1 Ti 1", 'I obtained mercy, because I did it ignor- antly ' || Test. Jud. xix. 3 ; 1 Ti 2', fieaWn^ deoi Kal dvepJnro)i' = Test. Dan, vi. 2 ; 2 Ti 2'«, 'they will proceed further in ungodliness ' || Test. Jud. xxi. 8 ;
2 Ti 4', 'the crown of righteousness ' = rei<. Levi, viii. 2 (for ' crown of glory,' 1 P 5*, of. Test. Benj. iv. 1). Ja 4', 'the devil . . . will flee from you' = Test. Naph. viii. 4 ; Rev 3'^ ' new (Kaiv-fi) Jerusalem ' || Test. Dan, v. 12 (via). In Acts Charles notes five instances. Two worth noting, though not decisive, are : Ac 7'° || Test. Reub. iv. 8, 10, ' found favour in the sight of God and men . . . God delivered him from every evil (' seen,' /3) and hidden death' (both passages refer to Joseph), and Ac 12" || Test. Sim. ii. 8, 'God sent forth His angel and delivered him out of my hands.' Also in Ac 8'' the meaning of x°^^ TTiKpias is illustrated by the function assigned to the x°^V in Test. Naph. ii. 8, x°^''l ""P^s iriKpiav.
In the ditticult pas.sage Jude ^^- ''^ Charles suggests the insertion of p.y) before 5iaKpiv6p.evoi (better 5ia- Kpivop,(vovs), on the basis of Test. Zeh. vii. 2 : dSia- Kpirus irdvras . . . iXedre, but this phrase hardly seems to bear on the passage, nor does it really aid in the problem of text or interpretation.
{b) Ideas. — The Pauline (and Johannine) meta- phor of light and darkness, Ro l-> IS'^, Eph4'8 5*-», 2 Co 6", is found in Test. Eeub. iii. 8, ' darkening his mind' (cf. Test. Gad, vi. 2), Test. Naph. ii. 10, 'neither while ye are in darkness can ye do the works of light,' Te.it. Levi, xix. 1, ' Choose for your- selves either the light or the darkness, either the
law of the Lord or the works of Beliar,' xiv. 4, ' the light of the law which was given to ligliten every man ' (cf. Jn 1', where the 'light' is the ever-existing Word). The equation of covetousness and idolatry in Eph 5°, Col 3' appears as a connexion of cause and efl'ect in Test. Jud. xix. 1, ' the love of money leadeth to idolatry ('idols,' /3) ; because, when led astray through money, men name as gods those who are not gods.' Ja 3'" is similar in idea to Test. Benj. vi. 5, ' the good mind hath not two tongues, of blessing and cursing.'
The prohibition of feminine adornment in 1 P 3''°, 1 Ti 2" is found also in Test. Eeub. v. 5, and the reason given in v. 6, 'for thus they allured the Watchers who were before the flood,' helps to explain the obscure statement of St. Paul in 1 Co 11'", 'for this cause ought the woman to have (a sign of?) authority on her head, because of the anqels.' In the Book of Enoch the invention of adornment was not previous but subsequent to the fall of the Watchers, who themselves were the first teachers of the art.
Reservation for judgment, asserted of the angels in 2 P 2^, Jude', is predicated also of women who adorn themselves in Test. Beub. v. 5 and of the un- repentant in Test. Gad, vii. 5. The juxtaposition of the fallen Watchers and the men of Sodom in Jude'- ' is paralleled by Test. Naph. iii. 4, 5. Both alike acted against their appointed nature ( probably the A V rendering, 'which kept not their first estate' [dpx')], is correct, as 2'est. Naph, iii. 5 has ivrtWaiav rd^iv tpvffeus airruip).
That self-judgment averts external judgment is a thought common to 1 Co IP'-'* and Test. Benj. vi. 7, Te-it. Gad, v. 3 ; and the idea of self-con- demnation is vividly expressed alike in Ro 2" and in Test. Jud. xx. 5, while in 1 Co 4* St. Paul seems to quote but immediately to condemn the self- satisfaction of Te.?t. Iss. vii. 1, ' I am not conscious of committing any sin' ( -I- ' unto death,' ;3), and Test. Zeb. i. 4.
(c) Theology. — God is referred to twice (in pas- sages which have been modified by Christian inttuence) as Father — ' the Holy Father ' in Test. .Jud. xxiv. 2, and, in connexion with the Bath Qol, ' with the Father's voice as from Abraham to (or ' the father of ') Isaac,' in Test. Levi, .xviii. 6 ; as the ' God of peace ' in Test. Dan, v. 2 (cf. 1 Th 5-^ Ro 15^^ Ph 4 ") ; and as ' the Great Glory ' in Test. Levi, iii. 4 (cf. 1 En. xiv. 20, cii. 3). Other titles are not noteworthy.
How far the expected theophany in Test. Sim. vi. 5, Test. Levi, ii. 11, v. 2, etc., was conceived in the original text as mediated through a Messianic personage we cannot say. The present writer's view is that an unmediated theophany was the only one mentioned in the pre-Christian work (see § 8).
The Spirit of God is referred to in Test. Sim. iv. 4, where it is said that ' Joseph was a good man and had the spirit of God within him.' Elsewhere the 'spirit' appears to be merely one of the con- stituents of man's nature imparted to hira at creation or birth, and practically identical with the 'good will' or 'inclination,' as in Test. Jud. XX. 1, 5, where the 'spirit of truth ' = the Yctzer ha Tob. The Hebrew Test. Naph. x. 9 * is nearer the thought of St. Paul in 1 Co 3'«- " 6'9. The Apostle, however, regards the Spirit as a sub- sequent not an original gift. The two passages {Test. Jud. xxiv. 2, 3, Test. Levi, xviii. 7) which deal with the gift of the Holy Spirit on a specific occasion, the present writer regards as Christian.