Testaments of the Twelve Patriarchs

There seems a reminiscence here of the words of Dan. x. 3 , LXX. [For proofs of penitence, see p. 11, note 3, infra. ]

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 .

This clause is only found in Cd. Oxon.; it seems demanded by the following ἀπό

Cf. Gen. xxxv. 22 . The Gader mentioned below is the Edar of ver. 21 , the Hebrew ע being reproduced, as often, by γ .

[This section is censured by Lardner as unsuitable to dying admonitions. He forgets Oriental simplicity.]

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 ( iv. 10, 14, 20: 13, 17, 23, Eng. Ver. ), 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 .

[ Gen. vi. 4 ; Revised margin, 1 Cor. xi. 10; Jude 6, 7 .]

[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 .]

The reading of Cd. Oxon., μετ᾽ αὐτόν , is doubtless to be preferred.

i.e., Machpelah , which in Hebrew means double, and is so rendered by the LXX., e.g., Gen. xxiii. 9 .