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 the Testaments, so that it need not, and I think should not, be regarded as a late compilation; indeed, such a supposition is pretty well put out of court by the fact that the second long insertion is undoubtedly antique. The idea readily occurs to one that there may have been Testaments of Levi, and perhaps of one or two other leading patriarchs, a good deal longer than the present ones, composed before the rest of the Testaments, and that the notion of completing the set of twelve entailed, among other things, the compression of existing texts.

The second insertion, part of which is also found in Aramaic, is translated in Appendix II of Dr. Charles's Testaments (1908, p. 228). The greater portion is put in—quite incoherently—after Levi xviii. 2. The Aramaic pieces begin at an earlier point than the Greek and carry the story on some way beyond it. A large part of the text has to do with ritual observances, and has much in common with Jubilees xxi. It has injunctions given by Isaac on the authority of Abraham and the Book of Noah (probably a mythical one) to Jacob and Levi, on the ordination of the latter to be priest. After that we have details of the birth of Levi's children, and the text (Aramaic) ends in a parænetic poem addressed by Levi to his sons. Throughout he speaks in the first person. Dr. Charles regards this fragment as an original source both of the Testaments and of Jubilees, in which case it would have to be as old as the third century B.C.

And now we come to the consideration of a very interesting lost book, the Prayer of Joseph. The lists have told us that it contained 1100 lines—as many as are assigned to Wisdom; and we have certain fragments of it preserved by Origen, which must be transcribed and expounded in detail.

The first and longest is in Origen's Commentary upon John, ii. 31.