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The Testatments of the Twelve Patriarchs
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Introductory Notice to The Testaments of the Twelve Patriarchs
[30] Vide infra.
[31] [See, e.g., the curious reading in Levi 18, καὶ στησει, where the Latin mss. are unanimous in giving stare faciet; also the mistake of ᾽Ιακώβ for ᾽Ρουβήμ in Issachar 1.
[32] See Tischendorf, Aus dem heiligen Lande, p. 341.
[33] Hamburgh, 1713.
[34] e.g., 1483; Hagenau, 1532; Paris, 1549; and often.
[35] This English translation having been made from the Latin, the printed editions of which swarm with inaccuracies (Grosseteste’s Latin version itself being a most exact translation), I have been able to make much less use of it than I could have desired. It has, however, been compared throughout.
[36] Monsieur Macé, Chefecier, curé de Saint Opportune, Paris, 1713.
[37] e.g., Vienna, 1544; Strasburgh, 1596; Hamburgh, 1637.
[38] mss. Harl., 1252.
I.—The Testament of Reuben Concerning Thoughts.
[39] There seems a reminiscence here of the words of Dan. x. 3, LXX. [For proofs of penitence, see p. 11, note 3, infra.]
[40] For this use of πνεύματα as applied to the senses, we may cite Plutarch (De placitis philosophorum, iv. 21), who, speaking with reference to the Stoic philosophy, says, ἡ μὲν ὅρασις ἐστὶ πνεῦμα διατεινον ἀπὸ τοῦ ἡγεμονικοῦ μέχρις ὀφθαλμῶν.
[41] This clause is only found in Cd. Oxon.; it seems demanded by the following ἀπό
[42] Cf. Gen. xxxv. 22. The Gader mentioned below is the Edar of Gen. 35.21, the Hebrew ע being reproduced, as often, by γ.
[43] [This section is censured by Lardner as unsuitable to dying admonitions. He forgets Oriental simplicity.]
[44] This name, occurring once again in the Testaments (Naph. 3), is one frequently found applied to the angels as the custodians of the world and of men. Thus, in the Chaldee of Daniel (Dan. 4.10-23), we find the expression עִִיר, which Aquila and Symmachus render ἐγρήγορος. The corresponding Ethiopic term is of frequent occurrence in the book of Enoch, not only of the fallen angels (e.g., x. 9, 15, xvi. 1, etc.), but of the good (xii. 2, 3, etc., ed. Dillmann). See also Gesenius, Thesaurus, s.v. עִִיר.
[45] [Gen. vi. 4; Revised margin, 1 Cor. xi. 10; Jude 6, 7.]
[46] [See Lardner on this root idea of our author, vol. ii. p. 353; but he is wrong as to Levi and Mary. Also Joseph, sec. 19, note 2, infra.]
[47] The reading of Cd. Oxon., μετ᾽ αὐτόν, is doubtless to be preferred.
[48] i.e., Machpelah, which in Hebrew means double, and is so rendered by the LXX., e.g., Gen. xxiii. 9.
II.—The Testament of Simeon Concerning Envy.
[50] That Simeon was prominent in the hostility to Joseph, is perhaps implied by his detention in Egypt as a surety for the return of the others; and Jewish tradition generally accords with this view. Cf. the Targum of the Pseudo-Jonathan on Gen. xxxvii. 19: “Simeon and Levi, who were brothers in counsel, said one to another, Let us kill him.” Also this same Targum on Gen. xlii. 24: “And he took from them Simeon, who had counselled to kill him.” Cf. also Breshith Rabba, § 91.
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