coat.
/3S1
3.
And
he said unto
me Even :
so,
brother,
when they had stripped
me
my
of
coat they
me
gave
the
to
Ishmaelites, and they
gave
me
a loin cloth,
and scourged me, and bade
me
run.
4.
And
3.
And
he said unto
me Even :
for
when
them stripped coat,
a
and
loin
me
run.
lu the Bk. of Jashar [Diet, Apocr. ii. 1172) it is interpreted as " sou of the south " as he was the only son born to Jacob in Palestine, having been born in his brothers Mesopotamia, north of Palestine. The biblical interpretation " sou of my right hand," is given by A, probably derived from Gen. xxxv. 17, 18. 1-2. According to the Bk. of II. Jashar {Diet, des Apocr. ii. 1222) Benjamin was the first to recognise Joseph and that by means of an astrolabe.
And when
{cd).
^-dAS^
read
" when therefore." Into Egypt, to Joseph, and my brotlier §-d A S^ read recognised me (c). into Egypt and Joseph my brother As Benjamin was recognised me." only six years old (see Jub. xxxii. 33, xxxiv. 10, xlii. 20) when Joseph was sold, and as he was now twenty-nine, On the recognition would be difficult. other hand, since x. 1, which may context, to its present not belong and tells of Benjamin seeing Joseph in a vision exactly as he was in Egypt, we may reasonablj' suggest that X. 1 should be restored immediately before ii. 1, and that the text '
'
of
;
my
off
me
gave
and
cloth,
scourged me, and bade
des.
1.
brother
took me, one of
ites
289).
viii.
so,
the Ishmael-
cj8-dAS^ should be emended
into
And
4.
" into
my
as
And Joseph said unto me Even so, 3.
:
Canaan-
brother, the
merchants
ite
stole
me by force. And it came to
that as they went on their
way they
cealed
my
Egypt and
I
recognised Joseph
brother, and he said unto me."
they telll (c^-dg). dg read " what did my brethren say " regarding me, A"*) ?
What did
+
Wlien {ore 2.
Cf.
Know Zeb.
cade A),
bfg
read
Srt.
Cf.
T.
Gen. xxxvii. 31-32. whether this he
etc.
iv. 9.
The
text of c is alone in harJoseph's the context. brethren strip him of the coat which they send to his father, and then give (?) 3-5.
mony with
These to the Ishmaelites. furnish Joseph with a loin cloth and Then a lion met one of scourge him. those who had scourged Joseph and slew him. This agrees with the account in T. Zeb. iv. 10, save that there it is Joseph's brethren that clothe him with the loin cloth, " the garment of a slave." /3 S^ is hopelessly con'upt. also is corrupt, but on the whole offers a consistent narrative though our text is at variance with T. Zeb. iv. 10 and the in The sequel in biblical accoiuit. iii. 2-5 is consistent with the form of chapter. story given in this the
Joseph
A
A
3.
They gave me a
loin cloth or girdle
garment of a
slave.
is
con-
garment, as
A S^ (
4.
pass
loin cloth.
The
intended as the
Cf. T. Zeb. iv. 10.
TESTAMENTS OF THE TWELVE PATRIARCHS
20O as
one of them
for
he went away to hide
my
me
that had beaten
garment,
with a rod, a lion met
met
him and slew him.
him.
And
5.
so his associates
him, 5.
affrighted,
me
had
slain me.
5.
so
his
were
me
to the Ishmaelites.
6.
And
lie
in
and
their
to
me and And so
met
lion
slew
And
associates
his
were affrighted.
a
and
though a wild beast
sold
com-
For
panions.
they did not saying
he
to
me
the
my
deeds of
And
brethren.
he called to him
his brethren
Do
7.
unto
him
of heaven
I
such,
and
these
not
let
come
children,
my
to
and earth, and keep His commandments,''
man
And
your
let
unto good, even
know me his mind
;
5.
Sold
(j8S^).
c
for
ye
he that hath
right,
me is
mind as
'Joseph''.
seeth
all
to
their
companions
here
very
corrupt
iv
A
avicei Kariffx^v. reads " sold me to the Ishmaelites." According to the Bk. of Jashar {Diet, des Apocr. ii.
1187-1190,
the Midianites 1193) bought Joseph from his brethren and
For until
2-5.
death
his
he was not willing to regarding
himself
Jacob, having learnt
tell
but
;
it
from
him to the Ishmaelites, who in turn him on the frontier of Egypt to four sons of Madian a son of Abraham. 8. And let (Ab*<='lg). A^b read sold sold
"and
let
III. 1.
Holy
not."
And of earth {cd). ^d'S^ om.
(e /3 S^).
A
reads
'
'
true.
the
father.
Qove the Lord
A 2.
8.
the thoughts
among you be
following the example of the good and holy
be
but
have
Benjamin.
heart of
God
me,
as
let
things
my
:
my
done
told
also, therefore,
tell
what ye have
And
ye
and said
not
father
tell
Do
this.
wished
conceal from
Ill,
sold
associates
BENJAMIN— CHAPTERS things rightly.
the
neighbour
3.
and
Lord,
Fear ye your
love
and even though
;
the
6
II. 5-III.
Lord,
told
it
to
ing
And
it.
then
difficulty
you
by the adjurations of
you with every
with
he was persuaded
the spirits of Beliar claim to afflict
him.
Nevertheless he kept deny-
Israel.
yet shall they not have
evil,
dominion over you, even as they had not
my
brother.
over Joseph
How many
4.
men wished
to slay him,
God
him For he God and loveth
shielded
that feareth
neighbour
his
cannot
by the
smitten
and
!
Beliar, being shielded fear of God.
5.
be of
spirit
by the
Nor can he
be ruled over by the device
men
of
or
beasts,
by
helped
is
through
the
love
he
for
Lord
the
which
he hath towards his neighbour.
For Joseph also besought our father rthat he would
6.
pray for his
brethren'', that Tthe
Claim. So ^S^ i^aiTrjcruvTai (c corruptly reads iKaTrjawai) Cf. Luke xxii. 31 6 Saravas e^rjTrjaaTO vfxas tov CLvidcat ws TOV (tItov. Though claim you to afflict {you) with every evil. Text reads idv eh Trdaav irovrjplav f^Xti/'ews e|ai. TTjo-wyrat = irp3 piso j;t "733 dx D3X'£3:, where I take p^^o to be corrupt for p'^^inh. Hence for dXi\j/€Ci}S we should read tov dXi^eiv. Yet shall they not (c). ^S^ read 3.
.
.
.
.
.
.
"yet
shall
no
4. Spirit of the air."
.
.
Lord"!
would not impute
Tov Kvpiov 5td TTJs dydirrji (g). §-dg S^ read "by the love of the Lord," d " by the love." c reads '(rjv dir' avT'qs viro T^s dydin]s. Here the text of jS-dgSi^ seems to be a corruption of that of g ; for c so far as it is intelligible supports Possibly ^orjdov/xevos ^rjv in c cong. stitutes one idea = jjBiij. Then dTr' avT7)% ^.TTD, corrupt (?) for ''jnNa = 5td. tov Kvpiov.
6.For{c^S^). Joseph
(c /3-&
A^).
A
reads "but." b
Aab*cdg gi cm.
evil of tribulation."
(c).
/3
S^ read " the spirit
With the
compare Eph. ii. 2. 5. By the Lord through
latter phrase
the love
;
viro
Father (c/3-6A). Jacob."
bS^ read "father
His brethren (c). ^-b sons," b "our brethren."
read
"his
TESTAMENTS OF THE TWELVE PATRIARCHS
202
them
to
And
as sin ^whatever evil they
thus Jacob cried out
:
My
embraced him, and kissed
him
thee
[concerning
and
God,
ful-
the
Lamb
Saviour
of
of
the
world], that a blameless one
be
shall
he
A be
shall
the prophecy of heaven
filled
And
Jacob.
for two hours, saying
C/3S1
In
8.
7.
good child, thou hast pre-
bowels of thy father
over the
vailed
had done unto him J
up
delivered
lawless men, and a shall die for ungodly
for
sinless
men
In
8.
thee
be
shall
ful-
the prophecy of heaven,
filled
which says that the blameone shall be defiled for
less
lawless men, and the sinless
one
ungodly
for
die
shall
men.
[in
the blood of the covenant, the
for
salvation
of
the
Gentiles and of Israel, and shall destroy Beliar
and his
servants].
IV. See ye, therefore,
my
As
sin wlvatever evil they had done " as sin " (c). /3 S^ read ( + g) "whatever evil they had devised re-
unto him
garding him " A = " as sin. 7. And thus Jacob cried out (c ^-d). A reads "then Joseph vi^eeping (A.b*cdefg "hearing") cried out and .
'
said."
a ef). h reads "sweetest {g cm.) child {d cm.) Joseph, my good child," A "Joseph my child, sweet
Aly good
"my
child
(c
child Joseph,"
(?gr
The bracketed phrases which are
found in
The same brother in Mace. vii. 38). 18: "We suffer these things for our own doings, as sinning against our God." The " we " here, as is clear from ver.
ver. 32, denotes the nation,
c ;8 S^
are Christian additions.
They
are absent from the Armenian. Blameless one shall be delivered up for lawless men. This idea of "vicarious suffering and propitiation was not un-
familiar to pre-Christian Judaism, and especially with regard to the martyrs
Thus one
under Antiochus Epiphanes.
"In me of the seven brothers prays and my brethren may the wrath of the Almighty be stayed, which hath justly been brought upon our whole race " 2 :
not the seven
Hence the martyrs undergo brothers. vicariously the punishments due to the In 4 Mace. vi. 28, 29, Eliezer nation. prays : " Be giacious to Thy people, and be
with the punishment
satisfied
we endure on
The
my
Cause
my
piirification
and
their behalf.
blood to serve for their accept
child." 8.
children, the end of the good
in the place of theirs."
life
work belongs indeed
to the but it expresses century a.d. genuine Jewish thought on this queslatter
first
,
tion.
A
sinless (/3S^).
c
A
read "the sin-
less."
In the blood of the covenant. From Heb. xiii. 20. §-d read See (cdA). IV. 1.
"know." Therefore
End
(c
A).
(tAos
" mercy "
(?Xeos)
jS
S om.
CjSSi).
A
reads
— perhaps rightly.
BENJAMIN— CHAPTERS man 2.
Be
?
good
that
^je
For the good man to
though
may wear crowns
also"!
hath not a -j-dark eye
not jealous
he laudeth
;
Ton the poor
A
c
of
spirit
own
he
the
the Crowns of glory. This is the most Cf. ancient reference to such crowns. Rev. ii. 10, iii. 11, iv. 4 Jas. i. 12 ; Asc. Is. vii. 22, viii. 26, ix. 10-13, etc, ;
|3Abefgsiom.
J'or (c Aab*cd).
not
a fdark
eye
{ovk
?x^'
This extraordinary expression can hardly be right. It may be a rendering of ^t^n j'y i'? j'N, 6
corrupt for ne>n yj
have
:
is
man
^h.
" The good
passionate eye," compassionate."
unto God he
him
that
Thus we should a com"the good man is
man hath
i.e.
Cf.
xii.
God
him that High
he
21 " overcome
—
By
bS^ read doing good (cade). he that doeth good" / " so by doing good." By doing good lie overcoineth the evil. (S^ om.)
;
with
evil
By God (c S^). ^ reads "by the good." The righteous (j3AS^). c corruptly See last reads "the unrighteous." clause of ver. 5. " c reads " loveth 4. Laudeth (A), (d7a7rclj;') /3-a/ "trusteth and laudeth" {in. v/xfel). The sense of c is unsatisfactory. Possibly -idio ( — A) was This may have been the original word. corrupted into an.s'O ( = c), or by dittography have become noTO pDND ( = |8-a/);
—
ffvvTpix^i-
.
ad-
Cf. T. Jos. xviii. 2.
here.
.
;
he
rejecteth
Singeth praises {duvuveL (po^elraL^tii", corrupt for
.
pro-
as with a shield
loveth
Most
Rom.
good."
;
he
God,
being shielded 3. f And though by God.^ Cf. T. Jos. xviii. 2. Devise with evil intent regarding him {^ovXevovTai irepl avrov els KaKO. ^ S^). c reads "wish not well regarding laim" irepl avrov els /cdXa). {fi7) ^oiiXovraL The text of c appears to be secondary
"so
he hath
him who hath
of
fear
helpeth
Hath
;
for
tecteth
soul.
him
ffKOTfivbv
enriched,
^-a SI
As
that hath the
a good
loveth as his
2.
any
If
4.
;"•
he praiseth him
valiant,
is
God
praises"".
And him
grace
any one
soul.
any one
if
;
on the weak he hath compassion
;
singeth 5.
if
;
man
the virtuous
mercy
TAnd
3.
being shielded by
evil,
he envieth him not
is glorified, is
;
glory.
showeth
devise with evil intent concerning him, by
they
and he loveth the righteous as his own he
of
for he
men, even though they be sinners.
all
doing good he overcometh
one
203
5
followers of his rcompassion, therefore, with a
mind"',
mercy
7-IV.
III.
c
/3).
mv
reads
(so
/3).
A reads 0/ a good spirit (c). "from the Lord." Fear of God {bgS^). def read " fear 5.
of the Lord." Helpeth (a-wepyei
tion of .T^T
LXX
on
b).
defg
read
= {'IT
which may be a corrup"hath pleasure in." Cf.
Ps. xlix. 18.
Is this original
?
The
avvep'/eZ—'{\}y\ parallel verb in
the preceding clause supports
it.
TESTAMENTS OF THE TWELVE PATRIARCHS
204
monisheth and turneth back;
and him that hath the grace of a good as his
V,
If, '"therefore,
men
both wicked
only
not
will
own
soul.
ye also^ have a good
then will
'"mind'',
be at peace with you, and the profligate
you
will reverence
he loveth
spirit
turn unto good
("and
from
cease
their
and the covetous
;
inordinate
but
desire,
even give the objects of their covetousness to them that are afflicted.
If ye do well, even the unclean spirits will
2.
from
flee
you""
where there
and the beasts will dread you.
;
mind, even darkness fleeth away from him.l
4.
'"For"' if
one does violence to a holy man, he repenteth holy man""
is
^For
3.
reverence for good works and light in the
is
;
any
for "the
merciful to his reviler, and holdeth his peace. fi-aS^
And
5.
eth
any one betray-
if
a
man,
righteous
man
righteous
though
a
for
the
prayeth
:
he be
little
And
5.
any one betray-
if
eth a righteous soul, and the righteous
man,
prayeth, be
though
humbled
he
for
a
humbled, yet not long after
little,
he
he appeareth more glorious,
appeareth
glorious, as
more
far
my
was Joseph
brother.
1.
If, therefore,
ye also
^-a
(c).
;
;
they had." 2. Tlie unclean spirits will flee, T.
Naph. The
Iss. viii.
vii.
7
;
T.
Dan
v.
1
etc. ;
T.
4.
beasts (cd).
l3-dA^*<'^S,'^ read
" the very beasts."
The beasts mill dread you. Iss. vii. 7
;
T.
Naph,
viii. 4.
good
the
Aab*cd gi read " and if " a " if, thereA^efg "if." fore " Have a good mind (c/SS''). A reads "are good." 6S^ add "my children." Of their covetousness. c adds " which
Cf.
as
was
long
Joseph
after
my
brother,
VI. The inclination of V.
even
not
yet
Cf. T.
man
is
not in
the
Reverence for good works and light a e/S^ read "light of good works," b "reverence for good works," d "light, a good work," gr "a pure light." Even (c). /3 om. 3.
(c).
4. JIoli/ (c^S^). A reads "true." Repenteth. Cf. T. Gad vi. 6. 5. A is very corrupt and if a man insult a righteous soul, he is sorry, because he hath seen him humiliated, and hath repented, as was Joseph my brother." VI. 1. Inclination {8ia^oi'\iov). See note on T. Ash. i. 3. '
:
'
BENJAMIN— CHAPTERS power of the deceit of the peace guideth his soul.
V. i-VI. 6
205
angel of
spirit of Beliar, for the
fAnd"" he gazeth not fpassion-
2.
atelyl
upon corruptible things, nor gathereth
riches
rthrough a desire of pleasure^.
He
3.
together delighteth
not in pleasure, r[he grieveth not his neighbour], he sateth not himself with luxuries, he erreth not in the uplifting of
The good
in-
clination receiveth not glory ^nor dishonour"! from men,
and
the
eyes'",
for the
Lord
knoweth not any
it
guile, or
lie,
he rejoiceth towards
two
not
men
all
tongues,
contumely and
[of poverty
^of
of
honour"!,
5.
blessing
and of cursing,
and of wealth]
;
Deceit of the spirit
[c
^-afg S^).
but
afK
read "deceiving spirit." The angel of peace. See T. Dan vi. 5 The angel of note ; T. Asher vi. 6. peace is here the Charon of the righteous soul. This is the office assigned to Michael in the Testament of Abraham Studies,
ii.
2, 1893),
who
is
bidden to fetch the soul of Abraham. According to the Zohar {Gen. col. 303) Michael escorts the souls of the righteous to the gates of the heavenly Jerusalem. In the Apoc. Bar. (Ethiopic) ix. 5 Michael opens the gates of righteousness See Jewish Encyc. to the righteous. Lueken, Michael, 45 sqq. viii. 537 The above statements point to the identity of Michael and the angel of ;
But these
And
authorities are late.
BAS
om. for pleasure.'^ Text reads eh (ftLK-qdoviav, which I take to be a mistranslation. 2.
(c).
^T}iroiigh
3.
Possibly
sorrow
of
a
desire
;
men.
of
joy,
of of
It hath
is his portion.
no
which
Cf. T. Lev.
4. The good inclination. on T. Ash. i. 3.
See note
Receiveth not glory ^nor dishonour'^ save that for "nor" c reads merely ovk, and ^-a S^ Kal). Cf. John v. 41 "I receive not glory from
from men {cl3-a&
men "
;
also v. 44.
Knoiueth not (/3-a A S^). Lighteth up his soul. V.
om.
c
T.
Cf.
Gad
7.
He
rejoiceth.
The context appears
to require a transitive verb,
xai'pet^
may
in'nn'
mrr, which
be corrupt for
=
avrdv, " causeth him to rejoice." Indeed d actually adds this phrase (as a dittogi-aphy) after "the good mind" in the next verse, where it is out of place. Rejoiceth towards all men ahvay. Cf. Phil. iv. 4 "rejoice in the Lord eiKppaivei
alway."
Two
and of James iii. 10. Ofsorroiu and of joy (/3 A S^ save that
5.
cursing.
out of place here. Uplifting of the eyes.
for
See T.
6,
12.
grieveth not his neighbottr.] I have bracketed this clause because it is
2 note.
and
for in everything
The Lord ii.
A is right in its omissions.
[He
vii.
and
hath one Tdispositionl,
it
all
double sight, nor double hearing
and
soul,
The good mind
alway.
uncorrupt and pure, concerning
peace.
or fighting or reviling
and of confusion, of hypocrisy and of truth,
quietness
{Texts
4.
Lord dwelleth in him and lighteth up his
for the
hath
his portion.
is
"joy "
tongues of blessing
Cf.
A
Ofpioverty
Iss.
as
reads " flattery
and of wealth.
an interpolation.
A
om.
c om. Bracketed
").
.
TESTAMENTS OF THE TWELVE PATRIARCHS
2o6
he doeth,
Tor speaketh, or seeth,
looketh on his
soul.
And men
7.
he be not condemned by
manner the works
in like
he knoweth that the Lord
he cleanseth his mind that as well
And
by God.
as"!
and there
of Beliar are twofold,
no singleness in them.
is
t-
A
^ SI
my
VII. Therefore, dren,
I
malice
A
7.
of is
you,
tell
Beliar
very defective
The works
of
:
a sword to them that obey
for
he
"by
God.
of Beliar are no singleness."
is
mind
cleanseth his
condemned by vien as
that he be not as by God.
ivell
32 "if we discerned ourselves, we shonld not be judged. But when we are judged, we are chastened of the Lord that we may not be condemned with the world." Cf. 1 Cor. xi. 31,
And in as well as by God. like vmnner the ivorks of Beliar, etc. By men
(c).
And fold
children, malice
[and fornication]; for it giveth
the
God and
twofold, and there
He
;
my
Flee,
chil-
flee
/3-aS^ read "by God and men. every work of Beliar also is two-
and hath no singleness."
VII. 1-2. The text is corrupt. Either the clause " giveth a sword to them that obey him and the sword," or the clause "the mind conceiveth through Beliar," If the latter is corrupt or interpolated. is original, that is, if the mind conceives through Beliar and becomes the mother of seven evil conditions ol the individual or society, then the sword cannot at the same time be the mother of these. First let us strike out the first clause and reversing the order of the next two read for the malice of Beliar "flee ye the mind conceives (evil) through Beliar seven mother of becomes the and it evils and first there is," etc. This Next let us gives a satisfactory text. suppose the first clause to be original. In that case the form of the second in c/3S^ must be rejected as corrupt, and the flee ye that in A adopted malice of Beliar for he giveth a sword 2. And the to those who obey him. sword is the mother of seven evils, and It it receives (them) through Beliar." might further be urged that Xafi^dveL stood originally in the Greek and was
it.
changed into avWafi^duei ("conceives") through the influence of the preceding clause. If we adopt the latter supposition (and indeed in any case) we
must emend the following word (pdbvos ("envy") into ^6i'oj ("bloodshed"); for the sword could not be said to be the mother of envy, nor yet could envy be described as a plague inflicted from without a vengeance inflicted by God. See ver. 3. Verse 4, further, appears to favour this emendation where it speaks of Cain being judged with the seven evils or plagues. Or again, ann, "sword," may be corrupt for |nn, "wrath." In that case we should With the above adopt the text of A. seven plagues we might compare the eight given in Sir. xl. 9
—
:
OdvaTo^ KoL
Kal epLi Kal po/Jicpaia
al/uLa
iirayuiyal Xi/xhs Kal
ffvvTpiiJ.fj.a
Kal
fjidffTi^.
Of which the Hebrew
mm mm
is
:
-imn
mi nm
aj;"i
i2te) lu/
:
.
.
.
;
:
'
:
'
.
.
In the Sayings of the Fathers, v. 11, the seven are made up of three kinds famine (ayn) from drought of famine
—
(miia), from tumult (noino), and from and pestilence (nan)) destruction (.t'Sj) sword (zin), noisome beast (nyn n'n),
—
and
exile (m*?:).
It will
be
observed
that famine, tumult, destruction, exile are common to the latter list and our
.
text.
;
1.
My
children.
c
adds
"I
say
unto you." A^^*'='i reads Malice or "evil." "fornication and malice " (A^*^ "malice " and fornication," A^^s foi-nication ").
BENJAMIN— CHAPTERS
VI. 7-VII. 3
207
giveth a sword to them that
obey him. cbg 2.
And
the sword
is
the mother of seven First the
evils.
conceiveth
mind
through
Beliar, -|-and first there is
bloodshed; secondly,
ruin
thirdly,
;
tribu-
lation; fourthly, exile
2.
And
through
conceiveth Beliar: it
and sometimes
brings forth
bloodshed ruin
lation tivity
;
;
And
the sword
evils,
and
(them) through Beliar.
And
first
bloodshed
there (etc.,
tribu-
dearth ;
seven-
thly, destruction. 3.
Therefore
was
Cain
Giveth a siuord to (a /3 A^). Aa reads "is a sword in the hands of." Him(c). ^Si read "it." 2. First the mind. The word "first here cannot have been original. The mind conceiveth through Beliar (c^-dgS^). d reads "the mind conceiveth wickedness through the malice of Beliar." On this clause see note on 1-2. And soinetimes it brings forth (a efS^ IffTLv di 6t€ (3 e, brav f) tLktu Trpdrov, d 'iari 5k to irpCJTOv TiKTet). This clause is probably a late corruption. See note on 1-2. Bloodshed. Here text reads (pdovos corrupt for
delivered
also
Nod.
Dearth. Here ivSeia = ^yn. Possibly in "destitution," "tumult," and "de-
over
to
seven
struction " we may have the three degrees of visitation mentioned in Sayings of the Fathers, v. 11, dearth (nyn) from
drought, from tumult (nmnn), and from complete destruction (n"'?^). Panic. So I have rendered rapaxVi taking it as a translation of n'jnSn or This evil should perhaps nnya or nnhnhave been given in the second place. Thus there would be a natural sequence in the punishments. On the other hand, it is possible that rapaxv may be a rendering of naina, a tumult or confusion arising through war but there are stronger grounds for supposing that we have here a transposition of the second and sixth evils. ;
Text has iprj/jLUicns. might mean only "desolation,"
Destruction.
This
but
it
can also
is
receives
it
fourthly, capfifthly,
sixthly, panic
struction.
first,
2.
the mother of seven
secondly,
;
thirdly,
;
fifthly, dearth; sixthly,
seventhly, de-
is
mind
First the
evils.
panic
;
the sword
the mother of seven
mean "destruction,"
and the occurrence ver. 4 in connection
of
^prifiovrai
in
with the death of
Cain points to that meaning here. 3-4. Our text gives a peculiar turn to Gen. iv. 15, 24. According to the latter a sevenfold vengeance was to be taken on the slayer of Cain. But quite a different account is given in our text. According to it Cain was to be punished every hundred years by one of the seven plagues enumerated in ver. 2.
is
as in
2o8
TESTAMENTS OF THE TWELVE PATRIARCHS
vengeances by God, for in every hundred years the Lord
brought one plague upon him. 4.
And when he was two
hundred years old he began to
suffer,
and in the nine-
hundredth year he was destroyed.
For on account of
Abel, his brother, with
all
the evils was he judged, but
When
4.
was
he
two
hundred years old he began to
and in his nine-
suffer,
hundredth year he was destroyed [at
the
Flood],
on
account of Abel, his righteous
With
brother.
Lamech with seventy times
evils,
seven.
judged,
seven
was
Cain
Lamech
with
therefore,
but
the
seventy times Tsevenl 5.
Because
forever
envy and hatred of
those
who
are
like
unto
Cain
Tin
brethren"", shall be punished fwith the
same judgment^. This pimishmeut was to begin in his two hundredth year and be consummated in his nine hundredth, when he was to be destroyed. This date is against Jub. Iv. 1, 31, according to which Cain was killed by a house falling on him in the year 930 a.m., when he was in his 860th On this subject year or thereabouts. But to see my note on Jub. iv. 31-32. return to our text, it declares that Cain was punished with seven plagues for slaying Abel, and that Lamech was to be punished with seventy times seven. Since the punishment of Lamech is here connected with that of Cain, it is possible that we have here the first reference to the legend found in Jarchi's, Comm. on Gen. iv. 23 ; Book of Adam and Eve ii. 13 Tanchuma Bereshith 6 h (ed. Vienna) Jalkut i. 38 Book of Jashar (Section Bereshith, Diet, des Apocr. ii. ), that Lamech slew Thus it seems to be implied that Cain. as Cain was punished with seven plagues for the murder of Abel and Lamech with seventy times seven for the murder ;
;
;
of Cain. Accord4. Tioo hundred years old. ing to Jub. iv. 2 Cain was from thirty to thirty-five years old when he slew Abel. As the punishment according to
our author lasted 700 years Cain died
at the age of
900 years.
at variance with Jubilees.
This also is See preced-
ing note.
[At the Flood']. So bdg K interbut no system of chronology could justify this addition. According to the Samaritan the flood took place in the year 1307 a.m., to the Hebrew 1656, polate,
to the
LXX
2242.
" plagues reads "with all the evils," bef "in the 700 years." We have above (note on 3-4) remarked on the peculiar interpretation here given to Geu. iv. 15, 24 by our text. This idea of punishment being inflicted throughout seven generations is found in Onkelos and Ps.-Jon. on Geu. iv. 15 whoso killeth Cain vengeance wll be enacted from him for seven generations (nj^ac'? In the same Targums, .t:d ;;iDn' jm). however, on iv. 24 the idea is put forward that the punishment of Cain is adjourned to the seventh generation. Again Josephus (Ant. i. 2. 2) represents Lamech as discovering by divination that he was to be punished for Cain's murder of Abel. 5. Unto Cain {c^-bA'^). A'^ read
With
the seven evils or
{adg A),
'
'
c
:
unto " them." A7id haired of brethren {c). "unto hatred of brethren."
^-a d S^
BENJAMIN— CHAPTERS
VII. 4-IX.
209
i
A
And
VIII.
do
ye,
my
Do
VIII.
ye,
therefore,
children, flee
evil-doing
children, flee evil-doing, envy,
my
and
and cleave
hatred
and cleave love.
2.
brethren,
of
goodness and
to
He
hath a
that
pure mind in love, looketh not after a
woman with
view to fornication
hath no
for
;
defilement
in
a
he his
to goodness.
For he that hath not on a to ll
woman
he be-
no defilement
;
for
him a
upon
there resteth
holy
looketh
with a view
and
fornication,
oldeth
it
2.
spirit.
heart, because the Spirit of
God 3.
resteth
For
Tas"!
upon him. the sun
is
not
defiled
by shining on dung
and mire, Tbut rather drieth up both and driveth away the evil smeir so also the pure mind, though encompassed by ;
the defilements of earth, rather cleanseth (them) and
is
not
itself defiled.
And
IX.
Punished
I believe that
(erf A).
^-aS^
read
"judged."
Judgment
(c).
/3-a
d S^ read
" punish-
ment.
A
seems VIII. 1-2. The version of most original except perhaps The subin omitting "in the heart." ject of the chapter is a good or a pure mind. Hence we should probably reject the clauses omitted by A save that just referred to. 1. And do ye (c). jS A S^ read " and (A om. ) do ye therefore." 2. This seems to be the original of Matt. V. 28. Hath no defilement in his heart "beholdeth no defilement," (c ^ S^). but the former seems better in keeping with the context. c/3-/AS^ read 3. By shining mi. to be the
A
TTpoffix'*'^!
f
^o-fjLTTCijv.
Thc
latter
is
clearly right, though it can only have irpoaix'^'' been a scribe's conjecture, iTrl z nnina (cf. Sir. xiii. 13). But the
=
word should have been pointed Xdfiwwv
(cf.
Dan
xii.
3).
Tni.na
=
Another
there will be also evil-doings
but unlikely explanation is found by taking 7r/)0(rexa;v = j;^£3in3 (cf. LXX Job X. 3), which, however, — On the other hand, if we Xd/j.7niii>. compare T. Lev. iii. 1, where the sun is said to be " gloomy since it beholds {opa) all the unrighteous deeds of men," we might take irpoaex'^'', a rendering of possible
3typ.^3, corrupt (?) ing forth upon."
for
r^p^ni—" look-
The text reads Cleanseth (them.). " buildeth (them) up " (oiKoSo/xei). What we But this is meaningless. As require is clear from the context. the sun is not defiled with the foul things it shines on but rather drives away their foulness, so the pure mind is not defiled by the defilements which encompass it but rather cleanses them. (oiKodo/ie'i) Hence I take it that njn' is corrupt for n3i'= " cleanseth."
=
IX.
"and
1.
A7id I believe (^3 S^). c reads you," A " but I believe."
I tell
That there
among you
tvill
(^ "also doings."
be
A S^).
also c
is
evil-doings defective :
14
TESTAMENTS OF THE TWELVE PATRIARCHS you, from the words of Enoch the righteous
among
ye shall
and
commit
shall perish, all
deeds with
:
that
fornication with the fornication of Sodom,
women
;
save a few, and shall renew wanton
and the kingdom of the Lord
be among you, for straightway
shall not
He
shall take it away.
2.
But in your portion
the Nevertheless temple of God shall be in
be
your portion, and the
on account of the temple of
2.
last
(temple) shall be more glori-
ous than the
first.
And
the
His
shall
And
inheritance.
the Lord, Jacob exalted that
should
I
be
And
me
glorified
twelve tribes shall be gath-
through
ered together there, and
tribes shall be gathered there
all
the Gentiles, until the Most From
words ofMrwch fZ reads " for I have learnt book of the words of Enoch from the the righteous," A "for I heard from the words of our fathers." d A give a the righteous
the
(c/3-cZS^).
better sense. That (c d A), ^-d S^ read " for." And shall perish, allhutafexo. These words would read better after the next clause. c Slmll renew wanton deeds (P-g). and again ye shall be rereads " shall be renewed unto newed," '
'
A
wanton deeds."
new"
Here the word "re-
hardly satisfactory, dvaved}(rr]ff6€ = minn, which is possibly corrupt is
icnnn^ "ye will perpetrate." For straightway He sludl take it away A^bb read "the iipc omits. (/SS^).
for
right
(
= ei}^e6s)
shall
take
it
awaj',"
^b*cd "an upright man shall take it away." Thus A takes evdvs here as an The reference in that case adjective. would be to David who took the kingdom from Saul the Benjamite. The text in any case refers to the change of dynasty from Benjamin to Judah {i.e. from Saul to David). 2. With the exception of the interpolation at the close, the text of c /3 S^ is here preferable, since A is certainly confused and, I think, in part corrupt. According to c ^ S^ the two temples are referred to and the greater glory of the
second in accordance with the prophecy
and
it.
the
all
of Haggai
the twelve
Gentiles.
[3.
Our
text is a free, independent rendering of the Hebrew of Haggai, differing from the LXX. Our author naturally looked on the glorious ii.
9.
times of John Hyrcauus as a fulfilment of Haggai's prophecy, and its fulfilment was to consist in the worship of the Twelve Tribes and of the Gentiles in the second Temple. In our author's view the Twelve Tribes are already present in Palestine, and it was not wholly strange if he looked for the speedy conversion of the Gentiles seeing that Israel had internally been cleansed from the defilements of Hellenism and had externally triumphed over all its heathen foes. Tlie, temple of God sludl be in your 2Mrtion. This was clearly a subject of much elation to Benjamin. See Onkelos and Ps.-Jon. on Gen. xlix. 27. His inJieritance (A). This phrase if original might refer to David. 2. The last (temple) sfmll be more glorious (cdg). ae/S^ read "shall be more glorious." The LXX Haggai ii. 9 reads fieydXTj iarai i} 86^a rov o'ikov
TOVTOV 7} ^(TXCtTTJ VTTep Tr]V TTpOJTTjV, but our text gives a free, independent rendering.
And
all
the
Gentiles.
No
writer
have spoken so of the first Temple, but such an expectation would naturally be cherished by a devout Pharisaic upholder of the Maccabees in could
BENJAMIN— CHAPTER High
send forth His
shall
IX.
2,
211
3
And the Lord
shall be treated
and
salvation in the visitation of
with
the second centviry B.C.
(T. Lev. viii. 14), an intercession which was to be exercised on behalf of the Gentiles. That the Messiah from Levi was to exercise this and other high prerogatives in a supreme degree appears from the Messianic hymn in T. Lev.
tion,
in fact,
is
in
This expectakeeping with the
large ethical spirit of the writer.
On
the other hand, if the words were a Christian interpolation, the order would be "all the Gentiles and the Twelve Tribes." Cf. T. Sim. vli. 2; T. Jos. xix. 11 ; T. Benj. iii. 8.
But we must treat subject at some length.
this
important
The salvation Gentiles belongs to the very texture of the book. This will appear from various grounds. i. Thus our author is the first Jewish writer to quote with any adequate recognition of their significance through the rest of his work the notable words of Gen. i. 27 " God created man in His own image." Only once before had any author (Sir. xvii. 3) quoted in the interval between their first occurrence in Genesis and their reappearance in of the
our text, and this author showed no consciousness of their deepest significance. Starting from such a foundation it is not strange that our author, like the greatest prophets of the past, should look forward to the salvation of the Gentiles, ii. Again, as the mind of our aiithor was of a profoundly ethical character, it is natural that he should look to the achievement of salvation through character rather than through outward ordinances as the author of the contemporary Book of Jubilees did. The law, no doulit, furnished the norm according to which character should be shaped, but as our author teaches that the Law was given to lighten every man (T. Levi xiv. 4) it was clear to him that the salvation of the Gentiles was designed by God when he gave the Law. iii. The universalism of our author is further manifest in his conception of the character and functions of Michael. This angel is the guardian of the righteous of all nations (T. Lev. v. 7 (3 A^ S^) and the Mediator between
God and man
(T.
Dan
vi. 2),
and
oflFers
the highest heaven but one on behalf of the sons of men (T. Lev. iii. 5 combined with v. 7). This function of intercession belongs also to the priesthood, and particularly to the new priesthood of the Maccabees sacrifice
as
a
priest
in
outrage
at
set
xviii.
We shall now mention the various passages where the salvation of the Gentiles is foretold. According to T. Lev. iv. 4 "the Lord shall visit all " the Gentiles," and reveal his salvation to all the Gentiles " T. Benj. x. 5, "and establish a new priesthood to be an intercessor for them " T. Lev. viii. 14, "and save mankind" T. Sim. vi. 5, " Israel and all the Gentiles " T. Ash. vii. 3, T. Naph. viii. 3, even "every race of mankind " T. Lev. ii. 11, "and gather together the Twelve Tribes and all the Gentiles " T, Benj. ix. 2, and "the righteous of the Gentiles," T. Naph. viii. 3, "and His name shall be in every place of Israel and among the Gentiles" T. Dan vi. 7, "and " all
the peoples shall glorify the Lord
T. Jud. XXV. 5.
On
the other hand when we find such expression as, saving all the Gentiles and Israel " T. Jos. xix. 11, we may regard the text as corrupt or interpolated. No pre-Christian Jew would have put the Gentiles before the Jews. In this case all the Gentiles and " is an interpolation as it is omitted by A. There is a similar interpolation in ajS S^ in T. Benj. iii. 8, where A again preserves the original, also in T. Benj. xii. 2 "enlightening with new knowledge all the Gentiles," and again (omitted by A) in T. Sim. vii. 2, where ojSS^ read "all the Gentiles and the race of Israel," A has " all nations and peoples of mankind." Only three other passages call for comment. The first is T. Jud. xxiv. 6 "a rod of righteousness to the Gentiles." This passage, as we discover on examination belongs to the first century B.C. and speaks of the Messiah from Judah. The second T. Zeb. ix. 8 is only found in bdg the third, which is in T. Sim. vi. 4 "where every people shall perish," must be corrupt as it is in conflict with vi. 4 and all the rest of the Testaments. '
an
'
'
'
;
TESTAMENTS OF THE TWELVE PATRIARCHS
212
an 3.
f only -begotten [And He
the
[first]
Lord be
He
be lifted up upon a
tree.
And
will :
earth and
what
shall
His measure and
is
place and way.]
4.
the veil of the temple
and the
shall be rent,
of
he
knew how He is on how in heaven, or
for I
treated
with outrage, and
And
5.
depart from earth to heaven
temple, and there
the
shall
nought.
prophet.
shall enter into
God
the G-entiles as forth.
5.
Spirit
on
pass
shall
to
poured
fire
And He
shall
ascend from Hades and shall pass from earth into heaven.
And shall
know how lowly He be upon earth, and how
I
glorious in heaven.]
Now when
X.
Joseph was in Egypt, I longed to see his
figure Tand the form of his countenance""
my
prayers of Jacob
and through the
;
father I saw him, while awake in
the day-time, even his entire figure exactly as he was.
^And when he had
2.
them
:"•
Know
said these things, he said unto
ye, therefore,
my
^only-beUntil the Most High gotten prophet (j3-b). So also c, but that for " an only-begotten prophet " it gives a Christian recast " His ouly-begotten .
Son."
I
gotten."
have
obelised
/xo;/o7e;'T7s
=
-i"n'.
.
.
" only - beThe latter
may
"illustrious," nierelj' mean "eminent" (see Levy, Nexihebrdisches
Worterbuch, ii. 234), or Tn" may be Compare T. Lev. corrupt for tt. viii. 15, where it is said of Hyrcanus, " his presence is beloved as a prophet Thus we should of the Most High." have "of a beloved prophet." It is
noteworthy that Benjamin is called "beloved of the Lord" (xi. 2).
The 3-5. Christian interpolations. process has advanced farther in c /3 S^ than in A in ver. 3. The verbs in this verse,
"outraged"
[v^pLadrjcreTai)
and
children, that I
" set at
nought
am
dying.
" (i^ovdevwdriaeTai), are
apparently derived from Luke xviii. 32 and Mark ix. 12 (cf. Luke xxiii. 11). 4. Veil of the temple, etc. Cf. Matt. xxvii. 51.
Pass onto {c^-bd).
6 Spread
d "descend." 5. Hades (q.8ov cbdg). "people"
"ascend,"
e/B^ read
(Xdov).
Andlknoiv
.
.
.
in heaven {^A'^^S^).
cAb*<:
X. 1. This verse seems out of jjlace here and is rightly omitted by c. It should perhaps be restored at the beginning of ii., and the text of ii. 1 emended as suggested in the note on that passage.
7 saw him "I saw his living .
.
.
as he vms. figure."
A
reads
BENJAMIN— CHAPTER Do
3.
therefore,
ye,
truth
each one to his neighbour,
IX. 3-X. 6
Do
3.
213
therefore,
ye,
truth
and righteousness Teach one
and keep the law of the Lord
to his neighbourl,
and His commandments.
ment unto confirmation, and
and judg-
keep the law of the Lord
and His commandments. 4.
For these things do I leave you instead of inheritance.
Do
ye
also, '"therefore,"'
lasting possession
Jacob.
For
5.
ance, saying
:
give
them
to
for so did both
;
all
your children
an ever-
for
Abraham, and
Isaac,
and
these things they gave us for an inherit-
Keep the commandments
Lord shall reveal His salvation
of God, until the
to all Gentiles.
6.
'"And"'
then shall ye see Enoch, Noah, and Shem, and Abraham,
and Isaac, and Jacob, rising on the right hand in gladness. 3. Work, therefore (c j3 S^). A reads " and I command yon to work." Truth and righteousness (/3S^). A
inverts the order.
And judgment
unto
A^*<^'i read
(i^-a S^).
confirmation
"and judgment
Lord." a A^^^ omit. So also A "I give." 3. / leave (c). Thus cA— n'iiD. ^3 S^ read " I teach " =
\;nto faith in the
"I'iD,
miD
or pan. a corruption of the
former. An everlasting possession ((cardcrxeo'tv aiiliviov). Cf. the Thucydidean phrase KTTiixa is del. 4.
For
5.
Saying
of
God
said,
all (c). :
/S-gr
Keep
(c/SS^).
A
A S^
the
read "
all.
commandments
reads
"And
they
So do ye."
A reads " in all Gentiles (c ^ S^). the earth." 6-7. The doctrine of the resurrection in the Testaments is of a primitive The scene to which the character. blessed rise is the present earth as in But the 1 En. vi.-xxxvi., Ixxxiii.-xc. earth is apparently to imdergo a gradual transformation (see my note on Jub. i. 29) at any rate the lawless To
all
:
cease to do evil and sin shall come to an end (T. Lev. xviii. 9). To this kingdom the righteous shall rise. shall
First the patriarchs Enoch, Noah, Shem, Isaac, .Jacob will rise in
Abraham,
ver. 6, T. Jud. xxv. 1, 2 then the twelve sons of Jacob, each over his own tribe, ver. 7, T. Sim. vi. 7 T. Zeb. X. 2. Then all will rise, some to glory and some to dishonour, ver. 8, T. Jud. XXV. 4, and the judgment will ensue. Tlius oiu- author's doctrine of the resurrection is a further development of that in Dan xii. 1, 2, whereas 1 En. Ixxxiii.-xc. and 2 Mace, vi.-vii. speak only of a resurrection of the
joy,
:
;
righteous.
The scene of the kingdom is to be on the present earth. Its members are to enter Eden, and eat of the tree of life, T. Lev. xviii. 10, 11, and to dwell in the New Jerusalem, T. Dan v. 12. The twelve sons of Jacob were to rule over the twelve tribes of Israel, T. Jud. xxv. 1 T. Zeb. x. 2 (cf. T. Benj. ;
X. 7). 6.
And
then
/3AS^
(c).
read
"then." jVoah and S/iem
save that reads "and Seth." is barely referred to in Je^vish pre-Christian Apocalypses. d read and {d A ^ om. ) Noah.
aef
(^-dS'-
"and"). But " Seth "
omit
A
c
'
'
O71 the right
hand
(/3
A S^).
c
reads
" on His right hand." This appears to be the earliest use of this phrase in this
technical sense.
33, 34.
Cf.
Matt.
xxv.
TESTAMENTS OF THE TWELVE PATRIARCHS
214
A
Then
7.
one
each
we
shall
our
over
worshipping
also rise, tribe,
King
the
of
heaven, [who appeared upon
Then
7.
shall
over
rise,
each
tribe,
and we
we
also
our
own
worship
shall
the heavenly King.
man And as many on Him on the
earth in the form of a in humility. as
believe
earth shall rejoice with Him].
Then
8.
also
some
rise,
men
all
unto
glory
Israel
first,
[for
when He appeared
in the flesh to deliver
And
then
not].
9.
all
many when
as believed
A
is
Him shall He
the Gentiles,
[as
Him
not
10.
appeared
And He
shall
'
'
all," all,"
the
first
for
unrighteousness
which
they have committed.
And
9.
judge)
all
then
He
so (shall
the Gentiles.
10.
And He
shall
God in
here to be followed.
Over our tribe (/3S^). c omits. I7i humility (c). read of /3 S^ humility." Believe (c g). ^-g S^ read " believed. Then also all {bdgS^). c reads 8.
"then
for
;
upon
7.
"and
be
believed
judge
7-10.
as
shame
Lord judges Israel the
God
earth].
all
some into
unrighteousness
He
we
changed, some into glory and
their
they
shall
the
for
them
Then
8.
and
And
some unto shame. Lord shall judge
shall
«f/"wlieu all also," A'''-^''' Ab*cdefg "then we also."
A
All men shall rise (c^S^). corruptly reads "we shall be changed," a rendering of dWayrjaofieda. Perhaps the latter is a corruption of dvacTTi]ffd/xeda. But in any case the Greek and Slavonic are right here in giving the third plural of the verb.
the flesh (c). in the flesh, a deliverer."
/3
convict reads
"God
The conduct of the best heathen form the norm according to which The haggadic Israel shall be judged. story referring to the Madiauites is not known. The text is very uncertain. A '"^'^ omit the clause "And he shall convict Gentiles," through 10.
will
.
.
homoioteleuton.
.
c
omits the
entire
verse.
As
he convicted
Madiauites who
Esau through
the
That
this
lo^^ed (A).
shame."
the original text we may reasonably from its parallelism with the preThe text of § S^ on the ceding clause. other hand presents no such parallelism, fails to give any good sense. and indeed
^-dS^ Their unrigldeousness (c). read "the unrighteousness (done) to
bg
Him."
ffaaLV
Some to glori/, etc. "some to everlasting
Cf. life
Dan.
xii.
2,
and some
to
is
infer
For "who loved" (=tois
a/yairrjffacnv)
S^ read rots dTraTrjffa(nv, (a corruption of d),
aef diriaTrjd diroar^-
BENJAMIN— CHAPTERS convict
through the
Israel
even
through
the
Gentiles,
that they
Madianites,
who loved their brethren. Be ye therefore, my children, in the portion of them that
and
cation,
were
they
into forni-
fell
idolatry
alienated
becoming
God,]
in the
children
them that
chosen
convicted
Esau through the Madianites
who f deceived their brethren, [so
the
He
as
Esau
he reproved
as
215
i
through
Israel
chosen ones of the Gentiles,
X. 7-XI.
and
;
fear the Lord.
from
therefore
portion
of
fear the Lord.
11. If ye ""therefore,
my children,"'
walk in holiness ^according
to the commandments of theLord"',ye shall again dwell securely
with me, and
XL And
shall
I
no longer be called a If
A
is
bg aef and d
cor-
subsequent words " so that they fell alienated from God," must be regarded as an addition made to explain the corrupt reading This addirarriaacnv or a.Troo'Tricratnv, dition would refer to the Midianites .
.
.
who tempted
Israel to
idolatry
Num.
:
see
whoredom and
xxv.
Siuce there
seems no way to explain this reference in connection with the text, I have bracketed it as an interpolation and followed A as representing the original. [So that they fell, etc.] See preceding note. Becoming. It is best to read the imperative here with A. So also A. ^-a Therefore (oSi' a). reads "not" {06). a here alone of j3 retains the original, although, to be consistent, it should have changed odu into ov as it has admitted the interpolated clause which led to this change in (3-a. 11.
If ye ''therefore, my children'^ (c). read "if ye therefore," abg& ye,"
A
According
to
"but
if
" for
if
I
XL And
shall
no longer be called a
original then not only
are the readings of ruptions, but the
def
A
iSSi
XL And ffaaiv.
be gathered unto the Lord.
all Israel shall
c
ye."
thecomviandmentsof {c).
^
I
no longer be called a
S^ read "before the face of."
Kara, Trpbatawov
= 'ja-by,
while
Here
Dwell securely.
c
Here
= ^S'hu-
KaTOLK-fjcreTe
a mistranslation of ubti The same mistrauslation is riD^S. found in the in Ezek. xxviii. 26, xxxiv. 27, 28 Zeph. ii. 15. iv eXTTtOi
is
LXX ;
All
shall
Israel
.
.
.
^into
tlie
Lord
(cbgA'Si^ save that for "unto the Lord," A reads " unto me "). aef " ye shall be gathered together (even) all Israel unto the Lord." XI. This chapter admirably exemplifies the process of Christian interpolation. First we have in A a text
wholly free from interpolation, in which Benjamin speaks simply of the future character of his tribe. Next in c we have a slightly extended text, which by virtue of the extensions is transformed into a prophecy of the Messiah
descended from Judah and Levi. The order " Judah and Levi " (see T. Gad Finally, quite a 1) is instructive. different turn is given in /3 S^ to the viii.
passage by large Christian additions by which the text becomes an elaborate prophecy not of the Messiah, as in c, but with no little aptness of Paul,
TESTAMENTS OF THE TWELVE PATRIARCHS
2i6
ravening wolf on ac-
ravening wolf on ac-
fcaptain of
count of your ravages,
count of your ravages,
and a -f-wolf,on account
but
[a
worker of the
but
worker of the
[a
Lord distributing food
Lord, distributing food
them what is
to
And
work
that
to
them
2.
what
there shall arise
there
good.
beloved of the Lord,
latter
Judah
loved
[of the tribe of
and
And
2.
up
rise
of your ravages,
2.
But one beloved
of
the Lord, and a doer of the good
of
pleasure
His mouth.
seed in the
times] one beof
the
Lord,
upon
[hearing
Levi], a doer of
the
earth His voice], and
His good pleasure in his
good.
shall
my
from
in the latter days] one
is
work
that
robbers,
mouth, [with new
a
doer
of
the
good
knowledge enlighten-
pleasure of His will,
ing the G-entiles].
[enlightening
new
with
knowledge
all
the Gentiles, even the light
who was
the
greatest
The
Benjamin.
of
descendant of
application of tlie blessing of Benjamin (Gen. xlix. 27) to St. Paul was made by Tertnllian, Adv. Marc. v. 1 and Scorpiace 13.
See note on ver. 1.
/
first
1.
shall be called.
shall be called,"
by a
A
reads
"he
slight internal
corruption.
A
ravening wolf. From Gen. xlix. A is here obviously corrupt. Various explanations of this expression are given in Shir, rabba viii. 1 (see Jeioish Encyc. iii. 24), but none of them throws any light on our text. 27.
A
worker of the Lord distributing them that work what is good. claixse I have bracketed as an interpolation for first it is omitted by Next the phrase " distributing A.
food
to
Tliis
;
food "
(oiaStSoi's
from
the
LXX
of Gen.
OiadwcreL,
Tpo4>-qv)
peculiar
F
xlix.
is
rendering
27
derived of the
mwatv (AD
StaSt'Swcrti') Tpocprjv,
where
the Massoretic 1ms " divides the spoil {h)f pVn;). Tertullian(.4f?r. J/arc. v. 1,
Scorpiace 13) was apparently the
first
knowledge, apply Benjamin's prophecy (Gen.
to
xlix.
to
27)
used the xlix. 27
LXX
St.
Paul.
He
clearly
he renders Gen. in the former passage by Benianiin lupus rapax . dabet escam. 2. One beloved of the Lord. These .
since
.
.
.
.
words
are applied to Benjamin in Dent, xxxiii. 12. This phrase suggested very naturally the Messiah to the Christian scribe who introduced the interpolations into c. For "the Beloved " was a standing Ciiristian designation of Christ. See Armitage Robinson in Hastings' B.D. ii. 501, and my edition of the Asc. Is. i. 4 (note).
Of his mouth (At'b*cdefg). c reads "in His mouth." /SAahgi ^gad "of His will." Thus ^ A a S^ = uii-i, c The phrase "good pleasure of in'sa. His
will " is
found in Eph.
i.
5.
Even
the light of knoviledge. I have taken this phrase as an apposition to
"new knowledge." It could also connected with the words that follow "as a light of knowledge bursting in, etc."
the
be
BENJAMIN— CHAPTERS bursting Israel
XI. 2-XII. 4
217
upon
in
salvation
for
and tearing away from
them
and
like a wolf,
giving
syna-
the
to
gogue of the Gentiles. /3
the consummation
Until
3.
a strain of music in the
mouth
age
the
of
the synagogues of the Gentiles, and of
4.
all.
and he shall be a chosen one of
God
through them he shall go to and
fro as
:
He
shall
fill
sleep, j"
feet,
as he
3.
he had
And
2.
And
died
and good
his sons did
had enjoined them, and
they took up his body and buried his
a
Hebron with
in
fathers.
number T(f
it
And
4.
the
(of the days) of his
Bursting in upon Israel [iiren^aivuv beg). 'I. (If read eirL^aivuv,
Xd/MTTuv.
Through them
my father
{ef save that e read "because of him," instead of "through them"), b reads because of him Jacob my father instructed me" (thus reading (Twinai fie where ef read (poLTrjaeL ws. g reads a d omit. dia TOuTO ecpvaicoaev fie. 5.
his word,
And
5.
my
Jacob
father,
tribe],
/3AS1
[a beautiful]
j-in
he shall be
up that which lacketh of thy
said these things he stretched
out his
And
for ever.
c
And when
XII.
their rulers, as
work and
inscribed in the holy books, both his
saying
he be in
shall
among
.
.
.
And when he finished
XII.
his words, he said
mand
you,
my
up
:
com-
I
my children, carry
bones out of Egypt,
and bury me at Hebron, near
my
fathers.
2.
So Benjamin
died a hundred and twentyfive years old, at
age,
a
a good old
and they placed him in
coffin.
And
3.
in
XII. The two recensions again here,
and
in this instance it is
the dififer
/3AS^
which best preserve this chapter both as to the fulness and order of its contents. 1.
He
said.
A
adds "unto them."
'
'
Text quite uncertain. Fill up that which familiar Paxiline phrase. xi. 9 ; Phil. ii. 30 ; Col.
Thy belly."
tribe
(bg).
lacketh. Cf. i.
A
2 Cor.
24.
clef read
A
At a good
old age (^ Here S^). c coiTuptly reads " in a beautiful and good sleep," which implies a dittographic rendering of n2iBi and the corruption of n^'^" into ru'c. See T. Zeb. X. 6 ; T. Dan vii. 1 ; T. Ash. viii. 1 ; T. Jos. xx. 4. 2.
"thy
On this Gad viii. 5.
3.
T.
verse
see
the
note
on
2i8 life
TESTAMENTS OF THE TWELVE PATRIARCHS were
a
hundred
and
twenty- five years.
ninety -first
year
from
the
entrance of the children of Israel into Egypt, they
bones of
the
their
secretly during the itish
war
them of
and
brethren brought up
their
Oanaan-
and they buried
;
in Hebron,
their
fathers
fathers.
by the 4.
feet
And
they returned from the laud of
Canaan
Egypt
and
until the
dwelt
in
day of their
departure from the land of
Egypt. The entrance of the children of Israel Here the text corruptly reads "the exodus of the children of a statement in Israel from Egypt" itself absurd and inconsistent with ver. 4. See notes on T. Oanaanitish v:ar.
into Egypt.
—
Sim.
vlii.
2
;
T.
Gad
viii. 5.
4. At the close/S^ add "Benjamin, the twelfth son of Jacob, the second son of Rachel, lived 125 years."
APPENDICES
APPENDIX
I
TRANSLATION OF A LATE HEBREW TESTAMENT OF NAPHTALI, WHICH CONTAINS FRAGMENTS OF THE ORIGINAL TESTAMENT. These fragments are in italics,
and
their parallels
iri
the original
Testament given in the margin
This
is
the Testament of Naphtali, Son of Jacob.
The Testament of Naphtali, Naphtali the son of Jacob, *\vhom Bilhah, the handmaid of Rachel, had borne him^ [the When Naphtali had grown old, and had urestlings of God].^ 1.
come to a good old age, and had completed his years of strength, and fulfilled the duty of the earth-born man, he began to command his children, and he said unto them, "My children, come and draw near and receive the commands of your father." 2. And they answered and said unto him, "Lo, we hearken to fulfil all that thou commandest us." 3. And he said unto them, " I do not command you concerning my silver, nor concerning my gold, *nor all my substance^ that I leave unto you here under the sun, nor do I command you any difficult thing which you may not be able to accomplish, but I speak to you about an easy matter, which you can fulfil." 4. And his sons answered and replied a second time, and said, " Speak, father, for we listen." 5, He said unto them, " I give you no command save in regard to the fear of the Lord Him shall ye serve, and to Him shall ye cleave." 6. They said unto him, "What need :
hath
He ^
of
our service ?"
Only
He
said unto them, "It -
in P. ^
J
;
also in
A
A gloss
in a corrupt form.
221
is
not that
from Gen. xxx.
8.
T.
Naph.
T. Jos.
i.
xi.
6.
6.
TESTAMENTS OF THE TWELVE PATRIARCHS
222
He
hath need of any creature, but that
creatures of the world
all
But He hath not created the world for nought, but that His creatures should fear Him, and that none should do to his neighbour what he doth not like for himself." hast thou, forsooth, seen 7. They said unto him, " Our father us departing from thy ways, or from the ways of our fathers,
have need
of
Him.
!
T. Lev. xix. 3.
"
the right or to the left
to
either
The Lord and
"
8.
I are witnesses that it is
that which
(jj.gad
1
said unto them, ;
but
strange nations, and walk according to the ordinances of T.
Naph.
vii. 2.
I
ye go astray after the gods of
to come, lest
is
He
even as ye say
the
peoples of the lands, and lest ye join the children of Joseph, instead of
They
children of Levi
the
and
the children of
Judah."
9.
What dost thou see that thou commandest 10. He said unto them, "Because I know
said to him, "
us in this wise?"
that one day the children of Joseph will depart from the Lord,
the
God
and
to be banished
ours, as
of their fathers,
and cause the children
of Israel to sin,
from the good land into another that
we have been
is
not
exiled through his being a bond-servant in
Egypt. T. Naph. ^' ^'^'
you the vision I saw, when I was and lo, my twelve brothers were pasturing with me in the field and lo, our father came and said to us, My children, run and seize ye, each *before me,^ what comes n. " Further,
I will tell
pasturing the flock.
2.
I saw,
;
'
to his portion.' shall
we
seize 4.
stars.'
Levi heard the
3. lo,
1
*He it,
We
we
answered and said unto him, 'What
see nothing but the sun,
said unto them,
he seized a
'
(Take hold)
staff in
sun and sat and rode thereon.
he did likewise
and he
;
his hand,
And
5.
seized a staff,
moon, and the
of them.'
^
When
and jumped upon
Avhen Judah saw
and sprang upon
the
it,
moon
and rode thereon. 6. So also *all the ^ tribes ; each rode upon and Joseph only his star and his planet in the heavens 7. Jacob our father said unto remained alone upon the earth. He him, My son, why hast thou not done as thy brothers ? said unto him, My father, what have they * that are born of woman to do in the heavens, as in the end they must needs stand ;
'
'
'
upon the earth
'
1
1 For "is^ read, with T. Naph. out before the following nnx ^2. - PJ. A om. * PJ. A reads " he."
v. 2,
Kara
ovvafiLv, nD ^
A.
'S*?.
The hd could
PJ read "the
uine."
fall
APPENDIX "
III.
Whilst Joseph was
him a huge
speaking,
wings
hull with great
my
there
lo,
stood
Eeem.
And Jacob
2.
son Joseph, and ride upon him.'
Joseph got up and mounted upon the
And
bull.
near
and
the wings of a stork,
like
horns were huge like the horns of the
to him, 'Get up,
223
I.
3.
said
And
Jacob our
For about four hours Joseph gloried in the bull at times he walked and ran, at times he flew up with him, till he came near to Judah, and Joseph stretched out the standard he had in his hands and began to smite Judah his brother. 5. Judah said to him, 'My brother, why dost father departed from us.
4.
—
thou smite me.?'
6.
He
v. 6.
his
v.
7.
said unto him, 'Because thou boldest
and I have only one ; *give me ten,^ and there will be peace.' 7. But Judah refused to give them to him, and Joseph beat him till he had taken from him ten against his will, and only two were left with Judah. 8. Joseph then
in thy
hands twelve
staves,
ten brothers, 'Wherefore run ye after Judah and Depart from them and follow after me.' 9. When his brothers heard Joseph's words, they departed from LeAd and said to his
Levi?
Judah as one man, to follow Joseph, and there remained with Judah only Benjamin and Levi. 10. When Levi beheld this, he descended from the sun said
Benjamin
to
trouble of
full of
my
Joseph
11.
spirit.
Benjamin,
Art But Benjamin refused to go with Joseph his brother. 12. And it came to pass when the day drew to an end, lo, there arose a mighty storm, which separated Joseph from his brothers, so that no two were left together. 1 3. W^hen I beheld this vision, I related it to Jacob my father, and he said unto me, My son, it is only a dream, which will neither ascend nor descend, for it hath not thou not
my
his
brother
?
brother,
'
Come thou
brother
!
also with me.'
'
been repeated.' IV. " But no long time elapsed, when Whilst we stood
all
the Great Sea, behold
4.
He
I
am
said unto us,
and we
ail ^
man
seeing
Jacob our father took sea,
(pilot). ? '
A
We
3.
see
off his clothes,
reads "
5.
Our
said
'Do what ye
followed him. PJ.
another vision.
2.
shore of
a ship came sailing in the middle of the sea
without a sailor and a
ye see what
I saw
together with Jacob our father on the
unto him,
me
doing.'
'
We
'
see
Do it.'
Thereupon
and threw himself into the
And
Come now,
father said to us,
give
the
first
them
to
were Levi and
me."
vi.
1-3.
TESTAMENTS OF THE TWELVE PATRIARCHS
234
Judah, and they jumped in(to the 6.
And
world.
7.
and Jacob with them.
ship),
behold in that ship there was
the goodness of the
all
Jacob our father said unto them, 'Look at what
is
no ship on which the name
of
written on the mast the master
for there
;
is
not Avritten on the mast.'
is
8.
Judah looked, and saw, and behold there was belongs to the son of Berachel, and
When
Jacob our father heard
has blessed
me on
He
Then he
10.
He has us, 'My
earth.
said unto
men, and whatever each one 11.
share.'
upon
sat
it.
'
This ship
the good therein.'
9.
he rejoiced very much, and
that,
bowed down and thanked God.
all
Then Levi and
written,
said,
blessed
'
Not enough that He
me on
the sea too
!
children, quit yourselves like
you seizes, that shall be his Thereupon Levi sprang to the big mast therein and 12. The second after him, Judah also leapt to the of
second mast, which was next to Levi's mast, and he also sat thereon. vi. 4.
13.
And
the rest of
and Jacob our father grasped 14. And Joseph was by them. oar,
him,
'My
refused. his oar,
15.
When my
he said unto him,
he taught each one of the ship, and
'
us,
my
hands, and steer the ship, whilst
you reach land.' 16. And Thus ye shall steer us, of the waves of the sea, nor
and said unto
'
shall arise against you.'
And when he had made an end 2.
But Joseph
oar.'
saw that Joseph refused to take Come here, my son, and take one of
ye will not be afraid
disappeared from us.
the ship
father said unto
oars until
stormy winds when they V.
Our
left alone.
father
thy brothers row with the
"
other brothers took each his
the tivo rudders to steer
son Joseph, take thou also thine
the rudders which I hold in
of
my
And Joseph
of
commanding
us, he
took both the rudders, one
with the right hand and one with the
left,
and the
rest of
my
brothers were rowing, and the ship sailed on and floated over the waters.
3.
look out which
And way
Le\d and Judah sat upon the two masts to 4. As long as Joseph
the ship was to take.
and Judah were of one mind, and Judah showed to Joseph which was the right Avay, Joseph directed thither the ship, and ^ the ship sailed on peaceably without hindrance.
5.
And
after a
while a quarrel arose between Joseph and Judah, and Joseph no longer steered the ship according to the words of his father and the teaching of 1
Judah
;
and the ship went a wrong
So A~, but A.PJ
0111.
and
course,
was broken VI. "
the
APPENDIX
I
waves of the sea dashed
it
on a rock,
Then Levi and Judah descended from and
lives,
for the
as
escaped for our lives to the shore.
Jacob our
father,
there.
He
3.
rest
of
vi.
5
And
2.
masts to
the
we
the brothers,
behold there came
and found us dispersed, one here and another
said unto us,
'
What
the matter with you,
is
Perhaps you have not steered the ship as
1
so that the ship
up.
escape for their
sons
225
it
my
ought, (even)
commanded you 1 4. And we said unto him, By the life we have not departed from anything that thou hast commanded us but Joseph transgressed against the command for he did not steer the ship according to thy
as I
'
'
of thy servants,
;
;
command, and as he was instructed by Judah and Levi, for he was jealous of them.' 5. And he said unto us, Show me the And he saw, and behold the tops of the place (of the ship).' '
masts were
him.
7.
and behold
visible,
'
was
floating
he cast himself into the sea as before, and he 8.
son, thou
And
he reproved Joseph and said unto
shalt not again deceive (nor) be jealous of
thy brothers, for they were nearly
VIL "And when
I
through
lost
2.
And
I
3.
So
took the hand of
waited
him,
I said to
shed tears
till
?
4.
'
'
is
all
;
nations.
5.
he
tears.
!
He
unto me,
said
my
and
My
son, because of
the
heart has sunk within me, and
my
'
my
For thy 6.
first
him son Joseph you
son, for I loved
my
for the wickedness of
will be sent into captivity,
the same vision.
father,
shed
was ashamed, but he spake no word to me. my father to embrace it and to kiss it, Oh servant of the Lord why do thine eyes
confounded by reason of Joseph
above you
my
his eyes
I
repetition of thy vision
body
thee.'
recounted this vision to
smote his hands together and sighed, and
and
of
And
My
I
on the surface
And my father whistled, and we all gathered round
repaired the ship.
him,
it
6.
the water.
and you will be scattered among the and second visions are both one and
Therefore
I
comviand you
not
to unite
viii.
2.
with the sons of Joseph, but only with Levi and Judah.
VHL
" Further, I tell
you
middle of the earth, and ye delights. rebel,
2.
and not
I
warn you not
to oppose the
you with the good things
my
lot shall
be in the best of the
and be satisfied with its kick in your fatness, and not to
shall eat
to
command
of
of the Lord,
His earth.
3.
who
And do
satisfies
not forget IS
(Deut. xxxii. ''
TESTAMENTS OF THE TWELVE PATRIARCHS
226
God of your fathers Who was chosen Abraham when the nations were divided in the
the Lord your God, the
by
our father
time of Phaleg.
4.
;
For at that time the Lord, blessed be He,
came down from His highest heavens, and brought down with
Him
seventy ministering angels, Michael at their head.
commanded them
to teach
from the
Noah seventy
loins of
5.
He
the seventy families which sprang languages.
6.
Forthwith the
angels descended and did according to the command of their But the holy language, the Hebrew language, remained Creator. the house of Shem and Eber, and in the house of only in
Abraham our IX.
Lord and 2
' .
father,
"And
who
is
one of their descendants.
on that day Michael took a message from the
said to the seventy nations, to each nation separately
You know
:
the rebellion you undertook, and the treacherous
confederacy into which you entered against the Lord of heaven
and now choose to-day whom you will worship and who shall be your intercessor in the height of heaven.' 3. Nimrod the wicked answered and said, For me there is none greater than he who taught me and my nation in one hour the 4. In like manner answered also Put, and language of Kush.' Tubal, and and Javan, and Mesech, and Tiras and Mizraim, nation chose its own angel, and none of them mentioned every Lord, blessed 5. But when Michael said be He. the name of the Abraham our father, Abram, whom dost thou choose, and unto worship Abram answered, I choose and select wilt thou 1 whom the world was created W^ho formed Him who said, and only ; my mother, body within body W^ho placed the womb of me in Him I choose, and to Him will spirit and soul I cleave, I me in and
earth,
'
;
'
'
'
;
;
and
my
X. "
seed, all the
days of the world.'
Then the Most High dispersed the
tioned and allotted to every nation
from that time
all
its
nations,
share and
and appor-
lot.
2.
And
the nations of the earth separated themselves
from the Lord, blessed be He
;
only the
house of Abraham
and after Him 3. Therefore, my sons, I conjure you not to and Jacob. go astray and worship any other god than Him whom your 4. For know assuredly that there is none fathers have chosen. like unto Him, and no other who can do as He or like His works in heaven and on earth, and there is none who can do remained with Isaac
his
Creator to worship
Him
;
APPENDIX
227
I
wonders like unto His mighty deeds. 5, A portion only of His power you can see in the creation of man how many notable wonders are there not in him ? 6. He created him from head to foot ; with his ears he hears, and with his eyes he sees, and with his brain he understands, and with his nose he smells, and with ;
he brings forth his
his loindpipe
and with
voice,
his gullet
he
absorbs food and drink, and with his tongue he speaks, and with
mouth he
his
completes(?)
;
with his hands he does his work, and
with his heart he reckons, and with his spleen he laughs, and with his liver he is
and 7.
angry
;
and
his
maw
grinds,
his lungs are far breathing,
And none
of his
own.
members changes
keeps to
its
heart
these things.
all
and with
and by
its
Who
he walks,
function, but every one
proper for
man
to lay to
hath created him, and
Who
it is
It is therefore
8.
his feet
his reins is he counselled.
hath wrought him out of an ill-smelling drop
^
in the
that
womb
of
woman, and Who it is that bringeth him out into the light of the world, and Who hath given him the sight of eyes and the walking of the feet, and Who causeth him to stand upright, and bringeth him nigh to his Creator and to his place, and hath prepared good deeds for him in the place of insight, and hath poured into him a living soul and a pure spirit from Himself. the
9.
Blessed
the
is
man who
does not defile the holy spirit of
God
which hath been put and breathed into him, and blessed is he who returns it to its Creator as pure as it was on the day when
He
entrusted 10.
Thus
it (to
him)."
far are the
words
of Naphtali, the son of Israel,
with which he admonished his sons, *with words sweeter than honey.2 ^
The phrase
is
2
found also
Emended.
in the Pirke
See
my
Aboth,
Text.
iii.
1.
T. Naph.
ii.
APPENDIX
II
TRANSLATION OF ARAMAIC AND GREEK FRAGMENTS OF AN ORIGINAL SOURCE OF THE TESTAMENT OF LEVI AND THE BOOK OF JUBILEES. Cambridge Araimaic Fragment. Col.
a.
that all to do according and saw and we said to them they desire our daughter, and we will be all 2. Circumcise the foreskin of your br(ethren) and companions. flesh and appear (like us), and be sealed like us in the circum1.
.
.
from
.
to right in .
.
.
.
.
.
.
.
daughter
Jacob
my
.
.
.
.
father,
.
.
.
.
.
.
cision of
.
.
.
and we
will be to y(ou) b(rethren).
Col.
b.
my brother at every time,
Shechem Shechem and what that I (doers) of violence, and Judah showed them and Simeon my brother went to him ... to Reuben our brother, who Judah (1) before (that he le)ft the sheep 3.
.
.
.
,
.
.
.
.
.
my
brother and
.
.
Dan showed ...
.
that were in
in
.
.
.
.
.
.
.
.
.
Bodleian Aramaic Fragment. Col. 4.
.
.
the earth,
.
peace, all
and
of it
all
for
a.
the desirableness of the first-fruits of
food and for dominion
;
the
sword,
and battle and slaughter and trouble and rage and 5. Sometimes thou shalt eat, and somemurder and famine. times thou shalt be hungry sometimes thou shalt labour, and fighting
;
APPENDIX sometimes thou shalt rest
sometimes thou shalt
;
sometimes the sleep of the eye
how he
has
made
229
II
shall depart.
behold
and how I give thee the And two weeks passed from
thee greater than
greatness of everlasting peace.
and
sleep,
Now
6.
all,
7.
my
sleep. Then I said The one vision is wondered that all the vision should be (given) to him. And I hid this also in my heart and revealed it to 110 man. 8. And I went to my father Isaac, and he also in like manner (blessed) me, 9. Then when Jacob saw (in regard to the tw)elve all that should happen to him according to his vow (and how that) I was first at the head of (the priesthood), and to me of all his sons he had granted the offering, (he gave thanks) to God, and clothed me with the garment of the priesthood, and (Jil)led my hands,^ and I became a priest to God and I offered all his offerings, and blessed my father in my life, and blessed my brethren. 10. Then they all blessed me, and father also blessed me, and I finished
me, and / awoke from even as the other.
:
.
Col.
offering his offerings in Bethel.
and
12.
And
.
.
,
1 1
And we went from
.
Isaac our father
take heed to thyself,
And will
my
son,
Thy
rights are
my
son, I will
all lust
saw us
my
son, against all defilement
1 6,
First, take heed to thyself,
to
thyself
harlots
;
for
a wife of
my
His holy ones.
defilement of
all
So Jub. xxxii. filled his
my
viii.
10.
ix,
1, 5.
ix. 7.
and
flesh.
15.
family,
and
defile
18.
Now
Tlioii
son, against
17.
And
is
all
{God and) nigh to
be thou pure in thy
flesh
from every
men.
3,
hands."
" His father clothed
him
in the
ix. 10.
thy seed
thou called among
art nigh to
do
ix. 9.
not thy seed
thou art a holy seed, and holy
the seed of Abraham.
^
all
aW. fornication.
like the holy place, for a holy priest art
and
19.
and he blessed us was priest of the
all,
greater than those of
and uncleanness, and against
thou take
all
viii.
show thee the rule of the truth, and not hide from thee any matter to inform thee in the rights now,
of the priesthood.
Avith
18.
Bethel,
father, with Isaac our
and rejoiced. 13. And when he knew that I Most High God, the Lord of heaven, he began to charge me and teach me the rights of the priesthood, and said to me, 14. "Levi, all sin.
viii.
b.
Abraham our
lodged in the castle of
father.
T, Lev.
I
garments of the priesthood,
ii.
10.
(jub. xxi. 16.)
;
TESTAMENTS OF THE TWELVE PATRIARCHS
230
Col. ix. 11.
And
1 9.
when thou
the priesthood.
And when
And when
20.
thy hands and thy
feet,
before thou offer anything on the altar.
thou takest to
that
all
offer
on
fitting to offer
22.
And offer
the
for thus I
me that those of them are whose smoke goes up with a sweet cedar, and bay. and 24. And these are their names savour. almond, and fir, and pine,^ and mountain ash, and cypress, and 25. olive, and laurel, and myrtle, and aspalathus.^ fig, and These are they which he told me it was right to offer under the twelve kinds of wood, he told
all
burn on the
fitting to
altar
:
(Jub. xxi. 12.)
is
feet.
and prove them first (free) from worms, and then offer 23. Of saw Abraham my father taking heed.
split logs,
them;
of
thou art clothed, again wash
the altar, again loash thy hands and thy
ix. 12.
^house of God,^ wash
to enter the
with water, and then clothe thyself with the garment
thyself
21.
up
risest
c.
the sacrifice on the altar.
And when
wood
altar,
of these (trees)
on the
—
(thou hast placed) of the
and the
fire
begins to kindle
Col. d.
them, then begin to sprinkle the blood on the sides of the
And
26.
begin to offer up the limbs, salted.
and upon
it
spread the
and
fat,
let
the blood of the offering of the bull.
and
after the
with the loin,
and
altar.
again wash thy hands and thy feet from the blood, and
side,
neck
and 29.
them according mingled with
28.
And
it
after it the neck,
after its fore-legs the breast
thigh the hind-legs washed together with
And
let all
be salted with salt as
to their need.
oil,
first,
after the legs the thigh with the spine of the
after the
the entrails.
and
its fore-legs,
27. Offer the head
there not be seen on
and, after
it
30. all,
And
wine
is
fitting for
after this the
meal
of the drink-offering
and burn on them frankincense and let all thy works be in order, and all thy offerings be pleasing (f), for a sweet savour before the Most High God. 31. And whatsoever thou doest, do it in add nothing which is not fitting, order by measure and weight ;
;
1
^
Gk. See
Gk. Frag, and T. Lev. ix. 11 give "the sanctuary." Text reads "thorns" (Nmc), corrupt for }
my
Jul), xxi.
12.
The
omitting the almond and the olive, and adding the o-xif os.
Text of the Testaments,
p.
249.
;
APPENDIX and
fall
not short of the account of what
the logs that are fitting to offer for
is
all
fitting (?) concerning(?)
up upon the wood by weight
that goes
32. For the great bullock a talent of
altar.
and
231
II
the fat alone
if
which
offered
is
.
.
is offered,
six
minas
;
and
a bull-calf
if it is
^
.
Verses 32i-66 (found only in the Greek).
And
for the second bull fifty
minas. 34.
And
33.
And
it
if
thirty minas,
lamb
for a
minas
and
;
bullock
great
for the fat alone five
be a ram or a he-goat that
and
for the fat
such
offered, for
is
two minas.
minas.
forty
(yttoo-xov)
And
36.
if
be a
it
without blemish of the first year, or a kid of the goats,
fifteen
minas; and for the
upon the great One measure is fitting
fat half a mina.
bull to salt its flesh,
salt
superfluity of salt,
for the
offer it
And
bull.
And
37.
and
salt therewith the hide.
sprinkle-
on the
altar.
where there
And
38.
a
is
for the
And for the bullock for the ram half a And 39. {fxocrxov) the half of the measure. measure. 40. And for the like measure, and for the he-goat the And the meal that measure. lamb and the kid the third of the
second bull five-sixths of the measure.
for them. 41. For the great ^ and the bullock a measure of meal.
is fitting
bull
and the he-goat two-thirds
of a measure,
for the kid a third part of a measure,
and
bull 42.
and
and the
for the second
And oil.
ram lamb and
for the
for the
43.
And
fourth of the measure for the bull mingled with this meal.
And
for the
ram the
sixth of the measure, and for the
eighth of the measure fand of the lamb, f pour a libation according to the measure
And
the 44.
lamb the
as for the wine,
of the oil
on the bull
45. Of frankincense six shekels for and the ram and the kid. the bull, and the half thereof for the ram, and the third thereof 46. If you for the kid, and (let) all the meal (be) mingled. offer this not upon(1) the fat, let there be offered upon it a
weight of two shekels
measure
is
of
And the third of the And the two parts of mina are of fifty shekels. And
frankincense.
the third of the ephah.
the bath and of the weight of the
47.
of the shekel the fourth part is a weight.*
The shekel comes
to
be about sixteen thermoi (OepiMi) and of one (and the same) ^
The Greek has "the second bull " here aud in verses 38, 41. ^ See verse 32. 2 Emended. See my Text. * Here follows the unintelligible phrase dep/xbv 5'.
TESTAMENTS OF THE TWELVE PATRIARCHS
232
weight.
my
48.
And now, my
commands, and
heart throughout
the Lord.
all
And
49.
thy days, because thou art a holy priest of
thy seed
all
commandment
sons so give
my words and give ear to my words depart from your
son, hear
not these
let
be
shall
And
priests.
to thy
that they do according to this use
^
thee. 50. For so my father Abraham commanded me to do and to give commandment to my sons. 51. And now, my son, I rejoice that thou hast been chosen to the
have shown
as I
holy priesthood, and to offer sacrifice to the Lord Most High, as it is
befitting to
52.
When
do according to that which
thou takest a
wood
according to the reckoning of the
flesh,
command
thee,
and the
salt
And
always wash
of
any
the animals.
all
53.
thy hands and thy feet when thou goest to the
^
and when thou goest forth from the sanctuary
altar,
53-^6.)
Lord
so receive (it) as I
and the meal and the wine and the
frankincense receive at their hands for (Jub. xxi. 16-
ordained for Him.
is
sacrifice to offer before the
touch thy garments.
Thou
let
no blood
same day.f 54. And thy hands and thy feet wash continually from all flesh. 55. And let no blood be seen upon thee, fand every soul,t for the
blood
is
thyself
^
the
life
any
flesh at
(soul) in the flesh.
home
before thou eatest of the (Jub. xxi. 1.)
57.
For
And
56.
thou *preparest for
if
to eat, cover its blood first in the earth
flesh,
and thou
shalt not eat of the blood.
my father Abraham commanded me
so
in the writing of the
And
shalt not fkindle it the
now, as
I
tell
Book thee,
my
;
Noah concerning
of
for so
he found
the blood,
it
58.
beloved son, thou art beloved of
thy father and holy unto the Lord Most High, and thou shalt be loved beyond
all
thy brethren.
fBy thy
59.
seed shall be
blessed in the earth,! and thy seed shall be enrolled in the book
memorial
of the
the
name
of
of life
6L And now, my earth unto 62. T.
Lev.
xi. 1.
life, i.e.
lineage
unto
all
ages.
60.
And
thy name and
thy seed shall not be blotted out unto
all
all
the ages.
son Levi, thy seed shall be blessed upon the
the generations of the ages."
And when four weeks were fulfilled in the yeax's of my in my hventy-eighth year, I took unto myself a wife of the of
Abraham my
father,
Bethuel, the son of Laban,
my
even Milcah, the daughter of mother's brother.
63.
And
she
= BSB'S.
^
KptcriJ'
*
Verses 53-56 agree almost verbally with Jubilees xxi. 16-18.
^
MS
reads owt/s ceavrhv, which
may possibly
be emended into
Troths aeavri^.
APPENDIX conceived
and
bare
We
I saw
in
my
he and his seed from the years old was I in
my
life
me
called his
Cambridge
.
.
name Gershom the land where I
called his
in
in the land
.
vision that he
chief priesthood
;
...
64.
And
would be cast
...
xi.
2.
xi. 3.
out,
65. Thirty
when he was born, and in the tenth
month he was born towards ceived and bare
233
would be sojourners
are sojourners as
in the case of the lad
and I
and I
first son,
my seed
for I said that
was born.
me a
II
sunset.
66.
about the time that
And
again she con-
is fitting
with women,
name Kohath.^
xi. 6.
Fragment.
Arajviaic
Col.
c.
(And it happen)ed about the ti(me of women that I was with and she concei)ved again (and bare me another son, and) I (call)ed his name (Kohath. 67. And I saw) that to him (would b)e the gathering of all (the people, for) his would be the high66.
her,
(priest)hood (over
my
of
life
was he
horn, in the fir(st)
mo(nth), at sunrise.
me a
hare
me
died like
;
and
to
die,
it
and
bare
me
I
And
71.
xi. 5. xi.
4.
of the
again I was wi(th her), and she
besought and prayed for him, and
my
was in
it
xi. 7.
all
life she hare, in the third
again I was with her, and she conceived and
a daughter, and
as she hath born to Israel.
day
fir)st
called his
70. In the fortieth year of
bitterness.
month.
And
69.
and I
month, (on the
name Merari, for it was hitter to him exceedingly, for as soon as he was born he was very bitter to me concerning him, because he was
third son,
concerning
68. In thefo{ior and thirtieth year
all Is)rael.
made her name
I
me
Jochehed, (for) (I) sai(d),
honour, she hath born for
72. In the sixty fourth year of
day of the seventh month
my
life she hare,
me
xi. 8.
glory to
in the first
after that Col. d.
we
entered Egypt.
In the sixte(enth) year
73.
my
land of Egypt, and to
my
brothers at the time
...
to
them
the sons of Gershon, (Lihnai and) Shimei of Ko(hath, ^
Amra)m and
This verse
is
we entered
the
sons (were given) the daughters of
;
sons.
7 4.
The names
and the names
Izhar and Hebron and Uzziel
;
of
of the sons
xii. 1,
(and the
xii. 3,
indeed found in the Aramaic, but I have given the translation
of the Greek, as the Aramaic
is
for the
most part wanting.
2.
xii. 4.
234
TESTAMENTS OF THE TWELVE PATRIARCHS
name
of) the soini of Merari,
him
(took) to
in the
Mahli and
as vnfe Jochebed
my
9(4)th year of
Amram, when he was
my
And
76.
life.
Amram,
born,
4.
xii. 5.
Therefore his
name was
day (were they born
he)
{And) Amram was yet living,
the name of when he was born,
I called
for I said
from the l(and
this (child) (shall br)ing out the people xii.
75.
BTusliai.
daughter, while I
called the exalted people.
my
and Jochebed
daughter.
of Eg)ypt.
On
77.
one
78. Eighteen
I when I went in(to the l)and of Canaan, and (nine)teen when I slew She{chem) and destroyed the workers of
years old was years old violence.
and
79.
And I was
and forty
nineteen years old
when I
twenty-eight years old
I when we went
years old was
eighty and nine years
my
81.
sons of the th{ird generation) before 1 died.
the days of
and-eigh)teenth
my
{year)
my
of
were l{o)7
life
life,
brother died, I called
began to charge them 83. I answered
priest,
And
eight
land of Egypt, and
e.
xix. 4.
Joseph
80.
wife.
into the
^!!'
all
when I became
lived in Egypt.
I
Col.
And
me a
took to
that
is
and
And
I
saw
my
in {hundred-
the y(ear) in which
(my) so(ns and) their sons, and
my
that was in
all
years,
82.
and said to (my) sons
heart.
:
(Hear) the word of Levi your father,
And xiii.
1.
I give
85.
Let the sum
And (Ps. cxix. 160.)
86.
xiii. 6.
87.
xiii.
88.
2.
hearken to the commands of God's beloved
g4_
I
my
you a charge,
show you the of
;
sons.
truth,
my
beloved.
your works be truth.
And (let) righteousness abide with you for ever. And the tr(uth) And to them the harvest is blessed, He that soweth good, reapeth good And he that soweth evil, his seed retiu^neth upon him. And now, my sons, a book of instruction in wisdom .
.
.
;
teach
your sons,
3.
SO.
xiii. 9.
90.
xiii.
And let wisdom be with you an everlasting honour, He that learneth wisdom, she is an honour to him,
And whoso ^"^- 2-
My
despiseth
wisdom
sons, behold Joseph
my
is
given over to contempt,
brother,
Jfho gave instruction in the writings and discipline of wisdom.
APPENDIX
II
235
Col./. 91.
.
man ... .
.
.
and
.
city
a stranger in like
it,
and increased
.
an alien in
.
it
...
(?)
him brother *and not li(ke to)
to
in
every co(untry) he
is
(not like)
and not
.
for they all give
;
to
was
a stranger (in it)/
.
it,
him honour
in
it,
for
to learn of his wisdom.
all desire
xiii. 3.
xiii- 4.
92. His friends are many,
93.
And they And on a
94.
Great wealth of honour
that salute seat of
him
are great ones.
honour they place him,
To hear the words of his wisdom.
And 95.
wisdom, all
that get her.
come mighty kings and much And an host and many horsemen and And take country and city. If
there
.
And
.
Nor Nor Tlie
people. chariots with them.
.
spoil all that is in
TJie treasures
^
is
a goodly treasure to
them,
of wisdom they shall not
spoil,
find out her hidden things. .
.
.
form in the Aramaic
same Hebrew
original.
varies.
We
have here duplicate renderings of the
xiii.
7.
INDEX
I
Passages from the Scriptures and other Ancient Books Directly Connected or Closely Parallel with the Text Genesis i,
26,
iv. vi. vi.
27
15 12 17
xxix. 33
14-18 15 15 20 37 xxxii. 29 XXX. XXX. XXX. XXX. XXX.
xxxiv. xxxiv. xxxiv. xxxiv. xxxiv.
7
ii.
B.
vii. 3,
5
ii.
ii.
xlvi.
3 4 S. ii. 2 Iss. i. 2-14
„ „ Z.
2 3
i.
i.
i.
3
„
S.
6
i.
Judges
L. xi. 2
12
6
S. iv.
xlix. 1
L.
xlix. 7
S. V. 6
xlix.
10 15 19 21 27
Exodus
Jud.
N. B.
26 viii. 11-17
xxii. 3
3 8
V.
xvi. 7
1
xi. 1
1 viii.
vi.
xxviii. 4
Leviticus i.
9
L.
Kings
xxii.
22
2-3
xii.
,,
viii.
xxiv. 17
31,
B.
ii.
xxxviii. 2
xxxviii. 12-
2
9
xxix. 18 xxix. 29
6
iii.
2
viii.
1
iv.
viii.
2
vi.
xxxviii.
,,
xii. 1
„
xii.
xxxviii. 21,
„
xii.
26
xii.
4 9
22 xxxix. 6 xxxix. 1214, 16
S. v.
Jos.
23 26 5
Iss. vii. 1
10
ii.
2
ii.
Nehemiah xiii.
29
Testaments L. xvi. 1
Jud. xxiv. 1
R.
2-4
V.
L.
ii.
Z.
48
N.
Testaments
iii.
iv.
10 4
2
35 xxxiii. 17 xxxiii. 12
G.
ii.
6 xxxiv. 12 xxxv. 13
xi.
xlv.
2
xlv. 4
12
Ixxiv. 13 cvii.
N.
V.
7 6
B.
xi.
2
vi.
Psalms
3
L. xix. 1
237
G.
5
vii.
6
XXX. 19 xxxii. 9
„
30
3
„ X. 5
5
xxviii.
i.
D.
XXV. 5-10
xxxii.
]
viii.
L.
Testaments
S. vi.
X. 8
„
xii.
14 xxxviii. 18
Jud. xiii. 2 G. vi. 1 Jud. xxiv. 3
Chronicles Testaments
xxi. ii.
Jud. „
Testaments
Deuteronomy Testaments
2
32 xxxviii. 1
Testaments R. iv. 8 Jud. xxi.-7 G. v. 3
Chronicles Testaments
xxviii.
Job
30
9
iii.
Testaments
G.
4
Testaments
L. xvii. 2
61
xxix. 11
xviii.
3
1
xii.
,,
L.
Numbers
i.
Testaments 1
17 18-19
vi.
Samuel
1
ii.
Testaments R,
L.
ii.
Iss. V. ,,
V. 4
1
i.
14
xxiii.
1
vii.
Jos. XX. 3
xlix.
Z. iv. 5
6
xi.
xlviii. 7
xlix.
9
B.
11
xlvii. 11,
xlix.
3
vii.
ii.
xii.
xlix.
„i. 3 L. V. 5
28
xxxvii.
N.
E.
26 „ vi. 4 25-27 „ V. 4 25-27 ,, vi. 5 30 6 ,, vi. XXXV. 6 „ vii, 3 xxxv. 19, 21 R. iii. 11-15 22 xxxv. 27 L. ix. 5 xxxvii. 20 Z. iii. 3 xxxvii. 21 S. ii. 9 xxxvii. 21 „ ii. 10 xxxvii. 25 Z. iv. 1
xxxvii. 29,
Jos.
L.
25,
xxxvii. 26-
xxxix. 21
32 xliv. 20
4
Joshua
Testaments
Genesis
Testaments
N.
cvii.
14 39
ex. 1, 4
Testaments Z. X. 3
A. S.
iv. iii.
4 4
Jud. xxiv.
A. vii. 3 Jos. xix. 3 N. iv. 3 R.
.3
xxiv. 1
„
vi.
8
TESTAMENTS OF THE TWELVE PATRIARCHS
238
Proverbs iii.
3
vii.
26, 27
Testaments R. „
8
iv.
Iss. vii.
XXV. 8-10
G.
ECCLESIASTES
TESTAMENTS
26
G.
vii.
iii,
5
N.
viii.
26 28
R.
V.
vii,
Isaiah
ix.
14 2
xi.
1
xi.
2
V.
Ivii.
8
3
V. 1
Testaments Jos. xix. 3
Jud. xxiv. 5 L. xviii. 7
19
Jeremiah
N.
iv.
5
L.
iii.
9
Testaments L. xiv. 1
8
iv.
„
6
L. iv. 1
Ixiv. 1
ii.
5
5
vi.
ii.
vii.
7
iv. 6,
xxii. 9
19 12
Z.
ii.
5
xxxi. 33
Jud. xxiii. 3 N. iv. 2 A. i. 3 Jud. XX. 3
xliv. 8
L. x. 4
xiv.
xvii.
4
xxi. 8
Lam.
240 1
TESTAMENTS OF THE TWELVE PATRIARCHS Cor.
;
INDEX
II
NAMES AND SUBJECTS Abel,
Iss.
2^-
Abila, L. 6* Abraham, L.
195
7^
5^ B.
Abel-Maul, L.
Assyrians, N. 5^ Asteho (Asitho), Jos. 7'
•'*<^'
G^,
V
D. 72
;
IS^.
Baljon, p. xli
",
N. V^
;
Barsaba, Jud. 8^ Bath Qol to J. Hyrcanus, p. Jud. 242
;
1", 10^' ^
A. Jos. 6' B. Abstinence from wine and 15'» Jud. Iss. Abysses, the, L. 3* ;
15^
9^2,
S'^,
Jud. l7^ 251
;
;
R. 1^"
flesh,
P
;
Bathshua,
tAchor, Jud. Adullam, Jud. 8^ Allen, pp. Ix, xcv Amalek, S. 6^
Ambram,
L.
12''-
Beliar, R. 2~^^\ 18^2, 191 98(ftrf
7",
Jud. 3-7
of,
31
12"
33, ,
.
Israel
.
", 6^
5^-
''
;
D.
of peace, D. 6^ A. 6<5 ; B. 6^ meets the soul of the righteous at death, B. 6^ n. Angels of the glory of the presence, L. 185 ;
of the presence, L.
.
^7
JT^
J)
18, 32, 6^;' gl, 2 8^ 7^ 71,
4,
S. 5^
;
Iss.
51, 10. 11.
II., p. Iviii
from
an
Briggs, p.
original Source of the Testaments, pp. Ixviii-lxxiv, 228-235
Cain, B.
1^- '
Canaan,
S.
Canaanites, L. 7^
;
Asenath, Jos. 203'"' Asher, R. 1^ Jud. 25Aspis, a mountain,
Cappadocians,
e-*
Hermon,
2
;
A. l^ Sirion
i.e.
b!
;
N.
1«-
^-
'2;
lii.
Archangels as intercessors on behalf of mankind, L. 3''*** n. Aretan, Jud. 5^ Armies ordained for the day of judgment, L. 3^
;
I
G. 1« ; Jos. 203'^», B. 1^ Bousset, pp. xxxvii, xxxix, xli, Iviii Breastplate of understanding, L. 82
p. Ixxvii
.
Z.
JJ_ 2''
Jos. 1\ 202
Bethlehem, R. 3^3 Bilhah, R. 3"' ^^ ; Jud. 13^
.
3'', ;
Joseph in a vision, 10^ as a ravening wolf, 11^ Bethel, L. 7^, 92. ^
9-'
.
V
122(|3)
Antichrist, p. xcix
Aramaic Fragments
L.
;
6S
sees
3'^'^'
Apostolic Church, Order, Apples, Iss. 1^
IS^'^',
has no power over the pure, R. 4^' men to be delivered from, Z. 9*(* '^ s) to be bound by the Messiah, L. 18^* to be cast into the fire, Jud. 25^ Benjamin, Jud. 25i'2; B. li.«, 2^'"^',
62
Antigonus
i"'-
Jud. 253;
;
A.
;
;
3''
Beelesath, Jud. Beer, p. xli
Angel who intercedeth for and the righteous, L.
Anoniram, Jud.
lO^'^',
S^'^',
"•
Amorite kings, defeat Amorites, Jud.
Jud.
L. 18*
;
171
164(^),
33. 4'^)
liii
or
6^
ll^'^'-S;
152; B_
;
L. 12-5
55
Z.
;
;
Jos.
Jud. 122,
102<^',
131,8^
i23(^).4(^)
S.
Jud. 3\ 7", 11'
Captain, chief, Jos. 2', 162'^' Captivity of Israel among the Gentiles.
L. 6^
(See Israel
241
16
2
;;
TESTAMENTS OF THE TWELVE PATRIARCHS
242
Envy, warning against,
Charles, p. xli
Chastity* (ffw^poerwTj), Jos. 92.
evils of, S. 32 n.
4**,
;
Consummation
of the times, R. 6* n. Conybeare, pp. xx, xxiii, xxviii, xxix, xxxix, xli Corrodi, p. xl
Counterparts,
Cowley, pp.
Dan, R. 6^
7,
13
D,
;
11.
7^
2,
72
;
;
Faye,
Fire, snow, and ice, L. 32 Forgiveness of one's neighbour, pp. xcii-xcv G. G^'"' God's, of man, pp. xcii-xcv G. 7^ S. 5^ Fornication, R. 1«, 6* Jud. 142, evils of, R. 4«' S. S^-* 151.2; 182-6 ;
9''^
S. 4^, 8^'^'
205. 6(0
12".
98
;
12
the,
e^^\
Jos.
36,
warnings against, R.
63,
85(bis)^
Gaash, Jud.
51'^',
Gad, R.
S^.
7"'^',
exploits Jos.
3**,
4
;
Gamaliel
of,
Jud.
52,
referred to, p. lix
N.
S. 5*
.
(see w.), 141'^', 161(13) ;
;
4^
;
Jud. ;
B.
L. 10' IS^'^'
9^,
G. 11
;
252; A. 7«
II., p. Ix
Qi,
of truth, L. Gaster, pp. xlii, Ixvi
3(ai. 4,6^
;
L.
151^
4^ 8", 91°, 16^189; Jud.
24«; Iss. 62 N. D. 5«- », 66. 9 A. 73; Jos. 19"; 232.5,
all,
:
Se aperr) 6t' rjv Trpos to.'; qSova.^ Tou (roofiaros ovtio? exoucrii/ ws 6 vofiOi KcAcvet, aKoAacria 6e rovvavrCov.
104,
222, Z. g*.*!*''?':
;
10^
;
after
8'-
Gebal, L. 6i Geiger, p. xl Gentiles, S. 72 141.
be best to render cruiippoirvvri as "self-control" or "sobriety," since in Jos. 02 it is contrasted with a.Ko\aa-Ca. Thus the use would be the normal one. Cf. Arlstot. Rket. i. 9. 9 po
;
G. 1^
•?•
would perhaps,
72'*',
Z. 21, 32, 42
Garment
Enaim, Jud. 12' End, latter, of men manifests their character, A. 6^'^
D. 56
;
Gallandi, p. xxxvi z. 3". s'^''^'
S^'^'
;
S. 5^
Gall, the, N. 2^
16^ 3.
;
7'
1*;
Iss. 58 ;
6I
s,
121'^'. 3'^'. *
Egyptian woman, the, R. 4*
5',
Fraenkel, p. Ixxii
11*-
Jos.
2\ lOS
_g_
L. 11*,
;
Z.
;
G. l^'^'; .
;
;
9"^'
34(^1
Z. 3^'^'
love of one's neigh-
33.
;
8*; D. 58;
Elamites, N.
God and
bour, B.
;
j^jI_
Egyptians, S.
p. xli
Fear of
5^'^
D.
;
subdued, Jud.
Egypt, R. 7-
* It
7^
2*, 4^
and adultery, A.
Eblaen, L. 6» Eden, Jud. 25'Eder, R. 3'^
Enoch
S-*
and chastity, Jos. 92
Dothan, S. 2^ Double-faced men, A. 3-^, 4^ * guilty of double sin, A. 6Drunkeuness, warnings against, Jud. 14 evils of, Jud. 16
.
S. Iss.
;
Jos. 3*
p. xliv
43(^)
Iss.
p. xl
Fabricius, p. xxxvi Fasting (see Prayer), R. l'» Jud. 15*, 192 (see 71.) ;
Dorner, p. xl
Egyptian,
;
B. 63
;
Ewald,
Dillmann, pp. xl, xlii Dinah, L. 2'-, 5-, 6« Dittographic renderings in the Text,
17^
B. 10'"
;
9-*
;
A. 7«
of priesthood, L. 8^"
;
G. 7*
.
B. 5Iss. 77 D. 51 ; N. 8* Eye, singleness of, Iss. 3'* Eyes (lustful) glance of the, R. 5" ;
Z. '2K
;
;
;
125
4
;
;
Edom
2. 3.
Evil to be overcome with good, Jos. 182 B. 4» Evil spirits flee away from good men,
and the Antichrist, D. 5^ n. Darkening the mind, R. 3** L. 14^ D. 2* G. 6Deane, p. xli
Diadem
91.
by Jacob, Jud. Euna (Enan), N. 1" slain
8'^
L.
Jud. 7^'^\ ^ 25'
;
32, 42'«',
Esau, Jud.
Ixix
Ixviii,
Crown of righteousness, Crowns of glory, B. 4^
7i'^
Er, Jud. 101.
5'''
things have, A.
all
G.
;
48-3
^
cure of, S. 3^. «, 4' G. 5' not to, another's prosperity, G. Ephrath. R. 3'»
20''
Jud.
;
6'
S. 3',
71.2,7
6^
4*' -,
s
IQ2.
3^
Conscience, R.
'
^
4
;
33, 41, 83.
B.
38,
*.
«
92-
105.9 4'* (8i'» Jud. ?), 18* g^Cxii'); D. 6''; 246; Z. N. 8'.*; A. 73 (Jos. 19"; B. S^),
to be saved, L. 222,
92(9-*), 105. i» (112. 3)
;
«
;
INDEX 11-, 12^
Gersam, L.
;;;
II
243
Inclination (the yetzer
Gibson, Mrs., p. xxi Girdle, L. 8^ Jud. 12"', 15=' Glory, the Great, L. 3-* God of peace, D. 5"^ Good man, the, B. 4-''' Grabe, pp. xviii, xxxvi, xxxviii, xxxix,
N. 25
G. 53
;
Jud. 18'
ns'),
A. 3^
;
Jos. 2«
;
;
B.
;
61,
;
Inclinations, the two, A. l-^w., l'"
Indocolpitae, Jos. 11^ Interpolations, Jewish, pp. Ivii-lxi Christian, pp. Ixi-lxv 8^
Jud.
xl, xlii
Irani,
from an original Source of the Testaments, pp. IxviiiIxxiv, 228-235
Irenfeus refers to Testaments(?), p. Ixxvi Isaac, R. S^^ ; L. 9i'«, 15\ 186' ", 19-5
Greek
Fragments
D. 72 Jud. 175<''^', 251 A. 7^ ; B. 1-, lO*' 6 Z. 2^, 43'«' Ishmaelites, S. 2»
Grosseteste, p. xviii
Hades
Ham,
;
Sheol), R.
{i.e.
L. 4^, B. 9^
4'',
S. 6^
Hamor,
;
L. 2", 5*,
Haran, L. 2\
Iss.
Jos. 10«, ir', 133.
6^' *
P
Israel, R.
Hares, symbolical of double
Harnack,
2«'
18».*.5.«;
252; 2i»'^),
6*;
S.
;
123,
196(A).
N.
9'
G.
;
20'*'''';
85
Lss. 7«
A.
;
;
S^' -
Z.
IC
in
all,
;
N
.
;
23'''
^'
31
G.
;
Jos.
18^ 19", under
J.
to be in captivity ;
among
Jud. 233
;
the Gentiles, D. 5»
Z. 9«
;
dispersed among the Gentiles, L. lO'*, 165 jss_ 62; A. 72- «; Jos. I92 .
of the Gentiles,
L.
own
laud,
Z.
10*,
the
9^
A. 7^ to be cast away a second time, L. 15 Jud. 222 z. 99 N. 4* again restored, L. 165; jyj_ 235; Z. 99 N. 45 G. 82 A. 7*'^ lss. 1^.15 Issachar, L. 122; J^^^^ 25i' 2 the single-hearted husbandman, ;
B. 12^'^', 12*
Hengel, Van, j). xl Hernias uses Testaments, pp. Ixxv-lxxvi High, the Most, S. 2^, 6^ ; L. 310, 41- -, 5^.7, 8'5, 16*, 18' Jud. 24*; Lss. 7"
glB
175^ 189; J^^J 251. 5 ; lss. 5^
Palestine,
;
5*,
L.
;
2,
12, 22'^'"'",
restored to their ;
Jo.s.
;
Ileliopolis, priest of, Jos. 18=*
25(^)
7.-!
after the abominations of Gentiles, D. 55 ; N. 4^ ; G. 82 to be redeemed, D. 6^
9^, 12^, 19^5
;
15,
g3(j3)
go
Hebrew, a, Jos. 12^, 13=* Hebrews, the, Jos. 12* Hebron, R. 7"^ S. 8- L. ;
;
72
Hyrcanus, R. 6^n.
the .scorn 141
seven, L. 27-3*'^^^'
opened, L. 18^
;
»,
G. 2* B. 2^
;
B. 108. "• ", 112, 123'^)
;
L. 151
10^
2", 4", 26^- *
Israel,
Jos.
;
«'"*
205.
513 f^-"';
D.
description of the three, L. ^'-S^'""-^"'
Jud.
6--
S.
;
;
151, 162
7(^)
142,3,60)^
A. 73
IS\
Jud. 2P-^'^'"^'.
73(^)5 Jos.
6,
",
Z. 412, 95 ; D. 19, 5*- 13 ; 62. ^^ 5. 6. 7^ 73 ; N. 58, 71, 8'. 2. 3 ; G. 25, 81
;
77;
Iss.
52,
128, 175^ 215, 221-
5i' ^'^'
31- 9,
;
B^- «'^', 95,
B.
l^", 4:!
102.3,
9
'• »•
143<^',
242,
A.
210
2"
p. xli
Hatred, evils of, G. 3--5^ 6^ • cure of, G. 5"'' Hazor, Jud. 3^, 4^^ Heavens, the, R. l^ 5^ 6^ L.
A
livers,
"
6»-
N. 5^
;
1 »«(*''
.vi,
;
A.
'3i»,
2^, 9=*!
IQi B_ 45(^)^ 92 Hilgeufeld, p. xl
;
;
;
;
;
3-4 M. Issaverdens, p. xxix Issues, the two, of action, A. 2
.
Hippodrome,
Jacob, passim
the, Jos. 20"'^^'
Hittites, S. 6^
Holy One, Holy ones (
the, L. 3^
;
D.
5''"', '^
= men) S. 6-; = angels) L.S* (
Hyrcanus
lii,
liii
;
11., p. Iviii
Ignorance of youth, R. 1^
R.
to, p. Iviii
L. 145
Hunanian, p. xxix HjTcanus, John, pp. xv, xvi referred to, 8"i5 notes
Jalkut Sliimeoni, p. Iv James, M. R., p. xix Jamnia, sea of, N. 0^ Jannseus, Alexander, referred
;
L.
Book
of, quoted, pp. Iv, 70-78 Beth ha-Miilrasch quoted, pp. 70 sqq., 139 Chronicles of, Jerahmeel, quoted, pp. 70-79 Jerome refers to Testaments, p. Ixxvii
Jashar,
6^^n.
Jellinek's
—
*;; ;
TESTAMENTS OF THE TWELVE PATRIARCHS
244
10»'
Jerusalem, L.
N.
'"'
9^
Z.
;
5>-'
D.
;
Law
of Moses, Z. 3'' of the Most High, G. 31 Jud. 13 Iss. l^. 7, 9. 15^ 22 Leah, 8. 2^ 71, 2 Levi, R. 6^. '' « i" ; S. [,*• s. 6 l. 11, 21. «, 52, 8", 194 ; Jud. 52, 211, 251.2; Iss. 5''; D. 5*.6.''.i<'; N.
'=*
51
the New, D. 5^Encyclopaedia
;
Jewish
referred
;
passim tJobel, Jud. 61 Jochebed, L. ll^, 12^ Joseph, E. 12, 48, 67;
^
42,4,5^ 51, 83. 251'
J211
2'
D. G.
!•*• 7.
8
6' 8.
!*•
Z !!
6
42,
n!
;
9,
13."
5'
5",
18,
21-
^
3.
;
B. 92
;
;
S. 5^
6'* destroys Shechem, L. 53- * ordained by God Himself, L. 21" to a new priesthood, L. 81^, 182 with a new name, L. 8i'* pre-eminence of, above Judah, R. 65-12 L. 8I11T, «.; s. 55, 71.2; 182 552. D. 510 w. ; N. 5^ 8^n. Jos. 19" G. 81 to be attacked by Reuben, Simeon, Dan, R. 6= S. 5^. ^ D. 5* ;
;
;
;
;
IP,
Jos. 10«,
153, 171
;
suppresses the truth to save a fraudulent eunuch, Jos. 16® three days and three nights in the
;
;
4^<^ASi)^
pit, Z.
;
;
visions of, L. 2^ sqq., 8^ sqq.
Josepheauz, p. xxviii Josephus quoted, pp.
Hi,
Levi (in first-century additions), L. 10 14-16 ; D. 56' Libanus, S. 62 Light of Righteousness, Z. 98
43,
Iviii,
sqq.
Jubilees, pp.
Iv,
L. 2", 8l^ 9>
229, 230,
Ixv,
238 (Index I.) Judah, R. 1^ &'' "
S. 29-
;
Jud.
;
232,
56, r^' ^
\
13i, 17-,
4^
Z.
G.
S'-^;
;
N. 2* Lomni, L. 12i Liver, the,
",
l^-
182, 26*'^' ; Iss. 57 ; 54,7.10. N. 53.4.5, 66,
;
2i,
Long-suffering {fj-aKpodv/xia), D. G. 4'' Jos. 2\ 172, 183
D.
68
;
;
1«.9,
Love
God and
neighbour, D. 53 Love to the brethren enjoined, R. 6' S. 4^; G.61.3, 7^; Jos. 172;B.33.-'
81; Jos. 198.11 B. ipW exploits of, Jud. 2-7 sins with Tamar, Jud. 12 Jud. 1«, 17*«, 22» to be king, S. 7^ Judgment, the last, L. 41 B. 108'0 23'»>,
.
to
p.
xcv
;
one's
Iss. 52, 7**
;
;
Liicke, p. xl
;
Lying condemned,
;
Iss.
7*
;
D.
21- *, 4',
p. xxxix, xl
ll^.^, 12-
Kohath, L.
Kohler, p. xvi, xli, Kozeba, Jud. 6I
Laban, Jud.
Lamech, B.
Qi ;
Maccabean priesthood to be called by a new name, L. 8i^
xlii
Maccabeans, later, attacked, 14-16 w.; Jud. 216-23
N. 1"
p. xl Law, the, L. A. 26
U\
13-»,
of God, R. 38
n, g?
;
.
Jud.
183; Iss. 51 D. 6». i«'^' N. 3^ G. 47 A. 7» of the Lord, R. 68 L. 73, 9«, 13i, 191.="; Jud. 261; Z. 102; A. 63; D. 51 N. 2« G. 3'- ; A. e^ ;
;
;
;
;
;
Jos.
46'^*,
111
.
B
10'/(.,
+Makir, Jud. 63 22. * Mandrakes, Iss. 1-. 3. Medes, N. 5* Mediator between God and man, D. 62 Melcha, L. Ill >'',
162.3;
L. 13-. ^'^'"
;
L.
Madianites, B. IQi"
7'*
Langen,
Law
S. 72
;
L. 8", 183
;
as God's warrior, R. 612
held up as an example, or praised, R. 48 S. 44. «, 51 ; L. IS^ Z. 8^ N. 18 B. 3i. 6', 55 D. I'' shuns putting his brethren to shame,
Kayser,
68. i». "^ 12
as prophet, L. 21", 81^ as a son of God, L. 42
152. »
45
;
as lawgiver, R. 68
;
;
19"
Jos.
work)
6^-12
as king, R. ;
2,
20%) B. l^ 2\ death of, R. 1^ S. 1^ L. 12' has to save his brethren, Jos. 13"'^, ;
;
L. 210
.
4
Jos. l'31.3.6, 5^, 10^ ;
(in original
as high-priest, R.
§4
72.
6",
33, 56' 11, 52
Levi
^' ^'
54
10
9,
82; G. 81
66.8,
B. 112W
L. 12^, 13^; Jud.
^'*''
3l(^"''). 2(^), 6,
53,4,5^ 26-
11,
S.
;
.
to,
103
;
Memphian 141,
woman,
tlie,
Jos.
s'^),
Memphis,
161 Jos. 3"
Merari, L. 11^, 123 Mercy enjoined, Z. 53, 7"Mercy and fraud, A. 2''
3,
8'
12',
;
;;
INDEX perjury, A. 2^ beast enjoined, Z. 5^ Mesopotamia, Jud. 9^, 10^
Mercy and to botli
and the clay, N. 22-» Prayer, Jacob's, for Reuben, R. 1^, Judah, Jud. I92 Gad, G. 59 Benjamin, B. 10^
Messiah
from Levi, pp. xcvii - xcviii, R. 6'i2 Jud. 24^'^ L. 8H 18 D. 510 Jos. 195-9 w. delivers the captives of Beliar, Z. 9* D. 5" free from sin, Jud. 24^ ;
245
Potter, the,
man and
;
II
;
opens
Paradise to D. 512
18"
L.
the
Levi's,
righteous,
;
walks in meekness aud righteousness, Jud. 241 wars against Beliar, L. 18^^ D. 5^* Messiah from Judah, Jud. 24^'^ N. 4^ Messianic hymn to J. Hyrcanus, L. 182-1^ Jud. 24i« D. 5ioi'' Michael, pp. Ixvii-lxviii, L. 5^ n. D. 6^ Midrash Wajjissau, pp. Iv, Ixv, 70-79 Money, warnings against love of, Jud. 17^ 182 191,2 ;
;
;
;
;
Modi,
3''
his ten eldest sons, B. N. 6^
;
4''
L. 12^
Rachel's, B. l"* Simeon's mother's, S. 22 Simeon's, S. 2'"* Joseph's, Jos. 3-', G^, 7^ S^ Prayer and fasting, Jos. 3'», 4^, 10'. B. 1*
Preuschen, pp. xxix, xxxix Priesthood above the kingdom, 21^'
2 ;
Jud.
•^
robes, etc., of the, L. 82
Procopius Gazaeus quoted, p. Ixxvii Prophecy of heaven, B. 3^ Most High, Prophet of the 8^''' J. Hyrcanus, L.
i.f-.
Messianic, B. 92
Morfill, p. xxxii
Moses, S. 9
Z.
;
Rabael, Jud. 7"
3-*
Mouses, L. 12-
u 21. 2. Iss. p, 6, 7, 8, 10, 4; N. 1«. 7. 8. 9 ; Jos. 20^ B. 1". "• * bare two sons on account of her con(^-d)^
Rachel,
;
N. V- '•''', 9-> of, Testament pp. Ixvi-lxviii, 221-227 32 Nature changes not, N. New Testament influenced by TestaNaphtali, Jud. 2o2 Najihtali,
;
Hebrew
ments, pp. Ixxviii-xcii Nitzsch, p. xxxviii, xl Noah, B. 10"
131
L.
6\
R.
4^
V
;
4=
S. 6.
7,
8_
B. &>
Reins, the, N. 2^ Repentance of the individual, R. 1^, 2' S. 213. jiid. 154; G. Z^"^; Jos. 66
Olives,
;
B.
5-4
Repentance of the nation, Jud. Testaments,
23"^ n.
;
D. 6^ Jud. Resurrection, the, p. xcviii, S. 6'^ 251. *; Z. 102; B. lO^^ i" Reuben, R. l^' - », S^, 7^ ; S. 2". Iss. Jud. 52, 96, 133, 252 L. 63 Z. 97
;
;
Origen refers to Testaments,
p. Ixxvii
;
R. 21 n.
;
Ornaments, wearing
of,
forbidden, R.
fj'
;
;
13. 4
Ozeel, L. 122
;
Z.
4s. 7 2',
;
G. 1« 1«, ?>^^
bed of Jacob, R. punished for his sin, R. defiles
Paradise to be opened to the righteous, L.
;
4 (p-s).
32«.,
Lss.
;
41' 6, 51- 8,
Oil, holy, L. 8^
Mount of, N. ^^ Onan, Jud. IC Opus Imperfectum uses p. 80 w.
tinency, Iss. 2^
Rebecca, L. 6* Rectitude [aTrXoTTjs),
W>
Paronomasiae on proper names, p. xlv 7. 8. jjif|_ p S. 22; L. 6^, 112. N. !«• 12 Iss. 11^ 58 Z. 1=*, 3» A. 12. 9 B. IS Pass, H. L., p. Ixviii •-'•«.
;
;
;
Patience {vito/jlov/j), Jos. 2'', 10'' Pentephri, Jos. 12^, 13'. s.-".-^; 15« Persians, the, N. 5** Pharaoh, Z. 3^ ; Jos. 2\ 8^ 13^ Philo quoted, pp. 5, 43 Pick, p. xli Plutarch, pp. 4-5 Pollution of the sacrifices, L. 16^
1'
Ritschl, p. xxxix, xl Robe of the priesthood, L. 82
Rdnsch, p. xl Rotheus, N. l^" Sacrifices in heaven, L. 3" ^'^
animal, L. ^''Salvation to arise from Levi and Judah. G. 8' Jos. S, 71 ; L. 2" ; N. 82 ;
;
19" Sandals bought with price of Joseph, z. 32
Sarah, L. G^ Satan, D.
36, 56, 6^
;
G. 4'
;
A.
6*'^'
"
;
'
TESTAMENTS OF THE TWELVE PATRIARCHS
246
Sayce, p. 40 Schnapp, pp. xviii, xxxvii, xxxix, xli Schurer, pp. xli, Ixxviii, 45, 46, 57, etc. Sea, a great, in heaven, L.
V
Seir, Jiul.
9-^
Spirits of the retributions L. 32
(i.e.
plagues),
Spleen, the, N. Stoic doctrine taught, R. 2^'^ Syrians, N. 5^ 2''
Semei, L. 12' Senses, seven, R. five, N. 28
2**""
Tables, the heavenly, L.
Talmud
Sepher Yezirah quoted, p. 5 Seven men {i.e. angels) ordain Levi, L. 82
«(?(?.
Seventy weeks, L. 16' S. 29
Shechem,
;
L. 2', e"'^', 7^
;
Jud.
41
Shelah, Jud. 10«, ll^ Shem, B. 10« Shield given to Levi, L.
Simeon, S. l'-^, 2i. \ Jud. 65, 251.2;
5'^,
9
8',
L. 2^, 4"
;
3",
6-*
" ;
2="^'
G. jealous of Joseph, S. 2^' '* tribe of, to be dispersed, S. Sin to come to an end, L. 18"
Z.
'^
'
;
;
;
;
;
God,
S.
4-'
deceit to be trodden under foot, S. 6^ L. 1812; 2. 98 desire, Jud. 16'
envy,
S. 3',
4''
Jud. 16'
fornication, R. 3^ hatred, G. l^, 3'
insatiableness, R. S'"* jealousy, S. 2^ ; D. 1«
xxxvi
edition of the, pp. xxviii-xxix translations of the, pp. xxix-xxx
of, Iv-lvi.
See also Index
I.
to, Ivii-lxi
Christian additions to,
pj).
Ixi-lxv
used in Jewish High Court of Justice,
3''
p. xvi n.
inlluence
;
sleep, R. 3', S^ truth, Jud. 20''
on Jewish
literature, pp.
on Patristic literature, pp. IxxvIxxviii 2",
18'
;
Jud. 20^
Spirits, seven, of deceit, R. 2''^ (see
L. 3»
Jud. 16'
invisible, L. 4'
of,
Ixxiv-lxxv
'^
understanding, L. vainglory, D. 1" wickedness, D. ff'
evil,
p.
j8,
Greek MSS. of, pp. xviii-xxii, xxxiiXXXV Armenian version of, pp. xxv-xxvii
profligacy, Jud. 16'
four
pp.
Ivii
editions of Greek version translations, p. xxxvii
Jewish additions
obsequiousness, R. pride, R. 3''' D. 5«
;
Hebrew,
xlvii-1
3''
3»-6
in
Greek versions of above, pp. xxxiiXXXV Greek version a, date of, pp. Ivi-
sources
Jud. 16'
lying, R.
originally
xlii-xlvii
author of, liv date of, Ivi
injustice, R. 3^
lust,
of God, B. 92 Temptations, the, Jos. 2" Testaments of the Twelve Patriarchs, summary account of, pp. xv-xviil
MSS., pp. xxii-xxv Slavonic version of, pp. xxx-xxxii Tables of textual affinities of, pp. xxv, xxvi, xxxii, XXXV, 1
fighting, R. 3* filthy lucre,
;
two Hebrew recensions current, pp.
Singleness (dTrXoxT^s), Iss. .3' n. See Rectitude Iss. 3'«. Singleness of heart, R. A^/i. xxxvi, Sinker, pja. xix, xxi, xxiv, xxxvii, xxxix, xl, xli, xlii, Ixxviii Sodom, L. 146 N. 3^ 4' A. 7' B. 9' Spirit of Beliar, Iss. 7^ ; D. 1'' Jos. 7* B. S^' ^ ;
A. 7'^'^' Testaments,
Tamar, Jud. lO'^ 2'^', 12', 13^, 14^ Tappuah, Jud. 32, 5" Targum Ps.-Jon. borrows from Testaments, pp. Ixxv, 113, 115
written ;
!''•
4"-^-5''
Iss.
S'*
its title, p. liv
'J'
Sin, unconsciousness of, Iss. 7'
Single-minded man,
from
Tarpon, Rabbi, p. Ix Taylor, pp. 161, 163 sqq. Temple, the holy (in heaven), L. 5' of glory, L. 18«
6'
2\
2.
p.
borrows Ixxv
on
New
Testament, Ixxviii-xcii
Thamna, Jud. ?i.),
7'*'
Theophanies referred to, S. 6' 2. 9^ 52, 8" Jud. 222 N. 53 A. 7» Throne of glory, L. 5' Thrones, L. 3»
;
.
:
;
;
L. 2", D. 5'^
;
INDEX
II
War
Times, the last, Iss. 6^ Tongues, two, B. e"" Tree of life, L. 18" Tribes, the Twelve, B. 9^ Troglodytes, Z. 4« D. Truth enjoined, R. 6^ A. 61, B. 103 as a virtue, Iss. T'*' ^ D.
247 of the Egyptians against Canaan, G. 85 ; B. 12^ ;
S. 82
Wars, civil, Jud. 22 Z. 9 Watchers, the, R. 5^- ' N. S^ Ways, the two, p. xcix A. !'• Whiston, p. xxxvii ;
;
^
;
5",
2',
;
6®;
Wieseler, p. xl Will of God, Iss.
I''
;
4-'
D. 6«
;
;
N. 31
;
B. 112'^'
Universal
salvation,
Veil
xcvi-xcvii
pp.
f L. 2" Uprightness of heart, G. V S,
Windpipe, N. 2* ;
Wisdom,
praise of, L. 13
;
'i^n.,
Iss.
4^;
Women
to be
of the Temple, L. B. 9^ {aTrXuifxa)
(iuovfia),
lO''"
sqq., 8' sqq. Vision of Levi, L. Jacob, L. 9» Jud. 31" Naphtali, N. 5, 6 Joseph, Jos. 19 Vorstman, p. xxxix, xl 2''
shunned by men, R.
3'",
Jud. 171 Iss. 4* not to associate with men, R. 6" Works, good, R. 4^ 41, 61
;
;
of Beliar, B. Q'' of deceit, Jud. 20^ of truth, Jud. 20-'
;
Zebulun, Jud.
25i'''''2;
Zilpah, N. 1", G. l^
;
Z.
V'^•^ 10-
Jos. 20^'^'
CiORRIGENDA Page Page Page
3, col.
1 notes,
1.
15, col. 2 notes, 16,
11.
2, 3,
Pages 141, 142.
22, 1.
for "15^," read " xv. 6." "Gal." read " Eph."
20, for
for "will" read "shall." Chap. IV. should be bracketed as an addition of the
1st cent. B.C.
THE END
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&
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