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The Testatments of the Twelve Patriarchs
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Introductory Notice to The Testaments of the Twelve Patriarchs
[56] [Two of the many passages that leave no room for Lardner’s imaginary “Unitarianism” in this author.]
[57] The construction here is awkward of the participles after ὅτι: possibly a clause may have dropped out after ᾽Αδάμ.
[58] [See p. 10, note 5, supra.]
[59] John the Baptist. His greatness is declared by Christ Himself.]
[60] [Two of the many passages that leave no room for Lardner’s imaginary “Unitarianism” in this author.]
III.—The Testament of Levi Concerning the Priesthood and Arrogance.
[61] [Isa. xi. 2.]
[62] See below, c. 6.
[63] Cf. Luke xxiv. 21.
[64] For the Jewish idea of seven heavens, cf. Clement of Alexandra, Strom., iv. 7; and Wetstein’s note on 2 Cor. xii. 2; [also vol. vii. note 11, this series; and vol. ii. note 7, p. 438, this series].
[66] [Hades, rather.]
[67] [ἐπὶ τῳ πάθει τοῦ ῾Υψισοῦ. Compare Tatian, vol. ii. p. 71, this series.]
[68] This document, the idea of which is that of a book containing what is fore-ordained in heaven as to the course of the future, is one often appealed to in Apocalyptic literature, when some oracular declaration of weighty import is needed. Thus, in the Book of Enoch, the angel Uriel tells Enoch that the tablets contain all wisdom, the dying Enoch tells his children that the tablets are the source of all understanding, etc. (see, e.g., cc. 81. 1; 93. 2; 106. 19, ed. Dillmann). In the Book of Jubilees, again, it is said that inscribed on the tablets are, e.g., the punishment of the angels who sinned with mortal women, the plan of the division of weeks, the name of Abraham as the friend of God, etc. (cc. 5, 6, 19). See also Test. Asher, 2, 7, infra.
[69] [Gen. xlviii. 16. The Jehovah-Angel.]
[70] ἀσπίς. The Latin version gives the other meaning to ἀσπίς here, of asp or viper. The epithet χαλκῆν, however, renders “shield” much more probable, as there seems nothing in the context pointing to the “brazen serpent.”
[71] A quotation from 1 Thess. ii. 16, where the context also is similar to the present. [See Lardner’s refutation of the learned Grabe on this quotation, vol. ii. p. 359.]
[72] With the whole of this passage we may compare the description of the vestments of Aaron. See especially Ex. xxix. 5, 6 (LXX.). The πέταλον is the translation of צִיץ, the plate of gold on the forehead of the high priest over the mitre. The λογίον, or λογεῖον, is the breastplate, with the Urim and Thummim. For the ποδήρης, see Ex. xxviii. 27 (LXX.).
[73] On the possible reference here to the elements of the Eucharist, see Grabe’s note, Spicilegium, in loc.
[74] Nitzsch (p. 19, n. 37) explains this division into three ἀρχαί, as referring to the three orders of the Christian priesthood. This, however, seems improbable. Cf. Kayser, p. 119; Vorstman, p. 41. It is far more probable that the reference is to Moses, Aaron, and Christ. Thus with πιστεύσας we may compare Num. xii. 7. For this use of ἀρχή, cf. Gen. ii. 10. [Isa. lxvi. 21.]
[75] [Rom. 16.15-17; Heb. 5.1.]
[76] Or, if we follow the reading of Cd. Oxon., “Prophet of the Most High.”
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