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Estimated Range of Dating: 50-200 A.D.

Chronological List of Early Christian Writings
Online Text for Sophia of Jesus Christ

Sophia of Jesus Christ translated by Douglas M. Parrott
Eugnostos the Blessed translated by Douglas M. Parrott
Online Resources for Sophia of Jesus Christ

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James M. Robinson, ed., The Nag Hammadi Library in English (San Francisco, CA: HarperCollins 1990), pp. 220-243.
Recommended Books for the Study of Early Christian Writings
Information on Sophia of Jesus Christ

The Sophia of Jesus Christ is clearly dependent on Eugnostos the Blessed, both of which were unearthed at Nag Hammadi (in two differing copies for each). The Sophia of Jesus Christ transforms Eugnostos into a dialogue with Jesus. Douglas M. Parrott places the two side by side in his translation for the book The Nag Hammadi Library in English edited by Robinson.

Parrott writes: “The notion of three divine men in the heavenly hierarchy appears to be based on Genesis 1-3 (Immortal Man = God; Son of Man = Adam [81,12]; Son of Son of Man, Savior = Seth). Because of the presence of Seth (although unnamed in the tractate), Eugnostos must be thought of as Sethian, in some sense. However, since it is not classically gnostic and lacks other elements of developed Sethian thought, it can only be characterized as proto-Sethian. Egyptian religious thought also appears to have influenced its picture of the supercelestial realm. The probable place of origin for Eugnostos, then, is Egypt. A very early date is suggested by the fact that Stoics, Epicureans and astrologers are called “all the philosophers.” That characterization would have been appropriate in the first century B.C.E., but not later. Eugnostos and Soph. Jes. Chr. may have influenced the Sethian-Ophites, as described by Irenaeus. Some have proposed an influence by Eugnostos on Valentinianism. Because of the dating of Eugnostos, it would not be surprising if Soph. Jes. Chr. had been composed soon after the advent of Christianity in Egypt – the latter half of the first century C.E. That possibility is supported by the tractate’s relatively nonpolemical tone.”

4Q403(ShirShabbd)
Parchment
Copied mid-first century B.C.E.
Height 18 cm (7 in.), length 19 cm (7 1/2 in.)
Courtesy of the Israel Antiquities Authority (9)
The Songs of the Sabbath Sacrifice, also known as the “Angelic Liturgy,” is a liturgical work composed of thirteen separate sections, one for each of the first thirteen Sabbaths of the year. The songs evoke angelic praise and elaborate on angelic priesthood, the heavenly temple, and the Sabbath worship in that temple.
The headings of the various songs may reflect the solar calendar. Although the songs bear no explicit indication of their source, the phraseology and terminology of the texts are very similar to those of other Qumran works.

Eight manuscripts of this work were found in Qumran Cave 4 (4Q400 through 407) and one in Cave 11, dating from the late Hasmonean and Herodian periods. One manuscript of the Songs of the Sabbath Sacrifice was found at Masada, a Zealot fortress.

References
Newsom, Carol. Songs of the Sabbath Sacrifice: A Critical Edition. Atlanta, 1985. This is the definitive translation and analysis of these distinctive hymns.
Strugnell, J. “The Angelic Liturgy at Qumran–4QSerek Sirot `Olat Hassabbat.” In Congress Volume, Oxford 1959. Supplements to Vetus Testamentum, vol. 7, pp. 318-45. Leiden, 1960.
English Translation of Songs of the Sabbath Sacrifice (Shirot `Olat ha-Shabbat)

4Q403(ShirShabbd)
Courtesy of the Israel Antiquities Authority (9)

30. By the instructor. Song of the sacrifice of the seventh
Sabbath on the sixteenth of the month. Praise the God of
the lofty heights, O you lofty ones among all the

31. elim of knowledge. Let the holiest of the godlike ones
sanctify the King of glory who sanctifies by holiness
all His holy ones. O you chiefs of the praises of

32. all the godlike beings, praise the splendidly
[pr]aiseworthy God. For in the splendor of praise
is the glory of His realm. From it (comes) the praises
of all

33. the godlike ones together with the splendor of all [His]
maj[esty. And] exalt his exaltedness to exalted heaven,
you most godlike ones of the lofty elim,
and (exalt) His glorious divinity above

34. all the lofty heights. For H[e is God of gods] of all
the chiefs of the heights of heaven and King
of ki[ngs] of all the eternal councils.
(by the intention of)

35. (His knowledge) At the words of His mouth come into
being [all the lofty angels]; at the utterance
of His lips all the eternal spirits; [by the in]tention
of His knowledge all His creatures

36. in their undertakings. Sing with joy, you who rejoice
[in His knowledge with] rejoicing among the wondrous
godlike beings. And chant His glory with the
tongue of all who chant with knowledge;
and (chant) His wonderful songs of joy

37. with the mouth of all who chant [of Him. For He is]
God of all who rejoice {in knowledge}
forever and Judge in His power of all the
spirits of understanding.

Wis.1

[1] Love righteousness, you rulers of the earth,
think of the Lord with uprightness,
and seek him with sincerity of heart;
[2] because he is found by those who do not put him to the test,
and manifests himself to those who do not distrust him.
[3] For perverse thoughts separate men from God,
and when his power is tested, it convicts the foolish;
[4] because wisdom will not enter a deceitful soul,
nor dwell in a body enslaved to sin.
[5] For a holy and disciplined spirit will flee from deceit,
and will rise and depart from foolish thoughts,
and will be ashamed at the approach of unrighteousness.

[6] For wisdom is a kindly spirit and
will not free a blasphemer from the guilt of his words;
because God is witness of his inmost feelings,
and a true observer of his heart, and a hearer of his tongue.
[7] Because the Spirit of the Lord has filled the world,
and that which holds all things together knows what is said;
[8] therefore no one who utters unrighteous things
will escape notice,
and justice, when it punishes, will not pass him by.
[9] For inquiry will be made into the counsels of an ungodly man,
and a report of his words will come to the Lord,
to convict him of his lawless deeds;
[10] because a jealous ear hears all things,
and the sound of murmurings does not go unheard.
[11] Beware then of useless murmuring,
and keep your tongue from slander;
because no secret word is without result,
and a lying mouth destroys the soul.

[12] Do not invite death by the error of your life,
nor bring on destruction by the works of your hands;
[13] because God did not make death,
and he does not delight in the death of the living.
[14] For he created all things that they might exist,
and the generative forces of the world are wholesome,
and there is no destructive poison in them;
and the dominion of Hades is not on earth.
[15] For righteousness is immortal.

[16] But ungodly men by their words and deeds summoned death;
considering him a friend, they pined away,
and they made a covenant with him,
because they are fit to belong to his party.

Wis.2

[1] For they reasoned unsoundly, saying to themselves,
“Short and sorrowful is our life,
and there is no remedy when a man comes to his end,
and no one has been known to return from Hades.
[2] Because we were born by mere chance,
and hereafter we shall be as though we had never been;
because the breath in our nostrils is smoke,
and reason is a spark kindled by the beating of our hearts.
[3] When it is extinguished, the body will turn to ashes,
and the spirit will dissolve like empty air.
[4] Our name will be forgotten in time
and no one will remember our works;
our life will pass away like the traces of a cloud,
and be scattered like mist
that is chased by the rays of the sun
and overcome by its heat.
[5] For our allotted time is the passing of a shadow,
and there is no return from our death,
because it is sealed up and no one turns back.

[6] “Come, therefore, let us enjoy the good things that exist,
and make use of the creation to the full as in youth.
[7] Let us take our fill of costly wine and perfumes,
and let no flower of spring pass by us.
[8] Let us crown ourselves with rosebuds before they wither.
[9] Let none of us fail to share in our revelry,
everywhere let us leave signs of enjoyment,
because this is our portion, and this our lot.
[10] Let us oppress the righteous poor man;
let us not spare the widow
nor regard the gray hairs of the aged.
[11] But let our might be our law of right,
for what is weak proves itself to be useless.

[12] “Let us lie in wait for the righteous man,
because he is inconvenient to us and opposes our actions;
he reproaches us for sins against the law,
and accuses us of sins against our training.
[13] He professes to have knowledge of God,
and calls himself a child of the Lord.
[14] He became to us a reproof of our thoughts;
[15] the very sight of him is a burden to us,
because his manner of life is unlike that of others,
and his ways are strange.
[16] We are considered by him as something base,
and he avoids our ways as unclean;
he calls the last end of the righteous happy,
and boasts that God is his father.
[17] Let us see if his words are true,
and let us test what will happen at the end of his life;
[18] for if the righteous man is God’s son, he will help him,
and will deliver him from the hand of his adversaries.
[19] Let us test him with insult and torture,
that we may find out how gentle he is,
and make trial of his forbearance.
[20] Let us condemn him to a shameful death,
for, according to what he says, he will be protected.”

[21] Thus they reasoned, but they were led astray,
for their wickedness blinded them,
[22] and they did not know the secret purposes of God,
nor hope for the wages of holiness,
nor discern the prize for blameless souls;
[23] for God created man for incorruption,
and made him in the image of his own eternity,
[24] but through the devil’s envy death entered the world,
and those who belong to his party experience it.

Wis.3

[1] But the souls of the righteous are in the hand of God,
and no torment will ever touch them.
[2] In the eyes of the foolish they seemed to have died,
and their departure was thought to be an affliction,
[3] and their going from us to be their destruction;
but they are at peace.
[4] For though in the sight of men they were punished,
their hope is full of immortality.
[5] Having been disciplined a little, they will receive great good,
because God tested them and found them worthy of himself;
[6] like gold in the furnace he tried them,
and like a sacrificial burnt offering he accepted them.
[7] In the time of their visitation they will shine forth,
and will run like sparks through the stubble.
[8] They will govern nations and rule over peoples,
and the Lord will reign over them for ever.
[9] Those who trust in him will understand truth,
and the faithful will abide with him in love,
because grace and mercy are upon his elect,
and he watches over his holy ones.

[10] But the ungodly will be punished as their reasoning deserves,
who disregarded the righteous man and rebelled
against the Lord;
[11] for whoever despises wisdom and instruction is miserable.
Their hope is vain, their labors are unprofitable,
and their works are useless.
[12] Their wives are foolish, and their children evil;
[13] their offspring are accursed.
For blessed is the barren woman who is undefiled,
who has not entered into a sinful union;
she will have fruit when God examines souls.
[14] Blessed also is the eunuch whose hands have
done no lawless deed,
and who has not devised wicked things against the Lord;
for special favor will be shown him for his faithfulness,
and a place of great delight in the temple of the Lord.
[15] For the fruit of good labors is renowned,
and the root of understanding does not fail.
[16] But children of adulterers will not come to maturity,
and the offspring of an unlawful union will perish.
[17] Even if they live long they will be held of no account,
and finally their old age will be without honor.
[18] If they die young, they will have no hope
and no consolation in the day of decision.
[19] For the end of an unrighteous generation is grievous.

Wis.4

[1] Better than this is childlessness with virtue,
for in the memory of virtue is immortality,
because it is known both by God and by men.
[2] When it is present, men imitate it,
and they long for it when it has gone;
and throughout all time it marches crowned in triumph,
victor in the contest for prizes that are undefiled.
[3] But the prolific brood of the ungodly will be of no use,
and none of their illegitimate seedlings will
strike a deep root
or take a firm hold.
[4] For even if they put forth boughs for a while,
standing insecurely they will be shaken by the wind,
and by the violence of the winds they will be uprooted.
[5] The branches will be broken off before they come to maturity,
and their fruit will be useless,
not ripe enough to eat, and good for nothing.
[6] For children born of unlawful unions
are witnesses of evil against their parents
when God examines them.
[7] But the righteous man, though he die early, will be at rest.
[8] For old age is not honored for length of time,
nor measured by number of years;
[9] but understanding is gray hair for men,
and a blameless life is ripe old age.

[10] There was one who pleased God and was loved by him,
and while living among sinners he was taken up.
[11] He was caught up lest evil change his understanding
or guile deceive his soul.
[12] For the fascination of wickedness obscures what is good,
and roving desire perverts the innocent mind.
[13] Being perfected in a short time, he fulfilled long years;
[14] for his soul was pleasing to the Lord,
therefore he took him quickly from the midst of wickedness.
[15] Yet the peoples saw and did not understand,
nor take such a thing to heart,
that God’s grace and mercy are with his elect,
and he watches over his holy ones.

[16] The righteous man who had died will condemn
the ungodly who are living,
and youth that is quickly perfected will condemn
the prolonged old age of the unrighteous man.
[17] For they will see the end of the wise man,
and will not understand what the Lord purposed for him,
and for what he kept him safe.
[18] They will see, and will have contempt for him,
but the Lord will laugh them to scorn.
After this they will become dishonored corpses,
and an outrage among the dead for ever;
[19] because he will dash them speechless to the ground,
and shake them from the foundations;
they will be left utterly dry and barren,
and they will suffer anguish,
and the memory of them will perish.

[20] They will come with dread when their sins are reckoned up,
and their lawless deeds will convict them to their face.

Wis.5

[1] Then the righteous man will stand with great confidence
in the presence of those who have afflicted him,
and those who make light of his labors.
[2] When they see him, they will be shaken with dreadful fear,
and they will be amazed at his unexpected salvation.
[3] They will speak to one another in repentance,
and in anguish of spirit they will groan, and say,
[4] “This is the man whom we once held in derision
and made a byword of reproach — we fools!
We thought that his life was madness
and that his end was without honor.
[5] Why has he been numbered among the sons of God?
And why is his lot among the saints?
[6] So it was we who strayed from the way of truth,
and the light of righteousness did not shine on us,
and the sun did not rise upon us.
[7] We took our fill of the paths of lawlessness and destruction,
and we journeyed through trackless deserts,
but the way of the Lord we have not known.
[8] What has our arrogance profited us?
And what good has our boasted wealth brought us?

[9] “All those things have vanished like a shadow,
and like a rumor that passes by;
[10] like a ship that sails through the billowy water,
and when it has passed no trace can be found,
nor track of its keel in the waves;
[11] or as, when a bird flies through the air,
no evidence of its passage is found;
the light air, lashed by the beat of its pinions
and pierced by the force of its rushing flight,
is traversed by the movement of its wings,
and afterward no sign of its coming is found there;
[12] or as, when an arrow is shot at a target,
the air, thus divided, comes together at once,
so that no one knows its pathway.
[13] So we also, as soon as we were born, ceased to be,
and we had no sign of virtue to show,
but were consumed in our wickedness.”
[14] Because the hope of the ungodly man is like
chaff carried by the wind,
and like a light hoarfrost driven away by a storm;
it is dispersed like smoke before the wind,
and it passes like the remembrance of a guest
who stays but a day.

[15] But the righteous live for ever,
and their reward is with the Lord;
the Most High takes care of them.
[16] Therefore they will receive a glorious crown
and a beautiful diadem from the hand of the Lord,
because with his right hand he will cover them,
and with his arm he will shield them.
[17] The Lord will take his zeal as his whole armor,
and will arm all creation to repel his enemies;
[18] he will put on righteousness as a breastplate,
and wear impartial justice as a helmet;
[19] he will take holiness as an invincible shield,
[20] and sharpen stern wrath for a sword,
and creation will join with him to fight against the madmen.
[21] Shafts of lightning will fly with true aim,
and will leap to the target as from a well-drawn bow of clouds,
[22] and hailstones full of wrath will be hurled as from a catapult;
the water of the sea will rage against them,
and rivers will relentlessly overwhelm them;
[23] a mighty wind will rise against them ,
and like a tempest it will winnow them away.
Lawlessness will lay waste the whole earth,
and evil-doing will overturn the thrones of rulers.

Wis.6

[1] Listen therefore, O kings, and understand;
learn, O judges of the ends of the earth.
[2] Give ear, you that rule over multitudes,
and boast of many nations.
[3] For your dominion was given you from the Lord,
and your sovereignty from the Most High,
who will search out your works and inquire into your plans.
[4] Because as servants of his kingdom you did not rule rightly,
nor keep the law,
nor walk according to the purpose of God,
[5] he will come upon you terribly and swiftly,
because severe judgment falls on those in high places.
[6] For the lowliest man may be pardoned in mercy,
but mighty men will be mightily tested.
[7] For the Lord of all will not stand in awe of any one,
nor show deference to greatness;
because he himself made both small and great,
and he takes thought for all alike.
[8] But a strict inquiry is in store for the mighty.
[9] To you then, O monarchs, my words are directed,
that you may learn wisdom and not transgress.
[10] For they will be made holy who observe holy things in holiness,
and those who have been taught them will find a defense.
[11] Therefore set your desire on my words;
long for them, and you will be instructed.

[12] Wisdom is radiant and unfading,
and she is easily discerned by those who love her,
and is found by those who seek her.
[13] She hastens to make herself known to those who desire her.
[14] He who rises early to seek her will have no difficulty,
for he will find her sitting at his gates.
[15] To fix one’s thought on her is perfect understanding,
and he who is vigilant on her account will
soon be free from care,
[16] because she goes about seeking those worthy of her,
and she graciously appears to them in their paths,
and meets them in every thought.

[17] The beginning of wisdom is the most sincere
desire for instruction,
and concern for instruction is love of her,
[18] and love of her is the keeping of her laws,
and giving heed to her laws is assurance of immortality,
[19] and immortality brings one near to God;
[20] so the desire for wisdom leads to a kingdom.

[21] Therefore if you delight in thrones and scepters,
O monarchs over the peoples,
honor wisdom, that you may reign for ever.
[22] I will tell you what wisdom is and how she came to be,
and I will hide no secrets from you,
but I will trace her course from the beginning of creation,
and make knowledge of her clear,
and I will not pass by the truth;
[23] neither will I travel in the company of sickly envy,
for envy does not associate with wisdom.
[24] A multitude of wise men is the salvation of the world,
and a sensible king is the stability of his people.
[25] Therefore be instructed by my words, and you will profit.

Wis.7

[1] I also am mortal, like all men,
a descendant of the first-formed child of earth;
and in the womb of a mother I was molded into flesh,
[2] within the period of ten months, compacted with blood,
from the seed of a man and the pleasure of marriage.
[3] And when I was born, I began to breathe the common air,
and fell upon the kindred earth,
and my first sound was a cry, like that of all.
[4] I was nursed with care in swaddling cloths.
[5] For no king has had a different beginning of existence;
[6] there is for all mankind one entrance into
life, and a common departure.

[7] Therefore I prayed, and understanding was given me;
I called upon God, and the spirit of wisdom came to me.
[8] I preferred her to scepters and thrones,
and I accounted wealth as nothing in comparison with her.
[9] Neither did I liken to her any priceless gem,
because all gold is but a little sand in her sight,
and silver will be accounted as clay before her.
[10] I loved her more than health and beauty,
and I chose to have her rather than light,
because her radiance never ceases.
[11] All good things came to me along with her,
and in her hands uncounted wealth.
[12] I rejoiced in them all, because wisdom leads them;
but I did not know that she was their mother.
[13] I learned without guile and I impart without grudging;
I do not hide her wealth,
[14] for it is an unfailing treasure for men;
those who get it obtain friendship with God,
commended for the gifts that come from instruction.

[15] May God grant that I speak with judgment
and have thought worthy of what I have received,
for he is the guide even of wisdom
and the corrector of the wise.
[16] For both we and our words are in his hand,
as are all understanding and skill in crafts.
[17] For it is he who gave me unerring knowledge of what exists,
to know the structure of the world and the
activity of the elements;
[18] the beginning and end and middle of times,
the alternations of the solstices and the changes
of the seasons,
[19] the cycles of the year and the constellations of the stars,
[20] the natures of animals and the tempers of wild beasts,
the powers of spirits and the reasonings of men,
the varieties of plants and the virtues of roots;
[21] I learned both what is secret and what is manifest,
[22] for wisdom, the fashioner of all things, taught me.
For in her there is a spirit that is intelligent, holy,
unique, manifold, subtle,
mobile, clear, unpolluted,
distinct, invulnerable, loving the good, keen,
irresistible,
[23] beneficent, humane, steadfast, sure, free from anxiety,
all-powerful, overseeing all,
and penetrating through all spirits
that are intelligent and pure and most subtle.
[24] For wisdom is more mobile than any motion;
because of her pureness she pervades and penetrates all things.
[25] For she is a breath of the power of God,
and a pure emanation of the glory of the Almighty;
therefore nothing defiled gains entrance into her.
[26] For she is a reflection of eternal light,
a spotless mirror of the working of God,
and an image of his goodness.
[27] Though she is but one, she can do all things,
and while remaining in herself, she renews all things;
in every generation she passes into holy souls
and makes them friends of God, and prophets;
[28] for God loves nothing so much as the man who lives with wisdom.
[29] For she is more beautiful than the sun,
and excels every constellation of the stars.
Compared with the light she is found to be superior,
[30] for it is succeeded by the night,
but against wisdom evil does not prevail.

Wis.8

[1] She reaches mightily from one end of the earth to the other,
and she orders all things well.
[2] I loved her and sought her from my youth,
and I desired to take her for my bride,
and I became enamored of her beauty.
[3] She glorifies her noble birth by living with God,
and the Lord of all loves her.
[4] For she is an initiate in the knowledge of God,
and an associate in his works.
[5] If riches are a desirable possession in life,
what is richer than wisdom who effects all things?
[6] And if understanding is effective,
who more than she is fashioner of what exists?
[7] And if any one loves righteousness,
her labors are virtues;
for she teaches self-control and prudence,
justice and courage;
nothing in life is more profitable for men than these.
[8] And if any one longs for wide experience,
she knows the things of old, and infers the things to come;
she understands turns of speech and the solutions of riddles;
she has foreknowledge of signs and wonders
and of the outcome of seasons and times.
[9] Therefore I determined to take her to live with me,
knowing that she would give me good counsel
and encouragement in cares and grief.
[10] Because of her I shall have glory among the multitudes
and honor in the presence of the elders, though I am young.
[11] I shall be found keen in judgment,
and in the sight of rulers I shall be admired.
[12] When I am silent they will wait for me,
and when I speak they will give heed;
and when I speak at greater length
they will put their hands on their mouths.
[13] Because of her I shall have immortality,
and leave an everlasting remembrance to those
who come after me.
[14] I shall govern peoples,
and nations will be subject to me;
[15] dread monarchs will be afraid of me when they hear of me;
among the people I shall show myself capable,
and courageous in war.
[16] When I enter my house, I shall find rest with her,
for companionship with her has no bitterness,
and life with her has no pain, but gladness and joy.
[17] When I considered these things inwardly,
and thought upon them in my mind,
that in kinship with wisdom there is immortality,
[18] and in friendship with her, pure delight,
and in the labors of her hands, unfailing wealth,
and in the experience of her company, understanding,
and renown in sharing her words,
I went about seeking how to get her for myself.
[19] As a child I was by nature well endowed,
and a good soul fell to my lot;
[20] or rather, being good, I entered an undefiled body.
[21] But I perceived that I would not possess wisdom
unless God gave her to me —
and it was a mark of insight to know whose gift she was —
so I appealed to the Lord and besought him,
and with my whole heart I said:

Wis.9

[1] “O God of my fathers and Lord of mercy,
who hast made all things by thy word,
[2] and by thy wisdom hast formed man,
to have dominion over the creatures thou hast made,
[3] and rule the world in holiness and righteousness,
and pronounce judgment in uprightness of soul,
[4] give me the wisdom that sits by thy throne,
and do not reject me from among thy servants.
[5] For I am thy slave and the son of thy maidservant,
a man who is weak and short-lived,
with little understanding of judgment and laws;
[6] for even if one is perfect among the sons of men,
yet without the wisdom that comes from thee
he will be regarded as nothing.
[7] Thou hast chosen me to be king of thy people
and to be judge over thy sons and daughters.
[8] Thou hast given command to build a temple on thy holy mountain,
and an altar in the city of thy habitation,
a copy of the holy tent which thou didst prepare
from the beginning.
[9] With thee is wisdom, who knows thy works
and was present when thou didst make the world,
and who understand what is pleasing in thy sight
and what is right according to thy commandments.
[10] Send her forth from the holy heavens,
and from the throne of thy glory send her,
that she may be with me and toil,
and that I may learn what is pleasing to thee.
[11] For she knows and understands all things,
and she will guide me wisely in my actions
and guard me with her glory.
[12] Then my works will be acceptable,
and I shall judge thy people justly,
and shall be worthy of the throne of my father.
[13] For what man can learn the counsel of God?
Or who can discern what the Lord wills?
[14] For the reasoning of mortals is worthless,
and our designs are likely to fail,
[15] for a perishable body weighs down the soul,
and this earthy tent burdens the thoughtful mind.
[16] We can hardly guess at what is on earth,
and what is at hand we find with labor;
but who has traced out what is in the heavens?
[17] Who has learned thy counsel, unless thou hast given wisdom
and sent thy holy Spirit from on high?
[18] And thus the paths of those on earth were set right,
and men were taught what pleases thee,
and were saved by wisdom.”

Wis.10

[1] Wisdom protected the first-formed father of the
world, when he alone had been created;
she delivered him from his transgression,
[2] and gave him strength to rule all things.
[3] But when an unrighteous man departed from her in his anger,
he perished because in rage he slew his brother.
[4] When the earth was flooded because of him,
wisdom again saved it,
steering the righteous man by a paltry piece of wood.

[5] Wisdom also, when the nations in wicked agreement
had been confounded,
recognized the righteous man and preserved
him blameless before God,
and kept him strong in the face of his compassion
for his child.

[6] Wisdom rescued a righteous man when the ungodly were perishing;
he escaped the fire that descended on the Five Cities.
[7] Evidence of their wickedness still remains:
a continually smoking wasteland,
plants bearing fruit that does not ripen,
and a pillar of salt standing as a monument
to an unbelieving soul.
[8] For because they passed wisdom by,
they not only were hindered from recognizing the good,
but also left for mankind a reminder of their folly,
so that their failures could never go unnoticed.

[9] Wisdom rescued from troubles those who served her.
[10] When a righteous man fled from his brother’s wrath,
she guided him on straight paths;
she showed him the kingdom of God,
and gave him knowledge of angels;
she prospered him in his labors,
and increased the fruit of his toil.
[11] When his oppressors were covetous,
she stood by him and made him rich.
[12] She protected him from his enemies,
and kept him safe from those who lay in wait for him;
in his arduous contest she gave him the victory,
so that he might learn that godliness is more
powerful than anything.

[13] When a righteous man was sold, wisdom did not desert him,
but delivered him from sin.
She descended with him into the dungeon,
[14] and when he was in prison she did not leave him,
until she brought him the scepter of a kingdom
and authority over his masters.
Those who accused him she showed to be false,
and she gave him everlasting honor.

[15] A holy people and blameless race
wisdom delivered from a nation of oppressors.
[16] She entered the soul of a servant of the Lord,
and withstood dread kings with wonders and signs.
[17] She gave holy men the reward of their labors;
she guided them along a marvelous way,
and became a shelter to them by day,
and a starry flame through the night.
[18] She brought them over the Red Sea,
and led them through deep waters;
[19] but she drowned their enemies,
and cast them up from the depth of the sea.
[20] Therefore the righteous plundered the ungodly;
they sang hymns, O Lord, to thy holy name,
and praised with one accord thy defending hand,
[21] because wisdom opened the mouth of the dumb,
and made the tongues of babes speak clearly.

Wis.11

[1] Wisdom prospered their works by the hand of a holy prophet.
[2] They journeyed through an uninhabited wilderness,
and pitched their tents in untrodden places.
[3] They withstood their enemies and fought off their foes.
[4] When they thirsted they called upon thee,
and water was given them out of flinty rock,
and slaking of thirst from hard stone.
[5] For through the very things by which their
enemies were punished,
they themselves received benefit in their need.
[6] Instead of the fountain of an ever-flowing river,
stirred up and defiled with blood
[7] in rebuke for the decree to slay the infants,
thou gavest them abundant water unexpectedly,
[8] showing by their thirst at that time
how thou didst punish their enemies.
[9] For when they were tried, though they were
being disciplined in mercy,
they learned how the ungodly were tormented
when judged in wrath.
[10] For thou didst test them as a father does in warning,
but thou didst examine the ungodly as a stern
king does in condemnation.
[11] Whether absent or present, they were equally distressed,
[12] for a twofold grief possessed them,
and a groaning at the memory of what had occurred.
[13] For when they heard that through their own punishments
the righteous had received benefit, they perceived
it was the Lord’s doing.
[14] For though they had mockingly rejected him
who long before had been cast out and exposed,
at the end of the events they marveled at him,
for their thirst was not like that of the righteous.

[15] In return for their foolish and wicked thoughts,
which led them astray to worship irrational
serpents and worthless animals,
thou didst send upon them a multitude of irrational
creatures to punish them,
[16] that they might learn that one is punished
by the very things by which he sins.
[17] For thy all-powerful hand,
which created the world out of formless matter,
did not lack the means to send upon them a
multitude of bears, or bold lions,
[18] or newly created unknown beasts full of rage,
or such as breathe out fiery breath,
or belch forth a thick pall of smoke,
or flash terrible sparks from their eyes;
[19] not only could their damage exterminate men,
but the mere sight of them could kill by fright.
[20] Even apart from these, men could fall at a single breath
when pursued by justice
and scattered by the breath of thy power.
But thou hast arranged all things by measure
and number and weight.

[21] For it is always in thy power to show great strength,
and who can withstand the might of thy arm?
[22] Because the whole world before thee is like
a speck that tips the scales,
and like a drop of morning dew that falls upon the ground.
[23] But thou art merciful to all, for thou canst do all things,
and thou dost overlook men’s sins, that they may repent.
[24] For thou lovest all things that exist,
and hast loathing for none of the things which thou hast made,
for thou wouldst not have made anything if thou hadst hated it.
[25] How would anything have endured if thou hadst not willed it?
Or how would anything not called forth by thee
have been preserved?
[26] Thou sparest all things, for they are thine,
O Lord who lovest the living.

Wis.12

[1] For thy immortal spirit is in all things.
[2] Therefore thou dost correct little by little
those who trespass,
and dost remind and warn them of the things wherein they sin,
that they may be freed from wickedness and
put their trust in thee, O Lord.

[3] Those who dwelt of old in thy holy land
[4] thou didst hate for their detestable practices,
their works of sorcery and unholy rites,
[5] their merciless slaughter of children,
and their sacrificial feasting on human flesh and blood.
These initiates from the midst of a heathen cult,
[6] these parents who murder helpless lives,
thou didst will to destroy by the hands of our fathers,
[7] that the land most precious of all to thee
might receive a worthy colony of the servants of God.
[8] But even these thou didst spare, since they were but men,
and didst send wasps as forerunners of thy army,
to destroy them little by little,
[9] though thou wast not unable to give the ungodly
into the hands of the righteous in battle,
or to destroy them at one blow by dread wild
beasts or thy stern word.
[10] But judging them little by little thou gavest
them a chance to repent,
though thou wast not unaware that their origin was evil
and their wickedness inborn,
and that their way of thinking would never change.
[11] For they were an accursed race from the beginning,
and it was not through fear of any one that
thou didst leave them unpunished for their sins.

[12] For who will say, “What hast thou done?”
Or will resist thy judgment?
Who will accuse thee for the destruction of
nations which thou didst make?
Or who will come before thee to plead as an
advocate for unrighteous men?
[13] For neither is there any god besides thee,
whose care is for all men,
to whom thou shouldst prove that thou hast not judged unjustly;
[14] nor can any king or monarch confront thee about
those whom thou hast punished.
[15] Thou art righteous and rulest all things righteously,
deeming it alien to thy power
to condemn him who does not deserve to be punished.
[16] For thy strength is the source of righteousness,
and thy sovereignty over all causes thee to spare all.
[17] For thou dost show thy strength when men doubt
the completeness of thy power,
and dost rebuke any insolence among those who know it.
[18] Thou who art sovereign in strength dost judge with mildness,
and with great forbearance thou dost govern us;
for thou hast power to act whenever thou dost choose.

[19] Through such works thou has taught thy people
that the righteous man must be kind,
and thou hast filled thy sons with good hope,
because thou givest repentance for sins.
[20] For if thou didst punish with such great care and indulgence
the enemies of thy servants and those deserving of death,
granting them time and opportunity to give up their wickedness,
[21] with what strictness thou hast judged thy sons,
to whose fathers thou gavest oaths and covenants
full of good promises!
[22] So while chastening us thou scourgest our enemies
ten thousand times more,
so that we may meditate upon thy goodness when we judge,
and when we are judged we may expect mercy.

[23] Therefore those who in folly of life lived unrighteously
thou didst torment through their own abominations.
[24] For they went far astray on the paths of error,
accepting as gods those animals which even
their enemies despised;
they were deceived like foolish babes.
[25] Therefore, as to thoughtless children,
thou didst send thy judgment to mock them.
[26] But those who have not heeded the warning of light rebukes
will experience the deserved judgment of God.
[27] For when in their suffering they became incensed
at those creatures which they had thought to
be gods, being punished by means of them,
they saw and recognized as the true God him
whom they had before refused to know.
Therefore the utmost condemnation came upon them.

Wis.13

[1] For all men who were ignorant of God were foolish by nature;
and they were unable from the good things that
are seen to know him who exists,
nor did they recognize the craftsman while
paying heed to his works;
[2] but they supposed that either fire or wind or swift air,
or the circle of the stars, or turbulent water,
or the luminaries of heaven were the gods that rule the world.
[3] If through delight in the beauty of these things
men assumed them to be gods,
let them know how much better than these is their Lord,
for the author of beauty created them.
[4] And if men were amazed at their power and working,
let them perceive from them
how much more powerful is he who formed them.
[5] For from the greatness and beauty of created things
comes a corresponding perception of their Creator.
[6] Yet these men are little to be blamed,
for perhaps they go astray
while seeking God and desiring to find him.
[7] For as they live among his works they keep searching,
and they trust in what they see, because the
things that are seen are beautiful.
[8] Yet again, not even they are to be excused;
[9] for if they had the power to know so much
that they could investigate the world,
how did they fail to find sooner the Lord of these things?

[10] But miserable, with their hopes set on dead things, are the men
who give the name “gods” to the works of men’s hands,
gold and silver fashioned with skill,
and likenesses of animals,
or a useless stone, the work of an ancient hand.
[11] A skilled woodcutter may saw down a tree easy to handle
and skilfully strip off all its bark,
and then with pleasing workmanship
make a useful vessel that serves life’s needs,
[12] and burn the castoff pieces of his work
to prepare his food, and eat his fill.
[13] But a castoff piece from among them, useful for nothing,
a stick crooked and full of knots,
he takes and carves with care in his leisure,
and shapes it with skill gained in idleness;
he forms it like the image of a man,
[14] or makes it like some worthless animal,
giving it a coat of red paint and coloring its surface red
and covering every blemish in it with paint;
[15] then he makes for it a niche that befits it,
and sets it in the wall, and fastens it there with iron.
[16] So he takes thought for it, that it may not fall,
because he knows that it cannot help itself,
for it is only an image and has need of help.
[17] When he prays about possessions and his marriage and children,
he is not ashamed to address a lifeless thing.
[18] For health he appeals to a thing that is weak;
for life he prays to a thing that is dead;
for aid he entreats a thing that is utterly inexperienced;
for a prosperous journey, a thing that cannot take a step;
[19] for money-making and work and success with his hands
he asks strength of a thing whose hands have no strength.

Wis.14

[1] Again, one preparing to sail and about to voyage
over raging waves
calls upon a piece of wood more fragile than
the ship which carries him.
[2] For it was desire for gain that planned that vessel,
and wisdom was the craftsman who built it;
[3] but it is thy providence, O Father, that steers its course,
because thou hast given it a path in the sea,
and a safe way through the waves,
[4] showing that thou canst save from every danger,
so that even if a man lacks skill, he may put to sea.
[5] It is thy will that works of thy wisdom should
not be without effect;
therefore men trust their lives even to the
smallest piece of wood,
and passing through the billows on a raft they
come safely to land.
[6] For even in the beginning, when arrogant giants were perishing,
the hope of the world took refuge on a raft,
and guided by thy hand left to the world the
seed of a new generation.
[7] For blessed is the wood by which righteousness comes.

[8] But the idol made with hands is accursed, and
so is he who made it;
because he did the work, and the perishable
thing was named a god.
[9] For equally hateful to God are the ungodly
man and his ungodliness,
[10] for what was done will be punished together
with him who did it.
[11] Therefore there will be a visitation also upon
the heathen idols,
because, though part of what God created, they
became an abomination,
and became traps for the souls of men
and a snare to the feet of the foolish.

[12] For the idea of making idols was the beginning of fornication,
and the invention of them was the corruption of life,
[13] for neither have they existed from the beginning
nor will they exist for ever.
[14] For through the vanity of men they entered the world,
and therefore their speedy end has been planned.
[15] For a father, consumed with grief at an untimely bereavement,
made an image of his child, who had been suddenly
taken from him;
and he now honored as a god what was once a dead human being,
and handed on to his dependents secret rites and initiations.
[16] Then the ungodly custom, grown strong with
time, was kept as a law,
and at the command of monarchs graven images were worshiped.
[17] When men could not honor monarchs in their
presence, since they lived at a distance,
they imagined their appearance far away,
and made a visible image of the king whom they honored,
so that by their zeal they might flatter the
absent one as though present.
[18] Then the ambition of the craftsman impelled
even those who did not know the king to intensify
their worship.
[19] For he, perhaps wishing to please his ruler,
skilfully forced the likeness to take more beautiful form,
[20] and the multitude, attracted by the charm of his work,
now regarded as an object of worship the one
whom shortly before they had honored as a man.
[21] And this became a hidden trap for mankind,
because men, in bondage to misfortune or to royal authority,
bestowed on objects of stone or wood the name
that ought not to be shared.
[22] Afterward it was not enough for them to err
about the knowledge of God,
but they live in great strife due to ignorance,
and they call such great evils peace.
[23] For whether they kill children in their initiations,
or celebrate secret mysteries,
or hold frenzied revels with strange customs,
[24] they no longer keep either their lives or their marriages pure,
but they either treacherously kill one another,
or grieve one another by adultery,
[25] and all is a raging riot of blood and murder,
theft and deceit, corruption, faithlessness, tumult, perjury,
[26] confusion over what is good, forgetfulness of favors,
pollution of souls, sex perversion,
disorder in marriage, adultery, and debauchery.
[27] For the worship of idols not to be named
is the beginning and cause and end of every evil.
[28] For their worshipers either rave in exultation,
or prophesy lies,
or live unrighteously, or readily commit perjury;
[29] for because they trust in lifeless idols
they swear wicked oaths and expect to suffer no harm.
[30] But just penalties will overtake them on two counts:
because they thought wickedly of God in devoting
themselves to idols,
and because in deceit they swore unrighteously
through contempt for holiness.
[31] For it is not the power of the things by which men swear,
but the just penalty for those who sin,
that always pursues the transgression of the unrighteous.

Wis.15

[1] But thou, our God, art kind and true,
patient, and ruling all things in mercy.
[2] For even if we sin we are thine, knowing thy power;
but we will not sin, because we know that we
are accounted thine.
[3] For to know thee is complete righteousness,
and to know thy power is the root of immortality.
[4] For neither has the evil intent of human art misled us,
nor the fruitless toil of painters,
a figure stained with varied colors,
[5] whose appearance arouses yearning in fools,
so that they desire the lifeless form of a dead image.
[6] Lovers of evil things and fit for such objects of hope
are those who either make or desire or worship them.

[7] For when a potter kneads the soft earth
and laboriously molds each vessel for our service,
he fashions out of the same clay
both the vessels that serve clean uses
and those for contrary uses, making all in like manner;
but which shall be the use of each of these
the worker in clay decides.
[8] With misspent toil, he forms a futile god from the same clay —
this man who was made of earth a short time before
and after a little while goes to the earth
from which he was taken,
when he is required to return the soul that was lent him.
[9] But he is not concerned that he is destined to die
or that his life is brief,
but he competes with workers in gold and silver,
and imitates workers in copper;
and he counts it his glory that he molds counterfeit gods.
[10] His heart is ashes, his hope is cheaper than dirt,
and his life is of less worth than clay,
[11] because he failed to know the one who formed him
and inspired him with an active soul
and breathed into him a living spirit.
[12] But he considered our existence an idle game,
and life a festival held for profit,
for he says one must get money however one
can, even by base means.
[13] For this man, more than all others, knows that he sins
when he makes from earthy matter fragile vessels
and graven images.

[14] But most foolish, and more miserable than an infant,
are all the enemies who oppressed thy people.
[15] For they thought that all their heathen idols were gods,
though these have neither the use of their eyes to see with,
nor nostrils with which to draw breath,
nor ears with which to hear,
nor fingers to feel with,
and their feet are of no use for walking.
[16] For a man made them,
and one whose spirit is borrowed formed them;
for no man can form a god which is like himself.
[17] He is mortal, and what he makes with lawless hands is dead,
for he is better than the objects he worships,
since he has life, but they never have.

[18] The enemies of thy people worship even the
most hateful animals,
which are worse than all others, when judged
by their lack of intelligence;
[19] and even as animals they are not so beautiful
in appearance that one would desire them,
but they have escaped both the praise of God and his blessing.

Wis.16

[1] Therefore those men were deservedly punished
through such creatures,
and were tormented by a multitude of animals.
[2] Instead of this punishment thou didst show
kindness to thy people,
and thou didst prepare quails to eat,
a delicacy to satisfy the desire of appetite;
[3] in order that those men, when they desired food,
might lose the least remnant of appetite
because of the odious creatures sent to them,
while thy people, after suffering want a short time,
might partake of delicacies.
[4] For it was necessary that upon those oppressors
inexorable want should come,
while to these it was merely shown how their
enemies were being tormented.

[5] For when the terrible rage of wild beasts came upon thy people
and they were being destroyed by the bites
of writhing serpents,
thy wrath did not continue to the end;
[6] they were troubled for a little while as a warning,
and received a token of deliverance to remind
them of thy law’s command.
[7] For he who turned toward it was saved, not by what he saw,
but by thee, the Savior of all.
[8] And by this also thou didst convince our enemies
that it is thou who deliverest from every evil.
[9] For they were killed by the bites of locusts and flies,
and no healing was found for them,
because they deserved to be punished by such things;
[10] but thy sons were not conquered even by the
teeth of venomous serpents,
for thy mercy came to their help and healed them.
[11] To remind them of thy oracles they were bitten,
and then were quickly delivered,
lest they should fall into deep forgetfulness
and become unresponsive to thy kindness.
[12] For neither herb nor poultice cured them,
but it was thy word, O Lord, which heals all men.
[13] For thou hast power over life and death;
thou dost lead men down to the gates of Hades and back again.
[14] A man in his wickedness kills another,
but he cannot bring back the departed spirit,
nor set free the imprisoned soul.

[15] To escape from thy hand is impossible;
[16] for the ungodly, refusing to know thee,
were scourged by the strength of thy arm,
pursued by unusual rains and hail and relentless storms,
and utterly consumed by fire.
[17] For — most incredible of all — in the water,
which quenches all things,
the fire had still greater effect,
for the universe defends the righteous.
[18] At one time the flame was restrained,
so that it might not consume the creatures
sent against the ungodly,
but that seeing this they might know
that they were being pursued by the judgment of God;
[19] and at another time even in the midst of water
it burned more intensely than fire,
to destroy the crops of the unrighteous land.
[20] Instead of these things thou didst give thy
people food of angels,
and without their toil thou didst supply them
from heaven with bread ready to eat,
providing every pleasure and suited to every taste.
[21] For thy sustenance manifested thy sweetness
toward thy children;
and the bread, ministering to the desire of
the one who took it,
was changed to suit every one’s liking.
[22] Snow and ice withstood fire without melting,
so that they might know that the crops of their enemies
were being destroyed by the fire that blazed in the hail
and flashed in the showers of rain;
[23] whereas the fire, in order that the righteous might be fed,
even forgot its native power.

[24] For creation, serving thee who hast made it,
exerts itself to punish the unrighteous,
and in kindness relaxes on behalf of those who trust in thee.
[25] Therefore at that time also, changed into all forms,
it served thy all-nourishing bounty,
according to the desire of those who had need,
[26] so that thy sons, whom thou didst love, O Lord, might learn
that it is not the production of crops that feeds man,
but that thy word preserves those who trust in thee.
[27] For what was not destroyed by fire
was melted when simply warmed by a fleeting ray of the sun,
[28] to make it known that one must rise before
the sun to give thee thanks,
and must pray to thee at the dawning of the light;
[29] for the hope of an ungrateful man will melt like wintry frost,
and flow away like waste water.

Wis.17

[1] Great are thy judgments and hard to describe;
therefore unintructed souls have gone astray.
[2] For when lawless men supposed that they held
the holy nation in their power,
they themselves lay as captives of darkness
and prisoners of long night,
shut in under their roofs, exiles from eternal providence.
[3] For thinking that in their secret sins they were unobserved
behind a dark curtain of forgetfulness,
they were scattered, terribly alarmed,
and appalled by specters.
[4] For not even the inner chamber that held them
protected them from fear,
but terrifying sounds rang out around them,
and dismal phantoms with gloomy faces appeared.
[5] And no power of fire was able to give light,
nor did the brilliant flames of the stars
avail to illumine that hateful night.
[6] Nothing was shining through to them
except a dreadful, self-kindled fire,
and in terror they deemed the things which they saw
to be worse than that unseen appearance.
[7] The delusions of their magic art lay humbled,
and their boasted wisdom was scornfully rebuked.
[8] For those who promised to drive off the fears
and disorders of a sick soul
were sick themselves with ridiculous fear.
[9] For even if nothing disturbing frightened them,
yet, scared by the passing of beasts and the
hissing of serpents,
[10] they perished in trembling fear,
refusing to look even at the air, though it
nowhere could be avoided.
[11] For wickedness is a cowardly thing, condemned
by its own testimony;
distressed by conscience, it has always exaggerated
the difficulties.
[12] For fear is nothing but surrender of the helps
that come from reason;
[13] and the inner expectation of help, being weak,
prefers ignorance of what causes the torment.
[14] But throughout the night, which was really powerless,
and which beset them from the recesses of powerless Hades,
they all slept the same sleep,
[15] and now were driven by monstrous specters,
and now were paralyzed by their souls’ surrender,
for sudden and unexpected fear overwhelmed them.
[16] And whoever was there fell down,
and thus was kept shut up in a prison not made of iron;
[17] for whether he was a farmer or a shepherd
or a workman who toiled in the wilderness,
he was seized, and endured the inescapable fate;
for with one chain of darkness they all were bound.
[18] Whether there came a whistling wind,
or a melodious sound of birds in wide-spreading branches,
or the rhythm of violently rushing water,
[19] or the harsh crash of rocks hurled down,
or the unseen running of leaping animals,
or the sound of the most savage roaring beasts,
or an echo thrown back from a hollow of the mountains,
it paralyzed them with terror.
[20] For the whole world was illumined with brilliant light,
and was engaged in unhindered work,
[21] while over those men alone heavy night was spread,
an image of the darkness that was destined to receive them;
but still heavier than darkness were they to themselves.

Wis.18

[1] But for thy holy ones there was very great light.
Their enemies heard their voices but did not see their forms,
and counted them happy for not having suffered,
[2] and were thankful that thy holy ones, though
previously wronged, were doing them no injury;
and they begged their pardon for having been
at variance with them.
[3] Therefore thou didst provide a flaming pillar of fire
as a guide for thy people’s unknown journey,
and a harmless sun for their glorious wandering.
[4] For their enemies deserved to be deprived of
light and imprisoned in darkness,
those who had kept thy sons imprisoned,
through whom the imperishable light of the
law was to be given to the world.

[5] When they had resolved to kill the babes of thy holy ones,
and one child had been exposed and rescued,
thou didst in punishment take away a multitude
of their children;
and thou didst destroy them all together by a mighty flood.
[6] That night was made known beforehand to our fathers,
so that they might rejoice in sure knowledge
of the oaths in which they trusted.
[7] The deliverance of the righteous and the destruction
of their enemies
were expected by thy people.
[8] For by the same means by which thou didst punish our enemies
thou didst call us to thyself and glorify us.
[9] For in secret the holy children of good men offered sacrifices,
and with one accord agreed to the divine law,
that the saints would share alike the same things,
both blessings and dangers;
and already they were singing the praises of the fathers.
[10] But the discordant cry of their enemies echoed back,
and their piteous lament for their children was spread abroad.
[11] The slave was punished with the same penalty as the master,
and the common man suffered the same loss as the king;
[12] and they all together, by the one form of death,
had corpses too many to count.
For the living were not sufficient even to bury them,
since in one instant their most valued children
had been destroyed.
[13] For though they had disbelieved everything
because of their magic arts,
yet, when their first-born were destroyed,
they acknowledged thy people to be God’s son.
[14] For while gentle silence enveloped all things,
and night in its swift course was now half gone,
[15] thy all-powerful word leaped from heaven, from
the royal throne,
into the midst of the land that was doomed,
a stern warrior
[16] carrying the sharp sword of thy authentic command, and stood and filled all things with death,
and touched heaven while standing on the earth.
[17] Then at once apparitions in dreadful dreams
greatly troubled them,
and unexpected fears assailed them;
[18] and one here and another there, hurled down half dead,
made known why they were dying;
[19] for the dreams which disturbed them forewarned them of this,
so that they might not perish without knowing
why they suffered.

[20] The experience of death touched also the righteous,
and a plague came upon the multitude in the desert,
but the wrath did not long continue.
[21] For a blameless man was quick to act as their champion;
he brought forward the shield of his ministry,
prayer and propitiation by incense;
he withstood the anger and put an end to the disaster,
showing that he was thy servant.
[22] He conquered the wrath not by strength of body,
and not by force of arms,
but by his word he subdued the punisher,
appealing to the oaths and covenants given to our fathers.
[23] For when the dead had already fallen on one another in heaps,
he intervened and held back the wrath,
and cut off its way to the living.
[24] For upon his long robe the whole world was depicted,
and the glories of the fathers were engraved
on the four rows of stones,
and thy majesty on the diadem upon his head.
[25] To these the destroyer yielded, these he feared;
for merely to test the wrath was enough.

Wis.19

[1] But the ungodly were assailed to the end by pitiless anger,
for God knew in advance even their future actions,
[2] that, though they themselves had permitted thy people to depart
and hastily sent them forth,
they would change their minds and pursue them.
[3] For while they were still busy at mourning,
and were lamenting at the graves of their dead,
they reached another foolish decision,
and pursued as fugitives those whom they had
begged and compelled to depart.
[4] For the fate they deserved drew them on to this end,
and made them forget what had happened,
in order that they might fill up the punishment
which their torments still lacked,
[5] and that thy people might experience an incredible journey,
but they themselves might meet a strange death.

[6] For the whole creation in its nature was fashioned anew,
complying with thy commands,
that thy children might be kept unharmed.
[7] The cloud was seen overshadowing the camp,
and dry land emerging where water had stood before,
an unhindered way out of the Red Sea,
and a grassy plain out of the raging waves,
[8] where those protected by thy hand passed through as one nation,
after gazing on marvelous wonders.
[9] For they ranged like horses,
and leaped like lambs,
praising thee, O Lord, who didst deliver them.
[10] For they still recalled the events of their sojourn,
how instead of producing animals the earth brought forth gnats,
and instead of fish the river spewed out vast numbers of frogs.
[11] Afterward they saw also a new kind of birds,
when desire led them to ask for luxurious food;
[12] for, to give them relief, quails came up from the sea.

[13] The punishments did not come upon the sinners
without prior signs in the violence of thunder,
for they justly suffered because of their wicked acts;
for they practiced a more bitter hatred of strangers.
[14] Others had refused to receive strangers when they came to them,
but these made slaves of guests who were their benefactors.
[15] And not only so, but punishment of some sort
will come upon the former
for their hostile reception of the aliens;
[16] but the latter, after receiving them with festal celebrations,
afflicted with terrible sufferings
those who had already shared the same rights.
[17] They were stricken also with loss of sight —
just as were those at the door of the righteous man —
when, surrounded by yawning darkness,
each tried to find the way through his own door.

[18] For the elements changed places with one another,
as on a harp the notes vary the nature of the rhythm,
while each note remains the same.
This may be clearly inferred from the sight of what took place.
[19] For land animals were transformed into water creatures,
and creatures that swim moved over to the land.
[20] Fire even in water retained its normal power,
and water forgot its fire-quenching nature.
[21] Flames, on the contrary, failed to consume
the flesh of perishable creatures that walked among them,
nor did they melt the crystalline, easily melted
kind of heavenly food.

[22] For in everything, O Lord, thou hast exalted
and glorified thy people;
and thou hast not neglected to help them at
all times and in all places.

(translated from the codex of the Paris Library, after the edition of Fleck, Wissensch. Reise, bd. ii. abth. 3)
Greek title:–

NOTES:
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.

2. And behold, when the Temple of the city of Jerusalem was being built, and the artificers were working thereat, Ornias the demon came among them toward sunset; and he took away half of the pay of the chief-deviser’s (?)1 little boy, as well as half his food. [16] He also continued to suck the thumb of his right hand every day. And the child grew thin, although he was very much loved by the king. 1. [D: master workman’s ]
3. So King Solomon called the boy one day, and questioned him, saying: “Do I not love thee more than all the artisans who are working in the Temple of God? Do I not give thee double wages and a double supply of food? How is it that day by day and hour by hour thou growest thinner?”
4. But the child said to the king: “I pray thee, O king. Listen to what has befallen all that thy child hath. After we are all released from our work on the Temple of God, after sunset, when I lie down to rest, one of the evil demons comes and takes away from me one half of my pay and one half of my food. Then he also takes hold of my right hand and sucks my thumb. And lo, my soul is oppressed, and so my body waxes thinner every day.”

5. Now when I Solomon heard this, I entered the Temple of God, and prayed with all my soul, night and day, that the demon might be delivered into my hands, and that I might gain authority over him. And it came about through my prayer that grace was given to me from the Lord Sabaoth by Michael his archangel. [He brought me] a little ring, having a seal consisting of an engraved stone, and said to me: “Take, O Solomon, king, son of David, the gift which the Lord God has sent thee, the highest Sabaoth. With it thou shalt lock up all demons of the earth, male and female; and with their help thou shalt build up Jerusalem. [But] thou [must] wear this seal of God. And this engraving of the seal of the ring sent thee is a Pentalpha.”2

2. [D omits the last sentence.]
6. And I Solomon was overjoyed, and praised and glorified the God of heaven and earth. And on the morrow I called the boy, and gave him the ring, and said to him: “take this, and at the hour in which the demon shall come unto thee, throw this ring at the chest of the demon, and say to him: ‘In the name of God, King Solomon calls thee hither.3’ And then do thou come running to me, without having any misgivings or fear in respect of aught thou mayest hear on the part of the demon.” 3. [D: Come! Solomon summons you!]
7. So the child took the ring, and went off; and behold, at the [17] customary hour Ornias, the fierce demon, came like a burning fire to take the pay from the child. But the child according to the instructions received from the king, threw the ring at the chest of the demon, and said: “King Solomon calls thee hither.” And then he went off at a run to the king. But the demon cried out aloud, saying: “Child, why hast thou done this to me? Take the ring off me, and I will render to thee the gold of the earth. Only take this off me, and forbear to lead me away to Solomon4.” 4. [D: Remove the ring and give it back to Solomon]
8. But the child said to the demon: “As the Lord God of Israel liveth, I will not brook thee. So come hither.” And the child came at a run, rejoicing, to the king, and said: “I have brought the demon, O king, as thou didst command me, O my master. And behold, he stands before the gates of the court of thy palace, crying out, and supplicating with a loud voice; offering me the silver and gold of the earth if I will only bring him unto thee5.” 5. [D: would not deliver him to you.]
9. And when Solomon heard this, he rose up from his throne, and went outside into the vestibule of the court of his palace; and there he saw the demon, shuddering and trembling. And he said to him: “Who art thou?” And the demon answered: “I am called Ornias.”
10. And Solomon said to him: “Tell me, O demon, to what zodiacal sign thou art subject.” And he answered: “To the Water-pourer6. And those who are consumed with desire for the noble virgins upon earth . . . . . [there appears to be a lacuna here], these I strangle7. But in case there is no disposition to sleep8, I am changed into three forms. Whenever men come to be enamoured of women, I metamorphose myself into a comely female; and I take hold of the men in their sleep, and play with them. And after a while I again take to my wings, and hie me to the heavenly regions. I also appear as a lion, and I am commanded by all the demons. I am offspring of the archangel Uriel9, the power of God.” 6. [D: Aquarius.]
7. [D: I strangle those who reside in Aquarius because of their passion for women whose zodiacal sign is Virgo.]

8. [D: while in a trance…]

9. [D: Ouriel.]

11. I Solomon, having heard the name of the archangel, prayed and glorified God, the Lord of heaven and earth. And I sealed the [18] demon and set him to work at stone-cutting, so that he might cut the stones in the Temple, which, lying along the shore, had been brought by the Sea of Arabia. But he, fearful of the iron, continued and said to me: “I pray thee, King Solomon, let me go free; and I will bring you all the demons.” And as he was not willing to be subject to me, I prayed the archangel Uriel to come and succour me; and I forthwith beheld the archangel Uriel coming down to me from the heavens.
12. And the angel bade the whales10 of the sea come out of the abyss. And he cast his destiny upon the ground, and that [destiny] made subject [to him] the great demon11. And he commanded the great demon and bold Ornias, to cut stones at the Temple12. And accordingly I Solomon glorified the God of heaven and Maker of the earth. And he bade Ornias come with his destiny, and gave him the seal, saying: “Away with thee, and bring me hither the prince of all the demons.” 10. [D: sea monsters. … The sea monsters are named Behemoth (the male) and Leviathan (the female) in 4Ezra 6:48-52, 1En 60:7.]
11. [D: he withered up their species and cast his fate to the ground]

12. [D adds: and to bring to completion the construction of the Temple]

13. So Ornias took the finger-ring, and went off to Beelzeboul, who has kingship over the demons. He said to him: “Hither! Solomon calls thee.” But Beelzeboul, having heard, said to him: “Tell me, who is this Solomon of whom thou speakest to me?” Then Ornias threw the ring at the chest of Beelzeboul, saying: “Solomon the king calls thee.” But Beelzeboul cried aloud with a mighty voice, and shot out a great burning flame of fire; and he arose, and followed Ornias, and came to Solomon.
14. And when I saw the prince of demons, I glorified the Lord God, Maker of heaven and earth, and I said: “Blessed art thou, Lord God Almighty, who hast given to Solomon thy servant wisdom, the assessor of the wise, and hast subjected unto me all the power of he devil.”

15. And I questioned him, and said: “Who art thou?” The demon replied: “I am Beelzebub, the exarch of the demons. And all [19] the demons have their chief seats close to me. And I it is who make manifest the apparition of each demon.”13 And he promised to bring to me in bonds all the unclean spirits. And I again glorified the God of heaven and earth, as I do always give thanks to him. 13. [D: The demon said, “I am Beelzeboul, the ruler of the demons.” I demanded that without interruption he sit next to me and explain the manifestations of the demons.]
16. I then asked of the demon if there were females among them. And when he told me that there were, I said that I desired to see them. So Beelzeboul went off at high speed, and brought unto me Onoskelis, that had a very pretty shape, and the skin of a fair-hued woman; and she tossed her head14. 14. [D: “… fair complexion, but her legs were those of a mule.” Onoskelis means “she who has ass’s legs.”]
17. And when she was come, I said to her: “Tell me who art thou?” But she said to me: “I am called Onoskelis, a spirit wrought …[?shabtai/Saturn?]15, lurking upon the earth. There is a golden cave where I lie. But I have a place that ever shifts16. At one time I strangle men with a noose; at another, I creep up from the nature to the arms [in marg: “worms”]17. But my most frequent dwelling-places are the precipices, caves, ravines. Oftentimes, however, do I consort with men in the semblance of a woman, and above all with those of a dark skin18. For they share my star with me; since they it is who privily or openly worship my star, without knowing that they harm themselves, and but whet my appetite for further mischief. For they wish to provide money by means of memory (commemoration?)19, but I supply a little to those who worship me fairly.” 15. [D: My name is Onoskelis. I am a spirit which has been made into a body.]
16. [D: I have a many sided character.]

17. [D: I pervert them from their true natures.]

18. [D: honey-colored]

19. [D: by remembering (me)]

18. And I Solomon questioned her about her birth, and she replied: “I was born of a voice untimely, the so-called echo of a man’s ordure20 dropped in a wood.”21 20. For the demon born of an echo we have an analogue in the Hebrew Bath Kol, “the daughter of a voice.” In the Gnostic Hymn to Hermes, edited by Dieterich, Abrasax, p 19, we read, l. 104…
21. [D: I was generated from an unexpected voice which is called a voice of the echo of a black (lead?) heaven, emitted in matter. (meaning uncertain)]

19. And I said to her: “Under what star dost thou pass?” And she answered me: “Under the star of the full moon, for the reason that the moon travels over most things.” Then I said to her: “And [20] what angel is it that frustrates thee?” And she said to me: “He that in thee [or “through thee”] is reigning.” And I thought that she mocked me, and bade a soldier strike her. But she cried aloud, and said: “I am [subjected] to thee, O king, by the wisdom of God given to thee, and by the angel Joel.”22 22. [Instead of “and by the angel Joel.” D reads “So I uttered the name of the Holy One of Israel and…”]
20. So I commanded her to spin the hemp for the ropes used in the building of the house of God; and accordingly, when I had sealed and bound her, she was so overcome and brought to naught as to stand night and day spinning the hemp.
21. And I at once bade another demon to be led unto me; and instantly there approached me the demon Asmodeus23, bound, and I asked him: “Who art thou?” But he shot on me a glance of anger and rage, and said: “And who art thou?” And I said to him: “Thus punished as thou art, answerest thou me?” But he, with rage, said to me: “But how shall I answer thee, for thou art a son of man; whereas I was born an angel’s seed by a daughter of man, so that no word of our heavenly kind addressed to the earth-born can be overweening24. Wherefore also my star is bright in heaven, and men call it, some the Wain25, and some the dragon’s child. I keep near unto this star. So ask me not many things; for thy kingdom also after a little time is to be disrupted, and thy glory is but for a season. And short will be thy tyranny over us; and then we shall again have free range over mankind, so as that they shall revere us as if we were gods, not knowing, men that they are, the names of the angels set over us.”

23. [Asmodeus also appears in Tobit 3:8, and is ultimately derived from the Avestan demon Aeshma-daeva (“demon of wrath”). -JHP]
24. [arrogant.]

25. [D: Great Bear.]

22. And I Solomon, on hearing this, bound him more carefully, and ordered him to be flogged with thongs of ox-hide26, and to tell me humbly what was his name and what his business. And he answered me thus: “I am called Asmodeus among mortals, and my business is to plot against the newly wedded, so that they may not know one another. And I sever them utterly by many calamities, and I waste away the beauty of virgin women, and estrange their hearts.” 26. [D: flogged with a rod]
23. And I said to him: “Is this thy only business?” And he answered me: “I transport men into fits of madness and desire, when they have wives of their own, so that they leave them, and go off by [21] night and day to others that belong to other men; with the result that they commit sin, and fall into murderous deeds.27” 27. [D: I spread (or, I *sting to ?) madness about women through the stars, and I have often committed a rash of murders.]
24. And I adjured him by the name of the Lord Sabaôth, saying: “Fear God, Asmodeus, and tell me by what angel thou art frustrated.” But he said: “By Raphael, the archangel that stands before the throne of God. But the liver and gall of a fish put me to flight, when smoked over ashes of the tamarisk28.” I again asked him, and said: “Hide not aught from me. For I am Solomon, son of David, King of Israel. Tell me the name of the fish which thou reverest.” And he answered: “It is the Glanos29 by name, and is found in the rivers of Assyria; wherefore it is that I roam about in those parts.” 28. [D: smoking on coals of charcoal. Compare Tobit, where Raphael instructs him in the use of the gall, heart, and liver for various cures.]
29. [D: “sheatfish”, a large catfish. Gk. ho, hê glanis.]

25. And I said to him: “Hast thou nothing else about thee, Asmodeus?” And he answered: “The power of God knoweth, which hath bound me with the indissoluble bonds of yonder one’s seal, that whatever I have told thee is true. I pray thee, King Solomon, condemn me not to [go into] water.” But I smiled, and said to him: “As the Lord God of my fathers liveth, I will lay iron on thee to wear. But thou shalt also make the clay for the entire construction of the Temple, treading it down with thy feet.” And I ordered them to give him ten water-jars to carry water in. And the demon groaned terribly, and did the work I ordered him to do. And this I did, because that fierce demon Asmodeus knew even the future. And I Solomon glorified God, who gave wisdom to me Solomon his servant. And the liver of the fish and its gall I hung on the spike of a reed30, and burned it over Asmodeus because of his being so strong, and his unbearable malice was thus frustrated. 30. [D: liver and gall of the fish, along with a branch of storax.]
26. And I summoned again to stand before me Beelzeboul, the prince of demons, and I sat him down on a raised seat of honour, and said to him: “Why art thou alone, prince of the demons?” And he said to me: “Because I alone am left of the angels of heaven that came down32. For I was first angel in the first heaven being entitled Beelzeboul. And now I control all those who are bound in Tartarus. But I too have a child33, and he haunts the Red Sea. And on any suitable occasion he comes up to me again, being subject to me; and reveals to me what he has done, and I support him.34
[22] 31. [D omits “on a raised seat of honour”]
32. [i.e. fell]

33. [D: There also accompanied me another ungodly (angel)]

34. [D: when he is ready, he will come in triumph.]

27. I Solomon said unto him: “Beelzeboul, what is thy employment?” And he answered me: “I destroy kings.35 I ally myself with foreign tyrants. And my own demons I set on36 to men, in order that the latter may believe in them and be lost. And the chosen servants of God, priests and faithful men, I excite unto desires for wicked sins, and evil heresies, and lawless deeds; and they obey me, and I bear them on to destruction. And I inspire men with envy, and [desire for] murder, and for wars and sodomy, and other evil things. And I will destroy the world.”37 35. [D: I bring destruction by means of tyrants]
36. [D: to be worshipped]

37. [So MS P. D reads simply “I bring about jealousies and murders in a country, and I instigate wars.”]

28. So I said to him: “Bring to me thy child, who is, as thou sayest, in the Red Sea.” But he said to me: “I will not bring him to thee. But there shall come to me another demon called Ephippas38. Him will I bind, and he will bring him up from the deep unto me.” And I said to him: “How comes thy son to be in the depth of the sea, and what is his name? “And he answered me: “Ask me not, for thou canst not learn from me. However, he will come to thee by any command, and will tell thee openly.”39 38. [According to D, Ephippas is an Arabian wind demon.]
39. [D adds: So I said to him, “Tell me in which star you reside.” “The one called by men the Evening Star.”]

29. I said to him: “Tell me by what angel thou art frustrated.” And he answered: “By the holy and precious name of the Almighty God, called by the Hebrews by a row of numbers, of which the sum is 644, and among the Greeks it is Emmanuel1. And if one of the Romans adjure me by the great name of the power Eleéth, I disappear at once.” 1. The text must be faulty, for the word Emmanuel is the Hebrew. The sum 644 is got by adding together the Greek numbers.
30. I Solomon was astounded when I heard this; and I ordered him to saw up Theban1 marbles. And when he began to saw the marbles, the other demons cried out with a loud voice, howling because of their king Beelzeboul. 1. We hear of Pentelic marble in Strabo, but the reference in the text may be to Thebes in Egypt.
31. But I Solomon questioned him, saying: “If thou wouldst gain a respite, discourse to me about the things in heaven.” And Beelzeboul said: “Hear, O king, if thou burn gum, and incense, and bulb of the sea1, with nard and saffron, and light seven lamps in an earthquake2, thou wilt firmly fix thy house. And if, being pure3, [23] thou light them at dawn in the sun alight, then wilt thou see the heavenly dragons, how they wind themselves along and drag the chariot of the sun.” 1. Perhaps the “sea-bulbs” were the balls of hair-like texture which the sea washes up on Mediterranean shores, e.g. in Tunisia.
2. Perhaps “in a row,” should be read.

3. For the condition here insisted on cp. Dieterich, Abrasax, p. 141, where in an incantation ceremonial purity is similarly insisted on. The ritual of a magic papyrus given by Dieterich, p. 169, is very similar to that here prescribed in the Testament.

32. And I Solomon, having heard this, rebuked him, and said: “Silence for this present1, and continue to saw the marbles as I commanded thee.” And I Solomon praised God, and commanded another demon to present himself to me. And one came before me who carried his face high up in the air, but the rest of the spirit curled away like a snail. And it broke through the few soldiers, and raised also a terrible dust on the ground, and carried it upwards; and then again hurled it back to frighten us, and asked what questions I could ask as a rule. And I stood up, and spat2 on the ground in that spot, and sealed with the ring of God. And forthwith the dust-wind stopped. Then I asked him, saying: “Who art thou, O wind?” Then he once more shook up a dust, and answered me: “What wouldst thou have, King Solomon?” I answered him: “Tell me what thou art called, and I would fain ask thee a question. But so far I give thanks to God who has made me wise to answer their evil plots.” 1. So Luke xxii. 51.
2. For the use of spittle to produce a cure or other effect in a magical way, cp. Mark vii. 33 and viii. 23. In John ix. 6, Jesus, we read, “spat on the ground, and made clay of the spittle, and anointed the eyes with the clay.” Of this magic use of spittle Pliny, in his Natural History, gives numerous examples. It was common in antiquity.

33. But [the demon] answered me: “I am the spirit of the ashes (Tephras).” And I said to him: “What is thy pursuit?” And he said: “I bring darkness on men, and set fire to fields; and I bring homesteads to naught. But most busy am I in summer. However, when I get an opportunity, I creep into corners of the wall, by night and day. For I am offspring of the great one, and nothing less.” Accordingly I said to him: “Under what star dost thou lie?” And he answered: “In the very tip of the moon’s horn, when it is found in the south. There is my star. For I have been bidden to restrain the convulsions of the hemitertian fever; and this is why many men pray to the hemitertian fever, using these three names: Bultala, Thallal, [24] Melchal. And I heal them.” And I said to him: “I am Solomon; when therefore thou wouldst do harm, by whose aid dost thou do it?” But he said to me: “By the angel’s, by whom also the third day’s fever is lulled to rest.” So I questioned him, and said: “And by what name1?” And he answered: “That of the archangel Azael.” And I summoned the archangel Azael, and set a seal on the demon, and commanded him to seize great stones, and toss them up to the workmen on the higher parts of the Temple. And, being compelled, the demon began to do what he was bidden to do. 1. Cp. Acts iv. 7.
34. And I glorified God afresh who gave me this authority, and ordered another demon to come before me. And there came seven spirits1, females, bound and woven together, fair in appearance and comely. And I Solomon, seeing them, questioned them and said: “Who are ye?” But they, with one accord, said with one voice2: “We are of the thirty-three elements of the cosmic ruler of the darkness3.” And the first said: “I am Deception.” The second said: “I am Strife.” The third: “I am Klothod, which is battle.” The fourth: “I am Jealousy.” The fifth: “I am Power.” The sixth: “I am Error.” The seventh: “I am the worst of all, and our stars are in heaven. Seven stars humble in sheen, and all together. And we are called as it were goddesses. We change our place all and together, and together we live, sometimes in Lydia, sometimes in Olympus, sometimes in a great mountain.” 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.
2. Rom. xv. 6 has the same phrase. For “thirty-three” we should read “thirty-six” elements. Note that later in the Testament these seven spirits are not among the Kosmokrators, a proof that the document before us is a composite one.

3. Paul speaks of the Kosmokrators in Eph. vi. 12: “Our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness.” See Iren. Haer. I. i. 10.

35. So I Solomon questioned them one by one, beginning with the first, and going down to the seventh. The first said: “I am Deception, I deceive and weave snares here and there. I whet and excite heresies. But I have an angel who frustrates me, Lamechalal.”
[25]
36. Likewise also the second said: “I am Strife, strife of strifes. I bring timbers, stones, hangers, my weapons on the spot. But I have an angel who frustrates me, Baruchiachel.”

37. Likewise also the third said: “I am called Klothod1, which is Battle, and I cause the well-behaved to scatter and fall foul one of the other. And why do I say so much? I have an angel that frustrates me: “Marmarath.” 1. Fabricius, Cod. Pseudepigr. V.T. vol. I, p. 1047, reads Klothon, which must be i.q. Kludun, which Hesychius explains thus: …
38. Likewise also the fourth said: “I cause men to forget their sobriety and moderation. I part them and split them into parties; for Strife follows me hand in hand. I rend the husband from the sharer of his bed, and children from parents, and brothers from sisters. But why tell so much to my despite? I have an angel that frustrates me, the great Balthial.”

39. Likewise also the fifth said: “I am Power. By power I raise up tyrants and tear down kings. To all rebels I furnish power. I have an angel that frustrates me, Asteraôth.”1 1. D: Asteraoth. Cp. 1Kgs 11:5. -JHP
40. Likewise also the sixth said: “I am Error1, O King Solomon. And I will make thee to err, as I have before made thee to err, when I caused thee to slay thy own brother2. I will lead you into error, so as to pry into graves3; and 1 teach them that dig, and I lead errant souls away from all piety, and many other evil traits are mine. But I have an angel that frustrates me, Uriel.” 1. Cp. Testam. of Symeon, ch. 3.
2. See I Kings ii. 25.

3. A reference to necromancy, of which the object was to oblige the spirit of the dead to enter oneself.

41. Likewise also the seventh said: “I am the worst, and I make thee worse off than thou wast; because I will impose the bonds of Artemis. But the locust1 will set me free, for by means thereof is it fated that thou shalt achieve my desire . . . . . . . . . . . .. . . . . For if one were wise, he would not turn his steps toward me.” 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.
42. So I Solomon, having heard and wondered, sealed them with my ring; and since they were so considerable, I bade them dig the foundations of the Temple of God. For the length of it was 250 cubits. And I bade them be industrious, and with one murmur of joint protest they began to perform the tasks enjoined.
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43. But I Solomon glorified the Lord, and bade another demon come before me. And there was brought to me a demon having all the limbs of a man, but without a head. And I, seeing him, said to him: “Tell me, who art thou?” And he answered: “I am a demon.” So I said to him: “Which?” And he answered me: “I am called Envy. For I delight to devour heads, being desirous to secure for myself a head; but I do not eat enough, but am anxious to have such a head as thou hast.”

44. I Solomon, on hearing this, sealed him, stretching out my hand against his chest. Whereon the demon leapt up, and threw himself down, and gave a groan, saying: “Woe is me! where am I come to? O traitor Ornias, I cannot see!” So I said to him: “I am Solomon. Tell me then how thou dost manage to see.” And he answered me: “By means of my feelings.” I then, Solomon, having heard his voice come up to me, asked him how he managed to speak. And he answered me: “I, O King Solomon, am wholly voice, for I have inherited the voices of many men. For in the case of all men who are called dumb, I it is who smashed their heads, when they were children and had reached their eighth day. Then when a child is crying in the night, I become a spirit, and glide by means of his voice. . . . In the crossways1 also I have many services to render, and my encounter is fraught with harm. For I grasp in all instant a man’s head, and with my hands, as with a sword, I cut it off, and put it on to myself. And in this way, by means of the fire which is in me, through my neck it is swallowed up. I it is that sends grave mutilations and incurable on men’s feet, and inflict sores.” 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.
45. And I Solomon, on hearing this, said to him: “Tell me how thou dost discharge forth the fire? Out of what sources dost thou emit it?” And the spirit said to me: “From the Day-star1. For here hath not yet been found that Elburion, to whom men offer prayers and kindle lights. And his name is invoked by the seven demons before me. And he cherishes them.” 1. Or, “from the Orient.”
46. But I said to him: “Tell me his name.” But he answered: “I cannot tell thee. For if I tell his name, I render myself incurable. But he will come in response to his name.” And on hearing this, I Solomon said to him: “Tell me then, by what angel thou art frustrated?” And he answered: “By the fiery flash of lightning.” [27] And I bowed myself before the Lord God of Israel, and bade him remain in the keeping of Beelzeboul until Iax1 should come. 1. Bornemann conjectures “a guardian or watcher.” But the angel Iax recurs below in # 86.
47. Then I ordered another demon to come before me, and there came into my presence a hound, having a very large shape, and it spoke with a loud voice, and said, “Hail, Lord, King Solomon!” And I Solomon was astounded. I said to it: Who art thou, O hound?” And it answered: “I do indeed seem to thee to be a hound, but before thou wast, O King Solomon, I was a man that wrought many unholy deeds on earth. I was surpassingly learned in letters, and was so mighty that I could hold the stars of heaven back. And many divine works did I prepare. For I do harm to men who follow after our star, and turn them to . . . .1 And I seize the frenzied men by the larynx, and so destroy them.” 1. The MS. has a vox nihili. Can it mean “her that is born of echo” (see above, p. 19, n. 8).?
48. And I Solomon said to him: “What is thy name?” And he answered: ”Staff” (Rabdos). And I said to him: “What is thine employment? And what results canst thou achieve?” And he replied: ”Give me thy man, and I will lead him away into a mountainous spot, and will show him a green stone tossed to and fro, with which thou mayest adorn the temple of the Lord God.”
49. And I Solomon, on hearing this, ordered my servant to set off with him, and to take the finger-ring bearing the seal of God with him. And I said to him: “Whoever shall show thee the green stone, seal him with this finger-ring. And mark the spot with care, and bring me the demon hither. And the demon showed him the green stone, and he sealed it, and brought the demon to me. And I Solomon decided to confine with my seal on my right hand the two, the headless demon, likewise the hound, that was so huge1; he should be bound as well. And I bade the hound keep safe the fiery spirit so that lamps as it were might by day and night cast their light through its maw on the artisans at work. 1. The text seems corrupt here.
50. And I Solomon took from the mine of that stone 200 shekels for the supports of the table of incense, which was similar in appearance. And I Solomon glorified the Lord God, and then closed round the treasure of that stone. And I ordered afresh the demons to cut marble for the construction of the house of God. And I Solomon prayed to the Lord, and asked the hound, saying: “By what angel [28] art thou frustrated?” And the demon replied: “By the great Brieus1.” 1. Briareus is suggested by Bornemann as the right reading, but with little probability, since Briareus would not have been turned into an angel.
51. And I praised the Lord God of heaven and earth, and bade another demon come forward to me; and there came before me one in the form of a lion roaring. And he stood and answered me saying: “O king, in the form which I have, I am a spirit quite incapable of being perceived. Upon all men who lie prostrate with sickness I leap, coming stealthily along; and I render the man weak, so that his habit of body is enfeebled. But I have also another glory, O king. I cast out demons, and I have legions under my control. And I am capable of being received1 in my dwelling-places, along with all the demons belonging to the legions under me.” But I Solomon, on hearing this, asked him: “What is thy name?” But he answered: “Lion-bearer, Rath2 in kind.” And I said to him: “How art thou to be frustrated along with thy legions? What angel is it that frustrates thee?” And he answered: “If I tell thee my name, I bind not myself alone, but also the legions of demons under me.” 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.”
2. radinos, “slender tapering” is suggested by Bornemann as the true reading, because a “staff” might be such.

52. So I said to him: “I adjure thee in the name of the God Sabaoth, to tell me by what name thou art frustrated along with thy host.” And the spirit answered me: “The ‘great among men,’ who is to suffer many things at the hands of men, whose name is the figure 644, which is Emmanuel; he it is who has bound us, and who will then come and plunge us from the steep1 under water. He is noised abroad in the three letters which bring him down2.” 1. The allusion is to the swine of Gadara.
2. The three characters are apparently the numbers 644.

53. And I Solomon, on hearing this, glorified God, and condemned his legion to carry wood from the thicket. And I condemned the [29] lion-shaped one himself to saw up the wood small with his teeth, for burning in the unquenchable furnace for the Temple of God.
54. And I worshipped the Lord God of Israel, and bade another demon come forward. And there came before me a dragon, three-headed, of fearful hue. And I questioned him: “Who art thou?” And he answered me: “I am a caltrop-like spirit1, whose activity in three lines. But I blind children in women’s wombs, and twirl their ears round. And I make them deaf2 and mute. And I have again in my third head means of slipping in3. And I smite men in the limbless part of the body, and cause them to fall down, and foam, and grind their teeth. But I have my own way of being frustrated, Jerusalem being signified in writing, unto the place called ‘of the head4.” For there is fore-appointed the angel of the great counsel, and now he will openly dwell on the cross. He doth frustrate me, and to him am I subject.” 1. Tribolaios. The tribolos was a three-spiked instrument, thrown on the ground to wound horses’ feet.
2. bubá, an unknown word.

3. a word of doubtful sense.

4. i.e. Golgotha. The old legend was that Adam’s skull reposed in this spot, and that the cross was planted upon it.

55. “But in the place where thou sittest, O King Solomon, standeth a column in the air, of purple…1 The demon called Ephippas hath brought [it] up from the Red Sea, from inner Arabia. He it is that shall be shut up in a skin-bottle and brought before thee. But at the entrance of the Temple, which thou hast begun to build, O King Solomon, lies stored much gold, which dig thou up and carry off.” And I Solomon sent my servant, and found it to be as the demon told me. And I sealed him with my ring, and praised the Lord God.” 1. The meaning of the last part of this compound is unknown.
56. So I said to him: “What art thou called?” And the demon said: “I am the crest of dragons.” And I bade him make bricks in the Temple. He had human hands.
57. And I adored the Lord God of Israel, and bade another demon present himself. And there came before me a spirit in woman’s form, that had a head without any limbs1, and her hair was dishevelled. And I said to her: “Who art thou?” But she answered: “Nay, who art thou? And why dost thou want to hear concerning me? But, as thou wouldst learn, here I stand bound before thy face. Go [30] then into thy royal storehouses and wash thy hands. Then sit down afresh before thy tribunal, and ask me questions; and thou shalt learn, O king, who I am.” 1. Here we seem to have the Greek head of Medusa transformed into a demon.
58. And I Solomon did as she enjoined me, and restrained myself because of the wisdom dwelling in me1; in order that I might hear of her deeds, and reprehend them, and manifest them to men. And I sat down, and said to the demon: “What art thou?” And she said: “I am called among men Obizuth; and by night I sleep not, but go my rounds over all the world, and visit women in childbirth. And divining the hour I take my stand2; and if I am lucky, I strangle the child. But if not, I retire to another place. For I cannot for a single night retire unsuccessful. For I am a fierce3 spirit, of myriad names and many shapes. And now hither, now thither I roam. And to westering parts I go my rounds. But as it now is, though thou hast sealed me round with the ring of God, thou hast done nothing. I am not standing before thee, and thou wilt not be able to command me. For I have no work other than the destruction of children, and the making their ears to be deaf, and the working of evil to their eyes, and the binding their mouths with a bond, and the ruin of their minds, and paining of their bodies.” 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.
2. stamatihu, an unknown verb.

3. xalepón.

59. When I Solomon heard this, I marvelled at her appearance, for I beheld all her body to be in darkness. But her glance was altogether bright and greeny, and her hair was tossed wildly like a dragon’s; and the whole of her limbs were invisible. And her voice was very clear as it came to me. And I cunningly said: “Tell me by what angel thou art frustrated, O evil spirit?” By she answered me: “By the angel of God called Afarôt, which is interpreted Raphael, by whom I am frustrated now and for all time. His name, if any man know it, and write the same on a woman in childbirth, then I shall not be able to enter her. Of this name the number is 6401.” And I Solomon having heard this, and having glorified the Lord, ordered her hair to be bound, and that she should be hung up in front of the Temple of God; that all the children of Israel, as they passed, might see it, and glorify the Lord God of Israel, who had given me this authority, with wisdom and power from God, by means of this signet. 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.
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60. And I again ordered another demon to come before me. And the came, rolling itself along, one in appearance like to a dragon, but having the face and hands of a man. And all its limbs, except the feet, were those of a dragon; and it had wings on its back. And when I beheld it, I was astonied, and said: “Who art thou, demon, and what art thou called? And whence hast thou come? Tell me.”

61. And the spirit answered and said: “This is the first time I have stood before the, O King Solomon. I am a spirit made into a god among men, but now brought to naught by the ring and wisdom vouchsafed to thee by God. Now I am the so-called winged dragon1, and I chamber2 not with many women, but only with a few that are of fair shape, which possess the name of xuli3, of this star. And I pair with them in the guise of a spirit winged in form, coitum habens per nates4. And she on whom I have leapt goes heavy with child, and that which is born of her becomes eros. But since such offspring cannot be carried by men, the woman in question breaks wind. Such is my role. Supposed then only that I am satisfied, and all the other demons molested and disturbed by thee will speak the whole truth. But those composed of fire 5 will cause to be burned up by fire the material of the logs which is to be collected by them for the building in the Temple.” 1. pterodrákun, a word not in the lexicons.
2. [i.e. copulate.]

3. [D: Touxylou.]

4. [D: copulating (with them) through their buttocks.]

5. Tà dè dià pyrós.

62. And as the demon said this, I saw the spirit going forth from his mouth, and it consumed the wood of the frankincense-tree, and burned up all the logs which we had placed in the Temple of God. And I Solomon saw what the spirit had done, and I marvelled.
63. And, having glorified God, I asked the dragon-shaped demon, and said: “Tell me, by what angel art thou frustrated?” And he answered: “By the great angel which has its seat in the second heaven, which is called in Hebrew Bazazeth. And I Solomon, having heard this, and having invoked his angel, condemned him to saw up marbles for the building of the Temple of God; and I praised God, and commanded another demon to come before me.

64. And there came before my face another spirit, as it were a woman in the form she had. But on her shoulders she had two other heads with hands. And I asked her, and said: “Tell me, who art thou?” And she said to me: “I am Enêpsigos, who also have a myriad names.” And I said her: “By what angel art thou frustrated?” But she said to me: “What seekest, what askest thou? I undergo changes, like the goddess I am called. And I change again, and pass into possession of another shape. And be not [32] desirous therefore to know all that concerns me. But since thou art before me for this much, hearken. I have my abode in the moon, and for that reason I possess three forms. At times I am magically1 invoked by the wise as Kronos. At other times, in connexion with those who bring me down, I come down and appear in another shape. The measure of the element2 is inexplicable and indefinable, and not to be frustrated. I then, changing into these three forms, come down and become such as thou seest me; but I am frustrated by the angel Rathanael, who sits in the third heaven. This then is why I speak to thee. Yonder temple cannot contain me.” 1. mageyoméne.
2. Perhaps “the place or size of the heavenly body.”

65. I therefore Solomon prayed to my God, and I invoked the angel of whom Enépsigos spoke to me, and used my seal. And I sealed her with a triple chain, and (placed) beneath her the fastening of the chain. I used the seal of God, and the spirit prophesied to me, saying: “This is what thou, King Solomon, doest to us. But after a time thy kingdom shall be broken, and again in season this Temple shall be riven asunder1; and all Jerusalem shall be undone by the King of the Persians and Medes and Chaldaeans. And the vessels of this Temple, which thou makest, shall be put to servile uses of the gods; and along with them all the jars, in which thou dost shut us up, shall be broken by the hands of men. And then we shall go forth in great power hither and thither, and be disseminated all over the world. And we shall lead astray the inhabited world for a long season, until the Son of God is stretched upon the cross. For never before doth arise a king like unto him, one frustrating us all, whose mother shall not have contact with man. Who else can receive such authority over spirits, except he, whom the first devil will seek to tempt, but will not prevail over? The number of his name is 6442, which is Emmanuel. Wherefore, O King Solomon, thy time is evil, and thy years short and evil, and to thy servant shall thy kingdom be given3.” 1. I conjecture the sense which the word must bear in this context.
2. xmd.

3. This prophecy corresponds roughly to the one which Lactantius, Instit. Div. lib. iv. c. 18, quotes from an apocryphal Book of Solomon.

66. And I Solomon, having heard this, glorified God. And though I marvelled at the apology of the demons, I did not credit it until it came true. And I did not believe their words; but when they were [33] realized, then I understood, and at my death I wrote this Testament to the children of Israel, and gave it to them, so that they might know the powers of the demons and their shapes, and the names of their angels, by which these angels are frustrated. And I glorified the Lord God of Israel, and commanded the spirits to be bound with bonds indissoluble.
67. And having praised God, I commanded another spirit to come before me; and there came before my face another demon, having in front the shape of a horse, but behind of a fish. And he had a mighty voice, and said to me: “O King Solomon, I am a fierce spirit of the sea, and I am greedy of gold and silver. I am such a spirit as rounds itself and comes over the expanses of the water of the sea, and I trip up the men who sail thereon. For I round myself into a wave1, and transform myself, and then throw myself on ships and come right in on them. And that is my business, and my way of getting hold of money and men. For I take the men, and whirl them round with myself, and hurl the men out of the sea. For I am not covetous of men’s bodies, but cast them up out of the sea so far. But since Beelzeboul, ruler of the spirits of air and of those under the earth, and lord of earthly ones, hath a joint kingship with us in respect of the deeds of each one of us, therefore I went up from the sea, to get a certain outlook 2 in his company. 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.
2. “descent, or spiritual assault.”

68. “But I also have another character and role. I metamorphose myself into waves, and come up from the sea. And I show myself to men, so that those on earth call me Kuno[s]paston1, because I assume the human form. And my name is a true one. For by my passage up into men, I send forth a certain nausea. I came then to take counsel with the prince Beelzeboul; and he bound me and delivered me into thy hands. And I am here before thee because of this seal, and thou dost now torment me2. Behold now, in two or three days the spirit that converseth with thee will fail, because I shall have no water.” 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.
2. basaníxeis. Cp. Matt. viii. 6, 29; xiv. 24; Mark v. 7.

69. And I said to him: “Tell me by what angel thou art frustrated.” [34] And he answered: “By Iameth.” And I glorified God. I commanded the spirit to be thrown into a phial along with ten jugs of sea-water of two measures each1. And I sealed them round above the marbles and asphalt and pitch in the mouth of the vessel. And having sealed it with my ring, I ordered it to be deposited in the Temple of God. And I ordered another spirit to come before me. 1. Cp. John ii. 6.
70. And there came before my face another enslaved spirit, having obscurely the form of a man, with gleaming eyes, and bearing in his hand a blade. And I asked: “Who art thou? But he answered: “I am a lascivious spirit, engendered of a giant man who dies in the massacre in the time of the giants.” I said to him: “Tell me what thou art employed on upon earth, and where thou hast thy dwelling.”
71. And he said: “My dwelling is in fruitful places, but my procedure is this. I seat myself beside the men who pass along among the tombs, and in untimely season I assume the form of the dead; and if I catch any one, I at once destroy him with my sword. But if I cannot destroy him, I cause him to be possessed with a demon, and to devour his own flesh, and the hair to fall off his chin.” But I said to him: “Do thou then be in fear of the God of heaven and of earth, and tell me by angel thou art frustrated.” And he answered: “He destroys me who is to become Saviour, a man whose number, if any one shall write it on his forehead1, he will defeat me, and in fear I shall quickly retreat. And, indeed, if any one write this sign on him, I shall be in fear.” And I Solomon, on hearing this, and having glorified the Lord God, shut up this demon like the rest. 1. Rev. ix. 4; xiii, 16, 17.
72. And I commanded another demon to come before me. And there came before my face thirty-six spirits, their heads shapeless like dogs, but in themselves they were human in form; with faces of asses, faces of oxen, and faces of birds. And I Solomon, on hearing and seeing them, wondered, and I asked them and said: “Who are you?” But they, of one accord with one voice, said1: “We are the thirty-six elements, the world-rulers 2 of this darkness. But, O King Solomon, thou wilt not wrong us nor imprison us, nor lay command on us; but since the Lord God has given thee authority over every spirit, in the air, and on the earth, and under the earth, therefore do we also present ourselves before thee like the other spirits, from ram and bull, from [35] both twin and crab, lion and virgin, scales and scorpion, archer, goat-horned, water-pourer, and fish. 1. Acts ii. 1.
2. kosmokratores. Cp. Paul, Eph. vi. 12; Origen, c. Celsum, viii, 58.

73. Then I Solomon invoked the name of the Lord Sabaoth, and questioned each in turn as to what was its character. And I bade each one come forward and tell of its actions. Then the first one came forward, and said: “I am the first decans of the zodiacal circle, and I am called the ram, and with me are these two.” So I put to them the question: “Who are ye called?” The first said: “I, O Lord, am called Ruax, and I cause the heads of men to be idle, and I pillage their brows. But let me only hear the words, ‘Michael, imprison Ruax,’ and at once I retreat.”
74. And the second said: “I am called Barsafael, and I cause those who are subject to my hour to feel the pain of migraine. If only I hear the words, ‘Gabriel, imprison Barsafael,’ at once I retreat.”

75. The third said: “I am called Arôtosael. I do harm to eyes, and grievously injure them. Only let me hear the words, ‘Uriel, imprison Aratosael’ (sic), at once I retreat . . . . .1” 1. There seems to be a lacuna here.
76. The fifth said: “I am called Iudal, and I bring about a block in the ears and deafness of hearing. If I hear, ‘Uruel Iudal,’ I at once retreat.”
77. The sixth said: “I am called Sphendonaêl. I cause tumours of the parotid gland, and inflammations of the tonsils, and tetanic recurvation1. If I hear, ‘Sabrael, imprison Sphendonaêl,’ at once I retreat.” 1. The Greek medical terms which stand in the Greek text are found in Hippocrates, Galen, and Cuel. Aurel.
78. And the Seventh said: “I am called Sphandôr, and I weaken the strength of the shoulders, and cause them to tremble; and I paralyze the nerves of the hands, and I break and bruise the bones of the neck. And I, I suck out the marrow. But if I hear the words, ‘Araêl, imprison Sphandôr,’ I at once retreat.”
79. And the eight said: “I am called Belbel. I distort the hearts and minds of men. If I hear the words, ‘Araêl, imprison Belbel,’ I at once retreat.”

80. And the ninth said: “I am called Kurtaêl. I send colics in the bowels. I induce pains. If I hear the words, ‘Iaôth, imprison Kurtaêl,’ I at once retreat.”

81. The tenth said: “I am called Metathiax. I cause the reins to ache. If I hear the words, ‘Adônaêl, imprison Metathiax,’ I at once retreat.”

82. The eleventh said: “I am called Katanikotaêl. I create strife [36] and wrongs in men’s homes, and send on them hard temper. If any one would be at peace in his home, let him write on seven leaves of laurel the name of the angel that frustrates me, along with these names: Iae, Ieô, sons of Sabaôth, in the name of the great God let him shut up Katanikotaêl. Then let him wash the laurel-leaves in water, and sprinkle his house with the water, from within to the outside. And at once I retreat.”

83. The twelfth said: “I am called Saphathoraél, and I inspire partisanship in men, and delight in causing them to stumble. If any one will write on paper these names of angels, Iacô, Iealô, Iôelet, Sabaôth, Ithoth, Bae, and having folded it up, wear it round his neck or against his ear, I at once retreat and dissipate the drunken fit.”

84. The thirteenth said: “I am called Bobêl (sic), and I cause nervous illness by my assaults. If I hear the name of the great ‘Adonaêl, imprison Bothothêl,’ I at once retreat.”

85. The fourteenth said: “I am called Kumeatêl, and I inflict shivering fits and torpor. If only I hear the words: ‘Zôrôêl, imprison Kumentaêl,’ I at once retreat.”

86. The fifteenth said: “I am called Roêlêd. I cause cold and frost and pain in the stomach. Let me only hear the words: ‘Iax, bide not, be not warmed, for Solomon is fairer than eleven fathers,’ I at [once] retreat.”

87. The sixteenth said: “I am called Atrax. I inflict upon men fevers, irremediable and harmful. If you would imprison me, chop up coriander1 and smear it on the lips, reciting the following charm: ‘The fever which is from dirt. I exorcise thee by the throne of the most high God, retreat from dirt and retreat from the creature fashioned by God.’ And at once I retreat.” 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.
88. The seventeenth said: “I am called Ieropaêl. On the stomach of men I sit, and cause convulsions in the bath and in the road; and wherever I be found, or find a man, I throw him down. But if any one will say to the afflicted into their ear these names, three times over, into the right ear: ‘Iudarizê, Sabunê, Denôê,’ I at once retreat.”
89. The eighteenth said: “I am called Buldumêch. I separate wife from husband and bring about a grudge between them. If any one write down the names of thy sires, Solomon, on paper and place it in the ante-chamber of his house, I retreat thence. And the legend written shall be as follows: ‘The God of Abram, and the God of Isaac, and the God of Jacob commands thee — retire from this house in peace.’ And I at once retire.”
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90. The nineteenth said: “I am called Naôth, and I take my seat on the knees of men. If any one write on paper: ‘Phnunoboêol, depart Nathath, and touch thou not the neck,’ I at once retreat.”

91. The twentieth said: “I am called Marderô. I send on men incurable fever. If any one write on the leaf of a book: ‘Sphênêr, Rafael, retire, drag me not about, flay me not,’ and tie it round his neck, I at once retreat.”

92. The twenty-first said: “I am called Alath, and I cause coughing and hard-breathing in children. If any one write on paper: ‘Rorêx, do thou pursue Alath,’ and fasten it round his neck, I at once retire…1” 1. There must here be a lacuna in the text.
93. The twenty-third said: “I am called Nefthada. I cause the reins to ache, and I bring about dysury. If any one write on a plate of tin the words: ‘Iathôth, Uruêl, Nephthada,’ and fasten it round the loins, I at once retreat.”
94. The twenty-fourth said: “I am called Akton. I cause ribs and lumbic muscles to ache. If one engrave on copper material, taken from a ship which has missed its anchorage, this: ‘Marmaraôth, Sabaôth, pursue Akton,’ and fasten it round the loin, I at once retreat.”

95. The twenty-fifth said: “I am called Anatreth, and I rend burnings and fevers into the entrails. But if I hear: ‘Arara, Charara,’ instantly do I retreat.”

96. The twenty-sixth said: “I am called Enenuth. I steal away men’s minds, and change their hearts, and make a man toothless (?). If one write: ‘Allazoôl, pursue Enenuth,’ and tie the paper round him, I at once retreat.”

97. The twenty-seventh said: “I am called Phêth. I make men consumptive and cause hemorrhagia. ,If one exorcise me in wine, sweet-smelling and unmixed by the eleventh aeon1, and say: ‘I exorcise thee by the eleventh aeon to stop, I demand, Phêth (Axiôphêth),’ then give it to the patient to drink, and I at once retreat.” 1. A Gnostic reference. Just above “eleven fathers” were mentioned.
98. The twenty-eighth said: “I am called Harpax, and I send sleeplessness on men. If one write ‘Kokphnêdismos,’ and bind it round the temples, I at once retire.”
99. The twenty-ninth said: “I am called Anostêr. I engender uterine mania and pains in the bladder. If one powder into pure oil three seeds of laurel and smear it on, saying: ‘I exorcise thee, Anostêr. Stop by Marmaraô,’ at once I retreat.”

100. The thirtieth said: “I am called Alleborith. If in eating [38] fish one has swallowed a bone, then he must take a bone from the fish and cough, and at once I retreat.”

101. The thirty-first said: “I am called Hephesimireth, and cause lingering disease. If you throw salt, rubbed in the hand, into oil and smear it on the patient, saying: ‘Seraphim, Cherubim, help me!’ I at once retire.”

102. The thirty-second said: “I am called Ichthion. I paralyze muscles and contuse them. If I hear ‘Adonaêth, help!’ I at once retire.”

103. The thirty-third said: “I am called Agchoniôn. I lie among swaddling-clothes and in the precipice. And if any one write on fig-leaves ‘Lycurgos,’ taking away one letter at a time, and write it, reversing the letters, I retire at once. ‘Lycurgos, ycurgos, kurgos, yrgos, gos, os1.'” 1. botrydón, for which Bornemann conjectures boystrofydón. There is a parallel in a magic papyrus edited by Dieterich (Abraxas, p. 185).
104. The thirty-fourth said: “I am called Autothith. I cause grudges and fighting. Therefore I am frustrated by Alpha and Omega, if written down.”
105. The thirty-fifth said: “I am called Phthenoth. I cast evil eye on every man. Therefore, the eye much-suffering, if it be drawn. frustrates me.”

106. The thirty-sixth said: “I am called Bianakith. I have a grudge against the body. I lay waste houses, I cause flesh to decay, and all else that is similar. If a man write on the front-door of his house: ‘Mêltô, Ardu, Anaath,’ I flee from that place.”

107. And I Solomon, when I heard this, glorified the God of heaven and earth. And I commanded them to fetch water in the Temple of God. And I furthermore prayed to the Lord God to cause the demons without, that hamper humanity, to be bound and made to approach the Temple of God. Some of these demons I condemned to do the heavy work of the construction of the Temple of God. Others I shut up in prisons. Others I ordered to wrestle with fire in (the making of) gold and silver, sitting down by lead and spoon. And to make ready places for the other demons in which they should be confined.

108. And I Solomon had much quiet in all the earth, and spent my life in profound peace, honoured by all men and by all under heaven. And I built the entire Temple of the Lord God. And my kingdom was prosperous, and my army was with me. And for the rest the city of Jerusalem had repose, rejoicing and delighted. [39] And all the kings of the earth came to me from the ends of the earth to behold the Temple which I builded to the Lord God. And having heard of the wisdom given to me, they did homage to me in the Temple, bringing gold and silver and precious stones, many and divers, and bronze, and iron, and lead, and cedar logs. And woods decay not they brought me, for the equipment of the Temple of God.

109. And among them also the queen of the South, being a witch, came in great concern and bowed low before me to the earth. And having heard my wisdom, she glorified the God of Israel, and she made formal trial of all my wisdom, of all love in which I instructed her, according to the wisdom imparted to me. And all the sons of Israel glorified God.

110. And behold, in those days one of the workmen, of ripe old age, threw himself down before me, and said: “King Solomon, pity me, because I am old.” So I bade him stand up, and said: “Tell me, old man, all you will.” And he answered: “I beseech you king, I have an only-born son, and he insults and beats me openly, and plucks out the hair of my head, and threatens me with a painful death. Therefore I beseech you avenge me.

111. And I Solomon, on hearing this, felt compunction as I looked at his old age; and I bade the child be brought to me. And when he was brought I questioned him whether it were true. And the youth said: “I was not so filled with madness as to strike my father with my hand. Be kind to me, O king. For I have not dared to commit such impiety, poor wretch that I am.” But I Solomon on hearing this from the youth, exhorted the old man to reflect on the matter, and accept his son’s apology. However, he would not, but said he would rather let him die. And as the old man would not yield, I was about to pronounce sentence on the youth, when I saw Ornias the demon laughing. I was very angry at the demon’s laughing in my presence; and I ordered my men to remove the other parties, and bring forward Ornias before my tribunal. And when he was brought before me, I said to him: “Accursed one, why didst thou look at me and laugh?” And the demon answered: “Prithee, king, it was not because of thee I laughed, but because of this ill-starred old man and the wretched youth, his son. For after three days his son will die untimely; and lo, the old man desires to foully make away with him.”

112. But I Solomon, having heard this, said to the demon: “Is that true that thou speakest?” And he answered: “It is true; O king.” And I, on hearing that, bade them remove the demon, and that they should again bring before me the old man with his son. I bade them 40 make friends with one another again, and I supplied them with food. And then I told the old man after three days to bring his son again to me here; “and,” said I, “I will attend to him.” And they saluted me, and went their way.

113. And when they were gone I ordered Ornias to be brought forward, and said to him: “Tell me how you know this;” and he answered: “We demons ascend into the firmament of heaven, and fly about among the stars. And we hear the sentences which go forth upon the souls of men, and forthwith we come, and whether by force of influence, or by fire, or by sword, or by some accident, we veil our act of destruction; and if a man does not die by some untimely disaster or by violence, then we demons transform ourselves in such a way as to appear to men and be worshipped in our human nature.”

114. I therefore, having heard this, glorified the Lord God, and again I questioned the demon, saying: “Tell me how ye can ascend into heaven, being demons, and amidst the stars and holy angels intermingle.” And he answered: “Just as things are fulfilled in heaven, so also on earth (are fulfilled) the types1 of all of them. For there are principalities, authorities, world-rulers2, and we demons fly about in the air; and we hear the voices of the heavenly beings, and survey all the powers. And as having no ground (basis) on which to alight and rest, we lose strength and fall off like leaves from trees. And men seeing us imagine that the stars are falling from heaven. But it is not really so, O king; but we fall because of our weakness, and because we have nowhere anything to lay hold of; and so we fall down like lightnings3 in the depth of night and suddenly. And we set cities in flames and fire the fields. For the stars have firm foundations in the heavens like the sun and the moon.” 1. Cp. Heb. viii. 5.
2. Cp. Rom. viii. 38.

3. Luke x. 18: “I beheld Satan as lightning fall from heaven.” June 13.

115. And I Solomon, having heard this, ordered the demon to be guarded for five days. And after the five days I recalled the old man, and was about to question him. But he came to me in grief and with black face. And I said to him: “Tell me, old man, where is thy son? And what means this garb?” And he answered: “Lo, I am become childless, and sit by my son’s grave in despair. For it is already two days that he is dead.” But I Solomon, on hearing that, and knowing that the demon Ornias had told me the truth, glorified the God of Israel.
116. And the queen of the South saw all this, and marvelled, [41] glorifying the God of Israel; and she beheld the Temple of the Lord being builded. And she gave a siklos1 of gold and one hundred myriads of silver and choice bronze, and she went into the Temple. And (she beheld) the altar of incense and the brazen supports of this altar, and the gems of the lamps flashing forth of different colours, and of the lamp-stand of stone, and of emerald, and hyacinth, and sapphire; and she beheld the vessels of gold, and silver, and bronze, and wood, and the folds of skins dyed red with madder. And she saw the bases of the pillars of the Temple of the Lord. All were of one gold …2 apart from the demons whom I condemned to labour. And there was peace in the circle of my kingdom and over all the earth. 1. A shekel. Philo has the form síklos, i. 468. síglos is the usual spelling in the LXX.
2. There seems to be here a lacuna in the MS.

117. And it came to pass, which I was in my kingdom, the King of the Arabians, Adares, sent me a letter, and the writing of the letter was written as follows: —
“To King Solomon, all hail! Lo, we have heard, and it hath been heard unto all the ends of the earth, concerning the wisdom vouchsafed in thee, and that thou art a man merciful from the Lord. And understanding hath been granted thee over all the spirits of the air, and on earth, and under the earth. Now, forasmuch as there is present in the land of Arabia a spirit of the following kind: at early dawn there begins to blow a certain wind until the third hour. And its blast is harsh and terrible, and it slays man and beast. And no spirit can live upon earth against this demon. I pray thee then, forasmuch as the spirit is a wind, contrive something according to the wisdom given in thee by the Lord thy God, and deign to send a man able to capture it. And behold, King Solomon, I and my people and all my land will serve thee unto death. And all Arabia shall be at peace with thee, if thou wilt perform this act of righteousness for us. Wherefore we pray thee, contemn not our humble prayer, and suffer not to be utterly brought to naught the eparchy subordinated to thy authority. Because we are suppliants, both I and my people and all my land. Farewell to my Lord. All health!”
118. And I Solomon read this epistle; and I folded it up and gave it to my people, and said to them: “After seven days shalt thou remind me of this epistle. And Jerusalem was built, and the Temple was being completed. And there was a stone1, the end stone [42] of the corner lying there, great, chosen out, one which I desired lay in the head of the corner of the completion of the Temple. And all the workmen, and all the demons helping them came to the same place to bring up the stone and lay it on the pinnacle of the holy Temple, and were not strong enough to stir it, and lay it upon the corner allotted to it. For that stone was exceedingly great and useful for the corner of the Temple.” 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.
119. And after seven days, being reminded of the epistle of Adares, King of Arabia, I called my servant and said to him: “Order thy camel and take for thyself a leather flask, and take also this seal. And go away into Arabia to the place in which the evil spirit blows; and there take the flask, and the signet-ring in front of the mouth of the flask, and (hold them) towards the blast of the spirit. And when the flask is blown out, thou wilt understand that the demon is (in it). Then hastily tie up the mouth of to flask, and seal it securely with the seal-ring, and lay it carefully on the camel and bring it me hither. And if on the way it offer thee gold or silver or treasure in return for letting it go, see that thou be not persuaded. But arrange without using oath to release it. And then if it point out to the places where are gold or silver, mark the places and seal them with this seal. And bring the demon to me. And now depart, and fare thee well.”
120. Then the youth did as was bidden him. And he ordered his camel, and laid on it a flask, and set off into Arabia. And the men of that region would not believe that he would be able to catch the evil spirit. And when it was dawn, the servant stood before the spirit’s blast, and laid the flask on the ground, and the finger-ring on the mouth of the flask. And the demon blew through the middle of the finger-ring into the mouth of the flask, and going in blew out the flask. But the man promptly stood up to it and drew tight with his hand the mouth of the flask, in the name of the Lord God of Sabaôth. And the demon remained within the flask. And after that the youth remained in that land three days to make trial. And the spirit no longer blew against that city. And all the Arabs knew that he had safely shut in the spirit.

121. Then the youth fastened the flask on the camel, and the Arabs sent him forth on his way with much honour and precious gifts, praising and magnifying the God of Israel. But the youth brought in the bag and laid it in the middle of the Temple. And on the next day, I King Solomon, went into the Temple of God and sat in deep distress about the stone of the end of the corner. And when [43] I entered the Temple, the flask stood up and walked around some seven steps and then fell on its mouth and did homage to me. And I marvelled that even along with the bottle the demon still had power and could walk about; and I commanded it to stand up. And the flask stood up, and stood on its feet all blown out. And I questioned him, saying: “Tell me, who art thou?” And the spirit within said: “I am the demon called Ephippas, that is in Arabia.” And I said to him: “Is this thy name?” And he answered: “Yes; wheresoever I will, I alight and set fire and do to death.”

122. And I said to him: “By what angel art thou frustrated?” And he answered: “By the only-ruling God, that hath authority over me even to be heard. He that is to be born of a virgin and crucified by the Jews on a cross. Whom the angels and archangels worship. He doth frustrate me, and enfeeble me of my great strength, which has been given me by my father the devil.” And I said to him: “What canst thou do?” And he answered: ”I am able to remove1 mountains, to overthrow the oaths of kings. I wither trees and make their leaves to fall off.” And I said to him: “Canst thou raise this stone, and lay it for the beginning of this corner which exists in the fair plan of the Temple2?” And he said: “Not only raise this, O king; but also, with the help of the demon who presides over the Red Sea, I will bring up the pillar of air3, and will stand it where thou wilt in Jerusalem.” 1. Cp. the faith which removes mountains.
2. Bornemann suggests that the gate of the Temple called Beautiful (Acts iii. 2, 10) is referred to.

3. I conjecture the sense.

123. Saying this, I laid stress on him, and the flask became as if depleted of air. And I placed it under the stone, and (the spirit) girded himself up, and lifted it up top of the flask. And the flask went up the steps, carrying the stone, and laid it down at the end of the entrance of the Temple. And I Solomon, beholding the stone raised aloft and placed on a foundation, said: “Truly the Scripture is fulfilled, which says: ‘The stone which the builders rejected on trial, that same is become the head of the corner.’ For this it is not mine to grant, but God’s, that the demon should be strong enough to lift up so great a stone and deposit it in the place I wished.”
124. And Ephippas led the demon of the Red Sea with the column. And they both took the column and raised it aloft from the earth. And I outwitted these two spirits, so that they could not shake the entire earth in a moment of time. And then I sealed round with my [44] ring on this side and that, and said: “Watch.” And the spirits have remained upholding it until this day, for proof of the wisdom vouchsafed to me. And there the pillar was hanging of enormous size, in mid air, supported by the winds. And thus the spirits appeared underneath, like air, supporting it. And if one looks fixedly, the pillar is a little oblique, being supported by the spirits; and it is so to day.

125. And I Solomon questioned the other spirit which came up with the pillar from the depth of the Red Sea. And I said to him: “Who art thou, and what calls thee? And what is thy business? For I hear many things about thee.” And the demon answered: “I, O King Solomon, am called Abezithibod. I am a descendant of the archangel. Once as I sat in the first heaven, of which the name is Ameleouth — I then am a fierce spirit and winged, and with a single wing, plotting against every spirit under heaven. I was present when Moses went in before Pharaoh, king of Egypt, and I hardened his heart. I am he whom Iannes and Iambres invoked homing1 with Moses in Egypt. I am he who fought against Moses 2 with wonders with signs.” 1. oíkoyxúmenoi in the MS., a vox nihili. If we had the apocryph of Iannes and Iambres we might understand the reference.
2. 2 Tim. iii. 8.

126. I said therefore to him: “How wast thou found in the Red Sea?” And he answered: “In the exodus of the sons of Israel I hardened the heart of Pharaoh. And I excited his heart and that of his ministers. And I caused them to pursue after the children of Israel. And Pharaoh followed with (me) and all the Egyptians. Then I was present there, and we followed together. And we all came up upon the Red Sea. And it came to pass when the children of Israel had crossed over, the water returned and hid all the host of the Egyptians and all their might. And I remained in the sea, being kept under this pillar. But when Ephippas came, being sent by thee, shut up in the vessel of a flask, he fetched me up to thee.”
127. I, therefore, Solomon, having heard this, glorified God and adjured the demons not to disobey me, but to remain supporting the pillar. And they both sware, saying: “The Lord thy God liveth, we will not let go this pillar until the world’s end. But on whatever day this stone fall, then shall be the end of the world1.” 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]
128. And I Solomon glorified God, and adorned the Temple of the Lord with all fair-seeming. And I was glad in spirit in my kingdom, and there was peace in my days. And I took wives of my own from every land, who were numberless. And I marched against the Jebusaeans, and there I saw Jebusaean, daughter of a man: and fell violently in love with her, and desired to take her to wife along with my other wives. And I said to their priests: “Give me the Sonmanites (i.e. Shunammite) to wife1.” But the priests of Moloch said to me: “If thou lovest this maiden, go in and worship our gods, the great god Raphan and the god called Moloch.” I therefore was in fear of the glory of God, and did not follow to worship. And I said to them: “I will not worship a strange god. What is this proposal, that ye compel me to do so much?” But they said: “. . . . .2 by our fathers.”

1. Song of Sol. vi. 12.
2. utheìs (sic) stands in the MS.; perhaps taîs theaîs should be read.

129. And when I answered that I would on no account worship strange gods, they told the maiden not to sleep with me until I complied and sacrificed to the gods. I then was moved, but crafty Eros brought and laid by her for me five grasshoppers, saying: “Take these grasshoppers, and crush them together in the name of the god Moloch; and then will I sleep with you.” And this I actually did. And at once the Spirit of God departed from me, and I became weak as well as foolish in my words. And after that I was obliged by her to build a temple of idols to Baal1, and to Rapha, and to Moloch, and to the other idols. 1. Fem. So Rom. xi. 4.
130. I then, wretch that I am, followed her advice, and the glory of God quite departed from me; and my spirit was darkened, and I became the sport of idols and demons. Wherefore I wrote out this Testament, that ye who get possession of it may pity, and attend to the last things1, and not to the first. So that ye may find grace for ever and ever. Amen.

Online Text for Psalms of Solomon

Translated from Greek and Syriac by G. Buchanan Gray (R. H. Charles)
Greek Text
Online Resources for Psalms of Solomon

Jewish Encyclopedia: Psalms of Solomon
Catholic Encyclopedia: Psalms of Solomon
1911 Encyclopedia: Psalms of Solomon
Abstract by Penelope Robin Junkermann
Psalms of Solomon: Introductory Notes
Notes of Kenneth Atkinson
Offline Resources for Psalms of Solomon

The Old Testament Pseudepigrapha, Volume Two
The Syriac Version of the Psalms of Solomon: A Critical Evaluation
Manuscript History of the Psalms of Solomon
Information on Psalms of Solomon

Raymond F. Surburg writes: “The Psalms are closely modeled after the pattern supplied by the canonical psalter. The first psalm announces the declaration of war, but is mainly concerned with the denunciation of hypocrites. The second portrays the siege of Jerusalem and admits that the hardships and punishments encountered were well deserved, but concludes with a description of the conqueror’s death on the sands of Egypt. The third psalm is a poem of thanksgiving by the God-fearing. In the fourth we find a denunciation of hypocrites in language strongly reminiscent of that used by Christ against His enemies. Psalm 5 is a prayer for mercy to God. The sixth psalm is primarily occuped with a description of the blessedness of righteousness. In the seventh there is a prayer of Israel in a time of distress, asking God not to remove His tabernacle from their midst. The eighth psalm describes the siege of Jerusalem and denounces its sins. In the ninth, Israel as captive petitions Jehovah for forgiveness. The tenth psalm shows how the man who takes the chastening of the Lord is blessed. The next psalm speaks of the return of the captives. The 12th psalm is not unlike a stanza of Psalm 120 of the inspired psalter. The 13th has as its theme the blessedness of the righteous. The following one has a similar sentiment. The 15th begins with the assertion: ‘When I was in trouble I called upon the Lord.’ The 16th is experimental in the sense of the old Puritans. The first 16 psalms have no allusion to the Messiah, but discourse on the Messianic kingdom. Psalm 17 contains, however, what is believed to be one of the chief Messianic passages in the post-Biblical literature of Judaism. The main interest of Psalm 18 is its Christology. The Messiah is portrayed as of the seed of the House of David, who would come to overthrow the Romans after the downfall of the Hasmoneans. The rule of the Messiah is to be wise, holy, just, and spiritual.” (Introduction to the Intertestamental Period, pp. 144-145)

Martin McNamara writes: “The position of the Psalms of Solomon on the question of the afterlife is not quite clear. Some scholars have seen references to the resurrection in some passages, e.g., PssSol. 3:16 (12), 15:15 (13), to which others add Pss Sol. 13:9, 14:2-3, 6. Ps. Sol. 3 says that the sinner falls and rises no more; he shall not be remembered when the righteous is visited. The Psalm thus ends: ‘But they that fear the Lord shall rise to life eternal. And their life (shall be) in the light of the Lord, and shall come to an end no more. ‘ Unfortunately, we do not have sufficient context in this to warrant the conclusion that there is reference to the resurrection rather than eternal life without belief in a resurrection. Ps. Sol. 15 speaks of the reward of the righteous and the punishment which awaits the wicked. The psalm ends with the following words: ‘And sinners shall perish for ever in the day of the Lord’s judgment, when God visits the earth with his judgment. But they that fear the Lord shall find mercy therein, and shall live by the compassion of their God; but sinners shall perish for ever’ (15:14 (12) f.) Once again, the statement is too general to warrant the conclusion that the reference is to resurrection.” (Intertestamental Literature, pp. 185-186)

Leonhard Rost writes: “The early Christian lists of canonical books sometimes included the eighteen psalms ascribed to Solomon among the Apocrypha and other times included them among the Antilegomena. Until the seventeenth century, however, they were considered lost. Rediscovered by the Augsburg librarian David Hoeschel, they were first published by the Jesuit John Louis de la Cerda in 1626. Today we know of eight Greek manuscripts from the eleventh through the fifteenth centuries and three Syriac manuscripts, none of which are quite complete. The Hebrew original on which both versions are based is still missing. The Greek version is a direct translation; the Syriac, as K. G. Kuhn has shown, also drew on the Greek version, which derives in turn from the Hebrew text.” (Judaism Outside the Hebrew Canon, p. 118)

Emil Schürer writes: “Despite Hilgenfeld’s view to the contrary, it is almost universally allowed that the psalms were originally composed in Hebrew. And undoubtedly not without good reason. For the diction of the psalms is so decidedly Hebrew in its character that it is impossible to suppose that they were written originally in Greek. And for this reason it is no less certain that they were not written in Alexandria, but in Palestine. It may not be amiss to mention further the correspondence, to some extent a verbal one, between Psalm xi. and the fifth chapter of Baruch. If we are correct in supposing that the psalms were written originally in Hebrew, then the imitation must be regarded as being on the part of Baruch.” (The Literature of the Jewish People in the Time of Jesus, pp. 21-22)

James C. VanderKam writes: “The date of the Psalms of Solomon cannot be determined precisely. The major clues come from Psalms 2, 8, and 17, which supply something of the historical setting against which at least these three poems were written. They speak of native leaders who were not legitimate rulers and whose time was characterized by massive corruption and evil. They are charged with violating the temple and cult. These appear to be the Hasmoneans. God raised up against them a foreign conqueror, who was welcomed to Jerusalem by some but who still had to take the city by force. He entered the temple but later met his death in Egypt, where his body was left unburied on the beach (see 2:26-27). The description fits Pompey’s actions at Jerusalem and the way in which he met his end in 48 BCE. Psalm 2 (with 8 and 17) would then have been written after this event; perhaps the other poems were as well, but that is not certain. As nothing is said about the destruction of the temple, it is likely that the Psalms of Solomon were written before 70 CE. It has been claimed that the author of Baruch borrowed from the present work because Psalms of Solomon 11:2-5 and Baruch 5:5-8 are not closely parallel but the version in the Psalms of Solomon is more cohesive and tightly arranged. Moreover, some scholars think that Baruch 5:5-8 is an addition to that book. However, the direction of borrowing is hardly obvious, and it is as likely that both draw upon a common tradition.” (An Introduction to Early Judaism, p. 129)

M. de Jonge writes: “This leads us to the question of the date. The PssSol do not describe historical events, but reflect them. They are clearly against the Hasmoneans, who did not discharge their priestly duties in a proper way (1:8; 8:11-13, 22) and usurped the high priesthood (8:11) as well as royal authority (17:5f). Psalm 8 clearly describes Pompey’s entry into Jerusalem in 63 BC, together with the events leading up to and following it (verses 15-21; cp. 17:7-14). Ps. 2:1f mentions his capture of the city together with his pollution of the temple (so also 17:13f). Psalm 2 pictures him first and foremost as a proud and insolent sinner who does not observe the limits set to him as instrument of the Lord and disregards God’s strength and judgement (cp. verses 23-37). The author of this psalm prays for deliverance and is shown how the insolent transgressor lies slain on the mountains of Egypt without anyone to bury him (2:26f). Although the language is traditional we may see here a reference to Pompey’s death in Egypt in 48 BC.” (Outside the Old Testament, pp. 160-161)

Abolish every childish time of life, acquire for yourself strength of mind and soul, and intensify the struggle against every folly of the passions of love and base wickedness, and love of praise, and fondness of contention, and tiresome jealousy and wrath, and anger and the desire of avarice. Guard your (pl.) camp and weapons and spears. Arm yourself and all the soldiers, which are the words, and the commanders, which are the counsels, and your mind as a guiding principle.

My son, throw every robber out of your gates. Guard all your gates with torches, which are the words, and you will acquire through all these things a quiet life. But he who will not guard these things will become like a city which is desolate, since it has been captured. All kinds of wild beasts have trampled upon it, for thoughts which are not good are evil wild beasts. And your city will be filled with robbers, and you will not be able to acquire peace, but only all kinds of savage wild beasts. The Wicked One, who is a tyrant, is lord over these. While directing this, he (the Wicked One) is beneath the great mire. The whole city, which is your soul, will perish.

Remove yourself from these things, O wretched soul! Bring your guide and your teacher. The mind is the guide, but reason is the teacher. They will bring you out of destruction and dangers.

Listen, my son, to my advice! Do not show your back to enemies and flee, but rather, pursue them as a strong one. Be not an animal, with men pursuing you; but rather, be a man, with you pursuing the evil wild beasts, lest somehow they become victorious over you and trample upon you as on a dead man, and you perish due to their wickedness.

Oh wretched man, what will you do if you fall into their hands? Protect yourself, lest you be delivered into the hands of your enemies. Entrust yourself to this pair of friends, reason and mind, and no one will be victorious over you. May God dwell in your camp, may his Spirit protect your gates, and may the mind of Divinity protect the walls. Let holy reason become a torch in your mind, burning the wood which is the whole of sin.

And if you do these things, O my son, you will be victorious over all your enemies, and they will not be able to wage war against you, neither will they be able to resist, nor will they be able to get in your way. For if you find these, you will despise them as deniers of truth. They will speak to you, cajoling you and enticing (you), not because they are afraid of you, but because they are afraid of those who dwell within you, namely, the guardians of the divinity and the teaching.

My son, accept the education and the teaching. Do not flee from the education and the teaching, but when you are taught, accept (it) with joy. And if you are educated in any matter, do what is good. You will plait a crown of education by your guiding principle. Put on the holy teaching like a robe. Make yourself noble-minded through good conduct. Obtain the austerity of good discipline. Judge yourself like a wise judge. Do not go astray from my teaching, and do not acquire ignorance, lest you lead your people astray. Do not flee from the divine and the teaching which are within you, for he who is teaching you loves you very much. For he shall bequeath to you a worthy austerity. Cast out the animal nature which is within you, and do not allow base thought to enter you. For … you know the way which I teach.

If it is good to rule over the few, as you see it, how much better it is that you rule over everyone, since you are exalted above every congregation and every people, (are) prominent in every respect, and (are) a divine reason, having become master over every power which kills the soul.

My son, does anyone want to be a slave? Why, then, do you trouble yourself wrongly?

My son, do not fear anyone except God alone, the Exalted One. Cast the deceitfulness of the Devil from you. Accept the light for your eyes, and cast the darkness from you. Live in Christ, and you will acquire a treasure in heaven. Do not become a sausage (made) of many things which are useless, and do not become a guide in your blind ignorance.

My son, listen to my teaching, which is good and useful, and end the sleep which weighs heavily upon you. Depart from the forgetfulness which fills you with darkness, since if you were unable to do anything, I would not have said these things to you. But Christ has come in order to give you this gift. Why do you pursue the darkness when the light is at your disposal? Why do you drink stale water, though sweet wine is available for you? Wisdom summons you, yet you desire folly. Not by your own desire do you do these things, but it is the animal nature within you that does them.

Wisdom summons you in her goodness, saying, “Come to Me, all of you, O foolish ones, that you may receive a gift, the understanding which is good and excellent. I am giving to you a high-priestly garment which is woven from every (kind of) wisdom.” What else is evil death except ignorance? What else is evil darkness except familiarity with forgetfulness? Cast your anxiety upon God alone. Do not become desirous of gold and silver, which are profitless, but clothe yourself with wisdom like a robe; put knowledge on yourself like a crown, and be seated upon a throne of perception. For these are yours, and you will receive them again on high another time.

For a foolish man usually puts on folly like a robe, and like a garment of sorrow, he puts on shame. And he crowns himself with ignorance, and takes his seat upon a throne of nescience. For while he is without reason, he leads only himself astray, for he is guided by ignorance. And he goes the ways of the desire of every passion. He swims in the desires of life and has sunk. To be sure, he thinks that he finds profit when he does all the things which are without profit. The wretched man who goes through all these things will die, because he does not have the mind, the helmsman. But he is like a ship which the wind tosses to and fro, and like a loose horse which has no rider. For this (man) needed the rider, which is reason. For the wretched one went astray because he did not want advice. He was thrown to and fro by these three misfortunes: he acquired death as a father, ignorance as a mother, and evil counsels – he acquired them as friends and brothers. Therefore, foolish one, you should mourn for yourself.

From now on, then, my son, return to your divine nature. Cast from you these evil, deceiving friends! Accept Christ, this true friend, as a good teacher. Cast from you death, which has become a father to you. For death did not exist, nor will it exist at the end.

But since you cast from yourself God, the holy Father, the true Life, the Spring of Life, therefore you have obtained death as a father and have acquired ignorance as a mother. They have robbed you of the true knowledge.

But return, my son, to your first father, God, and Wisdom, your Mother, from whom you came into being from the very first in order that you might fight against all of your enemies, the Powers of the Adversary.

Listen, my son, to my advice. Do not be arrogant in opposition to every good opinion, but take for yourself the side of the divinity of reason. Keep the holy commandments of Jesus Christ, and you will reign over every place on earth, and will be honored by the angels and archangels. Then you will acquire them as friends and fellow servants, and you will acquire places in heaven above.

Do not bring grief and trouble to the divine which is within you. But when you will care for it, will request of it that you remain pure, and will become self-controlled in your soul and body, you will become a throne of wisdom, and one belonging to God’s household. He will give you a great light through it (wisdom).

But before everything (else), know your birth. Know yourself, that is, from what substance you are, or from what race, or from what species. Understand that you have come into being from three races: from the earth, from the formed, and from the created. The body has come into being from the earth with an earthly substance, but the formed, for the sake of the soul, has come into being from the thought of the Divine. The created, however, is the mind, which has come into being in conformity with the image of God. The divine mind has substance from the Divine, but the soul is that which he (God) formed for their own hearts. For I think that it (the soul) exists as wife of that which has come into being in conformity with the image, but matter is the substance of the body, which has come into being from the earth.

If you mix yourself, you will acquire the three parts as you fall from virtue into inferiority. Live according to the Mind. Do not think about things pertaining to the flesh. Acquire strength, for the mind is strong. If you fall from this other, you have become male-female. And if you cast out of yourself the substance of the mind, which is thought, you have cut off the male part, and turned yourself to the female part alone. You have become psychic, since you have received the substance of the formed. If you cast out the smallest part of this, so that you do not acquire again a human part – but you have accepted for yourself the animal thought and likeness – you have become fleshly, since you have taken on animal nature. For (if) it is difficult to find a psychical man, how much more so to find the Lord?

But I say that God is the spiritual one. Man has taken shape from the substance of God. The divine soul shares partly in this one; furthermore, it shares partly in the flesh. The base soul is wont to turn from side to side, […] which it images the truth.

It is good for you, O man, to turn yourself toward the human, rather than toward the animal nature – I mean toward the fleshly. You will take on the likeness of the part toward which you will turn yourself.

I shall say something further to you. Again, for what will you (masc. sg.) be zealous? Did you (fem. sg.) wish to become animal when you had come into this kind of nature? But rather, share in a true nature of life. To be sure, animality will guide you into the race of the earth, but the rational nature will guide you in rational ways. Turn toward the rational nature, and cast from yourself the earth-begotten nature.

O soul, persistent one, be sober and shake off your drunkenness, which is the work of ignorance. If you persist and live in the body, you dwell in rusticity. When you entered into a bodily birth, you were begotten. Come into being inside the bridal chamber! Be illuminated in mind!

My son, do not swim in any water, and do not allow yourself to be defiled by strange kinds of knowledge. Certainly you know that the schemes of the Adversary are not few, and (that) the tricks which he has are varied? Especially has the noetic man been robbed of the intelligence of the snake. For it is fitting for you to be in agreement with the intelligence of (these) two: with the intelligence of the snake and with the innocence of the dove – lest he (the Adversary) come into you in the guise of a flatterer, as a true friend, saying, “I advise good things for you.”

But you did not recognize the deceitfulness of this one when you received him as a true friend. For he casts into your heart evil thoughts as good ones, and hypocrisy in the guise of true wisdom, avidity in the guise of conservative frugality, love of glory in the guise of that which is beautiful, boastfulness and pride in the guise of great austerity, and godlessness as great godliness. For he who says, “I have many gods,” is godless. And he casts spurious knowledge into your heart in the guise of mysterious words. Who will be able to comprehend his thoughts and devices, which are varied, since he is a Great Mind for those who wish to accept him as king?

My son, how will you be able to comprehend the schemes of this one, or his soul-killing counsel? For his devices, and the schemes of his wickedness, are many. And think about his entrances, that is, how he will enter your soul, and in what garment he will enter you.

Accept Christ, who is able to set you free, and who has taken on the devices of that one, so that through these he might destroy him by deceit. For this is the king whom you have who is forever invincible, against whom no one will be able to fight nor say a word. This is your king and your father, for there is no one like him. The divine teacher is with you always. He is a helper, and he meets you because of the good which is in you.

Do not put maliciousness in your judgment, for every malicious man harms his heart. For only a foolish man is wont to his destruction, but a wise man knows his way.

And a foolish man does not guard against speaking (a) mystery: A wise man (however) does not blurt out every word, but he will be discriminating toward those who hear. Do not mention everything in the presence of those whom you do not know.

Have a great number of friends, but not counselors. First, examine your counselor, for do not honor anyone who flatters. Their word, to be sure, is sweet as honey, but their heart is full of hellebore. For whenever they think that they have become a reliable friend, then they will deceitfully turn against you, and they will cast you down into the mire.

Do not trust anyone as a friend, for this whole world has come into being deceitfully, and every man is troubled in vain. All things of the world are not profitable, but they happen in vain. There is no one, not even a brother (who is trustworthy), since each one is seeking his own advantage.

My son, do not have anyone as a friend, but if you do acquire one, do not entrust yourself to him. Entrust yourself to God alone as father and as friend. For everyone proceeds deceitfully, while the whole earth is full of suffering and pain – things in which there is no profit. If you wish to pass your life in quiet, do not keep company with anyone. And if you do keep company with them, be as if you do not. Be pleasing to God, and you will not need anyone.

Live with Christ and he will save you. For he is the true light and the sun of life. For just as the sun which is visible and makes light for the eyes of the flesh, so Christ illuminates every mind and the heart. For (if) a wicked man (who is) in the body (has) an evil death, how much more so (does) he who has his mind blind. For every blind man goes along in such a way that he is seen just as one who does not have his mind sane. He does not delight in acquiring the light of Christ, which is reason.

For everything which is visible is a copy of that which is hidden. For as a fire which burns in a place without being confined to it, so it is with the sun which is in the sky, all of whose rays extend to places on the earth. Similarly, Christ has a single being, and he gives light to every place. This is also the way in which he speaks of our mind, as if it were a lamp which burns and lights up the place. (Being) in a part of the soul, it gives light to all the parts.

Furthermore, I shall speak of what is more exalted than this: the mind, with respect to actual being, is in a place, which means it is in the body; but with respect to thought, the mind is not in a place. For how can it be in a place, when it contemplates every place?

But we are able to mention what is more exalted than this: for do not think in your heart that God exists in a place. If you localize the Lord of all in a place, then it is fitting for you to say that the place is more exalted than he who dwells in it. For that which contains is more exalted than that which is contained. For there is no place which is called incorporeal. For it is not right for us to say that God is corporeal. For the consequence (would be) that we (must) attribute both increase and decrease to the corporeal, but also that he (God) who is subject to these will not remain imperishable.

Now, it is not difficult to know the Creator of all creatures, but it is impossible to comprehend the likeness of this One. For it is difficult not only for men to comprehend God, but it is (also) difficult for every divine being, (both) the angels and the archangels. It is necessary to know God as he is. You cannot know God through anyone except Christ, who has the image of the Father, for this image reveals the true likeness in correspondence to that which is revealed. A king is not usually known apart from an image.

Consider these things about God: he is in every place; on the other hand, he is in no place. With respect to power, to be sure, he is in every place; but with respect to divinity, he is in no place. So then, it is possible to know God a little. With respect to his power, he fills every place, but in the exaltation of his divinity, nothing contains him. Everything is in God, but God is not in anything.

Now what is it to know God? God is all which is in the truth. But it is as impossible to look at Christ as at the sun. God sees everyone; no one looks at him. But Christ, without being jealous, receives and gives. He is the Light of the Father, as he gives light without being jealous. In this manner he gives light to every place.

And all is Christ, he who has inherited all from the Existent One. For Christ is the idea of incorruptibility, and he is the Light which is shining undefiled. For the sun (shines) on every impure place, and yet it is not defiled. So it is with Christ: even if he is in the deficiency, yet he is without deficiency. And even if he has been begotten, he is (still) unbegotten. So it is with Christ: if, on the one hand, he is comprehensible, on the other, he is incomprehensible with respect to his actual being. Christ is all. He who does not possess all is unable to know Christ.

My son, do not dare to say a word about this One, and do not confine the God of all to mental images. For he who condemns may not be condemned by the one who condemns. Indeed, it is good to ask and to know who God is. Reason and mind are male names. Indeed, let him who wishes to know about this One, quietly and reverently ask. For there is no small danger in speaking about these things, since you know that you will be judged on the basis of everything that you say.

And understand by this that he who is in darkness will not be able to see anything unless he receives the light and recovers (his) sight by means of it. Examine yourself (to see) whether you wholly have the light, so that, if you ask about these things, you may understand how you will escape. For many are seeking in darkness, and they grope about, wishing to understand, since there is no light for them.

My son, do not allow your mind to stare downward, but rather, let it look by means of the light at things above. For the light will always come from above. Even if it (the mind) is upon the earth, let it seek to pursue the things above. Enlighten your mind with the light of heaven, so that you may turn to the light of heaven.

Do not tire of knocking on the door of reason, and do not cease walking in the way of Christ. Walk in it so that you may receive rest from your labors. If you walk in another way, there will be no profit in it. For also those who walk in the broad way will go down at their end to the perdition of the mire. For the Underworld is open wide for the soul, and the place of perdition is broad. Accept Christ, the narrow way. For he is oppressed and bears affliction for your sin.

O soul, persistent one, in what ignorance you exist! For who is your guide into the darkness? How many likenesses did Christ take on because of you! Although he was God, he was found among men as a man. He descended to the Underworld. He released the children of death. They were in travail, as the scripture of God has said. And he sealed up the (very) heart of it (the Underworld). And he broke its (the Underworld’s) strong bows completely. And when all the powers had seen him, they fled, so that he might bring you, wretched one, up from the Abyss, and might die for you as a ransom for your sin. He saved you from the strong hand of the Underworld.

But you, yourself, difficult (though it be) give to him your fundamental assent with (even so much as) a hint that he may take you up with joy! Now the fundamental choice, which is humility of heart, is the gift of Christ. A contrite heart is the acceptable sacrifice. If you humble yourself, you will be greatly exalted; and if you exalt yourself, you will be exceedingly humbled.

My son, guard yourself against wickedness, and do not let the Spirit of Wickedness cast you down into the Abyss. For he is mad and bitter. He is terrifying, and he casts everyone down into a pit of mire.

It is a great and good thing not to love fornication, and not even to think of the wretched matter at all, for to think of it is death. It is not good for any man to fall into death. For a soul which has been found in death will be without reason. For it is better not to live than to acquire an animal’s life. Protect yourself, lest you are burned by the fires of fornication. For many who are submerged in fire are its servants, whom you do not know as your enemies.

O my son, strip off the old garment of fornication, and put on the garment which is clean and shining, that you may be beautiful in it. But when you have this garment, protect it well. Release yourself from every bond, so that you may acquire freedom. If you cast out of yourself the desire whose devices are many, you will release yourself from the sins of lust.

Listen, O soul, to my advice. Do not become a den of foxes and snakes, nor a hole of serpents and asps, nor a dwelling place of lions, or a place of refuge of basilisk-snakes. When these things happen to you, O soul, what will you do? For these are the powers of the Adversary. Everything which is dead will come into you through them (the powers). For their food is everything which is dead, and every unclean thing. For when these are within you, what living thing will come into you? The living angels will detest you. You were a temple, (but) you have made yourself a tomb. Cease being a tomb, and become (again) a temple, so that uprightness and divinity may remain in you.

Light the light within you. Do not extinguish it! Certainly, no one lights a lamp for wild beasts or their young. Raise your dead who have died, for they lived and have died for you. Give them life. They shall live again!

For the Tree of Life is Christ. He is Wisdom. For he is Wisdom; he is also the Word. he is the Life, the Power, and the Door. He is the Light, the Angel, and the Good Shepherd. Entrust yourself to this one who became all for your sake.

Knock on yourself as upon a door, and walk upon yourself as on a straight road. For if you walk on the road, it is impossible for you to go astray. And if you knock with this one (Wisdom), you knock on hidden treasures.

For since he (Christ) is Wisdom, he makes the foolish man wise. He (Wisdom) is a holy kingdom and a shining robe. For it (Wisdom) is much gold, which gives you great honor. The Wisdom of God became a type of fool for you, so that it might take you up, O foolish one, and make you a wise man. And the Life died for you when he was powerless, so that through his death, he might give life to you who have died.

Entrust yourself to reason and remove yourself from animalism. For the animal which has no reason is made manifest. For many think that they have reason, but if you look at them attentively, their speech is animalistic.

Give yourself gladness from the true vine of Christ. Satisfy yourself with the true wine, in which there is no drunkenness nor error. For it (the true wine) marks the end of drinking, since there is usually in it what gives joy to the soul and the mind, through the Spirit of God. But first, nurture your reasoning powers before you drink of it (the true wine).

Do not pierce yourself with the sword of sin. Do not burn yourself, O wretched one, with the fire of lust. Do not surrender yourself to barbarians like a prisoner, nor to savage beasts which want to trample upon you. For they are as lions which roar very loudly. Be not dead lest they trample upon you. You shall be man! It is possible for you through reasoning to conquer them.

But the man who does nothing is unworthy of (being called) rational man. The rational man is he who fears God. He who fears God does nothing insolent. And he who guards himself against doing anything insolent is one who keeps his guiding principle. Although he is a man who exists on earth, he makes himself like God.

But he who makes himself like God is one who does nothing unworthy of God, according to the statement of Paul, who has become like Christ.

For who shows reverence for God while not wanting to do things which are pleasing to him? For piety is that which is from the heart, and piety from the heart (characterizes) every soul which is near to God.

The soul which is a member of God’s household is one which is kept pure, and the soul which has put on Christ is one which is pure. It is impossible for it to sin. Now where Christ is, there sin is idle.

Let Christ alone enter your world, and let him bring to naught all powers which have come upon you. Let him enter the temple which is within you, so that he may cast out all the merchants. Let him dwell in the temple which is within you, and may you become for him a priest and a Levite, entering in purity.

Blessed are you, O soul, if you find this one in your temple.
Blessed are you still more if you perform his service.
But he who will defile the temple of God, that one God will destroy. For you lay yourself open, O man, if you cast this one out of your temple. For whenever the enemies do not see Christ in you, then they will come into you armed in order to crush you.

O my son, I have given you orders concerning these things many times so that you would always guard your soul. It is not you who will cast him (Christ) out, but he will cast you out. For if you flee from him, you will fall into great sin. Again, if you flee from him, you will become food for your enemies. For all base persons flee from their lord, and the (man) base in virtue and wisdom flees from Christ. For every man who is separated (from him) falls into the claws of wild beasts.

Know who Christ is, and acquire him as a friend, for this is the friend who is faithful. He is also God and Teacher. This one, being God, became man for your sake. It is this one who broke the iron bars of the Underworld, and the bronze bolts. It is this one who attacked and cast down every haughty tyrant. It is he who loosened from himself the chains of which he had taken hold. He brought up the poor from the Abyss and the mourners from the Underworld. It is he who humbled the haughty powers; he who put to shame haughtiness through humility; he who has cast down the strong and the boaster through weakness; he who, in his contempt, scorned that which is considered an honor, so that humility for God’s sake might be highly exalted; (and) he who has put on humanity.

And yet, the divine Word is God, he who bears patiently with man always. He wished to produce humility in the exalted. He (Christ), who has exalted man became like God, not in order that he might bring God down to man, but that man might become like God.

O this great goodness of God! O Christ, King, who has revealed to men the Great Divinity, King of every virtue and King of life, King of ages and Great One of the heavens, hear my words and forgive me!
Furthermore, he manifested a great zeal for Divinity.

Where is a man (who is) wise or powerful in intelligence, or a man whose devices are many because he knows wisdom? Let him speak wisdom; let him utter great boasting! For every man has become a fool and has spoken out of his (own) knowledge. For he (Christ) confounded the counsels of guileful people, and he prevailed over those wise in their own understanding.

Who will be able to discover the counsel of the Almighty, or to speak of the Divinity, or to proclaim it correctly? If we have not even been able to understand the counsels of our companions, who will be able to comprehend the Divinity, or the divinities of the heavens? If we scarcely find things on earth, who will search for the things of heaven? A great power and great glory has made the world known.

And the Life of Heaven wishes to renew all, that he may cast out that which is weak, and every black form, that everyone may shine forth in heavenly garments in order to make manifest the command of the Father (who) is exceedingly brilliant, and that he (Christ) may crown those wishing to contend well. Christ, being judge of the contest, is he who crowned every one, teaching every one to contend. This one who contended first received the crown, gained dominion, and appeared, giving light to everyone. And all were made new through the Holy Spirit and the Mind.

O Lord Almighty, how much glory shall I give Thee? No one has been able to glorify God adequately. It is Thou who hast given glory to Thy Word in order to save everyone, O Merciful God. (It is) he who has come from Thy mouth and has risen from Thy heart, the First-born, the Wisdom, the Prototype, the First Light.
For he is light from the power of God, and he is an emanation of the pure glory of the Almighty. He is the spotless mirror of the working of God, and he is the image of his goodness. For he is also the light of the Eternal Light. He is the eye which looks at the invisible Father, always serving and forming by the Father’s will. He alone was begotten by the Father’s good pleasure. For he is an incomprehensible Word, and he is Wisdom and Life. He gives life to, and nourishes, all living things and powers. Just as the soul gives life to all the members, he rules all with power and gives life to them. For he is the beginning and the end of everyone, watching over all and encompassing them. He is troubled on behalf of everyone, and he rejoices and also mourns. On the one hand, he mourns for those who have gotten as their lot the place of punishment; on the other, he is troubled about every one whom he arduously brings to instruction. But he rejoices over everyone who is in purity.

Then beware, lest somehow you fall into the hands of robbers. Do not allow sleep to your eyes nor drowsiness to your eyelids, that you may be saved like a gazelle from nets, and like a bird from a trap.

Fight the great fight as long as the fight lasts, while all the powers are staring after you – not only the holy ones, but also all the powers of the Adversary. Woe to you if you are vanquished in the midst of every one who is watching you! If you fight the fight and are victorious over the powers which fight against you, you will bring great joy to every holy one, and yet great grief to your enemies. Your judge helps (you) completely, since he wants you to be victorious.

Listen, my son, and do not be slow with your ears. Raise yourself up when you have left your old man behind like an eagle. Fear God in all your acts, and glorify him through good work. You know that every man who is not pleasing to God is the son of perdition. He will go down to the Abyss of the Underworld.

O this patience of God, which bears with every one, which desires that every one who has become subject to sin be saved!
But no one prevents him (God) from doing what he wants. For who is stronger than him, that he may prevent him? To be sure, it is he who touches the earth, causing it to tremble and also causing the mountains to smoke. (It is) he who has gathered together such a great sea as in a leather bag, and has weighed all the water on his scales. Only the hand of the Lord has created all these things. For this hand of the Father is Christ, and it forms all. Through it, all has come into being, since it became the mother of all. For he is always Son of the Father.

Consider these things about God Almighty, who always exists: this One was not always King, for fear that he might be without a divine Son. For all dwell in God, (that is), the things which have come into being through the Word, who is the Son as the image of the Father.

For God is nearby; he is not far off. All divine limits are those which belong to God’s household. Therefore, if the divine agrees with you partially in anything, know that all of the Divine agrees with you. But this divine is not pleased with anything evil. For it is this which teaches all men what is good. This is what God has given to the human race, so that for this reason every man might be chosen before all the angels and the archangels.

For God does not need to put any man to the test. He knows all things before they happen, and he knows the hidden things of the heart. They are all revealed and found wanting in his presence. Let no one ever say that God is ignorant. For it is not right to place the Creator of every creature in ignorance. For even things which are in darkness are before him like (things in) the light.

So, there is no other one hidden except God alone. But he is revealed to everyone, and yet he is very hidden. He is revealed because God knows all. And if they do not wish to affirm it, they will be corrected by their heart. Now he is hidden because no one perceives the things of God. For it is incomprehensible and unfathomable to know the counsel of God. Furthermore, it is difficult to comprehend him, and it is difficult to find Christ. For he is the one who dwells in every place, and also he is in no place. For no one who wants to will be able to know God as he actually is, nor Christ, nor the Spirit, nor the chorus of angels, nor even the archangels, as well as the thrones of the spirits, and the exalted lordships, and the Great Mind. If you do not know yourself, you will not be able to know all of these.

Open the door for yourself, that you may know the One who is. Knock on yourself, that the Word may open for you. For he is the Ruler of Faith and the Sharp Sword, having become all for everyone because he wishes to have mercy on everyone.

My son, prepare yourself to escape from the world-rulers of darkness and of this kind of air, which is full of powers. But if you have Christ, you will conquer this entire world. That which you open for yourself, you will open. That which you knock upon for yourself, you will knock upon, benefiting yourself.

Help yourself, my son, (by) not proceeding with things in which there is no profit.

My son, first purify yourself toward the outward life, in order that you may be able to purify the inward.

And be not as the merchants of the Word of God.

Put all words to the test before you utter them.

Do not wish to acquire honors which are insecure, nor the boastfulness which brings you to ruin.

Accept the wisdom of Christ, (who is) patient and mild, and guard this, O my son, knowing that God’s way is always profitable.

Estimated Range of Dating: 50-90 A.D.

Chronological List of Early Christian Writings
Online Text for The Signs Gospel

Signs Gospel (Fortna’s reconstruction given by Andrew Bernhard)
Online Resources for The Signs Gospel

Offline Resources for The Signs Gospel

Robert T. Fortna, The Fourth Gospel and Its Predecessor : From Narrative Source to Present Gospel (Philadelphia: Polebridge Press 1988).
Recommended Books for the Study of Early Christian Writings
Information on The Signs Gospel

D. Moody Smith comments (Johannine Christianity, p. 63): “It is now rather widely agreed that the Fourth Evangelist drew upon a miracle tradition or written source(s) substantially independent of the synoptics, whether or not he had any knowledge of one or more of those gospels. Since the epoch-making commentary of Rudolf Bultmann, the hypothesis of a semeia- (or miracle) source has gained rather wide acceptance.”

D. Moody Smith writes (Johannine Christianity, p. 63): “Whether such a miracle source can be precisely isolated and identified, as Bultmann and some who follow him think, is a question we need not decide here. The demonstration of the existence of a source (or sources) is not entirely dependent upon the possibility of isolating it with certainty and precision throughout the Gospel.”

Norman Perrin writes (The New Testament: An Introduction, p. 225):

But there is one source whose use must be recognized: a signs source.

In 2:11 Jesus’ miracle at Cana is described as “the first of his signs.” Further signs are mentioned in general terms in 2:23, and in 4:54 the healing of the official’s son at Capernaum is described as “the second sign that Jesus did when he had come from Judea to Galilee.” Then 12:37 says, “Though he had done so many signs before them, yet they did not believe in him,” and this note is sounded again in the closing summary of the gospel proper, 20:30-31: “Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written that you may believe. . . .” The possibility that in his narrative up to 12:37 the evangelist had used a source other than the synoptic gospels or the tradition represented by those gospels is strengthened since all the other miracles in John that are not paralleled in the synoptic gospels occur before 12:37: the healing at the pool of Bethzatha (5:1-9); the healing of the blind man (9:1-12); the raising of Lazarus (11:1-44). These miracles are generally on a grander and more elaborate scale than those in the synoptic gospels and seem to go further in presenting Jesus as a Hellenistic “divine man.” Throughout the gospel until 12:37-38, and again in 20:30-31, the miracles are presented as intending to call forth faith: 2:11; 4:53; 6:14; 7:31; 11:45, 47b-48; 12:37-38; 20:31. Whereas in the synoptic gospels the emphasis is on faith as the prerequisite for miracles (e.g., Mark 6:5-6), here in the gospel of John miracles induce faith. These references not only contrast with the synoptic gospels, they also contrast with the remainder of the gospel of John itself. In 2:23-25 as in 4:48, Jesus repudiates the kind of faith induced by signs. The conversation with Nicodemus contrasts such faith unfavorably with rebirth “from above” and “of the spirit” (3:2, 3, 5-6). These factors make it very probable that the author of the gospel of John is using as a source and reinterpreting a book of signs that presents Jesus as a Hellenistic “divine man” whose miracles induce faith.

Kysar writes (The Anchor Bible Dictionary, v. 3, pp. 921-922):

The most widely held proposal for a literary source is that of a signs source. A number of things in the gospel contribute to the effort to reconstruct such a source: The presence of the series of wonder stories in the narrative, the unique use of the word, semeia (“signs”), to designate such wonders, the numbering of the signs in 2:11 and 4:54, and the reference to signs in the conclusion of the gospel. It is further proposed that the delicate and complicated attitude toward the role of signs in nurturing faih found throughout the gospel is explained by the fact that the evangelist was using a collection of wonder stories which purported a view of signs about which there was some reservation on the part of the author of the gospel. What is proposed is that there was a collection of the wonders of Jesus circulating within the Johannine community prior to the writing of the gospel. Efforts to reconstruct such a signs source from the gospel vary. At one extreme is the argument that it contained not only the wonders narrated in the gospel, but also the calling of the disciples in 1:19-51 and a passion story. At the other extreme is the suggestion that the collection was little more than seven wonder stories told consecutively. Some such theory is embraced by a large number of Johannine scholars, but by no means has agreement been reached on such a proposal.

Robert Fortna writes (The Anchor Bible Dictionary, v. 6, p. 19):

As SQ’s title indicates, it was first of all the word “sign” that suggested the survival of an older layer in the text of the present gospel. On the one hand, this term – and particularly its connection with faith – is used only rarely and negatively in the Synoptics and there never of the miracles Jesus had performed; and on the other hand, in the Fourth Gospel also “signs-faith” sometimes comes in criticism (e.g., 4:48; 6:26) but at other points – presumably pre-Johannine – is to be understood in an entirely positive sense.

Further, in the first part of the gospel there are what seem to be vestiges of a pattern of numbering the signs (2:11, 4:54). In fact, it is these miracle stories and others now unnumbered, together with Jesus’ dialogues and long monologues (“discourses”) now growing out of them, that alone comprise his public activity. What in the other gospels, and in far more diverse form, has been called his “ministry” can only be described in this gospel as his self-presentation in the performing of signs and in extended talk about them.

Thus, to many scholars there has seemed to lie behind the present text a protogospel that presented only Jesus’ signs, and a series of them, and did so wholly affirmatively. They were significations (that is, demonstrations) of his messianic status, on the basis of which his first disciples and then many others believed in him; those who “came and saw” (1:39) immediately recognized him as the one so long hoped for in Jewish expectation.

On the contents of the Signs Gospel, Fortna states (op. cit., p. 19): “the following deeds of Jesus, less the Johannine insertions they now contain, would have comprised the bulk of SQ: changing water into wine (2:1-11), healing an official’s son (4:46-54) and a lame man (5:2-9), feeding the multitude (6:1-14) – probably together with crossing the sea (6:15-25), giving sight to a blind man (9:1-8), and raising Lazarus (11:1-45). (Some would also include the catch of fish now found at 21:1-14.) An articulated series emerges from the reconstruction, not merely a gather of miracle stories, and a few other passages are also to be included: part of chap. 1 (at least the gathering of the first disciples in vv 35-49) as introduction and, as conclusion, 20:30-31a, and perhaps also parts of 12:37-41.”

There is considerable debate over whether the Signs Gospel may have contained a passion narrative or instead contained only a collection of seven miracle stories. In the reconstruction offered by Fortna, a passion story is included.

On the dating of the Signs Gospel, there is little to go on. The reference to the Pool of Bethesda as still standing in 5:2, even though it was destroyed by the Romans in 70 CE, suggests a dating before the year 70 CE or not too long afterwards. The latest possible date is set by its incorporation into the Gospel of John.

157) […] is a sign of ignorance.

(158/159) Love the truth, and the lie use like poison.

(160) May the right time precede your words.

(161/162) Speak when it is not proper to be silent, but speak concerning the things you know (only) then when it is fitting.

(163a) The untimely word is characteristic of an evil mind.

(163b) When it is proper to act, do not use a word.

(164a) Do not wish to speak first in the midst of a crowd.

(164b) While it is a skill to speak, it is also a skill to be silent.

(165a) It is better for you to be defeated while speaking the truth, than to be victorious through deceit.

(165b) He who is victorious through deceit is defeated by the truth.

(165c) Untrue words are a characteristic of evil persons.

(165d) There has to be a great crisis before the lie is necessary.

(165e) When there is someone, while you speak the truth, even if you lie there is no sin.

(165f) Do not deceive anyone, especially him who needs advice.

(166) Faithful is he who is first with all good works.

(167) Wisdom leads the soul to the place of God.

(168) There is no kinsman of the truth except wisdom.

(169) It is not possible for a believing nature to become fond of lying.

(170) A fearful and slavish nature will not be able to partake in faith.

(171a) When you are faithful, what it is fitting to say is not of greater value than the hearing.

(171b) When you are with believing persons, desire to listen rather than to speak.

(172) A pleasure-loving man is useless in everything.

(173) When there is no (accounting of) sin, do not speak in anything (which is) from God.

(174) The sins of those who are ignorant are the shame of those who have taught them.

(175) Those on account of whom the name of God is blasphemed are dead before God.

(176) A wise man is a doer of good works after God.

(177) May your life confirm your words before those who hear.

(178) What it is not right to do, do not even consider doing it.

(179) What you do not want to happen to you, do not do it yourself either.

(180) What it is shameful to do, is also …

(pp. 17-26 are missing)

(307/308) He is a wise man who commends God to men, and God thinks more highly of the wise man than his own works.

(309) After God, no one is as free as the wise man.

(310) Everything God possesses, the wise man has also.

(311/312) The wise man shares in the kingdom of God; an evil man does not want the foreknowledge of God to come to pass.

(313) An evil soul flees from God.

(314) Everything bad is the enemy of God.

(315) What thinks in you, say with your mind that it is man.

(316) Where your thought is, there is your goodness.

(317) Do not seek goodness in flesh.

(318) He who does not harm the soul neither does (so) to man.

(319) After God, honor a wise man, since he is the servant of God.

(320) To make the body of your soul a burden is pride, but to be able to restrain it gently when it is necessary, is blessedness.

(321) Do not become guilty of your own death. Do not be angry at him who will take you out of (the) body and kill you.

(322) If someone brings the wise man out of the body wickedly, he rather does what is good for him, for he has been released from bonds.

(323) The fear of death grieves man because of the ignorance of the soul.

(324) for you had the man-killing sword not come into being; but when it comes, say with your mind that it does not exist.

(325/326a) Someone who says “I believe,” even if he spends a long time pretending, he will not prevail, but he will fall; as your heart is, (so) will be your life.

(326b) A godly heart produces a blessed life.

(327) He who will plot evil against another, he is the first […].

(328) Let not an ungrateful man cause you to cease to do good.

(329) Do not say with your mind that these things which were asked, (and) you gave immediately, are more valuable than the receiver.

(330) You will use great property, if you give to the needy willingly.

(331) Persuade a senseless brother not to be senseless; if he is mad, protect him.

(332/334) Strive eagerly to be victorious over every man in prudence; maintain self-sufficiency.

(333) You cannot receive understanding unless you know first that you possess . In everything there is again this sentence.

(335) The members of the body are a burden to those who do not use them.

(336) It is better to serve others than to make others serve you.

(337) He whom God will not bring out of (the) body, let him not burden himself.

(338) Not only do not hold an opinion which does not benefit the needy, but also do not listen to it.

(339) He who gives something without respect commits an outrage. […].

(340) If you take on the guardianship of orphans, you will be the father of many children (and) you will be beloved of God.

(341) He whom you serve because of honor, you have served for a wage.

(342) If you have given that which honors you …, you have given not to man, but you have given for your own pleasure.

(343/344) Do not provoke the anger of a mob. Know, then, what is fitting for the fortunate man to do.

(345) It is better to die than to darken the soul because of the immoderation of the belly.

(346) Say with your mind that the body is the garment of your soul: keep it, therefore, pure since it is innocent.

(347) Whatever the soul will do while it is in (the) body, it has as witnesses when it goes into judgment.

(348/349) Unclean demons do lay claim to a polluted soul; a faithful (and) good soul, evil demons will not be able to hinder in the way of God.

(350) Do not give the word of God to everyone.

(351) For those who are corrupted by glory it is not assuring to hear about God.

(352/353) It is not a small danger for us to speak the truth about God; do not say anything about God before you have learned from God.

(354/356) Do not speak with a godless person about God; if you are polluted on account of impure works, do not speak about God.

(357) The true word about God is the word of God.

(355) Speak concerning the word about God as if you were saying it in the presence of God.

(358) If first your mind is persuaded that you have been god-loving, then speak to whomever you wish about God.

(359) May your pious works precede every word about God.

(360) Do not wish to speak with a crowd about God.

(361) Be (more) sparing with a word about God (than) about a soul.

(362) It is better to dispose of a soul than to discard at random a word about God.

(363a) You conceive the body of a god-loving man, but you will not be able to rule over his speech.

(363b) The lion also rules over the body of the wise man; also the tyrant rules over it alone.

(364) If a tyrant threatens you, then, especially, remember God.

(365) He who speaks the word of God to those for whom it is not lawful, he is the betrayer of God.

(366) It is better for you to be silent about the word of God, than to speak recklessly.

(367/368) He who speaks lies about God is lying to God; a man who does not have anything truthful to say about God is abandoned by God.

(369) It is not possible for you to know God when you do not worship him.

(370) A man who does evil to someone will not be able to worship God.

(371) The love of man is the beginning of godliness.

(372) He who takes care of men while praying for all of them – this is the truth of God.

(373/374) It is God`s business to save whom he wants; on the other hand, it is the business of the pious man to beseech God to save everyone.

(375) When you pray for something and it happens to you through God, then say with your mind that you have […].

(376a) A man who is worthy of God, he is God among men, and he is the son of God.

(376b) Both the great one exists and he who is next to the great one exists.

(377/378) It is better for man to be without anything than to have many things while not giving to the needy; so also you, if you pray to God, he will not give to you.

(379) If you, from your whole heart, give your bread to the hungry, the gift is small, but the willingness is great with God.

(380) He who thinks that no one is in the presence of God, he is not humble towards God.

(381) He who makes his mind like unto God as far as he is able, he is the one who honors God greatly.

(382) God does not need anything, but he rejoices over those who give to the needy.

(383) The faithful do not speak many words, but their works are numerous.

(384) It is a faithful person fond of learning who is the worker of the truth.

(385) Adjust […] the calamities, in order that […].

(386) If you do not do evil to anyone, you will not be afraid of anyone.

(387) The tyrant will not be able to take away happiness.

(388) What is right to do, do it willingly.

(389a) What is not right to do, do not do it in any way.

(389b) Promise everything rather than to say “I am wise”.

(390) What you do well, say with your mind that it is God who does it.

(391) No man who down upon the earth and upon tables is wise.

(392) The philosopher who is an outer body, he is not the one to whom it is fitting to pay respect, but (the) philosopher according to the inner man.

(393) Guard yourself from lying; there is he who deceives and there is he who is deceived.

(394/395) Know who God is, and know who is the one who thinks in you; a good man is the good work of God.

(396) They are miserable because of whom the word is blasphemed.

(397) Death will not be able to destroy […].

(pp. 35-end are missing)

The revelation of Dositheos about the three steles of Seth, the Father of the living and unshakable race, which he (Dositheos) saw and understood. And after he had read them, he remembered them. And he gave them to the elect, just as they were inscribed there. Many times I joined in giving glory with the powers, and I became worthy of the immeasurable majesties. Now they (the steles) are as follows:

The First
Stele of Seth

I bless thee, Father Geradama(s), I, as thine (own) Son, Emmacha Seth, whom thou didst beget without begetting, as a blessing of our God; for I am thine (own) Son. And thou art my mind, O my Father. And I, I sowed and begot; but thou hast seen the majesties. Thou hast stood imperishable. I bless thee, Father. Bless me, Father. It is because of thee that I exist; it is because of God that thou dost exist. Because of thee I am with that very one. Thou art light, since thou beholdest light. Thou hast revealed light. Thou art Mirotheas; thou art my Mirotheos. I bless thee as God; I bless thy divinity. Great is the good Self-begotten who stood, the God who had already stood. Thou didst come in goodness; thou hast appeared, and thou hast revealed goodness. I shall utter thy name, for thou art a first name. Thou art unbegotten. Thou hast appeared in order that thou mightest reveal the eternal ones. Thou art he who is. Therefore thou hast revealed those who really are. Thou art he who is uttered by a voice, but by mind art thou glorified, thou who hast dominion everywhere. Therefore the perceptible world too knows thee because of thee and thy seed. Thou art merciful.

And thou art from another race, and its place is over another race. And now thou art from another race, and its place is over another race. Thou art from another race, for thou art not similar. And thou art merciful, for thou art eternal. And thy place is over a race, for thou hast caused all these to increase; and for the sake of my seed. For it is thou who knows it, that its place is in begetting. But they are from other races, for they are not similar. But their place is over other races, for their place is in life. Thou art Mirotheos.

I bless his power which was given to me, who caused the malenesses that really are to become male three times; he who was divided into the pentad, the one who was given to us in triple power, the one who was begotten without begetting, the one who came from that which is elect; because of what is humble, he went forth from the midst.

Thou art a Father through a Father, a word from a command. We bless thee, Thrice Male, for thou didst unite all through them all, for thou hast empowered us. Thou hast arisen from one; from one thou hast gone forth; thou hast come to one. Thou hast saved, thou hast saved, thou hast saved us, O crown-bearer, crown-giver! We bless thee eternally. We bless thee, once we have been saved, as the perfect individuals, perfect on account of thee, those who became perfect with thee who is complete, who completes, the one perfect through all these, who is similar everywhere.

Thrice Male, thou hast stood. Thou hast already stood. Thou wast divided everywhere. Thou didst continue being one. And those whom thou hast willed, thou hast saved. But thou dost will to be saved all who are worthy.
Thou art Perfect! Thou art Perfect! Thou art Perfect!

The First
Stele of Seth

The Second Stele
of Seth

Great is the first aeon, male virginal Barbelo, the first glory of the invisible Father, she who is called “perfect”.

Thou (fem.) hast seen first the one who truly pre-exists because he is non-being. And from him and through him thou hast pre-existed eternally, the non-being from one indivisible, triple power, thou a triple power, thou a great monad from a pure monad, thou an elect monad, the first shadow of the holy Father, light from light.

We bless thee, producer (fem.) of perfection, aeon-giver (fem.). Thou hast seen the eternal ones because they are from a shadow. And thou hast become numerable. And thou didst find, thou didst continue being one (fem.); yet becoming numerable in division, thou art three-fold. Thou art truly thrice, thou one (fem.) of the one (masc.). And thou art from a shadow of him, thou a Hidden One, thou a world of understanding, knowing those of the one, that they are from a shadow. And these are thine in the heart.

For their sake thou hast empowered the eternal ones in being; thou hast empowered divinity in living; thou hast empowered knowledge in goodness; in blessedness thou hast empowered the shadows which pour from the one. Thou hast empowered this (one) in knowledge; thou hast empowered another one in creation. Thou hast empowered him who is equal and him who is not equal, him who is similar and him who is not similar. Thou hast empowered in begetting, and (provided) forms in that which exists to others. […] Thou hast empowered these. – He is that One Hidden in the heart. – And thou hast come forth to these and from these . Thou art divided among them. And thou dost become a great male noetic First-Appearer.

Fatherly God, divine child, begetter of multiplicity according to a division of all who really are, thou (masc.) hast appeared to them all in a word. And thou (masc.) dost possess them all without begetting and eternally indestructible on account of thee (fem.).

Salvation has come to us; from thee is salvation. Thou art wisdom, thou knowledge; thou art truthfulness. On account of thee is life; from thee is life. On account of thee is mind; from thee is mind. Thou art mind, thou a world of truthfulness, thou a triple power, thou threefold. Truly thou art thrice, the aeon of aeons. It is thou only who sees purely the first eternal ones and the unbegotten ones.

But the first divisions are as thou wast divided. Unite us as thou has been united. Teach us those things which thou dost see. Empower us that we may be saved to eternal life. For we are each a shadow of thee as thou art a shadow of that first pre-existent one. Hear us first. We are eternal ones. Hear us as the perfect individuals. Thou art the aeon of aeons, the all-perfect one who is established.

Thou hast heard! Thou hast heard!
Thou hast saved! Thou hast saved!
We give thanks! We bless thee always! We shall glorify thee!

The Second Stele
of Seth

The Third Stele

We rejoice! We rejoice! We rejoice!
We have seen! We have seen! We have seen the really pre-existent one, that he really exists, that he is the first eternal one.
O Unconceived, from thee are the eternal ones and the aeons, the all-perfect ones who are established, and the perfect individuals.

We bless thee, non-being, existence which is before existences, first being which is before beings, Father of divinity and life, creator of mind, giver of good, giver of blessedness!

We all bless thee, knower, in a glorifying blessing, (thou) because of whom [all these are. … really, …], who knows thee, through thee alone. For there is no one who is active before thee. Thou art an only and living spirit. And thou knowest one, for this one who belongs to thee is on every side. We are not able to express him. For thy light shines upon us.

Present a command to us to see thee, so that we may be saved. Knowledge of thee, it is the salvation of us all. Present a command! When thou dost command, we have been saved! Truly we have been saved! We have seen thee by mind! Thou art them all, for thou dost save them all, he who was not saved, nor was he saved through them. For thou, thou hast commanded us.

Thou art one. Thou art one, just as there is one (who) will say to thee: Thou art one, thou art a single living spirit. How shall we give thee a name? We do not have it, For thou art the existence of them all. Thou art the life of them all. Thou art the mind of them all. For thou art he in whom they all rejoice.

Thou hast commanded all these to be saved through thy word […] glory who is before him, Hidden One, blessed Senaon, he who begat himself, Asineu(s), […]ephneu(s), Optaon, Elemaon the great power, Emouniar, Nibareu(s), Kandephor(os), Aphredon, Deiphaneus, thou who art Armedon to me, power-begetter, Thalanatheu(s), Antitheus, thou who existeth within thyself, thou who art before thyself – and after thee no one entered into activity.

As what shall we bless thee? We are not empowered. But we give thanks, as being humble toward thee. For thou hast commanded us, as he who is elect, to glorify thee to the extent we are able. We bless thee because we were saved. Always we glorify thee. For this reason we shall glorify thee, that we may be saved to eternal salvation. We have blessed thee, for we are empowered. We have been saved, for thou hast willed always, that we all do this.

We all did this. […] not through [… aeon …], the one who was […], we and those who […]. He who will remember these and give glory always will become perfect among those who are perfect and impassable beyond all things. For they all bless these individually and together. And afterwards they shall be silent. And just as they were ordained, they ascend. After the silence, they descend from the third. They bless the second; after these the first. The way of ascent is the way of descent.

Know therefore, as those who live, that you have attained. And you taught yourselves the infinite things. Marvel at the truth which is within them, and (at) the revelation.