1
The text must be faulty, for the word Emmanuel is the Hebrew. The sum 644 is got by adding together the Greek numbers.
1
We hear of Pentelic marble in Strabo, but the reference in the text may be to Thebes in Egypt.
1
Perhaps the "sea-bulbs" were the balls of hair-like texture which the sea washes up on Mediterranean shores, e.g. in Tunisia.
1
So Luke xxii. 51.
1
Cp. Acts iv. 7.
1
The Pleiades seem to be referred to. Cp. Job xxxviii. 31, in the Revised Version: "Canst thou bind the cluster of the Pleiades?" They had a malign influence. The grouping of evil spirits by sevens is common in Babylonian and Jewish folk-lore. As examples I may cite the Testamentum of Reuben, ch. 2, and the seven evil spirits of the N.T. Possibly, however, the Seven Planets are here in question; though this is unlikely, for they do not tally with the description given.
1
Fabricius, Cod. Pseudepigr. V.T. vol. I, p. 1047, reads Klothon, which must be i.q. Kludun, which Hesychius explains thus: ...
1
D: Asteraoth. Cp. 1Kgs 11:5. -JHP
1
Cp. Testam. of Symeon, ch. 3.
1
This refers to the closing incident narrated in the Testament, the sacrificing by Solomon of five locusts to Moloch. Tatian, Orat. ad Graecos, cap. 12, speaks of Artemis magos. She is the same as Hecate.
1
This seems the sense of enodiais, unless understood, trivialibus dis, "to the demons of the wayside or cross-road." Hecate was such a goddess, and in C.I. 26 we have mention of a daimon enodia, the Latin Trivia. As a subst. the neut. plur. enodia: = blisters caused by walking, in Theophr, Sud. 15.
1
Or, "from the Orient."
1
Bornemann conjectures "a guardian or watcher." But the angel Iax recurs below in # 86.
1
The MS. has a vox nihili. Can it mean "her that is born of echo" (see above, p. 19, n. 8).?
1
The text seems corrupt here.
1
Briareus is suggested by Bornemann as the right reading, but with little probability, since Briareus would not have been turned into an angel.
1
dektikos seems here to bear this sense, as also in the fragment of a very old commentary on the Shepherd of Hermas in the Oxyrhynchus papyri. part i, by Grenfell and Hunt, 1898, p. 9. The dwelling-places are the persons of whom the spirit, good or evil, takes possession. So in the Docetic Acta Iohannis (ed. M.R. James) the Christ says: "I have no dwelling, and I have dwellings; I have no place, and I have places; I have no temple, and I have temples. ... Behold thyself in me who address thee."
1
The allusion is to the swine of Gadara.
1
Tribolaios. The tribolos was a three-spiked instrument, thrown on the ground to wound horses' feet.
1
The meaning of the last part of this compound is unknown.
1
Here we seem to have the Greek head of Medusa transformed into a demon.
1
The Sophia, identified by Philo and the early Fathers with the Logos, is supposed to have entered into and taken possession of Solomon as it afterwards did with Jesus.
1
Bornemann (Zeitschr. f.d. Hist. Theol. 1844, p. 38) gives the tale of figures. r = 100; a = 1; f = 500; a = 1; m = 8; l = 30. Total 640. [31]
1
pterodrákun, a word not in the lexicons.
1
mageyoméne.
1
I conjecture the sense which the word must bear in this context.
1
Cp. Jude 13. That Jude here indulges in no mere metaphor is clear from the words which follow, which embody the belief detailed in the Testament of Solomon, p. 40.
1
Cf. Pliny, Nat. Hist. 24. 74 "Cynosbaton, alii Cynospaston, alii neurospaston vocant; folium habet vestigio hominis simile. Fert et uvam nigram, in cuius acino nervum habet, unde neurospastos dicitur." The human form revealed itself in the footstep, which the leaf resembled.
1
Cp. John ii. 6.
1
Rev. ix. 4; xiii, 16, 17.
1
Acts ii. 1.
1
There seems to be a lacuna here.
1
The Greek medical terms which stand in the Greek text are found in Hippocrates, Galen, and Cuel. Aurel.
1
Pliny, Nat. Hist. xx. 20, notes the same use of coriander: "Seminis grana tria in tertianis devorari iubent aliqui ante accessionem, vel plura illini fronti." The Testament evidently belongs to Pliny's age.
1
There must here be a lacuna in the text.
1
A Gnostic reference. Just above "eleven fathers" were mentioned.
1
botrydón, for which Bornemann conjectures boystrofydón. There is a parallel in a magic papyrus edited by Dieterich (Abraxas, p. 185).
1
Cp. Heb. viii. 5.
1
A shekel. Philo has the form síklos, i. 468. síglos is the usual spelling in the LXX.
1
Cp. I Pet. ii. 6, 7, who combines in the same way Ps. cxviii. 22 and Isa. xxviii. 16. Cp. Matt. xxi. 42, Mark xii, 10, Luke xx, 17.
1
Cp. the faith which removes mountains.
1
oíkoyxúmenoi in the MS., a vox nihili. If we had the apocryph of Iannes and Iambres we might understand the reference.
1
This legend of the heavy cornerstone and of the spirits supporting a column in the Temple reappears in the Georgian Acts of Nouna in the fourth century. There it is a huge wooden column that is lifted by spirit-agency, when the king and workmen had failed to move it into place. The spirits support it in the air before letting it sink into its place. These Acts will shortly appear in an English translation by Miss Wardrop in the forthcoming number of the Studie Biblica, Clarendon Press, 1898. [45]
1
Song of Sol. vi. 12.
1
Fem. So Rom. xi. 4.
1
Cp. Rev. ii. 19. Home Contents Prev testamen Next timeline
1
Testament of Solomon, son of David, who was king in Jerusalem, and mastered and controlled all spirits of the air, on the earth, and under the earth. By means of them also he wrought all the transcendent works of the Temple. Telling also of the authorities they wield against men, and by what angels these demons are brought to naught. Of the sage Solomon. Blessed art thou, O Lord God, who didst give Solomon such authority. Glory to thee and might unto the ages. Amen.
1
[D: master workman�s ]