{"slug":"tlg1701.tlg002","id":"greek:tlg1701.tlg002","title":"Testamentum Abrahae (recensio B)","author":"Testamentum Abrahae","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:04:16Z","cost_usd":0.026479},"source":{"registry_id":"greek:tlg1701.tlg002","work_id":"tlg1701.tlg002","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"},"stats":{"passages":58,"english_words":9811,"coptic_letters":0,"commentary_units":331,"commentary_kinds":9,"derived_notes":7,"ambiguities":87,"work_notes":5,"external_links":6,"timeline":6},"summary":{"work":"tlg1701.tlg002","abstract":"The Testament of Abraham (Recensio B) is a shorter, reworked version of the apocryphal Testament of Abraham, a Jewish-Christian pseudepigraphon narrating the archangel Michael's journey with Abraham before his death. Recensio B omits several episodes found in Recensio A, adopts a more liturgical tone, and survives in fewer Greek manuscripts. Its textual history is less documented, and the present edition relies on a single base manuscript with limited collation. The work was never canonical but circulated widely in Christian apocryphal collections and was translated into Coptic, Ethiopic, and Slavonic.","historical_context":"The Testament of Abraham is usually dated between the 1st and 3rd centuries CE, but Recensio B may be later, possibly 4th–6th centuries CE, based on its liturgical features and manuscript transmission. The text likely originated in a Greek-speaking Christian community in Egypt or the eastern Mediterranean, where Jewish-Christian apocryphal traditions flourished. Recensio B's liturgical rubric appointing the reading for the Sunday of the Holy Fathers in the Byzantine rite suggests use in a monastic or ecclesiastical setting. The work's transmission is fragmentary: it survives in fewer Greek manuscripts than Recensio A, and its broader manuscript relations remain unclear. Translations into Coptic, Ethiopic, and Slavonic indicate its spread across Christian traditions, but the Greek recension B likely represents a later, reworked form adapted for liturgical reading.","significance":"Recensio B of the Testament of Abraham is significant as a witness to the fluidity of apocryphal traditions in late antique Christianity, showing how narratives were adapted for liturgical use. Its shorter, more liturgical form contrasts with Recensio A, illuminating the diversity of manuscript transmission and reception. The text also provides insight into Christian engagement with Jewish patriarch stories and the development of death and afterlife themes in non-canonical literature.","timeline":[{"date":"1st–3rd c. CE","event":"Original Testament of Abraham likely composed (scholarly consensus, tentative)."},{"date":"4th–6th c. CE","event":"Recensio B possibly reworked, with liturgical additions (e.g., Sunday of the Holy Fathers rubric)."},{"date":"4th–7th c. CE","event":"Greek manuscripts of Recensio B copied and transmitted in eastern Mediterranean Christian communities."},{"date":"5th–7th c. CE","event":"Translations into Coptic, Ethiopic, and Slavonic appear, indicating wide circulation."},{"date":"19th–20th c. CE","event":"Modern critical editions of the Testament of Abraham published, including Recensio B."},{"date":"Undated","event":"Recensio B's exact date remains uncertain; no firm external evidence fixes it."}],"relations":[{"work":"Testament of Abraham (Recensio A)","relation":"Longer, earlier recension; Recensio B is a shorter reworking with different episodes and tone.","key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"},{"work":"Testament of Isaac","relation":"Part of the same apocryphal testament cycle, sharing themes of patriarchs' deaths.","key":"","label":null,"url":null},{"work":"Testament of Jacob","relation":"Another testament in the cycle, often transmitted with the Testament of Abraham.","key":"","label":null,"url":null},{"work":"Apocalypse of Paul","relation":"Shares motifs of guided tours of the afterlife, though not directly dependent.","key":"","label":null,"url":null},{"work":"Byzantine liturgical texts","relation":"Recensio B's liturgical rubric connects it to the Byzantine rite's Sunday of the Holy Fathers.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Testament of Abraham","label":"Testament of Abraham","url":"https://en.wikipedia.org/wiki/Testament_of_Abraham","reason":"General overview of the work, including recensions and transmission."},{"key":"wikipedia:Apocrypha","label":"Apocrypha","url":"https://en.wikipedia.org/wiki/Apocrypha","reason":"Context for the work's non-canonical status and circulation."},{"key":"wikipedia:Pseudepigrapha","label":"Pseudepigrapha","url":"https://en.wikipedia.org/wiki/Pseudepigrapha","reason":"Genre classification for the Testament of Abraham."},{"key":"wikipedia:Byzantine Rite","label":"Byzantine Rite","url":"https://en.wikipedia.org/wiki/Byzantine_Rite","reason":"Liturgical context for Recensio B's use."},{"key":"wikipedia:Septuagint","label":"Septuagint","url":"https://en.wikipedia.org/wiki/Septuagint","reason":"Influence on the text's language and style."},{"key":"wikipedia:Abraham","label":"Abraham","url":"https://en.wikipedia.org/wiki/Abraham","reason":"Biblical figure central to the work."}],"cautions":["The date of Recensio B is uncertain; scholarly consensus is tentative, with no firm external evidence.","The present edition relies on a single base manuscript with limited collation, so the text's broader manuscript relations remain unclear.","Recensio B's textual history is less well documented than Recensio A, and variants from other witnesses are noted only selectively.","The work was never included in the canonical New Testament or Septuagint, and its attribution to Abraham is pseudepigraphal."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000532,"generated":"2026-11-15T00:04:16Z"},"checks":{"work":"tlg1701.tlg002","status":"warn","blocking":[],"warnings":[{"code":"ratio-warn","i":3,"ratio":0.071},{"code":"ratio-warn","i":12,"ratio":0.092},{"code":"ratio-warn","i":26,"ratio":0.672},{"code":"truncated","i":26},{"code":"ratio-warn","i":31,"ratio":0.629},{"code":"ratio-warn","i":33,"ratio":0.094},{"code":"ratio-warn","i":52,"ratio":0.091}],"stats":{"passages":58,"translated":58,"commentary_passages":58,"commentary_units":331,"english_words":9811,"source_letters":46372,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Recensio B is a shorter, reworked version of the Testament of Abraham, likely from a different manuscript tradition than Recensio A. It omits several episodes and alters the narrative tone.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The Testament of Abraham is usually dated between the 1st and 3rd centuries CE, but Recensio B may be later. No firm external evidence fixes its date; scholarly consensus is tentative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Recensio B survives in fewer Greek manuscripts than Recensio A. Its textual history is less well documented, and the present edition relies on a single base manuscript with limited collation.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Testament of Abraham was never included in the canonical New Testament or Septuagint, but it circulated widely in Christian apocryphal collections and was translated into Coptic, Ethiopic, and Slavonic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a full critical apparatus or stemma for Recensio B. Variants from other witnesses are noted only selectively, so the text’s broader manuscript relations remain unclear.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 58 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":58},"term_index":[],"citations":{"ed:tlg1701.tlg002":{"label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"B. ΔΙΑΘΗΚΗ ΤΟΥ ΠΑΤΡΙΑΡΧΟΥ ΑΒΡΑΑΜ. \n Τῇ κυριακῇ πρὸ τῆς χριστοῦ γεννήσεως τῶν ἀγίων πατέρων. Εὐλόγησον\n δέσποτα.","english":"B. Testament of the Patriarch Abraham.\nOn the Lord’s day before the birth of Christ, of the holy fathers. Bless, O Master.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΔΙΑΘΗΚΗ ΤΟΥ ΠΑΤΡΙΑΡΧΟΥ ΑΒΡΑΑΜ","severity":"info","text":"The title 'Testament of the Patriarch Abraham' marks the beginning of recension B, which is shorter and more liturgical than recension A.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τῇ κυριακῇ πρὸ τῆς χριστοῦ γεννήσεως","severity":"info","text":"This liturgical rubric indicates the reading is appointed for the Sunday before Christmas, known as the Sunday of the Holy Fathers in the Byzantine rite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Εὐλόγησον δέσποτα","severity":"info","text":"The phrase 'Bless, O Master' is a standard liturgical invocation requesting the blessing of the presiding bishop or abbot before a reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν ἁγίων πατέρων","severity":"info","text":"The reference to 'the holy fathers' connects the reading to the feast of the Holy Fathers, a pre-Christmas commemoration of the ancestors of Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The rubric 'τῶν ἁγίων πατέρων' could refer either to the patriarchs of the Old Testament or to the Church Fathers; the context of Abraham suggests the former."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ι. Ἐκένετο ἡνίκα ἤγγισαν αἱ ἡμέραι τοῦ θανάτου AΒC τοῦ Ἁβραὰμ, εἶπεν κύριος πρὸς Μιχαήλ· Ἀνάστηθι καὶ\n πορεύθητι πρὸς Ἁβραὰμ τὸν δοῦλόν μου, καὶ εἰπὲ αὐτῷ ὅπως ἐξελεύσῃ τοῦ\n βίου, ὅτι ἰδοὺ ἐπληρώθησαν αἱ ἡμέραι τῆς προσκαίρου ζωῆς\n σου· ὅπως διοικήσῃ τὰ τοῦ οἴκου αὐτοῦ πρὶν ἀποθανεῖν.","english":"It came to pass when the days of the death of Abraham drew near, the Lord said to Michael: “Arise and go to my servant Abraham, and tell him to depart from life, for behold, the days of his temporary life have been fulfilled, so that he may arrange his household affairs before dying.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐκένετο","severity":"info","text":"The opening verb Ἐκένετο (a variant of ἐγένετο, 'it came to pass') is a Septuagintal narrative marker, echoing the style of biblical Greek and establishing the text's scriptural register.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προσκαίρου ζωῆς","severity":"info","text":"The phrase 'temporary life' (προσκαίρου ζωῆς) contrasts earthly existence with eternal life, a key theological distinction in early Christian and Jewish apocalyptic thought.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μιχαήλ","severity":"info","text":"Michael the archangel serves as a divine messenger and psychopomp in Jewish and Christian traditions; his role here initiates the narrative of Abraham's death, paralleling other testamentary literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνάστηθι καὶ πορεύθητι","severity":"info","text":"The imperative pair 'Arise and go' is a formulaic command in biblical and apocryphal narratives, marking the beginning of a divine mission and structuring the episode's opening.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡγγισαν αἱ ἡμέραι τοῦ θανάτου","severity":"info","text":"The phrase 'the days of death drew near' echoes Old Testament language about approaching death (e.g., Gen 47:29 LXX), situating Abraham's end within a scriptural framework.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"AΒC","severity":"caution","text":"The abbreviation AΒC in the Greek text likely represents a scribal marker or placeholder for 'Abraham'; it may indicate a textual corruption or abbreviation in the manuscript tradition.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening verb Ἐκένετο is a variant spelling of ἐγένετο, but its exact form may reflect scribal error or dialectal influence.","The abbreviation AΒC is ambiguous; it is interpreted here as a scribal shorthand for Ἁβραάμ, but its precise origin is uncertain."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ΙΙ. καὶ ἐπορεύθη Μιχαὴλ καὶ ἦλθεν πρὸς Ἁβραὰμ, καὶ εὖρεν αὐτὸν\n καθιζόμενον ἔμπροσθεν τῶν βοῶν αὐτοῦ εἰς ἀροτριασμόνʼ ὑπῆρχεν δὲ\n γηραλέος πάνυ τῇ ἰδέᾳ· εἶχεν δὲ ἐνηγκαλισμένον τὸν υἱὸν\n αὐτοῦ. ἰδὼν οὖν Ἁβραὰμ τὸν ρχώγγελον Μιχαὴλ, ἀναστὰς ἐκ τῆς γῆς ἠσπάσατο\n αὐτὸν, A=Par. Gr. 1613. B=Par. Suppl. Grec 162.\n C=Cod. Vind. Theol. Gr. oxxvi. \n Tit. Διήγησις περὶ τῆς διαθήκης καὶ πεμὶ τοῦ\n θανάτου τοῦ ἐν ἀγίοις πρς ἡμῶ Ἁ. τοί πριάρχου καὶ δικαίου καὶ\n φιαξένου. Δέσπ. εὐλ. B; Λόγος περὶ τῆς θανῆς τοῦ Ἁ. ὅτε ἀπέστειλεν\n κς ὁ θς τὸν ἄγγελον αὐτοῦ καὶ ἦρεν αὐτὸν σωματικῶς εἰς τὰ ἐπουράνια\n C \n 1, 2 ἐγένετο— Μιχαήλ] Ἡνίκα ἐπληροῦντο αἱ ἡμ. τῆς\n ὅλης βιωτῆς τοῦ παντευλογήτου κ. δικαίου π ἡμῶν Ἁ. τοῦ πατμιέρχου,\n εἷπεν κς πρὸς τὸν μέγαν ἀρχιστράτηγα Μιχ. B; ἐγένετο ἡνίκα ἐφθησεν ἡ\n θανὴ τοῦ Ἁ., ἀπέστειλεν κς θς Μιχ. τὸν ἀρχιστράτηγον κ. εἷπεν αὐτῶ C\n 8, 9 ἔμπροσθεν—ἀροτρ.] ἐμτρ. τῶν ἀροτμιωτῶν ἐν τῶ ἀγρῶ αὐτοῦ C 9, 10\n εἶχεν—αὐτοῦ] om A 11 ἀναστάς— γῆς] om AB","english":"And Michael went and came to Abraham, and found him sitting before his oxen at the plowing; he was very aged in appearance, and he had his son embraced in his arms. So when Abraham saw the archangel Michael, he rose from the ground and greeted him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καθιζόμενον ἔμπροσθεν τῶν βοῶν αὐτοῦ εἰς ἀροτριασμόν","severity":"info","text":"The scene of Abraham sitting before his oxen at plowing emphasizes his humble, agricultural life, contrasting with his patriarchal status.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρχάγγελον","severity":"info","text":"Michael is called 'archangel' here, a title common in Jewish and Christian angelology, denoting a chief angel.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γηραλέος πάνυ τῇ ἰδέᾳ","severity":"info","text":"Abraham's extreme old age is a motif in Testament of Abraham, emphasizing his longevity and the approaching death.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἐπορεύθη Μιχαὴλ","severity":"info","text":"This passage begins the narrative of Michael's visit, following the Lord's command in the previous passage, showing a clear sequential structure.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"A=Par. Gr. 1613. B=Par. Suppl. Grec 162. C=Cod. Vind. Theol. Gr. oxxvi.","severity":"info","text":"The apparatus notes that manuscripts A, B, and C have variant readings; e.g., A omits 'he had his son embraced in his arms' (lines 9-10).","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀναστὰς ἐκ τῆς γῆς","severity":"caution","text":"The phrase 'rose from the ground' is omitted in manuscripts A and B (see apparatus), suggesting possible scribal omission or textual variation.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether Abraham's son Isaac is the one embraced, though context implies it; the Coptic tradition may clarify."],"confidence":"high","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."}]},{"i":4,"ref":"p4","source":"ABC μὴ εἰδὼς τίς ἐστιν, καὶ εἶπεν πρὸς\n αὐτόν· Σῶσόν σε ὁ θεός· ἄναστα καλῶς πορευόμενος τὴν ὁδόν σου. καὶ\n ἀπεκρίθη αὐτῷ Μιχαήλ· Φιλάνθρωπος εἶ σὺ, καλὲ πάτερ. καὶ ἀπεκρίθη Ἀβραὰμ\n καὶ εἶπεν αὐτῷ· Ἐλθέ, ἔγγισόν μοι, ἀδελφὲ, καὶ καθέζου ὀλίγην ὥραν ἵνα\n προστάξω ἐνεχθῆναι ζῶον, ἵνα ἀπέλθωμεν ἐν τῷ οἴκῳ μου καὶ\n ἀναπαύῃς μετʼ ἐμοῦ, ὅτι πρὸς ἑσπέρᾳ ἐστὶν, καὶ τῷ πρωῒ ἀναστὰς πορεύου\n ὅπου ἂν βούλῃ, μήπως συναντήσῃ σοι θηρίον πονηρὸν καὶ καταικίσῃ σε.\n ἠρώτησεν δὲ Μιχαὴλ τὸν Ἀβραὰμ λέγων· Εἰπέ μοι τὸ ὄνομά σου, πρὶν\n εἰσελθεῖν ἐν τῷ οἴκῳ σου, μὴ ἐπιβαρὴς γένωμαί σοι. καὶ\n ἀπεκρίθη Αβραὰμ καὶ εἶπεν· Οἱ γονεῖς μου ὠνόμασάν με Ἁβρὰμ, καὶ ὁ κύριος\n ἐπωνόμασέν με Ἀβραὰμ, λέγων· Ἀνάστηθι καὶ πορεύου ἐκ τοῦ οἴκου σου καὶ\n ἐκ τῆς συγγενείας σου, καὶ δεῦρο εἰς γῆν ἣν ἄν σοι δείξω· καὶ ἀπελθόντος\n μου εἰς τὴν γῆν ἣν ὑπέδειξέ μοι ὁ κύριος, εἴρηκέν μοι·\n Οὐκέτι κληθήσεται τὸ ὄνομά σου Ἁβρὰμ, ἀλλʼ ἔσται τὸ ὄνομά σου Ἀβραάμ.\n ἀπεκρίθη Μιχαὴλ καὶ εἶπεν αὐτῷ· Συγχώρησόν μοι, πάτερ μου, ἄνθρωπε τοῦ\n θεοῦ μεμελετημένε, ὅτι ξένος εἰμὶ, καὶ ἤκουσα περί σου ὅτε ἀπῆλθες\n σταδίους τεσσαράκοντα καὶ ἤνεγκας μόσχον, καὶ ἔθυσας αὐτὸν,\n ξενιζόμενος ἀγγέλους ἐν τῷ οἴκῳ σου, ἵνα ἀναπαυθῶσιν. ταῦτα ἀμφότεροι\n λαλήσαντες, ἀναστάντες ἐν τῷ οἴκῳ ἐπορεύοντο. ἐκάλεσεν δὲ Ἁβραὰμ ἕνα τῶν\n παίδων αὐτοῦ καὶ εἶπεν αὐτῷ· Πορεύθητι, ἄγαγέ μοι κτῆνος ὅπως καθίσῃ ἐπʼ","english":"the ground, not knowing who he was, and said to him, \"God save you; arise, go well on your way.\" And Michael answered him, \"You are benevolent, good father.\" And Abraham answered and said to him, \"Come, draw near to me, brother, and sit for a little while, so that I may order an animal to be brought, so that we may go to my house and you may rest with me, for it is toward evening, and in the morning arise and go wherever you wish, lest an evil beast meet you and harm you.\" And Michael asked Abraham, saying, \"Tell me your name, before I enter your house, lest I become a burden to you.\" And Abraham answered and said, \"My parents named me Abram, and the Lord surnamed me Abraham, saying, 'Arise and go from your house and from your kindred, and come to a land which I will show you'; and when I went to the land which the Lord showed me, he said to me, 'Your name shall no longer be called Abram, but your name shall be Abraham.'\" Michael answered and said to him, \"Forgive me, my father, man of God, practiced one, for I am a stranger, and I heard about you when you went forty stades and brought a calf and sacrificed it, entertaining angels in your house so that they might rest.\" After they both spoke these things, they arose and went to the house. And Abraham called one of his servants and said to him, \"Go, bring me a beast so that he may sit upon","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σῶσόν σε ὁ θεός","severity":"info","text":"Abraham’s greeting, 'God save you,' is a conventional blessing formula in Greek, not a theological statement about salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Φιλάνθρωπος","severity":"info","text":"Michael calls Abraham φιλάνθρωπος, 'benevolent' or 'philanthropic,' a term that in Hellenistic Jewish and Christian contexts often denotes virtue and hospitality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνάστηθι καὶ πορεύου ἐκ τοῦ οἴκου σου καὶ ἐκ τῆς συγγενείας σου","severity":"info","text":"Abraham’s account of his name change echoes Genesis 12:1-4, where God commands him to leave his country and kindred for a promised land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σταδίους τεσσαράκοντα","severity":"info","text":"The distance of forty stades (about 7.4 km) reflects a local tradition of Abraham’s hospitality, possibly from a lost Jewish or Christian legend.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage alternates dialogue and action, a pattern typical of the Testament’s narrative sections, building toward the hospitality scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἁβρὰμ ... Ἀβραάμ","severity":"caution","text":"The Greek text inconsistently uses both Ἁβρὰμ and Ἀβραάμ for Abraham; this may reflect scribal variation or a deliberate distinction between his original and divinely given name.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸς ἑσπέρᾳ' could mean 'toward evening' or 'at evening,' but the sense is clear.","The servant’s role and the beast’s identity are not specified here."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"4, 5 κ.εἶπεν- καθέζου] εἷπεν· εὐλογημένος εἶ· καὶ\n σὺ καλὲ περ κ. Ἁ. αὔθης πρὸς αὐτὸν φιλάνθρωπος ἐλθὲ ἀδελφὲ ἔγγιστα\n μου κ. κάθησα B 4—11 κ. εἶπε— ἀπεκρίθη] κ. καθίσαντες ὁμοῦ ἠρώτησεν\n Ἁ. τὸν ἄγγελον λέγων· ἄνθρωοπε πορειόμενος τὴν ὁδὸν πόθεν ἔρχει κ.\n ποῦ ἀπέρχει· ἀπεκρίθη αὐτῶ Μ. στρατιώτης εἰμὶ κ. πορευομ. τ. ὁδ.\n ἔμαθαν πεμὶ τῆς φιλανθρωπίας σου κ. ἦλθον πρὸς σὲ τοῦ ίδεῖν τίς εἶ\n σύ· κ. εἷπεν C 5, ἵνα— ξῶον] ὅπως φθάση ἄλογον ζῶον Α; ὅπωος\n παρακελεύσομαι τοῦ ἀχθῆναι ζῶα C 7—9 ὄτι- καταικ. σε] νῦ δὲ ἐὰν\n πορευει πρὸς ἑσπέραν ἐστὶν κ. ἴσος πορευόμεος τῆ νυκτὶ ταραχθῆς διὰ\n τηνὸς νυκτε- ρινοῦ φαντάσματος B 9 καταικίσῃ] κατηχήσῃ A; ταραχθεὶς\n C 12, 13 οἱ γονσῖς— λέγι] Ἁβρὰμ μὲν ἤκουον τὸ πρότερον δὲ κς\n ἐκάλεσέν με τὸ δεύτερον κ. εἷπεν μοι B 18, 19 Σνγχώρι.—τμεμελετημ.]\n ξενίζμαί σε ἄνθρωπε τοῦ θῦ ὑπερεπεούμεαι B; συγχωρ. μοι πάτερ ὅτι\n ἐπιξεοῦμαι ἄνθρωπε τοῦ θῦ καὶ μέμνημαι C 21 ἔθυσας αὐτὸν] ἔθηκας\n αὐτῶ μόσχους A; om B 21, 22 ξενιζομ. ἀγγ.] ξεζομένους A; om B 22, 23\n ταῦτα- λαλήσ.] om A 23 p.31, ἐν τῷ οἴκῳ—οἴκῳ σου] ἐπορεύθησαν·\n ἐκάλεσεν— εἶπεν· πορεύθητι ἀγαγεῖν \n αὐτὸν ὁ ξένος, ὅτι ἐκοπιάθη ἐκ τῆς ὁδοιπορίας. καὶ εἶπεν\n ABC Μιχαήλ· Μὴ σκύλλε τὸ παιδάριον,\n ἀλλὰ ἀπέλθωμεν μετεωριζόμενοι ἕως οὗ φθάσωμεν ἐν τῷ οἴκῳ σου, διότι\n ἠγάπησά σου τὴν ὁμιλίαν.","english":"4, 5 and he said, \"Sit down.\" He said, \"You are blessed, and you are good, concerning Abraham. And again he said to him, 'Benevolent one, come, brother, very near to me and sit down.'\" B 4–11 and he said—he answered. And sitting together, Abraham asked the angel, saying, \"Man traveling the road, from where do you come and where are you going?\" Michael answered him, \"I am a soldier and I am traveling the road. I learned of your benevolence and I came to you to see who you are.\" And he said, C 5, \"so that—animal.\" A: \"so that an irrational animal may arrive.\" C: \"so that I will command animals to be brought.\" 7–9 \"because—I will trouble you.\" B: \"But now if you travel toward evening, it is evening, and perhaps while traveling by night you will be disturbed by a nocturnal apparition.\" 9 \"trouble you.\" A: \"instruct you.\" C: \"disturbed.\" 12, 13 \"the parents—he says.\" B: \"Abraham heard me the first time, and the Lord called me the second time and said to me.\" 18, 19 \"Forgive—I am mindful.\" B: \"I am a stranger to you, man of God, I am surprised.\" C: \"Forgive me, father, that I am a stranger, man of God, and I remember.\" 21 \"you sacrificed it.\" A: \"you placed calves for him.\" B: omits. 21, 22 \"being strangers—angel.\" A: \"being strangers.\" B: omits. 22, 23 \"these things—speak.\" A: omits. 23 p.31, \"in the house—your house.\" They went. He called—he said, \"Go, bring him, the stranger, because he has become weary from the journey.\" And ABC Michael said, \"Do not trouble the servant, but let us go, walking in the air until we arrive at your house, because I have loved your conversation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φιλάνθρωπος","severity":"info","text":"The Greek φιλάνθρωπος ('benevolent one') is used as a direct address by Abraham to Michael, emphasizing Abraham's characteristic kindness and the reciprocal recognition of virtue.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"στρατιώτης","severity":"info","text":"Michael identifies himself as a στρατιώτης ('soldier'), a term that in this context likely serves as a cover for his angelic identity, consistent with the narrative's gradual revelation.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"B 4–11","severity":"info","text":"The passage is a composite of recension B's dialogue, with variant readings from A and C noted in the apparatus, indicating a layered textual tradition.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"B 18, 19","severity":"info","text":"The variant readings in B and C for the phrase 'Forgive—I am mindful' show scribal divergence: B has 'I am a stranger... I am surprised,' while C has 'Forgive me, father, that I am a stranger... and I remember.'","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"21 'you sacrificed it'","severity":"caution","text":"The phrase 'you sacrificed it' is textually unstable: A reads 'you placed calves for him,' B omits the clause entirely, and the English draft follows a conflated reading.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μετεωριζόμενοι","severity":"info","text":"The term μετεωριζόμενοι ('walking in the air') reflects a motif of angelic travel common in Jewish and Christian apocalyptic literature, where angels transport humans through the air.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary and conflates multiple recensions (A, B, C), making it uncertain which reading is original for several phrases (e.g., 'you sacrificed it' and 'Forgive—I am mindful').","The identity of the 'servant' (τὸ παιδάριον) is not specified; it may refer to a household slave or a young attendant."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ΙΙΙ. καὶ ἀναστάντες ἐπορεύοντο· καὶ ὡς ἤγγισαν τῇ πόλει, ὡς ἀπὸ σταδίων\n τριῶν, εὗρον δένδρον μέγα ἔχον κλάδους τριακοσίους, ὅμοιον ἐρηκινοῦ· καὶ\n ἤκουον φονὴν ἐκ τῶν κλάδων αὐτοῦ δομένην· Ἅγιος ὅτι τὴν πρόφασιν ἤνεγκας\n περὶ ὧν ἀπεστάλης· καὶ ἤκουσεν Ἁβραὰμ τῆς φωνῆς, καὶ\n ἔκρυψεν τὸ μυστήριον ἐν τῇ καρδίᾳ αὐτοῦ, λέγων ἐν ἑαυτῷ· Ἄρα τί ἐστιν τὸ\n μυστήριον ὅπερ ἀκήκοα; ὡς δὲ ἦλθεν ἐν τῷ οἴκῳ, λέγει Ἁβραὰμ τοῖς παισὶν\n αὐτοῦ· Ἀναστάντες ἐξέλθατε εἰς τὰ πρόβατα, καὶ ἐνέγκατε τρία θρέμματα\n καὶ σφάξατε ταχέως καὶ ὑπηρετήσατε ἵνα φάγωμεν καὶ πίωμεν· ὅτι εὐφρασία ἐστὶν ὡς ἡ ἡμέρα αὕτη. καὶ ἤνεγκαν οἱ παῖδες τὰ θρέμματα,\n καὶ ἐκάλεσεν Ἁβραάμ τὸν υἱὸν αὐτοῦ τὸν Ἰσαὰκ καὶ εἶπεν αὐτῷ· Τέκνον\n Ἰσαὰκ, ἀνάστηθι καὶ βάλε ὕδωρ ἐπὶ τῆς λεκάνης, ἵνα νίψωμεν τοὺς πόδας\n τοῦ ξένου τούτου. καὶ ἤνεγκεν ὡς προσετάχθη· καὶ εἶπεν\n Ἁβραάμ. Κατανόησιν ἔχω ὅπερ καὶ γενήσεται, ὅτι ἐν τῷ τρυβλίῳ τούτῳ οὐ μὴ\n νίψω ἔτι τοὺς πόδας —μὴ σύλε τὸ π. ἀλλὰ\n περιπατήσωμεν—σου A; ἐν— ἐπορείοντο—ἕνα ἐκ τῶ παιδαρίων— κτῆνος καὶ\n γενέσθασαν ἐδέσματα ὅπως συεσθιασθῶμεν μετὰ τοῦ ξένου ὅτι ἐκτὸς\n ὁδοπορίας ἐστίν· ἀποκριθεὶς δὲ ὁ ἀρχάγγ. Μ. εἷπεν πρὸς αὐτὸν· μισκιλε τὸ π. —οἵκω σου B; ἐπορ. καθήμενοι τοῖς ἵπποις· ὅτε δὲ ἦλθον\n ἐν τῶ οἶκω ἐκάλ. Ἁ. ἔνα τῶν οἰκοπαίδων αὐτοῦ κ. εἶπ. αὐτῶ· πορεύου\n κ.- κτῆνος· κ. καθήσας ἐν αὐτῶ πορεύθητι ἐπὶ τὰ πρόβατα κ. κόμισόν\n μαι τρία θρέμματα· ὅπως θύσαντες εὐφρανθῶμεν μετὰ τοῦ ξένου ὅτι\n ἐκάμαμε ἐκ τῆς ὁδοιπ ἀπεκρ. δὲ Μ. μηκέτι τὸ π. ἀλλὰ περιπατήσωμεν\n ἀμφτεροι μετεωρ. ἕως φθ.","english":"III. And they arose and went. And when they approached the city, about three stades away, they found a great tree having three hundred branches, like a mulberry tree. And they heard a voice coming from its branches: \"Holy one, because you have brought the pretext concerning that for which you were sent.\" And Abraham heard the voice, and he hid the mystery in his heart, saying to himself, \"What then is the mystery that I have heard?\" And when he came into the house, Abraham said to his servants, \"Arise, go out to the sheep, and bring three animals, and slaughter them quickly, and serve so that we may eat and drink, for this day is a day of joy.\" And the servants brought the animals, and Abraham called his son Isaac and said to him, \"My child Isaac, get up and pour water into the basin, so that we may wash the feet of this stranger.\" And he brought it as commanded. And Abraham said, \"I have a presentiment of what will happen, that in this bowl I will no longer wash feet—do not pluck the [text unclear]—but let us walk.\" [Text unclear] A; \"they went\"—\"one of the servants\"—\"beast and let there be food so that we may feast with the stranger, for he is weary from the journey.\" And the archangel Michael answered and said to him, \"[Text unclear]—your house.\" B; \"they went, sitting on their horses. And when they came into the house, Abraham called one of his household servants and said to him, 'Go—and beast, and having mounted it, go to the sheep and bring me three animals, so that having sacrificed them we may rejoice with the stranger, for we are weary from the journey.' And Michael answered, 'No longer the [text unclear], but let us both walk high up until [text unclear].'","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΙΙΙ.","severity":"info","text":"The Roman numeral III marks a new section in the narrative, following the angel's initial encounter with Abraham in the previous passage.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐρηκινοῦ","severity":"info","text":"The Greek term ἐρηκινοῦ is obscure; the English draft renders it as 'mulberry tree,' but the precise identification is uncertain, possibly a scribal corruption or a rare botanical term.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἅγιος ὅτι τὴν πρόφασιν ἤνεγκας περὶ ὧν ἀπεστάλης","severity":"info","text":"The voice from the tree addresses Michael as 'Holy one' and acknowledges his mission, but Abraham overhears and hides the mystery, creating dramatic irony.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρεῖς σταδίους","severity":"info","text":"Three stades (about 555 meters) is a standard biblical distance for approaching a city, evoking narrative conventions of hospitality and encounter.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μὴ σύλε τὸ π. ἀλλὰ περιπατήσωμεν","severity":"caution","text":"The Greek text at this point is corrupt or contains lacunae, as indicated by the editorial marks and the English draft's '[text unclear]' notes; the exact sense of Abraham's speech is uncertain.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"A; ... B;","severity":"info","text":"The passage presents two variant traditions (A and B) for the same narrative moment, a common feature in the manuscript transmission of the Testament of Abraham, reflecting scribal conflation.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the tree (ἐρηκινοῦ) is uncertain; the voice from the branches may be angelic or divine, but its source is not specified; the exact wording of Abraham's speech after the foot-washing is corrupt in the Greek."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"εἰς τὸ ποίμνιον κ. πάλιν στραφῶμεν C 3, 4\n διότι— ὁμιλίαν] om AB 5, καὶ ὡς— τριῶν] κ. πορεβόμενοι ὡς ἀπὸ σταδ\n δύο ἑγγίσαντες τῆ πόλει B; καὶ ὡς ἤγγ.ἀπὸ σταδ. δύο τῆς ποίμνης C 6,\n 7 ἔχον— ἐρηκιοῦ] τριακ. κλαδ. ἔχοντα B; ὅμοιον τρεκίνου C 7 ἐρηκιοῦ]\n ἐρηκιόν A 8 ᾁδομέην] λέγουσαν AC; ἀδωμένην B 8, 9 ἄγιος—ἀπεστ.] ὅτι\n προφανῆ— ἀπέστειλας A; ἁγία ἡ πρόφασις περὶ οὗ ἀπεστάλης B 10 φω-\n νῆς] + ἧς ἤχησε ἐν αὐτῶ C 11 ἀκήκοα] + ἦλθον δὲ κ. παῖδες δύο κ. ἐκόμισαν ἐκ τοῦ οιμνίου θρέμματα τρία κ. ἔσφαξαν ταχέως κ.υπηρέτησαν\n τῆ τραπέζῃ C 13, 14 ἀναστάντες— ταχέως καὶ] om C 15 εὐφρασία— αὔτη]\n εὐφρ. σήμερον γίνεται A(C); εὐφρόσυνος ἐστὶν ὡσὶ ἡμ. αὕτη B 16 καὶ—\n θρέμμ.] om C 19, 20 καὶ ἤνεγκε—Ἁβρ.] κ. ἤν. Ἁ. ἐν τῆ καρδία αὐτοῦ\n λέγων A; κ. ποίησας ὡς προσετ.κ.εἶπεν Ἁ. B; κ. ἤν. κ. εἴπεν Ἁ. νίψον\n τέκνον τοὺς πόδας τοῦ ξένου· ὅτι C 2 κατανόησιν— γεήσεται] γενήσεται\n A; ὑπολαμβάνω ἐν τῆ ψυχῆ μου C","english":"...into the flock, and let us turn back again.\" Because of the conversation, and as they were going about two stades from the city, they approached the city; having three hundred branches, like a mulberry tree; a voice singing, \"Holy is the occasion concerning which you were sent.\" From the voice which sounded in it, I have heard. And two boys came and brought three animals from the flock and quickly slaughtered them and served the table. And having arisen quickly, this day is a feast of joy. And he brought in his heart, saying, \"Wash, child, the feet of the stranger.\" For understanding will come to pass in his soul.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"εἰς τὸ ποίμνιον κ. πάλιν στραφῶμεν","severity":"info","text":"The Greek text of this passage is a composite from multiple witnesses (A, B, C). The apparatus shows that the opening phrase is present only in C, while A and B omit it, indicating a fluid textual tradition.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἁγία ἡ πρόφασις","severity":"info","text":"The phrase 'holy is the occasion' (ἁγία ἡ πρόφασις) in B contrasts with A's 'because you have brought the pretext' (ὅτι προφανῆ). The term πρόφασις can mean 'pretext' or 'occasion,' and the variant reflects different theological emphases.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νίψον τέκνον τοὺς πόδας τοῦ ξένου","severity":"info","text":"The command 'Wash, child, the feet of the stranger' echoes the hospitality scene in Genesis 18:4, where Abraham washes the feet of the three angels. This intertextual link reinforces Abraham's role as a model of hospitality.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρεκίνου","severity":"info","text":"The tree described as 'like a mulberry tree' (ὅμοιον τρεκίνου in C) is a detail not present in B, which only notes 'having three hundred branches.' The mulberry tree may carry symbolic associations in Jewish and Christian tradition, but its significance here is uncertain.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατανόησιν— γεήσεται","severity":"caution","text":"The final clause 'For understanding will come to pass in his soul' is textually unstable: A reads γενήσεται ('will happen'), while C has ὑπολαμβάνω ἐν τῇ ψυχῇ μου ('I suppose in my soul'). The sense is ambiguous and may be corrupt.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὡς— τριῶν","severity":"info","text":"The phrase 'as they were going about two stades from the city' is a variant in B and C; A omits the distance. This structural difference suggests that the narrative setting was expanded in some recensions to emphasize the approach to the city.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a conflation of multiple recensions (A, B, C), making it unclear which reading is original. The phrase 'from the voice which sounded in it, I have heard' is syntactically awkward and may be a scribal insertion. The identity of the 'two boys' who slaughter animals is not explained in the immediate context."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ΑBC ἀνθρώπου ξενιζομένου πρὸς ἡμᾶς. ἀκούσας\n δὲ Ἰσαὰκ τοῦ πατρὸς αὐτοῦ λαλοῦντος ταῦτα, ἐδάκρυσεν, καὶ λέγει πρὸς\n αὐτόν· Πάτερ μου, τί ἐστιν τοῦτο ὅτι εἶπας Ἔσχατόν μου ἐστὶν νίψαι πόδας\n ἀνθρώπου ξένου; καὶ ἰδὼδν Ἁβραὰμ τὸν υἱὸν αὐτοῦ κλαίοντα, ἔκλαυσεν καὶ\n αὐτὸς σφόδρα· καὶ Μιχαὴλ ἰδών αὐτοὺς κλαίοντας, ἔκλαυσεν καὶ\n αὐτός· καὶ ἔπεσαν τὰ δάκρυα Μιχαὴλ ἐπὶ τῆς λεκάνης, καὶ ἐγένετο λίθος\n πολύτιμος.","english":"...of a man who is a stranger to us. When Isaac heard his father saying these things, he wept and said to him, \"My father, what is this that you said, 'It is my last time to wash the feet of a stranger'?\" And when Abraham saw his son weeping, he himself wept greatly. And Michael, seeing them weeping, also wept. And Michael's tears fell into the basin and became a precious stone.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἔσχατόν μου ἐστὶν νίψαι πόδας ἀνθρώπου ξένου","severity":"info","text":"Isaac's repetition of Abraham's earlier words (see previous passage) underscores the finality of the foot-washing ritual, marking it as a deathbed act.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λίθος πολύτιμος","severity":"info","text":"The transformation of Michael's tears into a precious stone is a hagiographic motif, symbolizing the sanctity of the moment and the archangel's divine nature.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"κλαίω","severity":"info","text":"The triple weeping (Isaac, Abraham, Michael) mirrors similar emotional cascades in other testamentary literature, e.g., Testament of Job, where grief signals impending death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἔπεσαν τὰ δάκρυα Μιχαὴλ ἐπὶ τῆς λεκάνης","severity":"info","text":"This verse concludes the foot-washing scene with a miraculous sign, transitioning from human pathos to divine intervention, a structural pivot in the narrative.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"λίθος πολύτιμος","severity":"info","text":"The motif of tears becoming gems appears in later Christian legends, e.g., the pearl formed from Mary's tears, but here it is uniquely tied to an archangel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text (recensio B) is fragmentary; the opening words 'ΑBC ἀνθρώπου ξενιζομένου' are corrupt, likely missing a verb or preposition."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"IV. ὡς δὲ ἤκουσεν ἡ Σάρρα τοῦ κλαυθμοῦ αὐτῶν ἔσω οὖσα ἐν τῇ οἰκίᾳ αὐτῆς,\n ἐξελθοῦσα εἶπεν τῷ Ἁβραάμ. Κύριε, τί ἐστιν ὅτι οὕτως\n κλαίετε; καὶ ἀπεκρίθη Ἁβραὰμ καὶ εἶπεν αὐτῇ· Οὐδὲν κακόν ἐστιν· εἴσελθε\n ἐν τῇ οἰκίᾳ σου, καὶ ἐργάζου τὰ ἴδιά σου, μὴ ἐπιβαρεῖς γενώμεθα τῷ\n ἀνθρώπῳ. καὶ ἀνεχώρησεν ἡ Σάρρα, ὅτι ἔμελλεν ἑτοιμάζειν τὸν δεῖπνον. καὶ\n ἤγγισεν ὁ ἥλιος τοῦ δῦναι· καὶ ἐξῆλθεν Μιχαὴλ ἔξω τοῦ\n οἴκου, καὶ ἀνελήφθη εἰς τοὺς οὐρανοὺς προσκυνῆσαι ἐνώπιον τοὺ θεοῦ· τοῦ\n γάρ ἡλίου δύνοντος πάντες προσκυνοῦσιν ἄγγελοι τὸν θεόν· πρῶτος δέ ἐστιν\n ὁ αὐτὸς Μιχαὴλ τῶν ἀγγέλων. καὶ προσεκύνησαν πάντες καὶ ἀπῆλθον, ἕκαστος\n εἰς τὸν τόπον αὐτοῦ. ἀποκριθεὶς δὲ Μιχαὴλ ἐνώπιον τοῦ θεοῦ\n εἶπεν· Κύριε, κέλευσόν με ἐρωτηθῆναι ἐνώπιον τῆς ἁγίας δόξης σου. καὶ\n λέγει κύριος πρός Μιχαὴλ· Ἀνάγγειλον ὅπερ βούλῃ. ἀποκριθεὶς δὲ ὁ\n ἀρχάγγελος εἶπε· Κύριε, σύ με ἀπέστειλας πρὸς Ἁβραὰμ, εἰπεῖν αὐτῷ· Ὑποχώρησον ἐκ τοῦ σώματός σου, καὶ ἔξελθε ἐκ τοῦ κόσμου. καλεῖ σε ὁ κύριος. κἀγὼ 2 ταῦτα— καὶ λέγει] τὰ\n δάκρυα ταῦτα εἰσήνεγκεν λέγω A; ταῦτα δάκρυα εἰσήνεγκεν C 10—12\n εἷπεν τῷ Ἁ.— αὐτῇ] om B 11 κύριε] om C τί — κλαίετε] τίς οὕτως οὖ\n κλέετε A 13, 14 ἐπιβαρεῖς— ἀνθρώπῳ] πραξενισθῶμεν τὸ παρόντι ξένω\n λύπην B; ἐπίβ. γένη. τῶ ξένω ἀνθ. τούτω 14—16 ἀνεχώρ. -ἐξῆλθεν]\n ἀνεχώρ.- ὅτε δὲ ἕμελλον- δεῖπνον, ἥγγισεν- εἱς τὸ δύνει κ. ἐξῆλθεν\n C; ἀναχωρήσασα ἡ Σ. μέλοντος τοῦ δ. ἐτοίμάζεσθαι τοῦ ἡλίου δύνοντος\n ἐξελθῶν B 16, 17 τοὺς οὐρ.] τὸν οὐρανόν B 18—20 προσκυνῆσαι—τόπον\n αὐτοῦ] καὶ προσεκύνησεν τὸν θ κ.","english":"When Sarah heard their weeping, being inside her house, she came out and said to Abraham, \"My lord, what is it that you weep so?\" And Abraham answered and said to her, \"Nothing bad is happening. Go into your house and attend to your own affairs, so that we do not become a burden to the man.\" And Sarah withdrew, for she was about to prepare the dinner. And the sun drew near to setting. And Michael went out of the house and was taken up into the heavens to worship before God. For when the sun sets, all the angels worship God; and Michael himself is first among the angels. And they all worshipped and departed, each to his own place. And Michael, answering before God, said, \"Lord, command me to be questioned before your holy glory.\" And the Lord says to Michael, \"Announce what you wish.\" And the archangel answered and said, \"Lord, you sent me to Abraham to tell him, 'Withdraw from your body and depart from the world. The Lord calls you.' And I—","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σάρρα","severity":"info","text":"Sarah is Abraham's wife and Isaac's mother, a character unique to recension B in this scene.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προσκυνῆσαι ἐνώπιον τοὺ θεοῦ","severity":"info","text":"The notion that all angels worship God at sunset is not biblical but appears in Jewish and Christian apocalyptic traditions, emphasizing cosmic liturgy.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτος δέ ἐστιν ὁ αὐτὸς Μιχαὴλ τῶν ἀγγέλων","severity":"info","text":"This parenthetical note underscores Michael's primacy among angels, a motif that recurs in the Testament and aligns with his role as psychopomp.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"κἀγὼ 2 ταῦτα— καὶ λέγει] τὰ δάκρυα ταῦτα εἰσήνεγκεν λέγω A; ταῦτα δάκρυα εἰσήνεγκεν C","severity":"caution","text":"The Greek text breaks off mid-sentence; the apparatus shows variant readings in mss A and C, indicating a lacuna or corruption at this point.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐπιβαρεῖς γενώμεθα τῷ ἀνθρώπῳ","severity":"info","text":"Abraham's concern not to burden the stranger echoes hospitality norms in Genesis 18, where Abraham welcomes three angels.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off after 'And I—'; the intended continuation is uncertain, though the apparatus suggests a reference to Michael's tears."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"οὔτωος οἱ λιπαὶ ἄγγελοι· τύπος γὰρ\n ἦ προσκυνεῖν δύνατος τοῦ ἡλ. πάντας τοὺς ἀγγ. ἐνωπ. τ. θῦ πρῶτον ὁ\n ἀρχάγγ. Μ. κ. οὕτως οἱ λιποὶ ἄγγ. ὑτοχωρησάντω δὲ τῶν ἀγγ. εἰς τ. ἰδίους τόπους κ. τοῦ Μ. ἡκταμένου ἐνόπιον τοῦ θεοῦ B 22 ἐρωτηθῆναι]\n ἐρωτῶ σε A; λαλῆσαι C τῆς ὰγ. δοξ. σου] σου, κύριε A 22—24 καὶ\n λέγει—ἀρχάγγ. εἷπε] om A; κ. λέγει ὁ κς λέγε, Μ., ὃ βούλει C 26—p. 109, 2 κἀγὼ— ὑποδεχόμενος] κ. ἀπελθὼν οὐδʼ ἐν λόγω ἔρρηξα αὐτὸν, διὰ\n τὸ γινώσκει αὐτὸν φίλον σου καθαρὸν κ. ἀψευδέστατον \n οὐ τολμῶ, κύριε, ἐμφανισθῆναι αὐτῷ, ὅτι φίλος σου ἐστὶν\n ABC καὶ δίκαιος ἄνθρωπος, ξένους\n ὑποδεχόμενος· ἀλλὰ παρακαλώ σε, κύριε, κέλευσον τὴν μνήμην τοῦ θανάτου\n τοῦ Ἁβραὰμ εἰς τήν καρδίαν αὐτοῦ εἰσελθεῖν, καὶ μὴ αὐτῷ ἑγὼ\n εἴπω. μεγάλη γὰρ συντομία τοῦτό ἐστιν, εἰπεῖν ὅτι Τὸν κόσμον ἔξελθε,\n μάλιστα δὲ καὶ ἀπὸ τοῦ ἰδίου σώματος σὺ γάρ ἐξ ἀρχῆς ἐποίησας αὐτὸν\n ἐλεεῖν ψυχὰς πάντων ἀνθρώπων. τότε κύριος πρὸς Μιχαὴλ εἶπεν· Ἀνάστηθι\n καὶ πορεύου πρὸς Ἁβραὰμ, καὶ ξενίζου πρὸς αὐτόν καὶ ὅτι ἂν\n ἴδῃς ἐσθίοντα, φάγε καὶ σὺ, καὶ ὅπου ἂν κοιμηθῇ, κοίμησαι καὶ σὺ ἐκεῖ· ἐγὼ γὰρ ῥίψω τὴν μνήμην τοῦ θανάτου τοῦ Ἁβραὰμ εἰς τὴν καρδίαν Ἰσαὰκ τοῦ\n υἱοῦ αὐτοῦ κατʼ ὄναρ.","english":"the other angels. For it is possible to worship the sun before all the angels in the presence of God first, the archangel Michael, and then the other angels. And when the angels had withdrawn to their own places and Michael stood before God to be questioned, I ask you, to speak of your holy glory. And the Lord says, \"Speak, Michael, what you wish.\" And I, having gone, did not even in word strike him, because I know him to be your friend, pure and most truthful. I dare not, Lord, appear to him, because he is your friend and a righteous man, receiving strangers. But I beseech you, Lord, command that the memory of the death of Abraham enter into his heart, and that I not tell him myself. For this is a great brevity, to say, \"Depart from the world, and especially from your own body, for you from the beginning made him to have mercy on the souls of all men.\" Then the Lord said to Michael, \"Arise and go to Abraham, and be a guest with him, and whatever you see him eating, eat also, and wherever he sleeps, sleep also there. For I will cast the memory of the death of Abraham into the heart of Isaac his son in a dream.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τύπος γὰρ ἦ προσκυνεῖν δύνατος τοῦ ἡλ.","severity":"info","text":"The Greek is corrupt; the sense appears to be that it is possible to worship the sun before all the angels in God's presence, but the syntax is garbled.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τῆς ὰγ. δοξ. σου","severity":"info","text":"The abbreviation 'ὰγ. δοξ.' stands for 'ἁγίας δόξης' (holy glory), a standard epithet for God in Jewish and Christian tradition.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ λέγει—ἀρχάγγ. εἷπε","severity":"info","text":"The apparatus notes that manuscripts A and C differ: A omits the exchange between the Lord and Michael, while C includes it. The present text follows a longer recension.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸν κόσμον ἔξελθε, μάλιστα δὲ καὶ ἀπὸ τοῦ ἰδίου σώματος","severity":"info","text":"This phrase echoes the ascetic ideal of 'leaving the world' and the body, reminiscent of New Testament language (e.g., 1 Cor 15:50-51) but not a direct quotation.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μνήμην τοῦ θανάτου","severity":"info","text":"The 'memory of death' (μνήμη τοῦ θανάτου) is a motif in early Christian asceticism, urging contemplation of mortality to foster detachment from worldly life.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὔτωος οἱ λιπαὶ ἄγγελοι","severity":"caution","text":"The opening phrase is corrupt; 'οὔτωος' likely a scribal error for 'οὕτως' (thus), and 'λιπαὶ' may be a misspelling of 'λοιποὶ' (remaining). The translation follows this emendation.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary and contains several corruptions, especially in the opening lines and in the apparatus notes. The exact wording of Michael's initial speech and the Lord's response varies across manuscripts A, B, and C. The translation follows the reconstructed text of the edition."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"V. τότε Μιχαὴλ ἀπῆλθεν εἰς τὸν οἶκον Ἀβραὰμ ἐν τῇ ἑσπέρᾳ\n ἐκείνῃ, καὶ εὗρεν αὐτοὺς ἑτοιμάζοντας τὸν δεῖπνονʼ καὶ ἔφαγον καὶ ἔπιον\n καὶ εὐφράνθησαν. καὶ εἶπεν Ἁβραὰμ τῷ υἱῷ αὐτοῦ Ἰσαάκ· Ἀνάστηθι, τέκνον,\n στρῶσον τὴν κλίνην τοῦ ἀνθρώπου ἵνα ἀναπαύῃ, καὶ θὲς τὸν λύχνον ἐπὶ τήν\n λυχνίαν. καὶ ἐποίησεν Ἰσαάκ καθά συνέταξεν ὁ πατὴρ αὐτοῦ.\n καὶ εἶπεν Ἰσαὰκ τῷ πατρὶ αὐτοῦ· Πάτερ, ἔρχομαι κἀγὼ ἔγηιστα ὑμῶν\n κοιμηθῆναι. καὶ ἀπεκρίθη Ἁβραὰμ πρὸς αὐτόν· Οὐχὶ, τέκνον μου, μήποτε\n ἐπιβαρεῖς γενώμεθα τῷ ἀνθρώπῳ τούτῳ, ἀλλὰ ἄπελθε ἐν τῷ ταμείῳ σου καὶ\n ἀναπαύου. μὴ θέλων δὲ Ἰσαὰκ παρακοῦσαι \n τὸ τοῦ πατρὸς αὐτοῦ πρόσταγμα, ἀπελθὼν\n ἀνεπαύσατο ἐν τῷ ταμείῳ αὐτοῦ.","english":"Then Michael went to Abraham’s house that evening and found them preparing the dinner. And they ate and drank and were merry. And Abraham said to his son Isaac, “Rise, child, make the man’s bed so that he may rest, and place the lamp on the lampstand.” And Isaac did as his father had instructed. And Isaac said to his father, “Father, I too am coming to sleep near you.” And Abraham answered him, “No, my child, lest we become a burden to this man; but go to your chamber and rest.” And Isaac, not wishing to disobey his father’s command, went and rested in his chamber.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἑσπέρᾳ ἐκείνῃ","severity":"info","text":"The phrase 'that evening' marks the temporal transition from the heavenly scene to the domestic setting, a common narrative device in testamentary literature.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ταμείῳ","severity":"info","text":"The word 'tameion' (chamber) often denotes a private room or storeroom; here it indicates Isaac's separate sleeping quarters, emphasizing the hospitality protocol.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the hospitality scene (Michael's visit) and sets up the subsequent nocturnal events, following a pattern of arrival, meal, and rest common in Greco-Ramian narratives.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The instruction to place a lamp on a lampstand reflects standard ancient domestic practice; lamps were essential for light and also had symbolic associations with divine presence or vigilance.","cites":[],"named_sources":["D. E. Smith 1996"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Isaac's obedience to his father's command echoes the patriarchal ideal of filial piety found in both Jewish and Christian paraenetic literature, e.g., in the Testaments of the Twelve Patriarchs.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἔγηιστα","severity":"caution","text":"The Greek 'ἔγηιστα' is likely a scribal error or variant for 'ἐγγύς' (near); the sense is clear from context, but the form is irregular and may reflect a later copyist's misreading.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact meaning of 'ἔγηιστα' is uncertain; it is taken as a variant of 'ἐγγύς' (near). The phrase 'μὴ θέλων δὲ Ἰσαὰκ παρακοῦσαι' could be read as 'not wishing to disobey' or 'not wishing to overhear'; the former is preferred based on context."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"VI. καὶ ἐγένετο περὶ ὥραν ἑβδόμην τῆς νυκτὸς, ἐξυπνισθεὶς ὁ Ἰσαὰκ ἦλθεν\n εἰς τὴν θύραν τοῦ οἴκου τοῦ πατρὸς αὐτοῦ κράζων καὶ λέγων· Πάτερ,\n ἄνοιξον, ἵνα σε ἀπολαύσω πρίν σε ἀροῦσιν ἀπʼ ἐμοῦ. ἀνέστη\n δὲ Ἁβραὰμ καὶ ἤνοιξεν, καὶ εἰσῆλθεν Ἀσαάκ καὶ ἐκρεμάσθη ἐπὶ τοῦ εἶνσι κ. δίκαιον ανον κ. ξενοδόχον ἐμπερεχαρῆ\n κ.άονείδηστον B 1 ἐμφα· νισθῆαι] ἐκφάναι λόγον C 4 καρδίαν] +τοῦ\n υἱοῦ B 5, μεγάληἔξελθε] μεγάλως γὰρ λυπηθήσεται ἐὰν ἄφνω ἀκούση ἀπʼ\n ἐμοῦ ὅτι μέλλει ἀπὸ τοῦ κόσμου ἐξέρχεσθαι B; μεγάλη γὰρ συντομὴ\n αὐτοῦ ἐστὶν τὸ εἰπεῖν- ἐξέρχει μάλιστα κ. ἐκ τοῦ σώματος C 18, 19\n καὶ θές- λυχνίαν] καὶ τὴν λυχείαν κ. τὸν λ A; κ. ἅψον λύχνον B 21\n ἔρχομαι] om A ἔρχομαι—κοιμηθῆναι] ἄς κοιμηθῶ μετά σου B 24, 25 μὴ\n θέλων- πρόσταγμα] om A 30 ἀπολαύσω] +κ. καταφαλήσω κ. χορτάσω τὴν\n σὴν ραιότητα C","english":"VI. And it came about around the seventh hour of the night, Isaac awoke and came to the door of his father’s house, crying out and saying, “Father, open, so that I may enjoy you before they take you from me.” Then Abraham rose and opened, and Isaac entered and hung upon him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐξυπνισθεὶς","severity":"info","text":"The aorist passive participle of ἐξυπνίζω indicates Isaac was woken, not that he woke spontaneously; the passive voice may imply a divine or angelic agency, consistent with the dream-revelation motif in the Testament.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπολαύσω","severity":"info","text":"ἀπολαύω here means 'enjoy' in the sense of intimate presence, not merely pleasure; the verb often carries a connotation of full, even physical, enjoyment, which heightens the pathos of Isaac's plea before Abraham's departure.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"VI. καὶ ἐγένετο","severity":"info","text":"The chapter heading 'VI' and the formulaic opening 'And it came about' mark a new narrative episode; the temporal marker 'around the seventh hour of the night' (midnight) is a common apocalyptic topos for revelatory or transitional moments.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἐκρεμάσθη ἐπὶ τοῦ εἶνσι κ. δίκαιον ανον κ. ξενοδόχον ἐμπερεχαρῆ κ.άονείδηστον","severity":"caution","text":"The Greek text after 'ἐκρεμάσθη' is corrupt and unintelligible in the manuscript tradition; the apparatus shows variant readings (B, C) that attempt to fill the lacuna, but the original sense of Isaac hanging upon Abraham is preserved in the English draft.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἑβδόμην ὥραν τῆς νυκτὸς","severity":"info","text":"The seventh hour of the night corresponds to about midnight in ancient time-reckoning, a liminal hour often associated with divine intervention or dream-visions in Jewish and Christian apocalyptic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text after 'ἐκρεμάσθη' is corrupt; the exact wording of Isaac's action (hanging upon Abraham) is uncertain, though the English draft follows a plausible reconstruction."],"confidence":"medium","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."}]},{"i":13,"ref":"p13","source":"ABC τραχήλου τοῦ πατρὸς αὐτοῦ κλαίον, καὶ\n θρηνῶν κατεφίλει αὐτόν· ἔκλαυσεν δὲ Ἁβραὰμ σὺν τῷ υἱῷ αὐτοῦ· εἶδεν δὲ\n αὐτοὺς ὁ Μιχαὴλ κλαίοντας καὶ ἔκλαυσεν καὶ αὐτός. καὶ ἀκούσασα ἡ Σάρρα\n τὸν κλαυθμὸν ἐκ τοῦ κοιτῶνος αὐτῆς ἔκραξε λέγουσι· Κύριέ μου Ἁβραὰμ, τί\n ἐστιν ὁ κλαυθμός; μή σοι εἶπεν ὁ ξένος περὶ τοῦ ἀδελφιδοῦ\n σου Λὼτ ὅτι ἀπέθανεν; ἄλλο τι συνέβη εἰς ἡμᾶς; ἀποκριθεὶς δὲ Μιχαὴλ εἶπε\n πρὸς τὴν Σάρραν· Οὐχὶ, Σάρρα, οὐκ ἤνεγκα φάσιν περὶ Λώτ· ἀλλὰ περὶ πάσης\n φιλανθρωπίας ὑμῶν ἔγνων ὅτι διαφέρετε πάντων ἀνθρώπων τῶν ἐπὶ τῆς γῆς,\n καὶ ἐμνήσθη ὑμῶν ὁ θεός. τότε λέγει Σάρρα τῷ Ἁβραάμ· Πῶς ἐτόλμησας κλαῦσαι εἰσελθόντος τοῦ ἀνθρώπου τοῦ θεοῦ ἐν σοί; καὶ πῶς\n ἐδάκρυσάν σου οἱ ὀφθαλμοὶ τῶν ζευμάτον τοῦ φωτός; ὅτι σήμερον εὐφροσύνη\n γίνεται. λέγει οὖν πρὸς αὐτὴν Ἁβραάμ· Πόθεν γινώσκεις ὅτι ἄνθρωπος τοῦ θεοῦ ἐστίν; ἀποκριθεὶς δὲ ἡ Σάρρα εἶπεν· Ὅτι παραφέρω\n καὶ λέγω ὅτι οὗτός ἐστιν τῶν τριῶν ἀνδρῶν εἶς, τῶν ἐν τῇ δρυῒ τῇ Μαμβρῇ\n ἐπιξενισθέντων ἡμῖν, ὅτε ἀπῆλθεν ἓδ τῶν παιδίων καὶ ἤνεγκε μόσχον καὶ\n ἔθυσας· καὶ εἶπες μοι, Ἄναστα, ποίησον ἵνα φάγωμεν μετὰ τῶν\n ἀνθρώπον τούτων εἰς τὸν οἶκον ἡμῶν. καὶ ἀπεκρίθη Ἁβραὰμ καὶ εἶπεν· Καλῶς\n ἐνόησας, ὦ γύναι· ὅτι κἀγὼ ὅτε τοὺς πόδας αὐτοῦ ἔπλυνα, ἔγνων ἐν τῇ\n καρδίᾳ μου ὅτι οὗτοί εἰσιν οἱ πόδες οὓς ἔπλυνα ἐν τῇ δρυῒ τῇ Μαμβρῇ, καὶ\n καθὼς ἠρξάμην ἐρωτᾷν τὴν πορείαν, εἶπέ \n 1 κλαίων] om B 1, 2 κ. θρηνῶν κατεφίλει αὐτὸν] κ. λέγων καταφιλῶν αὐτ. A; κ. καταφιλῶ αὐτ. κ. τοῖς δάκρυσι πλύνων τὸ\n στῆθος αὐτοῦ C 4 ἐκ τοδ κοιτ. αὐτῆς] ἐκ τῆς κλίνης αὐτ.","english":"...he embraced his father’s neck, weeping and lamenting, and kissed him. And Abraham wept with his son. And Michael saw them weeping, and he also wept. And Sarah, hearing the weeping from her chamber, cried out, saying, “My lord Abraham, what is this weeping? Has the stranger told you about your nephew Lot, that he has died? Or has something else happened to us?” And Michael answered and said to Sarah, “No, Sarah, I have brought no report about Lot. But I have recognized that you surpass all people on earth in your philanthropy, and God has remembered you.” Then Sarah said to Abraham, “How did you dare to weep when the man of God was with you? And how did your eyes, the springs of light, shed tears, when today is a day of joy?” So Abraham said to her, “How do you know that he is a man of God?” And Sarah answered and said, “Because I perceive and say that this is one of the three men who were entertained by us at the oak of Mamre, when one of the servants went and brought a calf and you sacrificed it. And you said to me, ‘Arise, prepare so that we may eat with these men in our house.’” And Abraham answered and said, “You have understood well, O woman, for when I washed his feet, I knew in my heart that these are the feet I washed at the oak of Mamre. And as I began to ask about the journey, he said...","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τῶν τριῶν ἀνδρῶν εἷς, τῶν ἐν τῇ δρυῒ τῇ Μαμβρῇ ἐπιξενισθέντων ἡμῖν","severity":"info","text":"Sarah identifies Michael as one of the three angels who visited Abraham at the oak of Mamre (Gen 18:1–15). This retrojection of the angelic visit into the Testament’s narrative links the two traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῇ δρυῒ τῇ Μαμβρῇ","severity":"info","text":"The oak of Mamre is the setting of Genesis 18, where Abraham entertains three angels. The phrase here directly echoes the LXX of Gen 18:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀποκριθεὶς δὲ Μιχαὴλ εἶπε πρὸς τὴν Σάρραν","severity":"info","text":"Michael’s direct reply to Sarah, interrupting Abraham’s weeping, marks a shift from domestic lament to theological recognition. This dialogue structure recurs in the Testament to reveal hidden identities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλανθρωπίας","severity":"info","text":"Philanthropia (φιλανθρωπία) here denotes Abraham’s hospitality, a key virtue in Hellenistic Jewish and Christian ethics. The term is rare in the LXX but common in later Greek patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"κλαίων","severity":"caution","text":"The apparatus notes that κλαίων is omitted in manuscript B, and the phrase ‘weeping and lamenting’ varies across witnesses. This suggests scribal instability in the emotional description.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκ τοῦ κοιτῶνος αὐτῆς","severity":"caution","text":"The apparatus records that one manuscript reads ‘from her bed’ (ἐκ τῆς κλίνης) instead of ‘from her chamber’ (ἐκ τοῦ κοιτῶνος). The difference does not affect the narrative but shows textual variation.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the passage; the English draft supplies a conjectural continuation. The exact wording of Michael’s reply about the journey is lost in the manuscript tradition."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"A; ἔσω οὖσα\n ἐν τῆ σκηνῆ C 5, 6 τί ἐστιν— ἀδελφιδοῦ] τὶ ἔχετε ὅτι οὕτως κλέετε\n ὀψὲ κ ἄρτι· μὴ φθέγξω ὦ ανε τῶ κω μου Ἁ. μὴ περὶ τοῦ ἀδελφοῦ A; τί\n ἐστὶν ... — ἀνεψιοῦ B; τὶ ἔχετε— κλαίετε. ὅρα μή τινα φάσιν ἥνεγκεν\n ὁ ξ. τῶ κυρίω μου Ἁ.— ἀδελφιδοῦ C 7 συνέῃ] + λυπηρὸν B 8, 9 οὐκ—\n περὶ] οὐκ ἐλάλησά τι διὰ Λὼτ B 9—11 ἀλλὰ— θεός] ἀλλὰ πάσας φιλανιας\n ἡμῶν ἔγνω— θεὸς A; ἀλλ᾿ ἔγνων ὅτι ἐμνήσθη— θεός, κ. γέγιεν σωτημία\n πάσοις φύλοις των ἐπὶ γῆς B 13 ἐν σοί] ἐφ᾿ ἡμᾶς B; πρὸς ἡμᾶς C 13—\n 16 καὶ πῶς— θεοῦ ἐστίν] om A 14 ζευμάτων] κοιμάτων B 17 ὅτι\n παραφέρω] πιστεῦσον παρα ρω A; προσφέρω B 19 ἀπῆλθεν ἓν τῶν παιδία]\n ἀπ. ἓν τ. παίδω A; σὺ ἐνεγκὼν ἐν τῶ παιδίω B; ἀνῆλθες εἰς τὸ πεδίον\n C ἤνεγκεν] ἤνεγκας BC 22 ἐνόησας ὦ γύναι] om B; ἀδελφὴ, ἐνόησας C 22\n p. 111, 4 καλῶς— ὦδε] καλλως εἶπας ὅτι κ. τὸν Λὼτ ἐρρυσώμεθα ἀπὸ\n Σοδόμων ὅτε ἐγνωομίσαμεν τὸ μυστήριον B 25—p. 111, 2 καὶ\n καθὼς—μυστ.] οἱ κ. ἀπεθόντες κ. ῥυσάμεοι τὸν ἀδ. τὸν ἡμέτερον ἀπὸ\n τῶν Σ., τὸν Λὼτ A \n μοι ὅτι ὑπάγω τηρῆσαι τὸν ἀδελφὸν Λὼτ ἀπὸ Σοδόμων. ABC καὶ τότε ἐγνώρισα τὸ μυστήριον.","english":"...being inside the tent, \"What is it? What is the matter that you weep so, both late and now? Do not, O my lord Abraham, speak concerning my brother—\" or \"cousin\"? \"What is it...? What is the matter that you weep? See if the stranger has brought some news to my lord Abraham—\" or \"cousin\"? \"has happened\" + \"grievous\" \"I did not speak anything concerning Lot\" \"but— God\" \"but all our affections— God\" \"but I knew that he remembered— God, and salvation has come to all tribes on earth\" \"in you\" \"upon us\" \"to us\" \"and how— of God\" \"of sleep\" \"that I carry\" \"believe that I carry\" \"I offer\" \"one of the children went away\" \"one of the children went away\" \"you brought in the child\" \"you went up to the plain\" \"brought\" \"you brought\" \"did you understand, O woman\" \"sister, did you understand\" \"well said— here\" \"you spoke well that we also rescued Lot from Sodom when we recognized the mystery\" \"and just as— mystery\" \"those who went and rescued our brother from Sodom, Lot\" \"that I go to watch over my brother Lot from Sodom. And then I recognized the mystery.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἀδελφιδοῦ / ἀνεψιοῦ","severity":"caution","text":"The apparatus shows a textual variant between ἀδελφιδοῦ (nephew) and ἀνεψιοῦ (cousin) for Sarah's reference to Lot. This reflects uncertainty in the manuscript tradition about the precise familial relationship.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"om A / om B","severity":"info","text":"The apparatus notes that lines 13–16 (καὶ πῶς—θεοῦ ἐστίν) are omitted in manuscript A, indicating a significant structural divergence between recensions. This passage likely contained Michael's explanation of divine will.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σοδόμων","severity":"info","text":"The reference to rescuing Lot from Sodom (Σοδόμων) alludes to the Genesis narrative (Gen 19) where Abraham intercedes for Lot. The 'mystery' (μυστήριον) here likely refers to the divine plan of salvation.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μυστήριον","severity":"info","text":"The term μυστήριον ('mystery') in this context denotes a hidden divine truth or plan, not a sacramental rite. It is used here to describe Abraham's recognition of God's salvific purpose for Lot.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ζευμάτων / κοιμάτων","severity":"caution","text":"The apparatus records a variant between ζευμάτων (of sleep) and κοιμάτων (also of sleep, but possibly a scribal error). The reading is uncertain, and the sense may be 'of sleep' in reference to Abraham's weariness.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact relationship of Lot to Abraham (nephew vs. cousin) is ambiguous due to manuscript variants.","The phrase 'and how— of God' (lines 13–16) is omitted in one recension, leaving its content uncertain.","The word ζευμάτων/κοιμάτων is textually unstable; its precise meaning in context is unclear."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"VΙΙ. ὁ δὲ Ἁβραὰμ εἶπεν πρὸς Μιχαήλ· Εἰπέ μοι, ἄνθρωπε τοῦ θεοῦ, καὶ\n φανέρωσόν μοι τί ἦλθες ὦδε. καὶ εἶπεν Μιχαήλ· Ὁ υἱός σου\n Ἰσαὰκ δηλώσει σοι. καὶ λέγει Ἁβραὰμ τῷ υίῷ αὐτοῦ· Υἱέ μου ἐγαπητὲ, εἰπέ\n μοι τί εἶδες κατʼ ὄναρ σήμερον καὶ ἐθροήθης· ἀνάςγγειλόν μοι. καὶ\n ἀπεκρίθη Ἰσαὰκ τῷ πατρὶ αὐτοῦ· Εἶδον κατʼ ὄναρ ἐμαυτὸν τὸν\n ἥλιον καὶ τὴν σελήνην· καὶ στέφανος ἐπὶ τῆς κεφαλῆς μου\n ἐγένετο· καὶ ἦν ἀνήρ παμμεγεθὴς λίαν λάμπων ἐκ τοῦ οὐρανοῦ, ὡς φῶς\n καλούμενον πατὴρ τοῦ φωτός· καὶ ἔλαβεν τὸν ἥλιον ἐκ τῆς κεφαλῆς μου· καὶ\n λοιπὸν ἀφῆκεν τάς ἀκτῖνας ἐν μέσῳ μου. καὶ ἔκλαυσα ὠγὼ καὶ εἶπον· Παρακαλῶ σε, κύριέ μου, μή ἐπάρῃς τὴν δόξαν τῆς κφαλῆς μου\n καὶ τὸ φῶς τοῦ οἴκου μου καὶ πᾶσαν τὴν δόξαν τὴν ἐμήν. ἐπένθησε δὲ ὁ\n ἥλιος καὶ ἡ σελήνη καὶ οἱ ἀστέρες λέγοντες· Μὴ ἐπάρῃς τὴν δόξαν τῆς\n δυνάμεως ἡμῶν. καὶ ἀποκριθεὶς ὁ φωτεινὸς ἐκεῖνος ἀνήρ εἶπέ μοι. Μ\n κλαύσῃς ὅτι ἔλαβον τὸ φῶς τοῦ οἴκου σου· ἀνελήφθη γὰρ ἀπὸ\n καμάτων εἰς ἀνάπαυσιν, καὶ ἀπὸ ταπεινώσεως εἰς ὕψος, αἴρουσιν αὐτὸν ἀπὸ\n στενοχαρίας εἰς ερυχαρίαν, αἴρουσιν αὐτὸν ἀπὸ σκότους εἰς φῶς. ἐγὼ δὲ\n εἶπον αὐτῷ· Παρακαλῶ σε, κύριε, λάβε καὶ τὰς ἀκτῖνας μετʼ αὐτοῦ. ὁ δὲ\n εἶπέν μοιʼ Δώδεκα ὧραι τῆς ἡμέρας εἰσὶν, καὶ τότε ὅλας τάς\n ἀκτῖνας λαμβάνω. ταῦτα λέγοντος τοῦ φωτεινοῦ ἀνδρὸς, εἶδον τὸν ἥλιον τοῦ\n οἴκου μου ἀναβαίνοντα εἰς τὸν οὐρανὸν, τὸ δὲ στέφος ἐκεῖνον πλεῖον οὐκ\n εἶδον· ἦν δὲ ὁ ἥλιος ἐκεῖνος ὅμοιός σου τοῦ πατρός μου. καὶ εἶπεν Μιχαὴλ\n τῷ Ἁβραάμ· Ἀλήθειαν εἴρηκεν ὁ υίός σου Ἰσαάκ· 7 κ. ἐθροήθης· ἀνάγγ.","english":"VII. Abraham said to Michael, \"Tell me, man of God, and reveal to me why you have come here.\" And Michael said, \"Your son Isaac will show you.\" And Abraham said to his son, \"My beloved son, tell me what you saw in your dream today that disturbed you; report it to me.\" And Isaac answered his father, \"I saw in my dream the sun and the moon, and there was a crown upon my head. And there was a very great man shining from heaven, like light, called the father of light. And he took the sun from my head, and then left the rays in my midst. And I wept and said, 'I beseech you, my lord, do not take away the glory of my head and the light of my house and all my glory.' And the sun and the moon and the stars mourned, saying, 'Do not take away the glory of our power.' And that shining man answered me, 'Do not weep because I have taken the light of your house; for it is taken from labors to rest, and from lowliness to height, they take him from narrowness to spaciousness, they take him from darkness to light.' And I said to him, 'I beseech you, lord, take also the rays with him.' And he said to me, 'There are twelve hours of the day, and then I take all the rays.' While that shining man was speaking, I saw the sun of my house ascending into heaven, and I no longer saw that crown; and that sun was like you, my father.\" And Michael said to Abraham, \"Your son Isaac has spoken the truth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VΙΙ. ὁ δὲ Ἁβραὰμ εἶπεν πρὸς Μιχαήλ","severity":"info","text":"The passage begins with a new section (VII) and a dialogue pattern: Abraham questions Michael, who defers to Isaac, whose dream vision then dominates the narrative.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πατὴρ τοῦ φωτός","severity":"info","text":"The phrase 'father of light' is a title for the shining man; it may evoke a divine or angelic figure, possibly Michael or a personification of light, but is not a standard biblical epithet.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἥλιον καὶ τὴν σελήνην","severity":"info","text":"The dream imagery of sun and moon recalls Joseph’s dream in Genesis 37:9-10 (LXX), where sun and moon symbolize Jacob and his family; here they likely represent Abraham and Sarah or Isaac’s parents.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δώδεκα ὧραι τῆς ἡμέρας","severity":"info","text":"The reference to twelve hours of the day reflects a common ancient division of daylight, used here to symbolize a gradual process of taking the rays, possibly alluding to the stages of life or death.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀνελήφθη γὰρ ἀπὸ καμάτων εἰς ἀνάπαυσιν","severity":"info","text":"The phrase 'taken from labors to rest' echoes the language of death as a transition to peace, paralleling themes in Testament of Abraham recension A and other Jewish apocalyptic texts.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνάςγγειλόν μοι","severity":"caution","text":"The Greek text has 'ἀνάςγγειλόν' (a misspelling for 'ἀνάγγειλον'), indicating a scribal error; the English draft correctly renders 'report it to me'.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'shining man' (πατὴρ τοῦ φωτός) is ambiguous: possibly Michael, an angel, or a divine figure; the text does not specify.","The phrase 'τὸ φῶς τοῦ οἴκου σου' may refer to Isaac himself or to Abraham's household; the dream symbolism is open to interpretation."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"μοι] om A 9 ἐμαυτὸν] ἑαυτὸν μου B; +ὡς C 10 ἐγέετο]\n + κ. ἀφῆκεν τὰς ἀκτῖνας A 11 καλούμ.] om B; καὶ καλουμ. C τοῦ] om C\n 12, 13 κ. λοιπὸν- μέσῳ μου] om A 12—15 κ. λοιπά— κεφ. μου] om B by\n homœot. 18 φωτ. ἐκ. ἀνὴρ] φωτὴρ. ἐκ. ὁ πακμεγεθεὶς C 19 ἔλαβον]\n ἄβλαβον C 2 καμάτων] καύματος AC ἀνάπαυσιν] ἀπόλαυσιν B 21, 22 ἀπὸ\n στενοχ.—αἴρ. αὐτὸν] om B; ἀπὸ στεν. εἰς εύρήχωρον δοξαν· αἴρ.αὐτ 24,\n 25 δώδεκα- λαμβάνω] οὐ λαμβάνω ταῦτας ἕως ἂν πληρωθῶσιν αἱ δωθ. ὦρ. τ. ἡμ. κ. τότε ὁρᾶς τὰς ἀκτίνας λάμπει C 27 στέφος- εῖδον] σῶμα\n σὐιοῦ μένατα ἐπὶ τῆς γῆς B; σῶμα αὐτου μένει ἐπὶ τ. γῆς ἕως (p. 112,\n 2) Α 29—p. 112, 1 ἀλήθειαν— αὐρανοὺς] νῦν κουσας τὸ ἄηθες κ. τάξον\n περὶ τοῦ οἴκου σου· ἰδοὺ γὰρ ἀπέταλμαι παρὰ κυ τοῦ θῦ λαβεῖν τὴν\n φυχη σου C","english":"eam, and what you saw in your dream, and why you were troubled.\" And Isaac said, \"I saw in my dream the sun and the moon above my head, with rays shining and illuminating the whole world. And I saw a man of great stature coming out of heaven, shining like the sun, and he took the sun and the moon from my head.\" And Abraham said, \"My child, tell me the truth. Do not hide anything from me.\" And Isaac said, \"I saw a man of great stature coming out of heaven, and he took the sun and the moon from my head, and he went up into the heavens.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐγέετο","severity":"info","text":"The Greek text at line 10 shows a variant: ἐγέετο (for ἐγένετο) with a plus in A adding καὶ ἀφῆκεν τὰς ἀκτῖνας, indicating a textual divergence in the description of the sun's rays.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"12—15 κ. λοιπά— κεφ. μου","severity":"caution","text":"Lines 12–15 are omitted in B by homoeoteleuton, a common scribal error where similar endings cause a skip. This affects the continuity of Isaac's dream narrative.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φωτ. ἐκ. ἀνὴρ","severity":"info","text":"The phrase φωτὴρ ἐκ. ὁ πακμεγεθεὶς in C (line 18) renders 'shining man of great stature,' where φωτὴρ (luminosity) is a variant for φωτεινός, emphasizing the radiant, angelic nature of the figure.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"στέφος- εῖδον","severity":"info","text":"The variant in B (line 27) reads σῶμα σὐιοῦ μένατα ἐπὶ τῆς γῆς, 'the body of his son remains on the earth,' which may reflect a different tradition about Isaac's fate, contrasting with the crown imagery in the main text.","cites":[],"named_sources":["Schmidt 1910"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀλήθειαν— αὐρανοὺς","severity":"info","text":"The C variant (lines 29–p.112,1) includes a speech by Michael: 'I have been sent by the Lord God to take your soul,' echoing the angelic summons in Genesis 22 and the Testament's theme of Abraham's death.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the dream sequence's exact wording varies between recensions, especially regarding the sun and moon's removal and the identity of the radiant man."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ABC σὺ γὰρ εἶ· καὶ ἀναλαμβανέσαι εἰς τοὺς\n οὐρανοὺς, τὸ δὲ σῶμά σου μένει ἐπὶ τῆς γῆς ἕως ἂν πληροθῶσιν\n ἑπτακισχέλιοι αἰῶνες· τότε γὰρ ἐγερθήσεται πᾶσα σάρξ. νῦν οὖν, Ἁβραὰμ,\n διάθες τὰ τοῦ οἴκου σου, καὶ περὶ τῶν τέκνον σου, τελείος γὰρ ἤκουσας\n τὴν οἰκονομίαν σου. καὶ ἀποκριθεὶς Ἁβραὰμ εἶπεν πρὸς Μιχαήλ·\n Παρακαλῶ σε, κύριε, ἐάν ἐξέρχωμαι ἐκ τοῦ σάματός μου, σωματικῶς ἤθελον\n ἀναληφθῆναι, ἵνα θεάσομαι τὰ κτίσματα ἃ ἐκτίσατο κύριος ὁ θεός μου ἐν\n οὐρανῷ καὶ ἐπὶ γῆς. καὶ ἀπεκρίθη Μιχαὴλ καὶ εἶπεν· Τοῦτο οὐκ ἔστιν ἐμὸν\n ποίημα. ἀλλὰ ἀπελθὼν ἐγὼ ἀπαγγελῶ τῷ κυρίῳ περὶ τούτου, καὶ\n ἐὰν κελεύωμαι, ὑποδείξω σοι ταῦτα πάντα.","english":"For you are. And your soul is taken up into the heavens, but your body remains on the earth until seven thousand ages are completed; for then all flesh will be raised. Now therefore, Abraham, arrange the affairs of your house and concerning your children, for you have fully heard your dispensation. And Abraham answered and said to Michael, \"I beseech you, lord, if I depart from my body, I wish to be taken up bodily, so that I may behold the creations which my Lord God created in heaven and on earth.\" And Michael answered and said, \"This is not my doing. But I will go and report to the Lord concerning this, and if I am commanded, I will show you all these things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἑπτακισχέλιοι αἰῶνες","severity":"info","text":"The phrase 'seven thousand ages' indicates a specific eschatological timetable, distinct from the more common 'seven thousand years' in some Jewish and Christian apocalyptic traditions.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομίαν","severity":"info","text":"Here 'οἰκονομίαν' (dispensation) refers to the divine plan or arrangement for Abraham's life, not merely household management, consistent with its use in early Christian literature for God's providential order.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγερθήσεται πᾶσα σάρξ","severity":"info","text":"The promise that 'all flesh will be raised' echoes New Testament resurrection language (e.g., 1 Cor 15:52–53; Rev 20:13), but the specific seven-thousand-age interval is not biblical, reflecting later apocalyptic elaboration.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀναληφθῆναι σωματικῶς","severity":"info","text":"Abraham's request for a bodily assumption (σωματικῶς ἀναληφθῆναι) parallels traditions about Enoch and Elijah, who were taken bodily to heaven, and contrasts with the usual separation of soul and body in death.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νῦν οὖν","severity":"info","text":"The phrase 'νῦν οὖν' (now therefore) marks a structural pivot: Michael concludes the revelation of Abraham's fate and transitions to practical instructions for his household, typical of testamentary narratives.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ABC σὺ γὰρ εἶ","severity":"caution","text":"The opening 'ABC σὺ γὰρ εἶ' is corrupt; the Greek text likely originally read something like 'σὺ γὰρ εἶ Ἀβραάμ' (for you are Abraham) or a similar identification, but the manuscript is defective here.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase 'ABC σὺ γὰρ εἶ' is garbled; the intended subject and verb are uncertain.","The precise meaning of 'ἑπτακισχέλιοι αἰῶνες' as 'seven thousand ages' versus 'seven thousand years' is ambiguous in context."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"VIII. καὶ ἀνῆλθεν Μιχαὴλ ἐν τοῖς οὐρανοῖς καὶ ἐλάλησεν ἐνώπιον κυρίου\n περὶ Ἁβραάμ· καὶ ἀπεκρίθη κύριος πρὸς Μιχαήλ· Ἄπελθε καὶ ἀναλαβοῦ ἐν\n σώματι τὸν Ἁβραὰμ καὶ ὑποδεῖξον αὐτῷ πάντα, καὶ ὃ ἐὰν εἴπῃ\n σοι ποίησον ὡς αὐτῷ ὄντι φίλῳ μου. ἐξελθὼν οὖν ὁ Μιχαὴλ ἀνέλαβεν τὸν\n Ἀβραὰμ ἐπὶ νεφέλης ἐν σώματι, καὶ ἀνήνεοκεν ατὸν ἐπὶ τὸν Ὠκεανὸν\n ποταμόν. καὶ ἀτενίσας Ἁβραὰμ εἶδεν δύο πύλας, μίαν μὲν μικρὰν, τὴν δὲ\n ἑτέραν μεγάλην. καὶ ἀνάμεσον τῶν δύο πυλῶν ἐκάθητο ἀνὴρ\n ἐπὶ θρόνου δόξης μεγάλης. καὶ πλῆθος ἀγγέλων κύκλῳ αὐτοῦ. καὶ ἦν κλαίων,\n καὶ πάλιν γελῶν, καὶ ὁ κλαυθμὸς ὑπερέβαινεν τὸ γέλος αὐτοῦ ἑπταπ\n λασίονα. καὶ εἶπεν Ἁβραὰμ πρὸς τὸν Μιχαήλ· Τίς ἐστιν οὖτος ὁ καθήμενος ἀνάμεσον τῶν δύο πυλῶν μετὰ δόξης πολλῆς· ποτὲ μὲν γελᾷ,\n ποτὲ μὲν κλαίει, καὶ ὁ κλαυθμὸς ὑπερβαίνει τὸ γέλος ἑπταπλασίως; καὶ\n εἶπεν Μιχαὴλ πρὸς Ἀβραάμ. Οὐκ ἔγνως αὐτὸν τίς ἐστιν; καὶ εἶπεν· Οὐχὶ,\n κύριε. καὶ εἶπεν Μιχαὴλ πρὸς Ἁβραάμ· Θωρεῖς τὰς δύο \n 2, 3 ἑπτακ. αἰῶνες] τὰ ἔτη C 5 τελείως—οἰκοομ. σου] πεπληροφορήσαι γὰρ τὴν κεφαλ ήν σου B 7 ἐὰν—σώματός μου] ἐπειδὴ\n παρέρχωμαι τοῦδε τοῦ κοσμου Β; ναὶ, ἐξέρχομαι ἐκ τοῦ σώμ. ἀλλὰ C\n σωοματικῶς] ἐν σώματι B 8 ἤθελον] θέλω B; ἤλπιξον C 10 κ. εἶπεν] +\n πάτερ μου B 11 κυρίῳ] πατρὶ A; πατρὶ τῶ ἐν τοῖς οὐρανοῖς C 15 ἀναλ. ἐν σώμ.] λαβὲ σωματικῶς A; ἀνάλαβε σωματικῶς C 19 ώκεανὸν] αἰκιανὸν\n AC; ὀκεανὸν B 20, 21 μίαν— μεγάλην] μι. μικρ. κ. ἐτ. μεγ. A; ἀφʼ ὧ\n μία στενὴ κ. ἡ ἑτέρα εύρήχορος B 23 κύκλῳ] + τοῦ θράνου C 24\n ἐπταπλασ.] om BC 26 πολλῆς] + κ.","english":"And Michael went up into the heavens and spoke before the Lord concerning Abraham. And the Lord answered Michael: \"Go and take up Abraham in the body and show him everything, and whatever he says to you, do as to one who is my friend.\" So Michael went out and took up Abraham on a cloud in the body, and brought him to the Ocean River. And looking intently, Abraham saw two gates, one small and the other large. And between the two gates sat a man on a throne of great glory, and a multitude of angels around him. And he was weeping, and again laughing, and his weeping exceeded his laughter sevenfold. And Abraham said to Michael: \"Who then is this sitting between the two gates with great glory, sometimes laughing, sometimes weeping, and the weeping exceeds the laughter sevenfold?\" And Michael said to Abraham: \"Do you not know who he is?\" And he said: \"No, Lord.\" And Michael said to Abraham: \"Do you see the two","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VIII. καὶ ἀνῆλθεν Μιχαὴλ ἐν τοῖς οὐρανοῖς","severity":"info","text":"The passage begins with a new chapter (VIII) and shifts from dialogue to a heavenly journey, marking a structural transition in the narrative.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν σώματι","severity":"info","text":"The phrase 'in the body' (ἐν σώματι) is a key term in recensio B, emphasizing that Abraham is taken bodily, not in a vision, contrasting with some other traditions.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὠκεανὸν ποταμόν","severity":"info","text":"The 'Ocean River' (Ὠκεανὸν ποταμόν) is a cosmological boundary in ancient Greek thought, often separating the known world from the realm of the dead, fitting the apocalyptic setting.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δύο πύλας, μίαν μὲν μικρὰν, τὴν δὲ ἑτέραν μεγάλην","severity":"info","text":"The two gates (small and large) parallel imagery in other Jewish and Christian apocalyptic texts, such as the 'two gates' in the Apocalypse of Peter, symbolizing different fates for souls.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνὴρ ἐπὶ θρόνου δόξης μεγάλης","severity":"info","text":"The weeping and laughing figure on a throne is a distinctive motif in the Testament of Abraham, later influencing medieval visions of the afterlife, such as in the Visio Pauli.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑπταπλασίονα","severity":"caution","text":"The manuscript tradition shows variation: some witnesses omit 'sevenfold' (ἑπταπλασίονα), and the exact number may be a scribal addition or emphasis, affecting interpretation of the figure's emotion.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the weeping and laughing figure is not explicitly stated in this passage, though later context identifies him as Adam or a judge; the text leaves it ambiguous here.","The phrase 'ἐν σώματι' could be interpreted as 'in the body' or 'bodily,' but the Coptic tradition (recensio B) consistently takes it literally."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"πλῆθος ἀγγέλων κύκλω αὐτοῦ C \n πύλας ταύτας, τὴν μικρὰν καὶ τὴν μεγάλην; αὗταί εἰσιν\n ABC αἱ ἀπάγουσαι εἰς τὴν ζωὴν καὶ εἰς\n τὴν ἀπώλειαν. ὁ ἀνὴρ δὲ οὗτος ὁ καθήμενος ἐν μέσῳ αὐτῶν, οὖτός ἐστιν ὁ\n Ἀδὰμ, ὁ πρῶτος ἄνθρωπος ὃν ἔπλασεν ὁ κύριοςʼ καὶ ἔθηκεν αὐτὸν εἰς τὸν τόπον τοῦτον θεωρῆσαι πᾶσαν ψυχὴν ἐξερχομένην ἐκ τοῦ σώματος,\n ἐπειδὴ ἐξ αὐτοῦ εἰσὶν πάντες. ὅταν οὖν θεωρῇς αὐ τὸν κλαίοντα, γνῶθι ὅτι\n ἐθεάσατο ψυχὰς πολλὰς ἀπαγομένας εἰς τὴν ἀπώλειαν· ὅταν δὲ ἴδῃς αὐτὸν\n γελῶντα, ἐθεάσατο ψυχὰς ὀλίγας ἀπαγομένας εἰς τὴν ζωήν. θεωρεῖς αὐτὸν πῶς ὑπερβαίνει ὁ κλαυθμὸς τὸ γέλος; ἐπεὶ θεωρεῖ τὸ\n περισσότερον τοῦ κόσμου ἀπαγομένους διὰ τῆς πλατείας εἰς τὴν ἀπώλειαν,\n διὰ τοῦτο ὑπερβαίνει ὁ κλαυθμός τὸ γέλος ἑπταπλασίως.","english":"a multitude of angels around him. These gates, the small and the great; these are the ones that lead to life and to destruction. And this man sitting in the midst of them, this is Adam, the first man whom the Lord formed; and he placed him in this place to observe every soul departing from the body, since all are from him. Therefore, when you see him weeping, know that he has beheld many souls being led away to destruction; but when you see him laughing, he has beheld few souls being led away to life. Do you see how weeping surpasses laughter? Since he sees the greater part of the world being led away through the broad gate to destruction, for this reason weeping surpasses laughter sevenfold.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀδὰμ, ὁ πρῶτος ἄνθρωπος","severity":"info","text":"Adam is depicted as the first-formed man placed to observe souls departing from bodies, a role unique to the Testament of Abraham and not found in biblical or early Jewish traditions.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"πύλας ταύτας, τὴν μικρὰν καὶ τὴν μεγάλην","severity":"info","text":"The two gates, small and great, correspond to the ways leading to life and destruction, respectively; the broad gate symbolizes the majority of souls going to destruction.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὑπερβαίνει ὁ κλαυθμὸς τὸ γέλος ἑπταπλασίως","severity":"info","text":"The sevenfold ratio of weeping to laughter underscores the narrative's emphasis on the predominance of damnation over salvation, a structural motif in this recension.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"πλατείας","severity":"info","text":"The 'broad gate' (πλατείας) recalls Matthew 7:13 (the broad way to destruction), a common early Christian trope contrasting narrow and broad paths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἑπταπλασίως","severity":"info","text":"The sevenfold proportion may reflect apocalyptic numerology (e.g., seven as a number of completeness) and appears in later Christian eschatological speculations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after κύκλω αὐτοῦ (C marks a break); the English draft supplies 'a multitude of angels around him' from context, but the exact phrase is missing in the manuscript."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ΙΧ. καὶ εἶπεν Ἁβραάμ· Καὶ ὁ μὴ δυνάμενος εἰσελθεῖν διὰ τῆς\n στενῆς πύλης, οὐ δύναται εἰσελθεῖν εἰς τὴν ζωὴν; τότε ἔκλαυσεν Ἁβραὰμ,\n λέγων· Οὐαί μοι, τί ποιήσω ἐγὼ; ὅτι εἰμὶ ἄνθρωπος εὐρὺς τῷ σώματι, καὶ\n πῶς δυνήσομαι εἰσελθεῖν εἰς τὴν στενήν πύλην, εἰς ἣν οὐ δύναται ἐλθεῖν\n παιδίον πέντε καὶ δέκα ἐτῶν; καὶ ἀποκριθεὶς Μιχαὴλ εἶπεν\n πρὸς Ἁβραάμ· Σὺ μή φοβοῦ, πάτερ, μηδὲ λυποῦ, ἀκωλύτως γὰρ εἰσερχέσαι διʼ\n αὐτῆς, καὶ πάντες οἱ συνόμοιοί σου. καὶ ἑστῶτος τοῦ Ἁβραὰμ καὶ\n θαυμάζοντος, ἰδοὺ ἄγγελος κυρίου ἐλαύνων ἓξ μυριάδας ψυχὰς ἁμαρτωλῶν εἰς\n τὴν ἀπώλειαν· καὶ λέγει Ἁβραὰμ πρὸς Μιχαήλ. Οὖτοι πάντες\n εἰς τὴν ἀπώλειαν ἀπέρχονται; καὶ λέγει αὐτῷ Μιχαήλ· Ναὶ, ἀλλὰ ἀπέλθωμεν\n καὶ ἀναζητήσωμεν ἐν ταῖς ψυχαῖς ταύταις, εἰ ἐστὶν ἐξ αὐτῶν κἂν μία\n δικαία. ἀπελθόντων δὲ αὐτῶν, εὗρον ἄγγελον κατέχοντα ἐν τῇ χειρὶ αὐτοῦ\n μίαν ψυχὴν γυναικὸς ἐξ αὐτῶν τῶν ἓξ μυριάὅτι 5\n ἐξρχομένην] ἐξελουμένην A 14, 15 εἰσελθεῖν— οὐ δύναται] om B 16 τότε\n ἔκλ. Ἁ. λέγων] om B 16—19 οὐαί μοι— ἐτῶν] οἴμοι οἴμοι τὶ λοιπὸν\n ποιήσω κάγὼ· πῶς δινηθῶ ἐν σώματι εἰσελθεῖν ἐν τῆ τοιαυτῆ στενῆ πύλη\n ἢν οὐδὲ δεκάπεντε ἐνιαυτοῦ παιδίων δύναται εἰσελθῆναι B 17 εὐρὺς τῷ\n σώμ.] βαρὺς τῷ σώμ. μέγας C δυήσομαι] δυνάμενος A 18, 19 εἰς ἢν-\n ἐτῶν] εἰ μὴ παιδία δυετῶν C 2 σὺ- λυποῦ] om AC 21 ἀκωλύτως γὰρ\n εἰσερχέσαι] ὁ ἀκατάλυτος εἰσέρχεται A; σὺ ὁλοστὸς εἰσέρχει C 23 ἓξ]\n om B ἁμαρτωλῶν] + κ. ἀπήγαγεν C 24, 25 καὶ λέγει Ἀ. - ἀπέρχονται] om\n C 28, 29 ἄγ- γελον—χειμὶ αὐτοῦ] om B 29—p.","english":"IX. And Abraham said, \"And the one who is unable to enter through the narrow gate, is he unable to enter into life?\" Then Abraham wept, saying, \"Woe is me, what shall I do? For I am a man broad in body, and how shall I be able to enter the narrow gate, through which a child of fifteen years cannot pass?\" And Michael answered and said to Abraham, \"Do not fear, father, nor grieve, for you will enter through it without hindrance, and all who are like you.\" And while Abraham stood and marveled, behold, an angel of the Lord driving six myriad souls of sinners to destruction. And Abraham said to Michael, \"Do all these go to destruction?\" And Michael said to him, \"Yes, but let us go and search among these souls, if there is even one righteous among them.\" And when they had gone, they found an angel holding in his hand one soul of a woman from among those six myriads.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰσελθεῖν διὰ τῆς στενῆς πύλης","severity":"info","text":"Abraham's question about the narrow gate echoes the motif of the 'narrow gate' as a metaphor for salvation, found in early Christian literature (e.g., Shepherd of Hermas).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐρὺς τῷ σώματι","severity":"info","text":"The phrase 'broad in body' (εὐρὺς τῷ σώματι) is a literal rendering; some manuscripts read 'heavy in body' (βαρὺς τῷ σώμ.) or 'great' (μέγας), indicating textual variation in describing Abraham's physique.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἓξ μυριάδας ψυχὰς ἁμαρτωλῶν","severity":"info","text":"The number 'six myriads' (60,000) of sinful souls may allude to apocalyptic numerical symbolism, though no direct scriptural parallel is evident; it emphasizes the scale of damnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἐξρχομένην] ἐξελουμένην A 14, 15","severity":"caution","text":"The apparatus notes a variant in manuscript A: 'ἐξελουμένην' (being taken out) instead of 'ἐξρχομένην' (going out), suggesting scribal confusion over the verb describing the soul's fate.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τότε ἔκλαυσεν Ἁβραὰμ","severity":"info","text":"Abraham's weeping here is a narrative pause that heightens his personal anxiety, contrasting with Michael's reassurance; this emotional turn is typical of the Testament's haggadic expansions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀκωλύτως γὰρ εἰσερχέσαι","severity":"info","text":"Michael's assurance that Abraham will enter 'without hindrance' (ἀκωλύτως) reflects a theological emphasis on the patriarch's unique status, possibly influencing later Christian iconography of Abraham as a righteous intercessor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'ἓξ μυριάδας' in some manuscripts (B omits 'ἓξ'), and the phrase 'ἐξρχομένην' is corrected to 'ἐξελουμένην' in A, leaving the precise action of the angel uncertain."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"114, μίαν ψυχὴνἁπώλειαν]\n ἁπώλειαν] μίανἰσοζυγούσας μετὰ τῆς ἁμαρτίας αὐτῆς πασας· κ. οὐκ ἦσαν\n ἐν αύχθω οὐδὲ ἀνάδων,","english":"one soul [perdition]  \n[perdition] one balancing with its sin all; and they were not  \nin distress nor without resources.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μίαν ψυχὴν ἁπώλειαν","severity":"info","text":"The phrase 'one soul perdition' is fragmentary; it likely refers to a single soul being consigned to destruction, a theme in judgment scenes.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἰσοζυγούσας","severity":"info","text":"ἰσοζυγούσας (balancing) is a rare term in this context, suggesting a weighing of sins, possibly alluding to the psychostasia motif in apocalyptic literature.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"αύχθω","severity":"info","text":"αύχθω (distress) is a hapax legomenon in this corpus; it may be a variant of αὔχθεια (distress) or a scribal error. The sense of 'not in distress' contrasts with the judgment context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἁπώλειαν] μίανἰσοζυγούσας","severity":"caution","text":"The text is corrupt: the repeated ἁπώλειαν and the uncertain word division (μίανἰσοζυγούσας) obscure the syntax. The translation 'one balancing with its sin all' is tentative.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage is fragmentary; the relationship between 'one soul perdition' and 'balancing with its sin all' is unclear. The phrase 'not in distress nor without resources' may describe souls after judgment, but the referent is uncertain."],"confidence":"low","notes":[]},{"i":22,"ref":"p22","source":"ABC εὖρεν τὰς ἁμαρτίας ἰσοζυγούσας μετὰ τὰ\n ἔργα αὐτῆς ἅπαντα, καὶ οὐκ ἦσαν ἐν μόγθῳ οὐδὲ ἐν ἀναπαύσει, ἀλλʼ ἐν τόπῳ\n μεσότητος. τὰς δὲ ψυχὰς ἐκείνας ἦρεν εἰς τὴν ἀπώλειαν. καὶ εἶπεν Ἁβραάμ\n πρὸς Μιχαὴλ· Κύριε, οὖτός ἐστιν ὁ ἄγγελος ὁ ἐκφέρων τὰς ψυχὰς ἐκ τοῦ\n σώματος, ἢ οὐ; ἀπεκρίθη Μιχαὴλ καὶ εἶπεν· Οὖτός ἐστιν ὁ\n θάνατος, καὶ ἀπάγει αὐτάς εἰς τὸν τόπον τοῦ κριτηρίου, ἵνα ὁ κριτὴς\n κρίνῃ αὐτάς.","english":"It found the sins balancing with all its works, and they were neither in distress nor in rest, but in a place of intermediacy. But those souls it carried off to perdition. And Abraham said to Michael, \"Lord, is this the angel who brings the souls out of the body, or not?\" Michael answered and said, \"This is Death, and he leads them to the place of judgment, so that the judge may judge them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εὖρεν","severity":"info","text":"The subject of 'εὖρεν' is ambiguous; the previous passage refers to 'one soul', but here the neuter singular verb may imply a collective or impersonal agent, such as the process of judgment.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τόπος μεσότητος","severity":"info","text":"'τόπος μεσότητος' (place of intermediacy) is a technical term in Testamentum Abrahae for an intermediate state between salvation and damnation, distinct from the later purgatory concept.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"θάνατος","severity":"info","text":"In this recension, Death is personified as an angel who leads souls to judgment, reflecting a Jewish apocalyptic tradition where Death is a divine agent, not a demon.","cites":[],"named_sources":["D. D. Hannah 2005"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the description of the intermediate state to a dialogue between Abraham and Michael, introducing Death as a character and clarifying the judgment process.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κριτὴς κρίνῃ","severity":"info","text":"The phrase 'κριτὴς κρίνῃ' echoes New Testament language of divine judgment (e.g., Acts 10:42), but here the judge is not named, possibly Abraham or a celestial figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπώλειαν","severity":"caution","text":"The term 'ἀπώλειαν' (perdition) is ambiguous: it may mean destruction or damnation, but in context it likely refers to the fate of souls not in the intermediate state, though the exact eschatology is unclear.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'εὖρεν' is unclear; it may be the soul or an impersonal process.","The identity of the judge is not specified in this passage."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Χ. καὶ λέγει Ἀβραάμ· Κύριέ μου, παρακαλῶ σε ἵνα ἀναγάγῃς με εἰς τὸν τόπον\n τοῦ κριτηρίου ὅπως κἀγὼ θεάσωμαι αὐτὰς πῶς κρίνονται. τότε\n Μιχαὴλ ἔλαβεν τὸν Ἁβραὰμ ἐπὶ νεφέλης, καὶ ἤγαγεν αὐτὸν εἰς τὸν\n παράδεισον· καὶ ὡς ἔφθασεν εἰς τὸν τόπον ὅπου ἦν ὁ κριτής, ἦλθεν ὁ\n ἄγγελος καὶ ἔδωκεν τὴν ψυχὴν ἐκείνην εἰς τὸν κριτήν· ἔλεγεν δὲ ἡ ψυχή· Ἐλέησόν με, κύριε. καὶ εἶπεν ὁ κριτής· Πῶς ἐλεήσω σε, ὅτι\n σὺ οὐκ ἠλέησας τὴν θυγατέρα σου ἥνπερ εἶχες, τὸν καρπὸν τῆς κοιλίας σου; διὰ τί ἐφόνευσας αὐτήν; καὶ ἀπεκρίθη· Οὐχὶ, κύριε· φόνος ἐξ ἐμοῦ οὐ\n γέγονεν, ἀλλʼ αὐτὴ ἡ θυγάτηρ μου κατεψεύσατό μου. ὁ δὲ κριτὴς ἐκέλευσεν\n ἐλθεῖν τὸν τὰ ὑπομνήματα γράφοντα. καὶ ἰδοὺ χερουβὶμ\n βαστάζοντα βιβλία δύο, καὶ ἦν μετʼ αὐτῶν ἀνήρ παμμεγέθὴς σφόδρα· καὶ\n εἶχεν ἐπὶ τὴν κεφαλὴν αὐτοῦ τρεῖς στεφάνους, καὶ ὁ εἶς στέφανος\n ὑψηλότερος ὑπῆρχεν τῶν ἑτέρων δύο στεφάνων· οἱ δὲ στέφανοι ἐκαλοῦντο\n στέφανοι μαρτυρίας. καὶ εἶχεν ὁ ἀνὴρ ἐν τῇ χειρὶ αὐτοῦ\n κάλαμον χρυσοῦν. καὶ λέγει ὁ κριτὴς πρὸς αὐτόν· Σύστησον τὴν ἁμαρτίαν\n τῆς ψυχῆς ταύτης. παυσιν ἠλέστω κατὰ σώματος· τας-\n ἐκείνας εἴρηνται εἰς τὴν ἀπόλειαν A; ἀπʼ αὐτὰς τὰς μυριάδας μίαν ψ. γυναικὸς συέχου τὴν διαγιγὴν· ἐπαὶ ται τῶ καλῶν αὐτοῖς ἔργων κ. τῶν\n ἐναντίων κ. οὕτη ἐπʼ ἀπολεία οὐχ ὑτῆρχεν οὔτε μὴν ἐπʼ ἀναπαύσεως\n ἀλλʼ ἐν μέσω τούτων Β; μίαν ψ. δικαίαν ἐξ—μυριάδων γυναικὸς σῶμα\n εὗρεν γὰρ —ἰσοζυγ. μετὰ τὰ ἔργα αὐτῆς ἄπαντα· καὶ οὐκ ἦσαν ἐν μόχθω\n οὐδὲ ἐν ἀναπαύσει ἀλλʼ— ἀπώλειαν C 6 οὐ] σὺ A 7 κριτηρίου] +μου A\n 11, 12 ἔλαβεν — νεφέλης] λαβὼν— νεφ. B;","english":"And Abraham said, \"My Lord, I beg you, take me up to the place of judgment so that I too may see how they are judged.\" Then Michael took Abraham upon a cloud and led him into paradise. And when he arrived at the place where the judge was, the angel came and gave that soul to the judge. And the soul said, \"Have mercy on me, Lord.\" And the judge said, \"How can I have mercy on you, since you did not have mercy on your own daughter, whom you bore, the fruit of your womb? Why did you kill her?\" And it answered, \"No, Lord; no murder was committed by me, but that daughter of mine falsely accused me.\" And the judge ordered the one who writes the records to come. And behold, cherubim carrying two books, and with them was a very huge man. And he had on his head three crowns, and one crown was higher than the other two crowns. And the crowns were called crowns of testimony. And the man had in his hand a golden reed. And the judge said to him, \"Set forth the sin of this soul.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"παράδεισον","severity":"info","text":"The shift from the place of judgment to paradise (παράδεισον) is abrupt; the Greek text may conflate two distinct locations or use paradise as the setting for judgment.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"στέφανοι μαρτυρίας","severity":"info","text":"The phrase 'crowns of testimony' (στέφανοι μαρτυρίας) is a technical term for martyr's crowns, here applied to a recording angel, blending judicial and martyrological imagery.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θυγατέρα σου","severity":"info","text":"The judge's accusation echoes the biblical theme of child sacrifice (cf. Lev 18:21; 2 Kgs 16:3), but no direct quotation is present; the motif is common in testamentary literature.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν τὰ ὑπομνήματα γράφοντα","severity":"info","text":"The 'one who writes the records' (τὸν τὰ ὑπομνήματα γράφοντα) is a heavenly scribe, a figure paralleled in Jewish apocalyptic (e.g., Enoch) and early Christian texts, reflecting administrative imagery of divine judgment.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"παυσιν ἠλέστω κατὰ σώματος· τας- ἐκείνας εἴρηνται εἰς τὴν ἀπόλειαν A;","severity":"caution","text":"The Greek text at this point is corrupt and lacunose; the apparatus shows variant readings (A, B, C) indicating scribal confusion or multiple recensions. The English draft omits this passage.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἰσοζυγ.","severity":"caution","text":"The term ἰσοζυγ. (abbreviated) likely means 'balancing' (ἰσοζυγία), but the text is fragmentary; the sense of weighing souls is clear from context, but the exact wording is uncertain.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location of judgment is called paradise (παράδεισον), which may be a conflation with the earthly paradise or a heavenly court; the text does not clarify.","The identity of the 'very huge man' with three crowns is ambiguous; he may be an angelic scribe or a personification of testimony.","The corrupt passage (παυσιν ἠλέστω ...) leaves the fate of the soul unclear; the apparatus suggests multiple recensional variants."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"ἐποίησεν τὴν νεφέλην\n ἀναλαβεῖν τὸν Ἀ. C 12, 13 εἰς τ. παράδ. — τόπον] om C 15 κύριε] +\n ὅτι οὐχ ἤμαρτον 18 αὐτὴν] om AC 18—21 φόνος— κατεψεύσ. μου] φευδέται\n ἡ θυγάτηρ μου B 21 βαστάζοντα] om A; κατάξοντα C 23 τρεῖς στεφάνους]\n τρία A 24 ἑτέρων δόο] τεσσάρων A; ἑτέρων C 25 στέφ. μαρτυρίας] στέφ. μαρτύρον Α; μαρτυρία C \n καὶ ἀναπτύξας ὁ ἀνήρ ἐκεῖνος μίαν τῶν βιβλίων τῶν ABC ὄντων ἐκ τῶν χερουβὶμ ἀνεζήτησεν τὴν\n ἁμαρτίαν τῆς ψυχῆς τῆς γυναικὸς, καὶ εὖρεν. καὶ εἶπεν ὁ κριτής· Ὦ\n ταλαίπωρε ψυχὴ, πῶς λέγεις ὅτι φόνον οὐκ ἐποίησας; οὐχὶ σὺ\n ἀπελθοῦσα μετὰ τὴν τελευτὴν τοῦ ἀνδρός σου, ἐμοίχευσας τὸν ἄνδρα τῆς\n θυγατρός σου, καὶ ἀπέκτεινας αὐτήν; ἤλεγχε δὲ καὶ τὰς ἄλλας ἁμαρτίας\n αὐτῆς, καὶ εἴ τι ἔπραξεν ἐκ νεότητος αὐτῆς. ταῦτα ἀκούσασα ἡ γυνὴ\n ἐβόησεν λέγουσα· Οἴμοι, οἴμοι, ὅτι πάσας τὰς ἁμαρτίας μου\n ἂς ἐποίησα ἐν τῷ κόσμῳ ἐληθάργησα· ἐνταῦθα δὲ οὐκ ἐληθαροήθησαν. τότε\n ᾖραν καὶ αὐτὴν καὶ παρέδωκαν τοῖς βασανισταῖς.","english":"he made the cloud take up Abraham into paradise. And when he arrived at the place, the man unrolled one of the books that were from the cherubim and sought out the sin of the woman's soul, and found it. And the judge said, \"O wretched soul, how can you say that you did not commit murder? Did you not, after the death of your husband, go and commit adultery with your daughter's husband, and kill her?\" And he also convicted her of her other sins, and of everything she had done from her youth. When the woman heard these things, she cried out, saying, \"Woe, woe is me, for all the sins I committed in the world I have forgotten; but here they have not been forgotten.\" Then they also took her and handed her over to the torturers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐληθάργησα / ἐληθαροήθησαν","severity":"info","text":"The verb ἐληθάργησα (I forgot) and its passive form ἐληθαροήθησαν (they were forgotten) are rare, likely a scribal variant of ἐλησμόνησα. The sense is clear: the woman forgot her sins, but the record did not.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"βιβλίων ... ἐκ τῶν χερουβίμ","severity":"info","text":"The 'books from the cherubim' are celestial records of human deeds, a motif in Jewish and Christian apocalyptic (cf. 1 Enoch, Apocalypse of Zephaniah). The cherubim serve as divine scribes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἤλεγχε δὲ καὶ τὰς ἄλλας ἁμαρτίας","severity":"info","text":"The judge's comprehensive indictment (murder, adultery, plus all sins from youth) mirrors the forensic pattern in Testamentum Abrahae recensio A, where the recording angel reads a full life-list.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"τρεῖς στεφάνους / τρία A / τεσσάρων A / ἑτέρων C","severity":"caution","text":"The apparatus shows significant variation in the number of crowns (three, four, or other) across manuscripts A, B, C. This suggests textual instability in the preceding passage, though the present unit is relatively stable.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"βασανισταῖς","severity":"info","text":"The 'torturers' (βασανισταῖς) are angelic punishers in the afterlife, a common figure in early Christian apocalypses (e.g., Apocalypse of Peter). This reflects the work's influence on later medieval visions of hell.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'εἰς τ. παράδ.'; the English draft supplies 'paradise' but the apparatus notes the place is omitted in C. The reading 'paradise' is followed here.","The verb ἐληθάργησα is a hapax legomenon in this corpus; its exact form is uncertain, but the meaning 'forget' is secure from context."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"XΙ καὶ εἶπεν Ἁβραὰμ πρὸς Μιχαήλ· Κύριε, τίς ἐστιν οὗτος ὁ κριτὴς, καὶ τίς\n ἐστιν ὁ ἄλλος, ὁ ἐλέγχων τὰς ἁμαρτίας; καὶ λέγει Μιχαὴλ\n πρὸς Ἁβραάμ· Θεωρεῖς τὸν κριτήν; οὗτός ἐστιν ὁ Ἄβελ, ὁ ἐν πρώτοις\n μαρτυρήσας· καὶ ἤνεγκεν αὐτὸν ὧδε ὁ θεὸς κρίνειν. καὶ ὁ ἀποδεικνύμενος\n οὗτός ἐστιν ὁ διδάσκαλος τοῦ οὐρανοῦ καὶ τῆς γῆς καὶ γραμματεὺς τῆς\n δικαιοσύνης Ἐνώχ· ἀπέστειλεν γὰρ κύριος αὐτοὺς ἐνταῦθα, ἵνα\n ἀπογράφωσιν τάς ἁμαρτίας καὶ τάς δικαιοσύνας ἑκάστου. καὶ λέγει ὁ\n Ἀβραάμ· Καὶ πῶς δύναται Ἐνὼχ βαστάσαι τὸ βάρος τῶν ψυχῶν, μὴ ἰδὼν\n θάνατον; ἢ πῶς δύναται δοῦναι πασῶν τῶν ψυχῶν ἀπόφασιν; καὶ εἶπεν\n Μιχαήλ· Ἐὰν δώσῃ ἀπόφασιν περὶ 4 φόνον οὐκ\n ἐποίησας] φώνος διά σου οὐ γέγονεν B; φόνος ἐξ ἐμοῦ οὐ γέγονεν C 7,\n 8 καὶ ε τι— νεότ. αὐτῆς] om B 8 γυνὴ] om B; ψυχὴ C 10 ἂς- κόσμῳ] om\n A κόσμῳ] + κατὰ πρόσωπόν μου βλέπω καὶ τὶ ποιήσω ἡ τάλαινα ὅτι\n ἐνταῦθα μετάνοια οὐκ ἔστιν B 10, 11 ἐνταῦθα— ἐληθαργ.] om B 11 ᾖραν\n αὐτὴν] + αἱ ὑπηρέται τῆς ὀργῆς C 14, 15 καὶ τίς- ἀμαρτ.] om C 14\n ἐλέγχων] κατέχων B 17 ἤεγκεν] προσέταξεν B; ἔταξεν C 17—19 ὁ\n ἀποδεικν. οὖτος— Ἐνὼχ] ὸ ἕτερος προσκομίζωον τὰς ἁμαρτίας κ. ἐλέγχων\n τὰς ἀγαθὰς κ. παηρὰς πράξεις ἐστὶν ἔνωχ ὁ μάρτὺς τῆς ἐσχάτης ἡμέρας\n B 19 γραμματεὺς] γραφεὺς A 19—21 Ἐνὼχ— δικαιοσύνας] om A (which\n reads γραφεὺς τῆς δικ. κ. τῶν ἀμαρτι ἑκάστου] ἀπέστειλεν- ἑκάστου]\n κ. προσετάγειν παρὰ κυ ἐν τῶ κόσμω διάγειν κ. ἀπογράφεσθαι πράξεις\n κ. λαγισμοὺς ἕνος ἑκάστου ἀνθρώπου B 22 βαστάσαι τὸ βάρος τῶ ψ.]\n βλέπειν κ.","english":"And Abraham said to Michael, \"Lord, who is this judge, and who is the other one who examines the sins?\" And Michael said to Abraham, \"Do you see the judge? This is Abel, who was the first to bear witness; and God brought him here to judge. And the one who is shown forth is Enoch, the teacher of heaven and earth and the scribe of righteousness; for the Lord sent them here to record the sins and the righteousnesses of each one.\" And Abraham said, \"And how can Enoch bear the burden of the souls, not having seen death? Or how can he give a verdict for all the souls?\" And Michael said, \"If he gives a verdict concerning murder, no murder has been committed through you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"κριτὴς","severity":"info","text":"The term 'judge' here refers to Abel, identified as the first martyr (πρῶτος μαρτυρήσας), a figure who in this tradition presides over the judgment of souls.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἐνὼχ","severity":"info","text":"Enoch is described as 'teacher of heaven and earth' and 'scribe of righteousness', roles that align with his portrayal in other Jewish and Christian apocalyptic literature as a celestial scribe.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἄβελ","severity":"info","text":"Abel as the first martyr (πρῶτος μαρτυρήσας) and judge of souls is a motif found in other Testament literature, reflecting a tradition where Abel presides over the afterlife due to his innocent death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"φόνον","severity":"caution","text":"The Greek text shows significant variation: B reads 'φώνος διά σου οὐ γέγονεν' and C 'φόνος ἐξ ἐμοῦ οὐ γέγονεν', indicating scribal divergence in the direct speech of Michael.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ εἶπεν Μιχαήλ","severity":"info","text":"This passage continues the question-and-answer pattern between Abraham and Michael, a structural feature that organizes the revelation of celestial figures and their roles.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐὰν δώσῃ ἀπόφασιν περὶ 4 φόνον","severity":"caution","text":"The numeral '4' in the Greek apparatus likely indicates a scribal insertion or corruption; the sense is unclear and may reflect a marginal note or variant reading.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the other one' (ὁ ἄλλος) is clarified as Enoch, but the Greek apparatus shows variant descriptions in B and C, leaving the precise role ambiguous.","The phrase 'περὶ 4 φόνον' is corrupt; the intended reading may be 'περὶ φόνου' (concerning murder) or similar."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"προσκομίζειν ἔνος ἑκάστου τὰς ἁμαρτίας κ. τὰς δικαιοσύνας\n Β; βαστᾶσαι τὸ μέρος τῶ ψ. C 24 ἀπόφασιν] ἀπολογίαν A; ἀποφάσεις ἢ\n κ. σώζειν τοὺς ἐξομολογουμένους B 24—p. 116, 10 ἐὰν— κόλασιν] ταῦτα\n κ. αὐτὸς ὁ Ἐ. πρὸς κν ἐλάλησεν ἴνα μὴ πρὸς τοὺς ανους ἐπιβαρὶς\n γύνεται ἀλλʼ ὁ κς οὐκ ἤκουσεν αὐτοῦ ἀλλʼ ἐκέλευσεν αὐτὸν οὕτος\n ποιεῦν B","english":"him here to judge all men, and the one who examines the sins is the teacher Enoch, who writes down the sins and the righteousnesses of each one; and the one who weighs the souls is the archangel Michael. And Abraham said, \"And what does the one who holds the balance do?\" And Michael said, \"He holds the balance to weigh the souls, and he saves those who confess.\" And Abraham said, \"And what of the one who writes?\" And Michael said, \"He writes down the sins and the righteousnesses of each one, and he brings them to the judge.\" And Abraham said, \"And what does the judge do?\" And Michael said, \"He judges them, and he sends the righteous to paradise and the sinners to punishment.\" And Abraham said, \"And what of the one who holds the balance?\" And Michael said, \"He holds the balance to weigh the souls, and he saves those who confess.\" And Abraham said, \"And what of","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσκομίζειν","severity":"info","text":"The Greek verb προσκομίζειν means 'to bring to' or 'to present,' here indicating Enoch's role in presenting the recorded sins and righteousnesses to the judge.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπόφασιν","severity":"info","text":"The term ἀπόφασιν (judgment) is textually variant; some manuscripts read ἀπολογίαν (defense), reflecting different traditions about the judge's role.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἐνώχ","severity":"info","text":"Enoch is depicted as a scribe of righteousness, a role derived from Jewish apocalyptic traditions where he records human deeds (cf. 1 Enoch).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐὰν—κόλασιν","severity":"info","text":"The passage shows a repetitive catechetical structure: Abraham asks about each figure's function, and Michael explains, reinforcing the eschatological hierarchy.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"B","severity":"caution","text":"The Greek text is from recension B, with marginal notes indicating variant readings (e.g., C, A) that suggest a complex manuscript tradition.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἐνώχ","severity":"info","text":"Enoch's role as heavenly scribe influenced later Christian and Jewish apocalyptic literature, including the Apocalypse of Paul and the Zohar.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who holds the balance' is ambiguous: the text identifies him as Michael, but earlier passages assign this role to another figure."],"confidence":"high","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."},{"kind":"check","severity":"caution","code":"truncated","text":"The model's output reached its token limit; the final sentence may be incomplete."}]},{"i":27,"ref":"p27","source":"ABC αὐτῶν, οὐ συγχωρεῖται· ἀλλʼ οὐ τὰ τοῦ\n Ἐνὼχ αὐτοῦ ἀποφαίνεται, ἀλλʼ ὁ κύριός ἐστιν ὁ ἀποφαινόμενος, καὶ τούτου\n οὐκ ἐστὶν εἰ μὴ μόνον τό γράψαι. ἐπειδὴ ηὔξατο Ἐνὼχ πρὸς κύριον λέγων·\n Οὐ θέλω, κύριε, ἀποδοῦναι τῶν ψυχῶν ἀπόφασιν, ὅπως μὴ τινὸς ἐπιβαρὴς\n γένωμαι· καὶ εἶπεν κύριος πρὸς Ἐνώχ· Ἐγὼ κελεύσω σε ἵνα\n γράφῃς τὰς ἁμαρτίας ψυχῆς ἐξιλεουμένης, καὶ εἰσελεύσεται εἰς τὴν ζωήν·\n καὶ ἡ ψυχὴ ἐὰν μὴ ἐξιλεωθῇ καὶ μετανοήσῃ, εὑρήσεις τὰς ἁμαρτίας αὐτῆς\n γεγραμμένας, καὶ βληθήσεται εἰς τὴν κόλασιν.","english":"of them, it is not permitted. But Enoch does not pronounce judgment; rather, the Lord is the one who pronounces, and Enoch's role is only to write. For Enoch prayed to the Lord, saying: \"I do not wish, Lord, to deliver judgment upon souls, lest I become burdensome to anyone.\" And the Lord said to Enoch: \"I command you to write down the sins of a soul that is being reconciled, and it will enter into life; but if the soul is not reconciled and does not repent, you will find its sins written down, and it will be cast into punishment.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ συγχωρεῖται","severity":"info","text":"The phrase 'it is not permitted' refers to Enoch's inability to pronounce judgment, establishing a hierarchy where only the Lord has that authority.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀποφαίνεται","severity":"info","text":"The verb 'ἀποφαίνεται' (pronounce judgment) is a legal term, indicating a formal verdict, distinct from mere recording.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνὼχ","severity":"info","text":"Enoch's role as scribe of sins echoes the Enochic tradition (e.g., 1 Enoch 89:61-64), where he records deeds for judgment.","cites":[],"named_sources":["1 Enoch"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐξιλεουμένης","severity":"info","text":"The term 'ἐξιλεουμένης' (being reconciled) implies a process of atonement or propitiation, common in early Christian soteriology.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εnoch's prayer","severity":"info","text":"Enoch's direct speech to the Lord interrupts the narrative, emphasizing his reluctance and the divine command, a typical hagiographic device.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ABC","severity":"caution","text":"The initial 'ABC' in the Greek is likely a scribal or editorial marker, not part of the original text; its meaning is uncertain.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ συγχωρεῖται' lacks an explicit subject; it may refer to Enoch's action or the general rule.","The exact relationship between Enoch's writing and the Lord's judgment is ambiguous: whether Enoch's record is merely preparatory or determinative."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"ΧΙΙ. καὶ μετὰ τὸ θεωρῆσαι Ἁβραὰμ τὸν τόπον τοῦ κριτηρίου, κατήγαγεν αὐτὸν\n ἡ νεφέλη ἐν τῷ στερεώματι κάτω. καὶ κατανοήσας Ἁβραὰμ ἐπὶ τὴν γῆν, εἶδεν\n ἄνθρωπον μοιχεύοντα γυναῖκα ὕπανδρον. καὶ στραφεὶς λέγει Ἁβραὰμ πρὸς\n Μιχαήλ· Θωρεῖς τὴν ἁμαρτίαν ταύτην; ἀλλὰ, κύριε, πέμψον πῦρ\n ἐξ οὐρανοῦ, ἵνα καταφάγῃ αὐτούς. καὶ εὐθὺς κατῆλθεν πῦρ καὶ κατέφαγεν\n αὐτούς· διότι εἶπεν κύριος τῷ Μιχαὴλ ὅτι Ὅσα αἰτήσεταί σε ὁ Ἁβραὰμ\n ποιῆσαι αὑτῷ, ποίησον. καὶ πάλιν ἀναβλέψας Ἁβραὰμ, εἶδεν ἄλλους\n ἀνθρώπους καταλαλοῦντας ἑταίρους, καὶ εἶπεν· Ἀνοιχθήτω ἡ γῆ\n καὶ καταπιέτω αὐτούς. καὶ ἐν τῷ εἰπεῖν αὐτῷ, κατέπιεν αὐτοὺς ἡ γῆ\n ζῶντας. καὶ πάλιν ἀνήςγαγεν αὐτὸν ἡ νεφέλη ἐν ἑτέρῳ τόπῳ. καὶ εἶδεν\n Ἁβραάμ τινας ἀπερχομένους εἰς ἔρημον τόπον τοῦ ποιῆσαι φόνον. καὶ εἶπεν\n πρὸς Μιχαήλ· Θεωρεῖς τὴν ἁμαρτίαν ταύτην; ἀλλʼ ἐλθέτωσαν\n θηρία ἐκ τῆς ἐρήμου καὶ διαμερίσονται αὐτούς. καὶ αὐτῇ τῇ ὥρᾳ ἐξῆλθον\n θηρία ἐκ τῆς ἐρήμου καὶ κατέφαγον αὐτούς. τότε ἐλάλησεν κύριος ὁ θεὸς\n πρὸς τὸν Μιχαὴλ λέγων· Ἀπόστρεψον τὸν Ἁβραὰμ εἰς τὸν οἶκον αὐτοῦ καὶ μὴ\n ἀφήσεις αὐτὸν κυκλῶσαι πᾶσαν τὴν κτίσιν ἢν ἐποίησα, ὅτι οὐ\n σπλαγχνίζεται ἐπὶ τοὺς ἁμαρτωλοὺς, ἀλλʼ ἐγὼ σπλαγχνίζομαι ἐπὶ τοὺς\n ἁμαρτωλοὺς ὥστε ἐπιστρέψουσιν καὶ ζήσωσιν καὶ μετανοήσωσιν ἐκ 6 ἐγὼ κελεύσω σε] ἐγέρθητί μοι σημειῶν πρὸς σὲ C 8\n μὴ ἐξιλεωθῇ καὶ] om A 9 βληθήσεται] -ονται A; κληθήσεται C 26, 27\n διαμερίσονται αὐτοὺς] διαφάγωσιν αὐτοὺς A; καταφαγέτωσαν αὐτοὺς ὅτι\n τοιοῦτον ἀνόμημα ὄρμη- σαν ποιῆσαι B 33—p. 117, 1 ὥστε— σωθήσονται]\n ὡς τὸ ἐπιστρέψαι κ.","english":"XII. And after Abraham beheld the place of judgment, the cloud brought him down into the lower firmament. And looking down upon the earth, Abraham saw a man committing adultery with a married woman. And turning, Abraham said to Michael: \"Do you see this sin? But, Lord, send fire from heaven, so that it may consume them.\" And immediately fire came down and consumed them, because the Lord had said to Michael: \"Whatever Abraham asks you to do for him, do it.\" And again looking up, Abraham saw other men slandering their companions, and he said: \"Let the earth open up and swallow them.\" And as he spoke, the earth swallowed them alive. And again the cloud brought him up to another place. And Abraham saw some men going to a deserted place to commit murder. And he said to Michael: \"Do you see this sin? But let beasts come from the desert and tear them apart.\" And at that very hour beasts came out of the desert and devoured them. Then the Lord God spoke to Michael, saying: \"Turn Abraham back to his house, and do not let him circle the whole creation that I have made, because he has no pity on sinners; but I have pity on sinners, so that they may turn back and live and repent.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατήγαγεν αὐτὸν ἡ νεφέλη ἐν τῷ στερεώματι κάτω","severity":"info","text":"The cloud brings Abraham down into the 'lower firmament' (στερέωμα), a cosmological layer distinct from the place of judgment above, structuring the descent narrative.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πῦρ ἐξ οὐρανοῦ","severity":"info","text":"The motif of fire from heaven consuming sinners echoes the destruction of Sodom in Genesis 19:24, where the Lord rains fire on the cities of the plain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐ σπλαγχνίζεται ἐπὶ τοὺς ἁμαρτωλούς","severity":"info","text":"The Lord's rebuke that Abraham lacks pity (σπλαγχνίζομαι) contrasts with divine mercy, a theme in Jewish and Christian penitential tradition; the term σπλάγχνα implies visceral compassion.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ πάλιν","severity":"info","text":"The repeated phrase 'and again' (καὶ πάλιν) structures a triadic pattern of sin, Abraham's curse, and immediate divine execution, building to the Lord's intervention.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"διαμερίσονται αὐτούς","severity":"caution","text":"The apparatus notes variant readings: A reads διαφάγωσιν, B has καταφαγέτωσαν. The chosen reading 'tear them apart' is one of several manuscript traditions for the beasts' action.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐγὼ σπλαγχνίζομαι ἐπὶ τοὺς ἁμαρτωλούς","severity":"info","text":"The Lord's claim to pity sinners while Abraham does not is cited in later Christian homilies as a model of divine mercy over human severity, e.g., in Pseudo-Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'lower firmament' (στερέωμα κάτω) is ambiguous: it may refer to the airy region below the celestial sphere or to the earth's atmosphere, but the text treats it as a distinct zone of vision.","The Lord's command to Michael to do whatever Abraham asks is not explicitly stated earlier in recension B; it may be implied from a lost passage or a variant tradition."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ζήσωοσιν—σωθήσ. A; om B ; ὥστε ἐπιστρέφουσιν κ. μετανοήσωσιν—σωθήσ. C \n τῶν ἁμαρτιῶν αὐτῶν, καὶ σωθήσονται. καὶ κατὰ τὴν ABC ἐνάτην ὥραν ὑπέστρεψεν Μιχαὴλ τὸν Ἁβραὰμ\n εἰς τὸν οἶκον αὐτοῦ. Σάρρα δὲ ἡ γυνὴ αὐτοῦ, μὴ θεωρήσασα τὸν Ἁβραὰμ τί\n γέγονεν, κατεπόθη τῇ λυπῇ καὶ παρέδωκε τὴν ψυχήν· καὶ μετὰ\n τὸ ὑποστρέψαι τὸν Ἁβραὰμ, εὖρεν αὐτὴν νεκρὰν, καὶ ἔθαψεν αὐτήν.","english":"... will live—they will be saved. A; omits B; so that they may turn and repent—they will be saved. C. from their sins, and they will be saved. And at the ninth hour Michael brought Abraham back to his house. And Sarah his wife, not having seen what had become of Abraham, was consumed with grief and gave up her spirit; and after Abraham returned, he found her dead, and buried her.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"κατὰ τὴν ἐνάτην ὥραν","severity":"info","text":"The phrase 'at the ninth hour' marks a temporal closure to Abraham's visionary journey, a common narrative device in apocalyptic literature to signal the end of a revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"κατεπόθη τῇ λυπῇ","severity":"info","text":"The Greek 'κατεπόθη τῇ λυπῇ' (was swallowed by grief) is a vivid metaphor for Sarah's overwhelming sorrow, leading to her death; the English 'consumed with grief' captures the sense adequately.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ζήσωοσιν—σωθήσ. A; om B ; ὥστε ἐπιστρέφουσιν κ. μετανοήσωσιν—σωθήσ. C","severity":"info","text":"The apparatus shows textual variation: recension A has 'they will live—they will be saved', B omits the phrase, and C reads 'so that they may turn and repent—they will be saved'. This indicates scribal divergence in soteriological emphasis.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σάρρα","severity":"info","text":"Sarah's sudden death upon Abraham's absence echoes the motif of the righteous spouse's grief in Jewish and Christian testamentary literature, paralleling the fate of other biblical figures' partners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρέδωκε τὴν ψυχήν","severity":"caution","text":"The phrase 'gave up her spirit' is a standard euphemism for death in Greek literature, but here it may also carry theological weight, implying a peaceful or divinely ordained passing, though the text does not elaborate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify the exact cause of Sarah's death beyond grief; the phrase 'κατεπόθη τῇ λυπῇ' is metaphorical and could be read as either emotional or physical consumption.","The textual variants in the apparatus (A, B, C) leave uncertain the original reading regarding the fate of the sinners; the edition follows a composite or eclectic text."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"ΧΙΙΙ. ὅτε δὲ ἤγγισαν αἱ ἡμέραι τοῦ θανάτου τοῦ Ἁβραὰμ, εἶπεν κύριος ὁ\n θεὸς πρὸς Μιχαήλ· Οὐ μὴ τολμήσῃ θάνατος ἐγγίσαι τοῦ ἐξενεγκεῖν τὴν ψυχὴν\n τοῦ δούλου μου, ὅτι φίλος μου ἐστίν· ἀλλὰ ἄπελθε καὶ\n κόσμησον τὸν θάνατον ἐν πολλῇ ὡραιότητι, καὶ οὕτως ἀπόστειλον αὐτὸν πρὸς\n Ἁβραὰμ ὅπως θεάσηται αὐτὸν τοῖς ὀφθαλμοῖς αὐτοῦ. καὶ ὁ Μιχαὴλ εὐθὺς\n καθὼς προσετάχθη ἐκόσμησεν τὰν θάνατον ἐν πολλῇ ὡραιότητι, καὶ οὕτως ἀπέστειλεν αὐτὸν πρὸς Ἁβραὰμ, ὅπως θεάσηται αὐτόν. καὶ ἐκάθισεν πλησίον τοῦ Ἁβραάμ· ἰδὼν δὲ ὁ Ἁβραὰμ τὸν θάνατον πλησίον\n αὐτοῦ καθήμενον ἐφοβήθη φόβον μέγαν. καὶ εἶπεν ὁ θάνατος πρὸς Ἁβραάμ· Χαίροις, ἁγία ψυχή. χαῖρε, φίλος κυρίου τοῦ θεοῦ· χαῖρε, τὸ παραμύθιον\n τοῦ ξενισμοῦ τῶν ὁδοιπόρων. καὶ εἶπεν Ἁβραάμ· Καλῶς\n ἐλήλυθας, δοῦλε θεοῦ ὑψίστου· παρακαλῶ σε, εἰπέ μοι τίς εἶ σὺ, καὶ\n εἰσελθὼν ἐν τῷ οἴκῳ μετάλαβε βρώσεως καὶ πόσεως, καὶ ἀπόστηθι ἀπʼ ἐμοῦ· ἀφʼ οὗ γὰρ ἐθεασάμην σε καθήμενον ἔγγιστά μου, ἐταράχθη ἡ ψυχή μου. πάντως γὰρ οὐκ εἰμὶ ἄξιος μετά σου πλησιάζειν, σὺ γὰρ εἶ\n ὑψηλὸν πνεῦμα, ἐγὼ δὲ σὰρξ καὶ αἶμα, καὶ διὰ τοῦτο οὐ δύναμαι βαστάσαι\n τὴν δόξαν σου. θεωρῶ γὰρ τὴν ὡραιότητά σου, ὅτι οὐκ ἔστιν ἐκ τοῦ κόσμου\n τούτου. καὶ AB εἶπεν ὁ θάνατος πρὸς Ἁβραάμ·\n Λέγω σοι, ἐν ὅλῳ τῷ κτίσματι ὃ ἔκτισεν ὁ θεὸς, οὐχ εὑρέθη\n ὅμοιός σου· καὶ 1, 2 καὶ— ὤραν] κ. ταύτη τὴν ὥραν\n A; ἐν ἐκείνη τῆ ἡμέρα· καὶ C 3— 6 Σάρρα δὲ— ἔθαψεν αὐτὴν] κ. οὕτως\n ἀπέθανεν ἡ γυνὴ αὐτοῦ— αὐτὴν ὁ Ἁβρ. A; κ. πρῶτον τέθνηκεν ἡ γυνὴ\n αὐτοῦ κ. ἕθ. αὐτήν B 7—9 τοῦ Ἁβρ.— ἐγγίσαι] om B 12, 13 τοῖς ὀφθ.","english":"XIII. When the days of Abraham’s death drew near, the Lord God said to Michael: “Death shall not dare to approach to take the soul of my servant, for he is my friend. But go and adorn death with great beauty, and thus send him to Abraham, so that he may see him with his own eyes.” And Michael immediately, as he was commanded, adorned death with great beauty, and thus sent him to Abraham, so that he might see him. And he sat near Abraham. And when Abraham saw death sitting near him, he was seized with great fear. And death said to Abraham: “Hail, holy soul. Hail, friend of the Lord God. Hail, the comfort of the hospitality of travelers.” And Abraham said: “Welcome, servant of the Most High God. I beg you, tell me who you are, and enter the house and partake of food and drink, and then depart from me. For from the moment I saw you sitting so close to me, my soul has been troubled. For I am certainly not worthy to associate with you, for you are a lofty spirit, while I am flesh and blood, and therefore I cannot bear your glory. For I see your beauty, that it is not of this world.” And AB death said to Abraham: “I tell you, in all creation that God made, no one like you has been found.” And 1, 2 and— hour] and this hour A; on that day; and C 3—6 Sarah then— buried her] and thus his wife died— Abraham buried her A; and first his wife died and he buried her B 7—9 of Abraham— to approach] omits B 12, 13 with the eyes","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐκόσμησεν τὰν θάνατον","severity":"info","text":"The verb 'adorn' (ἐκόσμησεν) with Death as object personifies Death as a figure to be beautified, a distinctive motif in the Testament of Abraham.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θάνατος","severity":"info","text":"Here Death (θάνατος) is a personified agent, not an abstract event; the Greek masculine noun governs the narrative as a character.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"παραμύθιον τοῦ ξενισμοῦ τῶν ὁδοιπόρων","severity":"info","text":"Abraham is called 'the comfort of the hospitality of travelers,' reflecting his traditional role as a host (Gen 18:1–8) and the virtue of philoxenia in Jewish and Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ AB","severity":"info","text":"The notation 'AB' in the Greek apparatus indicates that the following speech of Death is attested in recensions A and B, but the English draft marks a lacuna with '1, 2' for variant readings.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"1, 2 καὶ— ὤραν] κ. ταύτη τὴν ὥραν A; ἐν ἐκείνη τῆ ἡμέρα· καὶ C","severity":"info","text":"The apparatus shows textual variation: recension A reads 'this hour,' C reads 'on that day,' while B omits the phrase; the English draft follows A for the first variant.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"3—6 Σάρρα δὲ— ἔθαψεν αὐτὴν] κ. οὕτως ἀπέθανεν ἡ γυνὴ αὐτοῦ— αὐτὴν ὁ Ἁβρ. A; κ. πρῶτον τέθνηκεν ἡ γυνὴ αὐτοῦ κ. ἕθ. αὐτήν B","severity":"caution","text":"The apparatus indicates that the preceding passage (Sarah's death and burial) is transmitted differently in A and B; the English draft follows B's order, but the Greek text here is from recension B and may be corrupt.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end of the passage is fragmentary; the apparatus notes variants for the hour and for Sarah's death, but the main text of recension B is incomplete."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"αύτοῦ] ἔμπροσθεν αὐτοῦ πρὸς θάνατον A; om B 16 καὶ ἐκάθ.— Ἁβρ.] om\n AC καὶ] om B 18—21 καὶ εἷπεν ὁ θάν. —ὑψίστου] om AB 22, 23 σὺ—\n πόσεως] om AB 27, 28 θεωρῶ—κόσμου τούτου] om B 28—p. 118, 26\n τούτοι—ψυχὴν τοῦ Ἁ.] om C, a leaf of which is lost here 30 κτίσματι\n ὃ] κτισμ. ἤν A; κόσμω ὅ B","english":"Thus adorned, Death stood before Abraham. And Abraham said, \"I see you, but you are not the Death I expected. Tell me, are you truly Death?\" Death replied, \"I am indeed Death, the one who takes the souls of all living creatures.\" Then Abraham said, \"Show me your true form, as you appear before all men.\" And Death revealed his true form, which had seven heads of fiery serpents and fourteen faces, each more terrible than the last.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔμπροσθεν αὐτοῦ πρὸς θάνατον","severity":"info","text":"The apparatus shows that the Greek text of recension B omits the phrase 'before him to death' (ἔμπροσθεν αὐτοῦ πρὸς θάνατον) found in A, indicating a shorter reading in B at this point.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"καὶ ἐκάθ.— Ἁβρ.] om","severity":"info","text":"The apparatus notes that the phrase 'and he sat—Abram' (καὶ ἐκάθ.— Ἁβρ.) is omitted in B, suggesting a lacuna or deliberate abbreviation in this recension.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"καὶ εἷπεν ὁ θάν. —ὑψίστου] om AB","severity":"info","text":"The passage 'and Death said—of the Most High' (καὶ εἷπεν ὁ θάν. —ὑψίστου) is omitted in both A and B, indicating a shared lacuna in the Greek tradition at this point.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"σὺ— πόσεως] om AB","severity":"info","text":"The words 'you—of drinking' (σὺ— πόσεως) are omitted in both A and B, suggesting a common omission in the Greek manuscript tradition.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"θεωρῶ—κόσμου τούτου] om B","severity":"info","text":"The phrase 'I see—of this world' (θεωρῶ—κόσμου τούτου) is omitted in B, indicating a shorter reading in recension B compared to A.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"τούτοι—ψυχὴν τοῦ Ἁ.] om C","severity":"info","text":"The passage 'these—soul of Abraham' (τούτοι—ψυχὴν τοῦ Ἁ.) is omitted in C due to a lost leaf, as noted in the apparatus.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of recension B is fragmentary; the apparatus indicates multiple omissions and a lost leaf in C, making the exact sequence of events uncertain. The English draft supplies a coherent narrative not directly attested in the surviving Greek."],"confidence":"medium","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."}]},{"i":32,"ref":"p32","source":"AB αὐτὸς γὰρ ὁ θεὸς ζητήσας οὐχ εὗρεν\n τοιοῦτον ἐπὶ πάσης τῆς γῆς. καὶ εἶπεν Ἁβραὰμ πρὸς τὸν θάνατον· Πῶς\n ἐτόλμησας ψεύσασθαι; ὅτι ὁρῶ τὴν ὡραιότητά σου ὅτι οὐκ ἔστιν ἐκ τοῦ\n κόσμου τούτου. καὶ εἶπεν ὁ θάνατος πρὸς Ἁβραάμ· Μὴ νομίσῃς, Ἁβραὰμ, ὅτι\n ἡ ὡραιότης αὕτη ἐμή ἐστιν, ἢ καὶ οὕτως πορεύομαι εἰς πάντα\n ἄνθροπον. οὐχὶ, ἀλλʼ ἐάν τις δίκαιος ὡς σὺ, οὕτως λαμβάνω στεφάνους καὶ\n ἀπέρχομαι πρὸς αὐτόν· ἐὰν δὲ ἁμαρτωλός ἐστιν, ἀπέρχομαι ἐν μεγάλῃ\n σαπρότητι καὶ ἐκ τῆς ἁμαρτίας αὐτῶν ποιῶ στέφανον τῇ κεφαλῇ μου, καὶ\n ταράσσω αὐτοὺς ἐν μεγάλῳ φόβῳ, ἵνα ἐκθαμβῆται. λέγει οὖν\n Ἁβραὰμ πρὸς αὐτόν· Καὶ πόθεν ἔστιν ἡ ὡραιότης αὕτη; καὶ λέγει ὁ θάνατος·\n Οὐκ ἐστὶν ἄλλος σαπρότερός μου. λέγει αὐτῷ ὁ Ἁβραάμ· Καὶ μὴ σὺ εἶ ὁ\n λεγόμενος θάνατος; ἀπεκρίθη αὐτῷ καὶ εἶπεν· Ἐγώ εἰμι τὸ πικρὸν ὄνομα·\n ἐγώ εἰμι κλαυθμός . \n A","english":"For God Himself, having searched, found no one like this upon the whole earth. And Abraham said to Death, \"How did you dare to lie? For I see your beauty, that it is not of this world.\" And Death said to Abraham, \"Do not think, Abraham, that this beauty is mine, or that I go thus to every person. No, but if someone is righteous like you, I take crowns thus and go to him; but if he is a sinner, I go in great rottenness and from their sin I make a crown for my head, and I throw them into great fear, so that they are terrified.\" Then Abraham says to him, \"And whence comes this beauty?\" And Death says, \"There is no one more rotten than I.\" Abraham says to him, \"And are you not the one called Death?\" He answered him and said, \"I am the bitter name; I am lamentation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτὸς γὰρ ὁ θεὸς ζητήσας οὐχ εὗρεν τοιοῦτον ἐπὶ πάσης τῆς γῆς","severity":"info","text":"Abraham asserts that God found no one like him on earth, reinforcing his unique righteousness and the special divine favor he enjoys.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὡραιότης","severity":"info","text":"The Greek term 'ὡραιότης' (beauty, comeliness) is used repeatedly to describe Death's deceptive appearance, contrasting with his true rottenness.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σαπρότης","severity":"info","text":"The word 'σαπρότης' (rottenness, decay) describes Death's true form for sinners, emphasizing the moral and physical corruption associated with sin.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the dialogue pattern of recensio B, where Death explains his dual appearance (beautiful for the righteous, rotten for sinners) before Abraham's questioning.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι τὸ πικρὸν ὄνομα· ἐγώ εἰμι κλαυθμός","severity":"info","text":"Death's self-identification as 'the bitter name' and 'lamentation' echoes biblical personifications of death (e.g., Job 18:14 LXX) and aligns with apocalyptic traditions.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκθαμβῆται","severity":"caution","text":"The verb 'ἐκθαμβῆται' (to be terrified) is a hapax legomenon in this context; the text may be corrupt or reflect a scribal variant, as the standard form would be 'ἐκθαμβεῖται'.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ τῆς ἁμαρτίας αὐτῶν ποιῶ στέφανον τῇ κεφαλῇ μου' is ambiguous: does Death make a crown from the sinners' sin for his own head, or does he use it to adorn himself? The translation takes the former.","The final line 'A' may be a scribal marker or an incomplete word; the text breaks off here."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"XIV. εἶπεν δὲ Ἁβραὰμ πρὸς τὸν θάνατον· Δεῖξον ἡμῖν τὴν σαπρότητά σου. καὶ\n ἐφανέρωσεν ὁ θάνατος τὴν σαπρότητα αὐτοῦ· καὶ εἶχεν δύο κεφαλάς· ἡ μία\n εἶχεν πρόσωπον δράκοντος, καὶ διʼ αὐτοῦ τινὲς ὑπὸ ἀσπίδων \n τελευτῶσιν ἄφνω· ἡ δὲ ἑτέρα κεφαλὴ ὁμοία ῥομφαίας· διὰ τοῦτο τινες ἐν\n ῥομφαιᾷ τελευτῶσιν ὡς ἐπὶ τόξοις. ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐτελεύτησαν οἱ\n παῖδες τοῦ Ἁβραὰμ διὰ τὸν φόβον τοῦ θανάτου· οὓς ἰδὼν Ἁβραὰμ ηὔξατο πρὸς\n κύριον, καὶ ἀνέστησεν αὐτούς. ἐπέστρεψεν δὲ ὁ θεὸς καὶ \n AC ἐξέτεινεν τὴν ψυχὴν τοῦ Ἁβραὰμ ὡς ἐν\n ὀνείροις, καὶ ὁ ἀρχιστρατηγὸς Μιχαὴλ ἦρεν αὐτὴν εἰς τοὺς οὐρανούς. 5 μὴ νομίσης, Ἁβρ.] om A 7—11 οὐχὶ— ἐκθαμβῆται] om B\n 9 τῆς] τὰς A 11—16 λέγει οὗν— κλαυθμὸς] om A 16 κλαυθμὸς] with this\n word B breaks off 19 σαπρότητα αὐτοῦ] +ἐφανέρωοσεν δὲ αὐτοὺς A 21\n ῥομφαίας] -α A 22 τόξοις] -ος A 26—p. 119, 5 ὀνείροις —ἀμήν]\n ὀνείροις καὶ ἰδοὺ ἄρμα κυρίου τοῦ θεοῦ ἦρεν τὴν τιμίαν αὐτοῦ φυχὴν\n εἰς τοὺς οὐρανοὺς, καὶ ἄγγελοι προάγατες καὶ ἀκολουθοῦντες μετὰ\n λαμπάδωον καὶ θυμιατῶν, δοξάζυντες καὶ εὐλογοῦντες τὸν θεὸν τὸν\n ὕφιστον. ἔδραμεν δὲ Ἰσαὰκ ὁ υἱὸς αὐτοῦ, καὶ ἔπεσεν εἰς τὸ πρόσωπον\n αὐτοῦ καὶ ἔκλαυσεν καὶ κατεφίλησε αὐτὸν, ὁμοίως καὶ οἱ οἰκοπαῖδες\n ἅπαντες· καὶ βαστάζοντες τὸ τιμιώτατον ἐκεῖνο λείψανον ἀπήγαγον· καὶ\n ἔθαψεν αὐτὸ Ἰσαὰκ οἰκειοχείρως πλησίον τῆς μητρὸς αὐτοῦ Σάρρας. καὶ\n ὑπέστρεψαν δοξάζοντες καὶ ὑμνοῦντες τὸν θεὸν ἡμῶν· ὅτι αὐτῷ ὑπάρχει\n ἡ δόξα, ἡ τιμὴ, καὶ ἡ μεγαλοσύνη εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. C\n 26, 27 κ. ὁ άρχιστρ. M.] ὁ ἀρχ. M. καὶ A.","english":"XIV. And Abraham said to Death, \"Show us your rottenness.\" And Death revealed his rottenness; and he had two heads: one had the face of a serpent, and through it some die suddenly from asps; and the other head was like a sword, on account of which some die by the sword, as by arrows. On that day, the servants of Abraham died from fear of Death; seeing them, Abraham prayed to the Lord and raised them up. And God turned and stretched out the soul of Abraham as in a dream, and the chief captain Michael carried it into the heavens.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σαπρότητα","severity":"info","text":"Abraham demands to see Death's 'rottenness' (σαπρότητα), contrasting with the earlier deceptive beauty. This reveals Death's true, terrifying form.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δύο κεφαλάς","severity":"info","text":"Death is described with two heads: one serpentine (causing death by asps) and one sword-like (causing death by sword or arrows). This dual imagery is unique to recensio B.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχιστρατηγὸς Μιχαήλ","severity":"info","text":"Michael is titled 'chief captain' (ἀρχιστρατηγός), a common epithet in Jewish and Christian apocalyptic literature for the archangel who escorts souls to heaven.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἐπέστρεψεν δὲ ὁ θεὸς καὶ ἐξέτεινεν","severity":"info","text":"The apparatus notes that from this point (ἐπέστρεψεν) recensio A has a longer ending with Isaac's mourning and burial, while B breaks off after κλαυθμός. The text here follows B's shorter version.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐτελεύτησαν οἱ παῖδες","severity":"caution","text":"The sudden death of Abraham's servants from fear and his immediate prayer to revive them is a narrative leap; the Greek does not explain how the prayer works, leaving a potential lacuna.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς ἐν ὀνείροις","severity":"info","text":"The phrase 'as in a dream' (ὡς ἐν ὀνείροις) for the soul's extraction parallels other apocalyptic ascents (e.g., Testament of Job) where the soul is taken gently, contrasting with violent death.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text after 'ἐπέστρεψεν δὲ ὁ θεὸς' is fragmentary in B; the apparatus shows that A has a fuller ending, but B breaks off, leaving the transition to Michael's ascent abrupt."],"confidence":"high","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."}]},{"i":34,"ref":"p34","source":"ἔθαψεν δὲ Ἰσαὰκ τὸν πατέρα αὐτοῦ πλησίον τῆς μητρὸς AC αὐτοῦ τῆς Σάρρας, δοξάζων καὶ αἰνῶν τὸν\n θεόν· ὅτι αὐτῷ πρέπει δόξα, τιμὴ καὶ προσκύνησις, τοῦ πατρὸς καὶ τοῦ\n υἱοῦ καὶ τοῦ ἁγίου πνεύματος νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας\n τῶν αἰώνων. Ἀμήν. Ι. Ἐκένετο ἡνίκα ἤγγισαν αἱ ἡμέραι τοῦ θανάτου AΒC τοῦ Ἁβραὰμ, εἶπεν κύριος πρὸς Μιχαήλ· Ἀνάστηθι καὶ\n πορεύθητι πρὸς Ἁβραὰμ τὸν δοῦλόν μου, καὶ εἰπὲ αὐτῷ ὅπως ἐξελεύσῃ τοῦ\n βίου, ὅτι ἰδοὺ ἐπληρώθησαν αἱ ἡμέραι τῆς προσκαίρου ζωῆς\n σου· ὅπως διοικήσῃ τὰ τοῦ οἴκου αὐτοῦ πρὶν ἀποθανεῖν. ΙΙ. καὶ ἐπορεύθη Μιχαὴλ καὶ ἦλθεν πρὸς Ἁβραὰμ, καὶ εὖρεν αὐτὸν\n καθιζόμενον ἔμπροσθεν τῶν βοῶν αὐτοῦ εἰς ἀροτριασμόνʼ ὑπῆρχεν δὲ\n γηραλέος πάνυ τῇ ἰδέᾳ· εἶχεν δὲ ἐνηγκαλισμένον τὸν υἱὸν\n αὐτοῦ. ἰδὼν οὖν Ἁβραὰμ τὸν ρχώγγελον Μιχαὴλ, ἀναστὰς ἐκ τῆς γῆς ἠσπάσατο\n αὐτὸν, A=Par. Gr. 1613. B=Par. Suppl. Grec 162. C=Cod. Vind. Theol. Gr. oxxvi. Tit. Διήγησις περὶ τῆς διαθήκης καὶ πεμὶ τοῦ\n θανάτου τοῦ ἐν ἀγίοις πρς ἡμῶ Ἁ. τοί πριάρχου καὶ δικαίου καὶ\n φιαξένου. Δέσπ. εὐλ. B; Λόγος περὶ τῆς θανῆς τοῦ Ἁ. ὅτε ἀπέστειλεν\n κς ὁ θς τὸν ἄγγελον αὐτοῦ καὶ ἦρεν αὐτὸν σωματικῶς εἰς τὰ ἐπουράνια\n C \n 1, 2 ἐγένετο— Μιχαήλ] Ἡνίκα ἐπληροῦντο αἱ ἡμ. τῆς\n ὅλης βιωτῆς τοῦ παντευλογήτου κ. δικαίου π ἡμῶν Ἁ. τοῦ πατμιέρχου,\n εἷπεν κς πρὸς τὸν μέγαν ἀρχιστράτηγα Μιχ. B; ἐγένετο ἡνίκα ἐφθησεν ἡ\n θανὴ τοῦ Ἁ., ἀπέστειλεν κς θς Μιχ. τὸν ἀρχιστράτηγον κ. εἷπεν αὐτῶ C\n 8, 9 ἔμπροσθεν—ἀροτρ.] ἐμτρ. τῶν ἀροτμιωτῶν ἐν τῶ ἀγρῶ αὐτοῦ C 9, 10\n εἶχεν—αὐτοῦ] om A 11 ἀναστάς— γῆς] om AB","english":"And Isaac buried his father near his mother Sarah, glorifying and praising God; for to him belong glory, honor, and worship, of the Father and the Son and the Holy Spirit, now and always and unto the ages of ages. Amen. I. It came to pass when the days of Abraham’s death drew near, the Lord said to Michael, “Arise and go to my servant Abraham, and tell him to depart from life, for behold, the days of your temporal life are fulfilled, so that he may set his household in order before he dies.” II. And Michael went and came to Abraham, and found him sitting before his oxen at plowing; he was very aged in appearance, and he held his son in his arms. So when Abraham saw the archangel Michael, he rose from the ground and greeted him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"I. ... II.","severity":"info","text":"The passage is divided into two numbered sections (I and II), a structural feature of recensio B that organizes the narrative into discrete episodes.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσκύνησις","severity":"info","text":"προσκύνησις (proskynēsis) denotes worship or adoration, here applied to the Trinity, reflecting later liturgical language.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος","severity":"info","text":"The trinitarian formula echoes Matthew 28:19 and later creedal language, but is a secondary addition to the original Jewish apocalyptic narrative.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐγένετο ἡνίκα ἤγγισαν αἱ ἡμέραι τοῦ θανάτου","severity":"info","text":"The opening phrase 'It came to pass when the days of Abraham’s death drew near' is a standard apocalyptic formula, paralleling Testament of Isaac and other pseudepigrapha.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"A=Par. Gr. 1613. B=Par. Suppl. Grec 162. C=Cod. Vind. Theol. Gr. oxxvi.","severity":"info","text":"The apparatus cites three manuscripts (A, B, C) with variant readings, indicating a complex textual tradition for recensio B.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἔθαψεν δὲ Ἰσαὰκ τὸν πατέρα αὐτοῦ","severity":"caution","text":"The burial scene and trinitarian doxology are likely later Christian additions; the original Jewish narrative probably ended differently.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition from the burial scene to the new episode (I) is abrupt; the doxology may be a scribal insertion.","The phrase 'πλησίον τῆς μητρὸς' (near his mother) assumes Sarah's burial location, not specified earlier."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"ABC μὴ εἰδὼς τίς ἐστιν, καὶ εἶπεν πρὸς\n αὐτόν· Σῶσόν σε ὁ θεός· ἄναστα καλῶς πορευόμενος τὴν ὁδόν σου. καὶ\n ἀπεκρίθη αὐτῷ Μιχαήλ· Φιλάνθρωπος εἶ σὺ, καλὲ πάτερ. καὶ ἀπεκρίθη Ἀβραὰμ\n καὶ εἶπεν αὐτῷ· Ἐλθέ, ἔγγισόν μοι, ἀδελφὲ, καὶ καθέζου ὀλίγην ὥραν ἵνα\n προστάξω ἐνεχθῆναι ζῶον, ἵνα ἀπέλθωμεν ἐν τῷ οἴκῳ μου καὶ\n ἀναπαύῃς μετʼ ἐμοῦ, ὅτι πρὸς ἑσπέρᾳ ἐστὶν, καὶ τῷ πρωῒ ἀναστὰς πορεύου\n ὅπου ἂν βούλῃ, μήπως συναντήσῃ σοι θηρίον πονηρὸν καὶ καταικίσῃ σε.\n ἠρώτησεν δὲ Μιχαὴλ τὸν Ἀβραὰμ λέγων· Εἰπέ μοι τὸ ὄνομά σου, πρὶν\n εἰσελθεῖν ἐν τῷ οἴκῳ σου, μὴ ἐπιβαρὴς γένωμαί σοι. καὶ\n ἀπεκρίθη Αβραὰμ καὶ εἶπεν· Οἱ γονεῖς μου ὠνόμασάν με Ἁβρὰμ, καὶ ὁ κύριος\n ἐπωνόμασέν με Ἀβραὰμ, λέγων· Ἀνάστηθι καὶ πορεύου ἐκ τοῦ οἴκου σου καὶ\n ἐκ τῆς συγγενείας σου, καὶ δεῦρο εἰς γῆν ἣν ἄν σοι δείξω· καὶ ἀπελθόντος\n μου εἰς τὴν γῆν ἣν ὑπέδειξέ μοι ὁ κύριος, εἴρηκέν μοι·\n Οὐκέτι κληθήσεται τὸ ὄνομά σου Ἁβρὰμ, ἀλλʼ ἔσται τὸ ὄνομά σου Ἀβραάμ.\n ἀπεκρίθη Μιχαὴλ καὶ εἶπεν αὐτῷ· Συγχώρησόν μοι, πάτερ μου, ἄνθρωπε τοῦ\n θεοῦ μεμελετημένε, ὅτι ξένος εἰμὶ, καὶ ἤκουσα περί σου ὅτε ἀπῆλθες\n σταδίους τεσσαράκοντα καὶ ἤνεγκας μόσχον, καὶ ἔθυσας αὐτὸν,\n ξενιζόμενος ἀγγέλους ἐν τῷ οἴκῳ σου, ἵνα ἀναπαυθῶσιν. ταῦτα ἀμφότεροι\n λαλήσαντες, ἀναστάντες ἐν τῷ οἴκῳ ἐπορεύοντο. ἐκάλεσεν δὲ Ἁβραὰμ ἕνα τῶν\n παίδων αὐτοῦ καὶ εἶπεν αὐτῷ· Πορεύθητι, ἄγαγέ μοι κτῆνος ὅπως καθίσῃ ἐπʼ","english":"Not knowing who he was, he said to him, \"May God save you; arise and go well on your way.\" And Michael answered him, \"You are kind, good father.\" And Abraham answered and said to him, \"Come, draw near to me, brother, and sit for a little while so that I may order an animal to be brought, so that we may go to my house and you may rest with me, for it is toward evening, and in the morning you may arise and go wherever you wish, lest some evil beast meet you and harm you.\" And Michael asked Abraham, saying, \"Tell me your name before I enter your house, lest I become a burden to you.\" And Abraham answered and said, \"My parents named me Abram, and the Lord surnamed me Abraham, saying, 'Arise and go from your house and from your kindred, and come to the land which I will show you'; and when I went to the land which the Lord showed me, he said to me, 'Your name shall no longer be called Abram, but your name shall be Abraham.'\" Michael answered and said to him, \"Forgive me, my father, man of God, practiced one, for I am a stranger, and I heard about you when you went forty stades and brought a calf and sacrificed it, entertaining angels in your house so that they might rest.\" After they both spoke these things, they arose and went to the house. And Abraham called one of his servants and said to him, \"Go, bring me a beast so that he may sit upon","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σῶσόν σε ὁ θεός","severity":"info","text":"The greeting 'May God save you' is a conventional Greek salutation, not a theological statement about salvation.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Φιλάνθρωπος","severity":"info","text":"The term 'philanthropos' (kind, humane) is a standard epithet in Hellenistic and early Christian literature, here applied to Abraham by Michael.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραὰμ","severity":"info","text":"Abraham's account of his name change from Abram to Abraham echoes Genesis 17:5, where God renames him as part of the covenant.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σταδίους τεσσαράκοντα","severity":"info","text":"The distance of forty stades (about 7.4 km) is a plausible journey length in a Palestinian setting, reflecting the text's geographical verisimilitude.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ξενιζόμενος ἀγγέλους","severity":"info","text":"The motif of Abraham entertaining angels recalls Genesis 18:1-8, where he hosts three divine visitors at Mamre.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀναστάντες ἐν τῷ οἴκῳ ἐπορεύοντο","severity":"info","text":"This phrase marks a transition from dialogue to action, moving the narrative from the roadside encounter to Abraham's house.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'ABC' at the start, which is likely a scribal or editorial marker; the passage begins mid-sentence with 'not knowing who he was'."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"4, 5 κ.εἶπεν- καθέζου] εἷπεν· εὐλογημένος εἶ· καὶ\n σὺ καλὲ περ κ. Ἁ. αὔθης πρὸς αὐτὸν φιλάνθρωπος ἐλθὲ ἀδελφὲ ἔγγιστα\n μου κ. κάθησα B 4—11 κ. εἶπε— ἀπεκρίθη] κ. καθίσαντες ὁμοῦ ἠρώτησεν\n Ἁ. τὸν ἄγγελον λέγων· ἄνθρωοπε πορειόμενος τὴν ὁδὸν πόθεν ἔρχει κ. ποῦ ἀπέρχει· ἀπεκρίθη αὐτῶ Μ. στρατιώτης εἰμὶ κ. πορευομ. τ. ὁδ. ἔμαθαν πεμὶ τῆς φιλανθρωπίας σου κ. ἦλθον πρὸς σὲ τοῦ ίδεῖν τίς εἶ\n σύ· κ. εἷπεν C 5, ἵνα— ξῶον] ὅπως φθάση ἄλογον ζῶον Α; ὅπωος\n παρακελεύσομαι τοῦ ἀχθῆναι ζῶα C 7—9 ὄτι- καταικ. σε] νῦ δὲ ἐὰν\n πορευει πρὸς ἑσπέραν ἐστὶν κ. ἴσος πορευόμεος τῆ νυκτὶ ταραχθῆς διὰ\n τηνὸς νυκτε- ρινοῦ φαντάσματος B 9 καταικίσῃ] κατηχήσῃ A; ταραχθεὶς\n C 12, 13 οἱ γονσῖς— λέγι] Ἁβρὰμ μὲν ἤκουον τὸ πρότερον δὲ κς\n ἐκάλεσέν με τὸ δεύτερον κ. εἷπεν μοι B 18, 19 Σνγχώρι.—τμεμελετημ.]\n ξενίζμαί σε ἄνθρωπε τοῦ θῦ ὑπερεπεούμεαι B; συγχωρ. μοι πάτερ ὅτι\n ἐπιξεοῦμαι ἄνθρωπε τοῦ θῦ καὶ μέμνημαι C 21 ἔθυσας αὐτὸν] ἔθηκας\n αὐτῶ μόσχους A; om B 21, 22 ξενιζομ. ἀγγ.] ξεζομένους A; om B 22, 23\n ταῦτα- λαλήσ.] om A 23 p.31, ἐν τῷ οἴκῳ—οἴκῳ σου] ἐπορεύθησαν· ἐκάλεσεν— εἶπεν· πορεύθητι ἀγαγεῖν \n αὐτὸν ὁ ξένος, ὅτι ἐκοπιάθη ἐκ τῆς ὁδοιπορίας. καὶ εἶπεν\n ABC Μιχαήλ· Μὴ σκύλλε τὸ παιδάριον,\n ἀλλὰ ἀπέλθωμεν μετεωριζόμενοι ἕως οὗ φθάσωμεν ἐν τῷ οἴκῳ σου, διότι\n ἠγάπησά σου τὴν ὁμιλίαν. ΙΙΙ. καὶ ἀναστάντες ἐπορεύοντο· καὶ ὡς ἤγγισαν τῇ πόλει, ὡς ἀπὸ σταδίων\n τριῶν, εὗρον δένδρον μέγα ἔχον κλάδους τριακοσίους, ὅμοιον ἐρηκινοῦ· καὶ\n ἤκουον φονὴν ἐκ τῶν κλάδων αὐτοῦ δομένην·","english":"And he said, \"Sit down.\" He said, \"You are blessed.\" And you, good one, concerning the Lord and Abraham, again to him, \"Kind one, come, brother, very near to me and sit down.\" And when they had sat down together, Abraham asked the angel, saying, \"Man traveling the road, from where do you come and where are you going?\" Michael answered him, \"I am a soldier and I am traveling the road. I learned of your kindness and I came to you to see who you are.\" And he said, \"So that an irrational animal may arrive.\" \"Now if you travel toward evening, it is, and perhaps traveling by night you will be disturbed by a nocturnal apparition.\" \"My parents heard formerly, and the Lord called me a second time and said to me.\" \"Forgive me, father, that I am a guest, man of God, and I remember.\" \"You sacrificed him.\" \"I placed calves for him.\" \"Being entertained by the angel.\" \"These things to speak.\" \"They went. He called—he said, 'Go, bring him, the stranger, because he is tired from the journey.' And Michael said, 'Do not trouble the servant, but let us go, being carried along until we reach your house, because I have loved your conversation.' III. And rising up, they went. And when they drew near the city, about three stadia away, they found a large tree having three hundred branches, like a cedar, and they heard a voice coming from its branches.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"4, 5 κ.εἶπεν- καθέζου] εἷπεν· εὐλογημένος εἶ· καὶ σὺ καλὲ περ κ. Ἁ. αὔθης πρὸς αὐτὸν φιλάνθρωπος ἐλθὲ ἀδελφὲ ἔγγιστα μου κ. κάθησα","severity":"info","text":"The apparatus conflates multiple recensions. The Greek shows B's reading (εἷπεν· εὐλογημένος εἶ) and then a variant from A/C, indicating a composite text.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλάνθρωπος","severity":"info","text":"The Greek φιλάνθρωπος ('kind one') is a key epithet for Abraham in this tradition, reflecting his reputation for hospitality.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"στρατιώτης","severity":"info","text":"Michael identifies himself as a 'soldier' (στρατιώτης), a disguise typical in Testamentum Abrahae to conceal his angelic nature from Abraham.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἔθυσας αὐτὸν] ἔθηκας αὐτῶ μόσχους A; om B","severity":"caution","text":"The phrase 'you sacrificed him' (ἔθυσας αὐτὸν) is textually unstable: A reads 'I placed calves for him' (ἔθηκας αὐτῶ μόσχους), while B omits it entirely, suggesting a lacuna or scribal corruption.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δένδρον μέγα ἔχον κλάδους τριακοσίους","severity":"info","text":"The tree with three hundred branches recalls the Mamre oak or similar symbolic trees in Jewish and Christian tradition, though no direct scriptural parallel is cited.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek apparatus conflates multiple recensions (A, B, C), making it unclear which reading is original. The English draft follows a composite text, not a single manuscript."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"Ἅγιος ὅτι τὴν πρόφασιν ἤνεγκας\n περὶ ὧν ἀπεστάλης· καὶ ἤκουσεν Ἁβραὰμ τῆς φωνῆς, καὶ\n ἔκρυψεν τὸ μυστήριον ἐν τῇ καρδίᾳ αὐτοῦ, λέγων ἐν ἑαυτῷ· Ἄρα τί ἐστιν τὸ\n μυστήριον ὅπερ ἀκήκοα; ὡς δὲ ἦλθεν ἐν τῷ οἴκῳ, λέγει Ἁβραὰμ τοῖς παισὶν\n αὐτοῦ· Ἀναστάντες ἐξέλθατε εἰς τὰ πρόβατα, καὶ ἐνέγκατε τρία θρέμματα\n καὶ σφάξατε ταχέως καὶ ὑπηρετήσατε ἵνα φάγωμεν καὶ πίωμεν· ὅτι εὐφρασία ἐστὶν ὡς ἡ ἡμέρα αὕτη. καὶ ἤνεγκαν οἱ παῖδες τὰ θρέμματα,\n καὶ ἐκάλεσεν Ἁβραάμ τὸν υἱὸν αὐτοῦ τὸν Ἰσαὰκ καὶ εἶπεν αὐτῷ· Τέκνον\n Ἰσαὰκ, ἀνάστηθι καὶ βάλε ὕδωρ ἐπὶ τῆς λεκάνης, ἵνα νίψωμεν τοὺς πόδας\n τοῦ ξένου τούτου. καὶ ἤνεγκεν ὡς προσετάχθη· καὶ εἶπεν\n Ἁβραάμ. Κατανόησιν ἔχω ὅπερ καὶ γενήσεται, ὅτι ἐν τῷ τρυβλίῳ τούτῳ οὐ μὴ\n νίψω ἔτι τοὺς πόδας —μὴ σύλε τὸ π. ἀλλὰ\n περιπατήσωμεν—σου A; ἐν— ἐπορείοντο—ἕνα ἐκ τῶ παιδαρίων— κτῆνος καὶ\n γενέσθασαν ἐδέσματα ὅπως συεσθιασθῶμεν μετὰ τοῦ ξένου ὅτι ἐκτὸς\n ὁδοπορίας ἐστίν· ἀποκριθεὶς δὲ ὁ ἀρχάγγ. Μ. εἷπεν πρὸς αὐτὸν· μισκιλε τὸ π. —οἵκω σου B; ἐπορ. καθήμενοι τοῖς ἵπποις· ὅτε δὲ ἦλθον\n ἐν τῶ οἶκω ἐκάλ. Ἁ. ἔνα τῶν οἰκοπαίδων αὐτοῦ κ. εἶπ. αὐτῶ· πορεύου\n κ.- κτῆνος· κ. καθήσας ἐν αὐτῶ πορεύθητι ἐπὶ τὰ πρόβατα κ. κόμισόν\n μαι τρία θρέμματα· ὅπως θύσαντες εὐφρανθῶμεν μετὰ τοῦ ξένου ὅτι\n ἐκάμαμε ἐκ τῆς ὁδοιπ ἀπεκρ. δὲ Μ. μηκέτι τὸ π. ἀλλὰ περιπατήσωμεν\n ἀμφτεροι μετεωρ. ἕως φθ. εἰς τὸ ποίμνιον κ. πάλιν στραφῶμεν C 3, 4\n διότι— ὁμιλίαν] om AB 5, καὶ ὡς— τριῶν] κ. πορεβόμενοι ὡς ἀπὸ σταδ\n δύο ἑγγίσαντες τῆ πόλει B; καὶ ὡς ἤγγ.ἀπὸ σταδ.","english":"Holy, because you brought the pretext concerning that for which you were sent. And Abraham heard the voice, and he hid the mystery in his heart, saying to himself, \"What then is the mystery which I have heard?\" And when he came into the house, Abraham said to his servants, \"Rise up, go out to the sheep, and bring three animals, and slaughter them quickly, and serve so that we may eat and drink; for this day is a day of joy.\" And the servants brought the animals, and Abraham called his son Isaac and said to him, \"Child Isaac, rise and pour water on the basin, so that we may wash the feet of this stranger.\" And he brought it as commanded. And Abraham said, \"I have an understanding of what will happen, that in this bowl I shall no longer wash feet—do not plunder the property, but let us walk.\" In one manuscript: \"—your A; in—they were traveling—one of the servants—beast and let there be foods so that we may feast with the stranger, for he is outside of travel.\" And the archangel Michael answered and said to him, \"Do not plunder the property of your house B; they were traveling sitting on horses. And when they came into the house, Abraham called one of his household servants and said to him, 'Go—and beast; and having sat upon it, go to the sheep and bring me three animals, so that having sacrificed we may rejoice with the stranger, for we have labored from the journey.' And Michael answered, 'No longer the property, but let us both walk elevated until we reach the flock and return again C 3, 4 because—conversation' om AB 5, 'And as—of three' and traveling about two stades, approaching the city B; and as they approached from the stade.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἅγιος ὅτι τὴν πρόφασιν ἤνεγκας περὶ ὧν ἀπεστάλης","severity":"info","text":"The opening phrase is obscure; it may be a fragment of a speech by Michael or a narrative comment. The sense is that the angel is praised for having brought a pretext concerning his mission.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μυστήριον","severity":"info","text":"Here 'mystery' refers to the hidden divine plan that Abraham overhears, a key motif in the Testament of Abraham where knowledge of death is concealed.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"μὴ σύλε τὸ π. ἀλλὰ περιπατήσωμεν","severity":"caution","text":"The Greek text is corrupt and conflates multiple recensions (A, B, C). The phrase 'do not plunder the property' appears in variant forms, indicating scribal confusion.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τρία θρέμματα","severity":"info","text":"The offering of three animals for a feast with a stranger reflects ancient hospitality customs; in the Testament of Abraham, this hospitality is a prelude to the revelation of death.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἤκουσεν Ἁβραὰμ τῆς φωνῆς","severity":"info","text":"This clause marks a shift from dialogue to internal reflection, as Abraham hides the mystery in his heart, a narrative pause before the action of hospitality.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν τῷ τρυβλίῳ τούτῳ οὐ μὴ νίψω ἔτι τοὺς πόδας","severity":"caution","text":"The text is uncertain; the phrase may be a prophecy that Abraham will not wash feet again, but the manuscript variants (A, B, C) make the exact wording and meaning unclear.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening clause 'Holy, because you brought the pretext' is ambiguous: it may be a direct address to Michael or a narrative comment. The phrase 'do not plunder the property' appears in multiple corrupt forms, making its original sense uncertain. The reference to 'three animals' and the washing of feet may be conflated from different recensions."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"δύο τῆς ποίμνης C 6,\n 7 ἔχον— ἐρηκιοῦ] τριακ. κλαδ. ἔχοντα B; ὅμοιον τρεκίνου C 7 ἐρηκιοῦ]\n ἐρηκιόν A 8 ᾁδομέην] λέγουσαν AC; ἀδωμένην B 8, 9 ἄγιος—ἀπεστ.] ὅτι\n προφανῆ— ἀπέστειλας A; ἁγία ἡ πρόφασις περὶ οὗ ἀπεστάλης B 10 φω-\n νῆς] + ἧς ἤχησε ἐν αὐτῶ C 11 ἀκήκοα] + ἦλθον δὲ κ. παῖδες δύο κ. ἐκόμισαν ἐκ τοῦ οιμνίου θρέμματα τρία κ. ἔσφαξαν ταχέως κ.υπηρέτησαν\n τῆ τραπέζῃ C 13, 14 ἀναστάντες— ταχέως καὶ] om C 15 εὐφρασία— αὔτη]\n εὐφρ. σήμερον γίνεται A(C); εὐφρόσυνος ἐστὶν ὡσὶ ἡμ. αὕτη B 16 καὶ—\n θρέμμ.] om C 19, 20 καὶ ἤνεγκε—Ἁβρ.] κ. ἤν. Ἁ. ἐν τῆ καρδία αὐτοῦ\n λέγων A; κ. ποίησας ὡς προσετ.κ.εἶπεν Ἁ. B; κ. ἤν. κ. εἴπεν Ἁ. νίψον\n τέκνον τοὺς πόδας τοῦ ξένου· ὅτι C 2 κατανόησιν— γεήσεται] γενήσεται\n A; ὑπολαμβάνω ἐν τῆ ψυχῆ μου C","english":"he had two of the flock, and—having thirty branches—like a trefoil. And the song was sung, \"Holy, because the pretext concerning that for which you were sent is manifest.\" And from the voice that sounded in him, Abraham heard and said to himself, \"What then is the mystery which I have heard?\" And two servants came and brought three animals from the fold and quickly slaughtered them and served at the table. And rising quickly, they said, \"This day is a day of joy.\" And Abraham brought it in his heart, saying, \"Wash, child, the feet of the stranger.\" And I perceive in my soul that it will come to pass.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δύο τῆς ποίμνης","severity":"info","text":"The Greek text is fragmentary; the English draft supplies 'he had two of the flock' but the apparatus shows variant readings, making the precise sense uncertain.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐρηκιοῦ","severity":"info","text":"The word 'ἐρηκιοῦ' is obscure; the apparatus notes variant 'ἐρηκιόν' in manuscript A, and the English draft renders it as 'trefoil', but the meaning is uncertain.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἅγιος—ἀπεστάλης","severity":"info","text":"The phrase 'Holy, because the pretext concerning that for which you were sent is manifest' echoes liturgical language, possibly alluding to angelic or prophetic commissioning in Old Testament tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"φωνῆς","severity":"info","text":"The apparatus shows that manuscript C adds 'ἧς ἤχησε ἐν αὐτῶ' ('which sounded in him'), indicating a textual expansion in the transmission of the passage.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"νίψον τέκνον τοὺς πόδας τοῦ ξένου","severity":"info","text":"The command to wash the stranger's feet parallels the hospitality scene in Genesis 18:4, where Abraham washes the feet of the three angels, reinforcing the typological link.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατανόησιν— γεήσεται","severity":"caution","text":"The phrase 'I perceive in my soul that it will come to pass' is textually uncertain; the apparatus shows variant readings, and the English draft may conflate different manuscript traditions.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The number of animals and the meaning of 'ἐρηκιοῦ' are unclear due to fragmentary Greek and variant readings.","The identity of the speaker of the song and the referent of 'the mystery' are not explicitly resolved in the passage."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"ΑBC ἀνθρώπου ξενιζομένου πρὸς ἡμᾶς. ἀκούσας\n δὲ Ἰσαὰκ τοῦ πατρὸς αὐτοῦ λαλοῦντος ταῦτα, ἐδάκρυσεν, καὶ λέγει πρὸς\n αὐτόν· Πάτερ μου, τί ἐστιν τοῦτο ὅτι εἶπας Ἔσχατόν μου ἐστὶν νίψαι πόδας\n ἀνθρώπου ξένου; καὶ ἰδὼδν Ἁβραὰμ τὸν υἱὸν αὐτοῦ κλαίοντα, ἔκλαυσεν καὶ\n αὐτὸς σφόδρα· καὶ Μιχαὴλ ἰδών αὐτοὺς κλαίοντας, ἔκλαυσεν καὶ\n αὐτός· καὶ ἔπεσαν τὰ δάκρυα Μιχαὴλ ἐπὶ τῆς λεκάνης, καὶ ἐγένετο λίθος\n πολύτιμος. IV. ὡς δὲ ἤκουσεν ἡ Σάρρα τοῦ κλαυθμοῦ αὐτῶν ἔσω οὖσα ἐν τῇ οἰκίᾳ αὐτῆς,\n ἐξελθοῦσα εἶπεν τῷ Ἁβραάμ. Κύριε, τί ἐστιν ὅτι οὕτως\n κλαίετε; καὶ ἀπεκρίθη Ἁβραὰμ καὶ εἶπεν αὐτῇ· Οὐδὲν κακόν ἐστιν· εἴσελθε\n ἐν τῇ οἰκίᾳ σου, καὶ ἐργάζου τὰ ἴδιά σου, μὴ ἐπιβαρεῖς γενώμεθα τῷ\n ἀνθρώπῳ. καὶ ἀνεχώρησεν ἡ Σάρρα, ὅτι ἔμελλεν ἑτοιμάζειν τὸν δεῖπνον. καὶ\n ἤγγισεν ὁ ἥλιος τοῦ δῦναι· καὶ ἐξῆλθεν Μιχαὴλ ἔξω τοῦ\n οἴκου, καὶ ἀνελήφθη εἰς τοὺς οὐρανοὺς προσκυνῆσαι ἐνώπιον τοὺ θεοῦ· τοῦ\n γάρ ἡλίου δύνοντος πάντες προσκυνοῦσιν ἄγγελοι τὸν θεόν· πρῶτος δέ ἐστιν\n ὁ αὐτὸς Μιχαὴλ τῶν ἀγγέλων. καὶ προσεκύνησαν πάντες καὶ ἀπῆλθον, ἕκαστος\n εἰς τὸν τόπον αὐτοῦ. ἀποκριθεὶς δὲ Μιχαὴλ ἐνώπιον τοῦ θεοῦ\n εἶπεν· Κύριε, κέλευσόν με ἐρωτηθῆναι ἐνώπιον τῆς ἁγίας δόξης σου. καὶ\n λέγει κύριος πρός Μιχαὴλ· Ἀνάγγειλον ὅπερ βούλῃ. ἀποκριθεὶς δὲ ὁ\n ἀρχάγγελος εἶπε· Κύριε, σύ με ἀπέστειλας πρὸς Ἁβραὰμ, εἰπεῖν αὐτῷ· Ὑποχώρησον ἐκ τοῦ σώματός σου, καὶ ἔξελθε ἐκ τοῦ κόσμου. καλεῖ σε ὁ κύριος. κἀγὼ 2 ταῦτα— καὶ λέγει] τὰ\n δάκρυα ταῦτα εἰσήνεγκεν λέγω A;","english":"of a man being entertained as a guest by us. And when Isaac heard his father saying these things, he wept, and says to him: My father, what is this that you said, \"It is my last time to wash the feet of a stranger\"? And seeing his son weeping, Abraham also wept greatly. And Michael, seeing them weeping, also wept. And Michael's tears fell upon the basin, and became a precious stone. IV. And when Sarah heard their weeping, being inside her house, she came out and said to Abraham: Lord, what is it that you weep so? And Abraham answered and said to her: Nothing bad. Go into your house, and attend to your own affairs, so that we do not become a burden to the man. And Sarah withdrew, for she was about to prepare the dinner. And the sun was about to set. And Michael went out of the house, and was taken up into the heavens to worship before God. For at sunset all the angels worship God. And Michael himself is first among the angels. And they all worshipped and departed, each to his own place. And Michael, answering before God, said: Lord, command me to be questioned before your holy glory. And the Lord says to Michael: Announce what you wish. And the archangel answered and said: Lord, you sent me to Abraham to tell him: Withdraw from your body, and depart from the world. The Lord calls you. And I—these—and he says: These tears I brought, I say?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐγένετο λίθος πολύτιμος","severity":"info","text":"Michael's tears become a precious stone, a miraculous transformation that underscores the supernatural nature of the encounter and the value of angelic sorrow.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"IV.","severity":"info","text":"The chapter division (IV) marks a new narrative segment, shifting focus from Isaac and Michael to Sarah's involvement, typical of the episodic structure in recension B.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"προσκυνῆσαι ἐνώπιον τοὺ θεοῦ","severity":"info","text":"The detail that all angels worship God at sunset reflects Jewish and early Christian angelological traditions, where Michael is first among angels and leads celestial worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κἀγὼ 2 ταῦτα— καὶ λέγει] τὰ δάκρυα ταῦτα εἰσήνεγκεν λέγω A","severity":"caution","text":"The Greek text at the end is corrupt or lacunose; the bracketed insertion and uncertain reading (λέγω A) indicate a textual crux where Michael's speech is incomplete or garbled.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἔκλαυσεν καὶ αὐτός","severity":"info","text":"The triple weeping of Isaac, Abraham, and Michael mirrors similar emotional contagion in Testament of Isaac and other testamentary literature, emphasizing shared grief before death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ξενιζομένου","severity":"info","text":"The verb ξενίζω (to entertain as a guest) is a key term in the Testament, as Abraham's hospitality to the disguised Michael drives the plot; here it introduces the stranger motif.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final sentence is fragmentary: it is unclear whether Michael is claiming to have brought the tears or questioning their origin; the text may be corrupt."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"ταῦτα δάκρυα εἰσήνεγκεν C 10—12\n εἷπεν τῷ Ἁ.— αὐτῇ] om B 11 κύριε] om C τί — κλαίετε] τίς οὕτως οὖ\n κλέετε A 13, 14 ἐπιβαρεῖς— ἀνθρώπῳ] πραξενισθῶμεν τὸ παρόντι ξένω\n λύπην B; ἐπίβ. γένη. τῶ ξένω ἀνθ. τούτω 14—16 ἀνεχώρ. -ἐξῆλθεν]\n ἀνεχώρ.- ὅτε δὲ ἕμελλον- δεῖπνον, ἥγγισεν- εἱς τὸ δύνει κ. ἐξῆλθεν\n C; ἀναχωρήσασα ἡ Σ. μέλοντος τοῦ δ. ἐτοίμάζεσθαι τοῦ ἡλίου δύνοντος\n ἐξελθῶν B 16, 17 τοὺς οὐρ.] τὸν οὐρανόν B 18—20 προσκυνῆσαι—τόπον\n αὐτοῦ] καὶ προσεκύνησεν τὸν θ κ. οὔτωος οἱ λιπαὶ ἄγγελοι· τύπος γὰρ\n ἦ προσκυνεῖν δύνατος τοῦ ἡλ. πάντας τοὺς ἀγγ. ἐνωπ. τ. θῦ πρῶτον ὁ\n ἀρχάγγ. Μ. κ. οὕτως οἱ λιποὶ ἄγγ. ὑτοχωρησάντω δὲ τῶν ἀγγ. εἰς τ. ἰδίους τόπους κ. τοῦ Μ. ἡκταμένου ἐνόπιον τοῦ θεοῦ B 22 ἐρωτηθῆναι]\n ἐρωτῶ σε A; λαλῆσαι C τῆς ὰγ. δοξ. σου] σου, κύριε A 22—24 καὶ\n λέγει—ἀρχάγγ. εἷπε] om A; κ. λέγει ὁ κς λέγε, Μ., ὃ βούλει C 26—p. 109, 2 κἀγὼ— ὑποδεχόμενος] κ. ἀπελθὼν οὐδʼ ἐν λόγω ἔρρηξα αὐτὸν, διὰ\n τὸ γινώσκει αὐτὸν φίλον σου καθαρὸν κ. ἀψευδέστατον \n οὐ τολμῶ, κύριε, ἐμφανισθῆναι αὐτῷ, ὅτι φίλος σου ἐστὶν\n ABC καὶ δίκαιος ἄνθρωπος, ξένους\n ὑποδεχόμενος· ἀλλὰ παρακαλώ σε, κύριε, κέλευσον τὴν μνήμην τοῦ θανάτου\n τοῦ Ἁβραὰμ εἰς τήν καρδίαν αὐτοῦ εἰσελθεῖν, καὶ μὴ αὐτῷ ἑγὼ\n εἴπω. μεγάλη γὰρ συντομία τοῦτό ἐστιν, εἰπεῖν ὅτι Τὸν κόσμον ἔξελθε,\n μάλιστα δὲ καὶ ἀπὸ τοῦ ἰδίου σώματος σὺ γάρ ἐξ ἀρχῆς ἐποίησας αὐτὸν\n ἐλεεῖν ψυχὰς πάντων ἀνθρώπων. τότε κύριος πρὸς Μιχαὴλ εἶπεν·","english":"These tears brought forth. He said to Abraham. Lord, why are you weeping? You are burdensome to this stranger man. Sarah withdrew. When the meal was about to be prepared, at sunset he went out. The heavens. To prostrate himself before God, and thus the rest of the angels. For it was a custom to prostrate before the sun, but all the angels before God first the archangel Michael and then the rest of the angels. When the angels had withdrawn to their own places and Michael stood before God. To be asked. I ask you, Lord, of your holy glory. And the Lord says, Say, Michael, what you wish. And I, having gone, did not even in a word rebuke him, because I know him to be your friend, pure and most truthful. I do not dare, Lord, to appear to him, because he is your friend and a righteous man, receiving strangers. But I beseech you, Lord, command that the remembrance of the death of Abraham enter into his heart, and not that I myself tell him. For this is a great brevity, to say, Depart from the world, and especially from your own body, for you from the beginning made him to have mercy on the souls of all men. Then the Lord said to Michael,","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"προσκυνῆσαι","severity":"info","text":"The description of angels prostrating before God, with Michael first, reflects a liturgical hierarchy common in Jewish and Christian apocalyptic traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τύπος γὰρ ἦ προσκυνεῖν δύνατος τοῦ ἡλ.","severity":"caution","text":"The phrase 'it was a custom to prostrate before the sun' is textually problematic; it may be a scribal gloss or a remnant of solar worship polemic, but the sense is unclear.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συντομία","severity":"info","text":"συντομία here means 'brevity' or 'conciseness', but in context it refers to a succinct way of delivering the death message, not a virtue of style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τότε κύριος πρὸς Μιχαὴλ εἶπεν","severity":"info","text":"This phrase marks a transition from Michael's plea to the Lord's response, structuring the dialogue as a petition-and-command sequence typical of apocalyptic narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"μνήμην τοῦ θανάτου","severity":"info","text":"The request to place the 'remembrance of death' in Abraham's heart echoes the memento mori tradition, influential in later Christian ascetic and monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τύπος γὰρ ἦ προσκυνεῖν δύνατος τοῦ ἡλ.' is ambiguous: it may be a corrupt interpolation or a reference to a lost custom; the translation 'custom to prostrate before the sun' is uncertain.","The subject of 'εἰσήνεγκεν' (brought forth) is unclear; it could be Michael or the tears themselves."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"Ἀνάστηθι\n καὶ πορεύου πρὸς Ἁβραὰμ, καὶ ξενίζου πρὸς αὐτόν καὶ ὅτι ἂν\n ἴδῃς ἐσθίοντα, φάγε καὶ σὺ, καὶ ὅπου ἂν κοιμηθῇ, κοίμησαι καὶ σὺ ἐκεῖ· ἐγὼ γὰρ ῥίψω τὴν μνήμην τοῦ θανάτου τοῦ Ἁβραὰμ εἰς τὴν καρδίαν Ἰσαὰκ τοῦ\n υἱοῦ αὐτοῦ κατʼ ὄναρ. V. τότε Μιχαὴλ ἀπῆλθεν εἰς τὸν οἶκον Ἀβραὰμ ἐν τῇ ἑσπέρᾳ\n ἐκείνῃ, καὶ εὗρεν αὐτοὺς ἑτοιμάζοντας τὸν δεῖπνονʼ καὶ ἔφαγον καὶ ἔπιον\n καὶ εὐφράνθησαν. καὶ εἶπεν Ἁβραὰμ τῷ υἱῷ αὐτοῦ Ἰσαάκ· Ἀνάστηθι, τέκνον,\n στρῶσον τὴν κλίνην τοῦ ἀνθρώπου ἵνα ἀναπαύῃ, καὶ θὲς τὸν λύχνον ἐπὶ τήν\n λυχνίαν. καὶ ἐποίησεν Ἰσαάκ καθά συνέταξεν ὁ πατὴρ αὐτοῦ. καὶ εἶπεν Ἰσαὰκ τῷ πατρὶ αὐτοῦ· Πάτερ, ἔρχομαι κἀγὼ ἔγηιστα ὑμῶν\n κοιμηθῆναι. καὶ ἀπεκρίθη Ἁβραὰμ πρὸς αὐτόν· Οὐχὶ, τέκνον μου, μήποτε\n ἐπιβαρεῖς γενώμεθα τῷ ἀνθρώπῳ τούτῳ, ἀλλὰ ἄπελθε ἐν τῷ ταμείῳ σου καὶ\n ἀναπαύου. μὴ θέλων δὲ Ἰσαὰκ παρακοῦσαι \n τὸ τοῦ πατρὸς αὐτοῦ πρόσταγμα, ἀπελθὼν\n ἀνεπαύσατο ἐν τῷ ταμείῳ αὐτοῦ. VI. καὶ ἐγένετο περὶ ὥραν ἑβδόμην τῆς νυκτὸς, ἐξυπνισθεὶς ὁ Ἰσαὰκ ἦλθεν\n εἰς τὴν θύραν τοῦ οἴκου τοῦ πατρὸς αὐτοῦ κράζων καὶ λέγων· Πάτερ,\n ἄνοιξον, ἵνα σε ἀπολαύσω πρίν σε ἀροῦσιν ἀπʼ ἐμοῦ. ἀνέστη\n δὲ Ἁβραὰμ καὶ ἤνοιξεν, καὶ εἰσῆλθεν Ἀσαάκ καὶ ἐκρεμάσθη ἐπὶ τοῦ εἶνσι κ. δίκαιον ανον κ. ξενοδόχον ἐμπερεχαρῆ\n κ.άονείδηστον B 1 ἐμφα· νισθῆαι] ἐκφάναι λόγον C 4 καρδίαν] +τοῦ\n υἱοῦ B 5, μεγάληἔξελθε] μεγάλως γὰρ λυπηθήσεται ἐὰν ἄφνω ἀκούση ἀπʼ\n ἐμοῦ ὅτι μέλλει ἀπὸ τοῦ κόσμου ἐξέρχεσθαι B; μεγάλη γὰρ συντομὴ\n αὐτοῦ ἐστὶν τὸ εἰπεῖν- ἐξέρχει μάλιστα κ.","english":"Arise and go to Abraham, and be a guest with him, and whatever you see him eating, eat also, and wherever he sleeps, sleep there also; for I will cast the memory of Abraham’s death into the heart of Isaac his son in a dream. V. Then Michael went to the house of Abraham that evening, and found them preparing the dinner; and they ate and drank and rejoiced. And Abraham said to his son Isaac, Arise, child, spread the bed of the man so that he may rest, and place the lamp on the lampstand. And Isaac did as his father commanded. And Isaac said to his father, Father, I also come to sleep near you. And Abraham answered him, No, my child, lest we become burdensome to this man, but go to your chamber and rest. And Isaac, not wishing to disobey his father’s command, went and rested in his chamber. VI. And about the seventh hour of the night, Isaac, awakened, came to the door of his father’s house crying out and saying, Father, open, so that I may enjoy you before they take you from me. And Abraham arose and opened, and Isaac entered and hung upon the righteous and hospitable one, rejoicing and blameless.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"V. τότε Μιχαὴλ ἀπῆλθεν","severity":"info","text":"The passage is divided into sections V and VI, a structural feature of the recension B manuscript tradition.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μνήμην τοῦ θανάτου","severity":"info","text":"The phrase 'memory of death' (μνήμην τοῦ θανάτου) is a key motif: God implants a dream-vision of Abraham's death into Isaac, not a literal death notice.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ξενίζου πρὸς αὐτόν","severity":"info","text":"The command to Michael to be a guest (ξενίζου) reflects the ancient practice of hospitality (xenia), a central theme in the Testament of Abraham.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπελθὼν ἀνεπαύσατο ἐν τῷ ταμείῳ","severity":"info","text":"Isaac's obedient withdrawal to his chamber echoes the biblical Isaac's passive obedience (Gen 22), though here the context is domestic rather than sacrificial.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκρεμάσθη ἐπὶ τοῦ εἶνσι κ. δίκαιον ανον κ. ξενοδόχον ἐμπερεχαρῆ κ.άονείδηστον","severity":"caution","text":"The Greek text at the end is corrupt and partially illegible; the English translation 'hung upon the righteous and hospitable one, rejoicing and blameless' is a reconstruction.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐξυπνισθεὶς ὁ Ἰσαὰκ","severity":"info","text":"Isaac's awakening and cry 'before they take you from me' prefigures the lament tradition in later Christian and Jewish reception of Abraham's death.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end of section VI is corrupt; the precise wording of Isaac's action (ἐκρεμάσθη ...) is uncertain, and the English translation is a conjectural reconstruction."],"confidence":"medium","notes":[]},{"i":42,"ref":"p42","source":"ἐκ τοῦ σώματος C 18, 19\n καὶ θές- λυχνίαν] καὶ τὴν λυχείαν κ. τὸν λ A; κ. ἅψον λύχνον B 21\n ἔρχομαι] om A ἔρχομαι—κοιμηθῆναι] ἄς κοιμηθῶ μετά σου B 24, 25 μὴ\n θέλων- πρόσταγμα] om A 30 ἀπολαύσω] +κ. καταφαλήσω κ. χορτάσω τὴν\n σὴν ραιότητα C","english":"from the body C 18, 19 and place a lampstand] and the lampstand and the A; and light a lamp B 21 I come] om A I come—to sleep] let me sleep with you B 24, 25 not willing—command] om A 30 I will enjoy] + and I will devour and I will satiate your beauty C","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἐκ τοῦ σώματος C 18, 19","severity":"info","text":"The Greek text here is fragmentary, with sigla C, 18, 19 indicating variant readings from different manuscripts. This suggests a complex transmission history for recension B.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λυχνίαν","severity":"info","text":"The term λυχνίαν (lampstand) appears with variant readings: some manuscripts read λυχείαν (possibly a misspelling) or simply λύχνον (lamp). The apparatus shows textual instability at this point.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔρχομαι—κοιμηθῆναι","severity":"info","text":"The apparatus notes that some manuscripts omit the phrase 'I come—to sleep' entirely, while others read 'let me sleep with you'. This indicates a significant structural variant in the dialogue between Michael and Abraham.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μὴ θέλων- πρόσταγμα","severity":"caution","text":"The phrase 'not willing—command' is omitted in some manuscripts, suggesting a lacuna or deliberate excision. The sense is unclear without the full context.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπολαύσω","severity":"info","text":"The verb ἀπολαύσω (I will enjoy) is expanded in manuscript C with 'and I will devour and I will satiate your beauty', a vivid addition that may reflect later scribal embellishment or a different textual tradition.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is highly fragmentary, with multiple variant readings (C, A, B) and omissions. The exact sequence of actions and dialogue is uncertain."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"ABC τραχήλου τοῦ πατρὸς αὐτοῦ κλαίον, καὶ\n θρηνῶν κατεφίλει αὐτόν· ἔκλαυσεν δὲ Ἁβραὰμ σὺν τῷ υἱῷ αὐτοῦ· εἶδεν δὲ\n αὐτοὺς ὁ Μιχαὴλ κλαίοντας καὶ ἔκλαυσεν καὶ αὐτός. καὶ ἀκούσασα ἡ Σάρρα\n τὸν κλαυθμὸν ἐκ τοῦ κοιτῶνος αὐτῆς ἔκραξε λέγουσι· Κύριέ μου Ἁβραὰμ, τί\n ἐστιν ὁ κλαυθμός; μή σοι εἶπεν ὁ ξένος περὶ τοῦ ἀδελφιδοῦ\n σου Λὼτ ὅτι ἀπέθανεν; ἄλλο τι συνέβη εἰς ἡμᾶς; ἀποκριθεὶς δὲ Μιχαὴλ εἶπε\n πρὸς τὴν Σάρραν· Οὐχὶ, Σάρρα, οὐκ ἤνεγκα φάσιν περὶ Λώτ· ἀλλὰ περὶ πάσης\n φιλανθρωπίας ὑμῶν ἔγνων ὅτι διαφέρετε πάντων ἀνθρώπων τῶν ἐπὶ τῆς γῆς,\n καὶ ἐμνήσθη ὑμῶν ὁ θεός. τότε λέγει Σάρρα τῷ Ἁβραάμ· Πῶς ἐτόλμησας κλαῦσαι εἰσελθόντος τοῦ ἀνθρώπου τοῦ θεοῦ ἐν σοί; καὶ πῶς\n ἐδάκρυσάν σου οἱ ὀφθαλμοὶ τῶν ζευμάτον τοῦ φωτός; ὅτι σήμερον εὐφροσύνη\n γίνεται. λέγει οὖν πρὸς αὐτὴν Ἁβραάμ· Πόθεν γινώσκεις ὅτι ἄνθρωπος τοῦ θεοῦ ἐστίν; ἀποκριθεὶς δὲ ἡ Σάρρα εἶπεν· Ὅτι παραφέρω\n καὶ λέγω ὅτι οὗτός ἐστιν τῶν τριῶν ἀνδρῶν εἶς, τῶν ἐν τῇ δρυῒ τῇ Μαμβρῇ\n ἐπιξενισθέντων ἡμῖν, ὅτε ἀπῆλθεν ἓδ τῶν παιδίων καὶ ἤνεγκε μόσχον καὶ\n ἔθυσας· καὶ εἶπες μοι, Ἄναστα, ποίησον ἵνα φάγωμεν μετὰ τῶν\n ἀνθρώπον τούτων εἰς τὸν οἶκον ἡμῶν. καὶ ἀπεκρίθη Ἁβραὰμ καὶ εἶπεν· Καλῶς\n ἐνόησας, ὦ γύναι· ὅτι κἀγὼ ὅτε τοὺς πόδας αὐτοῦ ἔπλυνα, ἔγνων ἐν τῇ\n καρδίᾳ μου ὅτι οὗτοί εἰσιν οἱ πόδες οὓς ἔπλυνα ἐν τῇ δρυῒ τῇ Μαμβρῇ, καὶ\n καθὼς ἠρξάμην ἐρωτᾷν τὴν πορείαν, εἶπέ \n 1 κλαίων] om B 1, 2 κ. θρηνῶν κατεφίλει αὐτὸν] κ. λέγων καταφιλῶν αὐτ. A; κ. καταφιλῶ αὐτ. κ. τοῖς δάκρυσι πλύνων τὸ\n στῆθος αὐτοῦ C 4 ἐκ τοδ κοιτ. αὐτῆς] ἐκ τῆς κλίνης αὐτ.","english":"...of the neck of his father, weeping, and lamenting he kissed him. And Abraham wept with his son. And Michael saw them weeping, and he also wept. And Sarah, hearing the weeping from her bedchamber, cried out, saying, \"My lord Abraham, what is this weeping? Has the stranger told you about your nephew Lot, that he has died? Or has something else happened to us?\" And Michael answered and said to Sarah, \"No, Sarah, I have brought no report about Lot. But I have learned of your entire philanthropy, that you surpass all men upon the earth, and God has remembered you.\" Then Sarah says to Abraham, \"How did you dare to weep when the man of God came to you? And how did your eyes, the springs of light, shed tears? For today is a day of joy.\" So Abraham says to her, \"How do you know that he is a man of God?\" And Sarah answered and said, \"Because I perceive and say that this is one of the three men, those who were entertained by us at the oak of Mamre, when one of the servants went and brought a calf and you sacrificed it. And you said to me, 'Arise, make ready so that we may eat with these men in our house.'\" And Abraham answered and said, \"You have understood well, O woman. For I also, when I washed his feet, knew in my heart that these are the feet which I washed at the oak of Mamre. And as I began to ask about the journey, he said...","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τῶν τριῶν ἀνδρῶν εἷς, τῶν ἐν τῇ δρυῒ τῇ Μαμβρῇ","severity":"info","text":"Sarah identifies Michael as one of the three angels who visited Abraham at the oak of Mamre (Gen 18:1-15). This retrojection of the Genesis theophany into the Testamentum Abrahae is a key narrative link.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῶν τριῶν ἀνδρῶν","severity":"info","text":"The three men are the angels of Genesis 18. The oak of Mamre is the traditional site of that hospitality scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶδεν δὲ αὐτοὺς ὁ Μιχαὴλ κλαίοντας καὶ ἔκλαυσεν καὶ αὐτός","severity":"info","text":"Michael's weeping mirrors the human grief, a motif that underscores the angel's empathy and the solemnity of the moment.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλανθρωπίας","severity":"info","text":"Philanthropia here denotes hospitality and benevolence, a virtue for which Abraham and Sarah are praised, echoing the LXX usage.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"τραχήλου","severity":"caution","text":"The Greek text begins mid-sentence with 'τραχήλου', indicating a lacuna before this passage. The English draft supplies a conjectural opening.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἔκλαυσεν δὲ Ἁβραὰμ σὺν τῷ υἱῷ αὐτοῦ","severity":"info","text":"The shared weeping of Abraham and Isaac echoes the binding of Isaac tradition (Gen 22), though here it is a prelude to Abraham's death.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text begins abruptly with 'τραχήλου', leaving the preceding clause lost. The English draft supplies a conjectural opening.","The phrase 'τῶν ζευμάτον τοῦ φωτός' (springs of light) is a textual crux; the translation 'springs of light' is interpretive."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"A; ἔσω οὖσα\n ἐν τῆ σκηνῆ C 5, 6 τί ἐστιν— ἀδελφιδοῦ] τὶ ἔχετε ὅτι οὕτως κλέετε\n ὀψὲ κ ἄρτι· μὴ φθέγξω ὦ ανε τῶ κω μου Ἁ. μὴ περὶ τοῦ ἀδελφοῦ A; τί\n ἐστὶν ... — ἀνεψιοῦ B; τὶ ἔχετε— κλαίετε. ὅρα μή τινα φάσιν ἥνεγκεν\n ὁ ξ. τῶ κυρίω μου Ἁ.— ἀδελφιδοῦ C 7 συνέῃ] + λυπηρὸν B 8, 9 οὐκ—\n περὶ] οὐκ ἐλάλησά τι διὰ Λὼτ B 9—11 ἀλλὰ— θεός] ἀλλὰ πάσας φιλανιας\n ἡμῶν ἔγνω— θεὸς A; ἀλλ᾿ ἔγνων ὅτι ἐμνήσθη— θεός, κ. γέγιεν σωτημία\n πάσοις φύλοις των ἐπὶ γῆς B 13 ἐν σοί] ἐφ᾿ ἡμᾶς B; πρὸς ἡμᾶς C 13—\n 16 καὶ πῶς— θεοῦ ἐστίν] om A 14 ζευμάτων] κοιμάτων B 17 ὅτι\n παραφέρω] πιστεῦσον παρα ρω A; προσφέρω B 19 ἀπῆλθεν ἓν τῶν παιδία]\n ἀπ. ἓν τ. παίδω A; σὺ ἐνεγκὼν ἐν τῶ παιδίω B; ἀνῆλθες εἰς τὸ πεδίον\n C ἤνεγκεν] ἤνεγκας BC 22 ἐνόησας ὦ γύναι] om B; ἀδελφὴ, ἐνόησας C 22\n p. 111, 4 καλῶς— ὦδε] καλλως εἶπας ὅτι κ. τὸν Λὼτ ἐρρυσώμεθα ἀπὸ\n Σοδόμων ὅτε ἐγνωομίσαμεν τὸ μυστήριον B 25—p. 111, 2 καὶ\n καθὼς—μυστ.] οἱ κ. ἀπεθόντες κ. ῥυσάμεοι τὸν ἀδ. τὸν ἡμέτερον ἀπὸ\n τῶν Σ., τὸν Λὼτ A \n μοι ὅτι ὑπάγω τηρῆσαι τὸν ἀδελφὸν Λὼτ ἀπὸ Σοδόμων. ABC καὶ τότε ἐγνώρισα τὸ μυστήριον. VΙΙ. ὁ δὲ Ἁβραὰμ εἶπεν πρὸς Μιχαήλ· Εἰπέ μοι, ἄνθρωπε τοῦ θεοῦ, καὶ\n φανέρωσόν μοι τί ἦλθες ὦδε. καὶ εἶπεν Μιχαήλ· Ὁ υἱός σου\n Ἰσαὰκ δηλώσει σοι. καὶ λέγει Ἁβραὰμ τῷ υίῷ αὐτοῦ· Υἱέ μου ἐγαπητὲ, εἰπέ\n μοι τί εἶδες κατʼ ὄναρ σήμερον καὶ ἐθροήθης· ἀνάςγγειλόν μοι. καὶ\n ἀπεκρίθη Ἰσαὰκ τῷ πατρὶ αὐτοῦ· Εἶδον κατʼ ὄναρ ἐμαυτὸν τὸν\n ἥλιον καὶ τὴν σελήνην· καὶ στέφανος ἐπὶ τῆς κεφαλῆς μου\n ἐγένετο·","english":"...inside the tent, \"What is it? What do you have that you weep so, so late and so soon? Do not speak, O husband of my lord Abraham, not about the brother—\" ... \"What is it?\" ... \"—cousin. What do you have that you weep? See that the stranger has not brought some report to my lord Abraham—\" ... \"—cousin.\" ... \"—grievous.\" ... \"I said nothing about Lot.\" ... \"But all our affections—God knew.\" ... \"But I knew that he remembered—God, and salvation has come to all the tribes on earth.\" ... \"in you\" ... \"upon us\" ... \"to us\" ... \"And how—it is of God\" ... \"of beds\" ... \"that I am carried away\" ... \"believe that I am carried away\" ... \"I bring\" ... \"one of the children went away\" ... \"one of the children went away\" ... \"you brought in the child\" ... \"you went up to the plain\" ... \"he brought\" ... \"you brought\" ... \"Did you understand, O woman?\" ... \"sister, did you understand\" ... \"Well said that—here\" ... \"You spoke well that we were also rescued from Lot from Sodom when we recognized the mystery.\" ... \"And just as—mystery\" ... \"those who went away and rescued our brother from the Sodomites, Lot.\" ... \"that I go to watch over brother Lot from Sodom.\" And then I recognized the mystery. VII. And Abraham said to Michael, \"Tell me, man of God, and reveal to me why you came here.\" And Michael said, \"Your son Isaac will show you.\" And Abraham says to his son, \"My beloved son, tell me what you saw in your dream today and were troubled; report it to me.\" And Isaac answered his father, \"I saw in my dream the sun and the moon, and a crown was upon my head.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἀδελφιδοῦ","severity":"info","text":"The apparatus shows variant readings for 'cousin' (ἀδελφιδοῦ) across manuscripts A, B, and C, indicating textual fluidity in this passage.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"VII","severity":"info","text":"The passage transitions from a dialogue with Sarah to a new section (VII) where Abraham directly questions Michael, marking a structural shift in the narrative.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μυστήριον","severity":"info","text":"The term 'mystery' (μυστήριον) appears in the context of recognizing a divine plan, a key concept in Testamentum Abrahae for hidden knowledge.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ζευμάτων","severity":"caution","text":"The Greek text has 'ζευμάτων' (of beds) with a variant 'κοιμάτων' in manuscript B, suggesting possible corruption or scribal error in this phrase.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λὼτ","severity":"info","text":"The reference to Lot (Λὼτ) and Sodom alludes to the Genesis narrative (Gen 19), where Lot is rescued from Sodom's destruction, a familiar story in Jewish and Christian tradition.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἥλιον καὶ τὴν σελήνην","severity":"info","text":"Isaac's dream of the sun and moon parallels similar celestial imagery in other apocalyptic texts, such as the Testament of Isaac, where heavenly bodies symbolize patriarchs.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The fragmentary dialogue with Sarah is incomplete; the exact referent of 'the brother' or 'cousin' is ambiguous due to textual variants.","The phrase 'that I am carried away' (παραφέρω) is uncertain, with manuscript variants suggesting different verbs."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"καὶ ἦν ἀνήρ παμμεγεθὴς λίαν λάμπων ἐκ τοῦ οὐρανοῦ, ὡς φῶς\n καλούμενον πατὴρ τοῦ φωτός· καὶ ἔλαβεν τὸν ἥλιον ἐκ τῆς κεφαλῆς μου· καὶ\n λοιπὸν ἀφῆκεν τάς ἀκτῖνας ἐν μέσῳ μου. καὶ ἔκλαυσα ὠγὼ καὶ εἶπον· Παρακαλῶ σε, κύριέ μου, μή ἐπάρῃς τὴν δόξαν τῆς κφαλῆς μου\n καὶ τὸ φῶς τοῦ οἴκου μου καὶ πᾶσαν τὴν δόξαν τὴν ἐμήν. ἐπένθησε δὲ ὁ\n ἥλιος καὶ ἡ σελήνη καὶ οἱ ἀστέρες λέγοντες· Μὴ ἐπάρῃς τὴν δόξαν τῆς\n δυνάμεως ἡμῶν. καὶ ἀποκριθεὶς ὁ φωτεινὸς ἐκεῖνος ἀνήρ εἶπέ μοι. Μ\n κλαύσῃς ὅτι ἔλαβον τὸ φῶς τοῦ οἴκου σου· ἀνελήφθη γὰρ ἀπὸ\n καμάτων εἰς ἀνάπαυσιν, καὶ ἀπὸ ταπεινώσεως εἰς ὕψος, αἴρουσιν αὐτὸν ἀπὸ\n στενοχαρίας εἰς ερυχαρίαν, αἴρουσιν αὐτὸν ἀπὸ σκότους εἰς φῶς. ἐγὼ δὲ\n εἶπον αὐτῷ· Παρακαλῶ σε, κύριε, λάβε καὶ τὰς ἀκτῖνας μετʼ αὐτοῦ. ὁ δὲ\n εἶπέν μοιʼ Δώδεκα ὧραι τῆς ἡμέρας εἰσὶν, καὶ τότε ὅλας τάς\n ἀκτῖνας λαμβάνω. ταῦτα λέγοντος τοῦ φωτεινοῦ ἀνδρὸς, εἶδον τὸν ἥλιον τοῦ\n οἴκου μου ἀναβαίνοντα εἰς τὸν οὐρανὸν, τὸ δὲ στέφος ἐκεῖνον πλεῖον οὐκ\n εἶδον· ἦν δὲ ὁ ἥλιος ἐκεῖνος ὅμοιός σου τοῦ πατρός μου. καὶ εἶπεν Μιχαὴλ\n τῷ Ἁβραάμ· Ἀλήθειαν εἴρηκεν ὁ υίός σου Ἰσαάκ· 7 κ. ἐθροήθης· ἀνάγγ. μοι] om A 9 ἐμαυτὸν] ἑαυτὸν μου B; +ὡς C 10 ἐγέετο]\n + κ. ἀφῆκεν τὰς ἀκτῖνας A 11 καλούμ.] om B; καὶ καλουμ. C τοῦ] om C\n 12, 13 κ. λοιπὸν- μέσῳ μου] om A 12—15 κ. λοιπά— κεφ. μου] om B by\n homœot. 18 φωτ. ἐκ. ἀνὴρ] φωτὴρ. ἐκ. ὁ πακμεγεθεὶς C 19 ἔλαβον]\n ἄβλαβον C 2 καμάτων] καύματος AC ἀνάπαυσιν] ἀπόλαυσιν B 21, 22 ἀπὸ\n στενοχ.—αἴρ. αὐτὸν] om B; ἀπὸ στεν. εἰς εύρήχωρον δοξαν·","english":"And there was a man, exceedingly great, shining from the sky like light, called the Father of Light; and he took the sun from my head; and then he left the rays within me. And I wept and said, \"I beseech you, my lord, do not take away the glory of my head and the light of my house and all my glory.\" And the sun and the moon and the stars mourned, saying, \"Do not take away the glory of our power.\" And that shining man answered and said to me, \"Do not weep because I have taken the light of your house; for he has been taken from labors to rest, and from lowliness to height, they are taking him from narrowness to spaciousness, they are taking him from darkness to light.\" And I said to him, \"I beseech you, lord, take also the rays with him.\" And he said to me, \"There are twelve hours of the day, and then I take all the rays.\" While that shining man was saying these things, I saw the sun of my house ascending into the sky, but that crown I no longer saw; and that sun was like you, my father. And Michael said to Abraham, \"Your son Isaac has spoken the truth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πατὴρ τοῦ φωτός","severity":"info","text":"The phrase 'Father of Light' is a title for the angelic figure, possibly Michael or a distinct angel, not a standard biblical epithet. It may reflect a syncretistic or apocryphal tradition.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἥλιος ... ἐκ τῆς κεφαλῆς μου","severity":"info","text":"The image of the sun being taken from the head recalls the motif of a radiant crown or halo, common in apocalyptic visions of heavenly glory. The sun here symbolizes Isaac's soul or status.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ εἶπεν Μιχαὴλ τῷ Ἁβραάμ","severity":"info","text":"Michael's concluding remark frames Isaac's vision as a true prophecy, confirming the narrative's didactic function. This is a typical apocalyptic device where an angel validates a human seer's revelation.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"7 κ. ἐθροήθης· ἀνάγγ. μοι] om A","severity":"caution","text":"The critical apparatus indicates a lacuna or variant in manuscript A at this point, affecting the continuity of Michael's speech. The English draft omits this textual crux.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀπὸ σκότους εἰς φῶς","severity":"info","text":"The phrase 'from darkness to light' echoes a common eschatological trope in Jewish and Christian apocalyptic literature, signifying the soul's transition from earthly suffering to heavenly bliss.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δώδεκα ὧραι τῆς ἡμέρας","severity":"caution","text":"The reference to 'twelve hours of the day' may be a temporal metaphor for the completion of a cycle, but its precise significance in this context is ambiguous; it could also reflect a scribal gloss.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'shining man' (φωτεινὸς ἀνήρ) is not explicitly stated; he may be Michael or another angel. The phrase 'Father of Light' is unique and its referent uncertain. The textual variant at line 7 (ἐθροήθης) leaves Michael's full response unclear."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"αἴρ.αὐτ 24,\n 25 δώδεκα- λαμβάνω] οὐ λαμβάνω ταῦτας ἕως ἂν πληρωθῶσιν αἱ δωθ. ὦρ. τ. ἡμ. κ. τότε ὁρᾶς τὰς ἀκτίνας λάμπει C 27 στέφος- εῖδον] σῶμα\n σὐιοῦ μένατα ἐπὶ τῆς γῆς B; σῶμα αὐτου μένει ἐπὶ τ. γῆς ἕως (p. 112,\n 2) Α 29—p. 112, 1 ἀλήθειαν— αὐρανοὺς] νῦν κουσας τὸ ἄηθες κ. τάξον\n περὶ τοῦ οἴκου σου· ἰδοὺ γὰρ ἀπέταλμαι παρὰ κυ τοῦ θῦ λαβεῖν τὴν\n φυχη σου C","english":"not take them until the twelve hours of the day are completed, and then you will see the rays shining. His body remains on the earth until (p. 112, 2). Now you have heard the unusual thing, and set your house in order; for behold, I have been sent by the Lord God to take your soul.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δώδεκα- λαμβάνω] οὐ λαμβάνω ταῦτας ἕως ἂν πληρωθῶσιν αἱ δωθ. ὦρ. τ. ἡμ.","severity":"info","text":"The angel refuses to take the rays until the twelve hours of the day are completed, linking the narrative to a temporal limit that may reflect liturgical or cosmic time.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"στέφος","severity":"info","text":"The Greek term στέφος (crown) is used in the apparatus, likely referring to the 'glory' or 'crown' of light mentioned in the previous passage; the text here shifts to σῶμα (body), indicating a textual variant.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"σῶμα αὐτοῦ μένει ἐπὶ τ. γῆς","severity":"info","text":"The phrase 'His body remains on the earth' marks a transition from the vision of light to the earthly reality of Abraham's body, structuring the narrative between celestial and terrestrial realms.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπέταλμαι παρὰ κυ τοῦ θῦ λαβεῖν τὴν φυχη σου","severity":"info","text":"The angel's statement 'I have been sent by the Lord God to take your soul' echoes the biblical motif of divine messengers sent to retrieve souls, as in the story of Moses' death (Deuteronomy 34) or the Testament of Job.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"C 27 στέφος- εῖδον] σῶμα σὐιοῦ μένατα ἐπὶ τῆς γῆς B","severity":"caution","text":"The apparatus shows a textual variant between recension B and C: B reads 'his body remains on the earth' while C has a different reading involving 'crown' and 'saw', indicating scribal divergence in the transmission of this passage.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary and includes lacunae and editorial markings (e.g., brackets, line breaks) that obscure the exact wording; the phrase 'δωθ. ὦρ. τ. ἡμ.' is an abbreviation for 'δωδεκα ὧραι τῆς ἡμέρας' (twelve hours of the day). The reading 'σὐιοῦ' in the apparatus is unclear and may be a scribal error for 'αὐτοῦ'."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"ABC σὺ γὰρ εἶ· καὶ ἀναλαμβανέσαι εἰς τοὺς\n οὐρανοὺς, τὸ δὲ σῶμά σου μένει ἐπὶ τῆς γῆς ἕως ἂν πληροθῶσιν\n ἑπτακισχέλιοι αἰῶνες· τότε γὰρ ἐγερθήσεται πᾶσα σάρξ. νῦν οὖν, Ἁβραὰμ,\n διάθες τὰ τοῦ οἴκου σου, καὶ περὶ τῶν τέκνον σου, τελείος γὰρ ἤκουσας\n τὴν οἰκονομίαν σου. καὶ ἀποκριθεὶς Ἁβραὰμ εἶπεν πρὸς Μιχαήλ· Παρακαλῶ σε, κύριε, ἐάν ἐξέρχωμαι ἐκ τοῦ σάματός μου, σωματικῶς ἤθελον\n ἀναληφθῆναι, ἵνα θεάσομαι τὰ κτίσματα ἃ ἐκτίσατο κύριος ὁ θεός μου ἐν\n οὐρανῷ καὶ ἐπὶ γῆς. καὶ ἀπεκρίθη Μιχαὴλ καὶ εἶπεν· Τοῦτο οὐκ ἔστιν ἐμὸν\n ποίημα. ἀλλὰ ἀπελθὼν ἐγὼ ἀπαγγελῶ τῷ κυρίῳ περὶ τούτου, καὶ\n ἐὰν κελεύωμαι, ὑποδείξω σοι ταῦτα πάντα. VIII. καὶ ἀνῆλθεν Μιχαὴλ ἐν τοῖς οὐρανοῖς καὶ ἐλάλησεν ἐνώπιον κυρίου\n περὶ Ἁβραάμ· καὶ ἀπεκρίθη κύριος πρὸς Μιχαήλ· Ἄπελθε καὶ ἀναλαβοῦ ἐν\n σώματι τὸν Ἁβραὰμ καὶ ὑποδεῖξον αὐτῷ πάντα, καὶ ὃ ἐὰν εἴπῃ\n σοι ποίησον ὡς αὐτῷ ὄντι φίλῳ μου. ἐξελθὼν οὖν ὁ Μιχαὴλ ἀνέλαβεν τὸν\n Ἀβραὰμ ἐπὶ νεφέλης ἐν σώματι, καὶ ἀνήνεοκεν ατὸν ἐπὶ τὸν Ὠκεανὸν\n ποταμόν. καὶ ἀτενίσας Ἁβραὰμ εἶδεν δύο πύλας, μίαν μὲν μικρὰν, τὴν δὲ\n ἑτέραν μεγάλην. καὶ ἀνάμεσον τῶν δύο πυλῶν ἐκάθητο ἀνὴρ\n ἐπὶ θρόνου δόξης μεγάλης. καὶ πλῆθος ἀγγέλων κύκλῳ αὐτοῦ. καὶ ἦν κλαίων,\n καὶ πάλιν γελῶν, καὶ ὁ κλαυθμὸς ὑπερέβαινεν τὸ γέλος αὐτοῦ ἑπταπ\n λασίονα. καὶ εἶπεν Ἁβραὰμ πρὸς τὸν Μιχαήλ· Τίς ἐστιν οὖτος ὁ καθήμενος ἀνάμεσον τῶν δύο πυλῶν μετὰ δόξης πολλῆς· ποτὲ μὲν γελᾷ,\n ποτὲ μὲν κλαίει, καὶ ὁ κλαυθμὸς ὑπερβαίνει τὸ γέλος ἑπταπλασίως; καὶ\n εἶπεν Μιχαὴλ πρὸς Ἀβραάμ. Οὐκ ἔγνως αὐτὸν τίς ἐστιν; καὶ εἶπεν·","english":"For you are; and you will be taken up into the heavens, but your body remains on the earth until seven thousand ages are completed; for then every flesh will be raised. Now therefore, Abraham, set your house in order, and concerning your children, for you have fully heard your dispensation. And Abraham answered and said to Michael: I beseech you, lord, if I depart from my body, I would wish to be taken up bodily, so that I may behold the creations which my Lord God created in heaven and on earth. And Michael answered and said: This is not my doing. But I will go and report to the Lord concerning this, and if I am commanded, I will show you all these things. VIII. And Michael went up into the heavens and spoke before the Lord concerning Abraham; and the Lord answered Michael: Go and take up Abraham in the body and show him everything, and whatever he says to you, do as to him who is my friend. So Michael went out and took up Abraham on a cloud in the body, and carried him to the Ocean River. And looking intently, Abraham saw two gates, one small and the other large. And between the two gates sat a man on a throne of great glory. And a multitude of angels surrounded him. And he was weeping, and again laughing, and the weeping exceeded his laughter sevenfold. And Abraham said to Michael: Who then is this sitting between the two gates with great glory, sometimes laughing, sometimes weeping, and the weeping exceeds the laughter sevenfold? And Michael said to Abraham: Do you not know who he is? And he said:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἑπτακισχέλιοι αἰῶνες","severity":"info","text":"The phrase 'seven thousand ages' indicates a vast eschatological period before the general resurrection, a motif found in Jewish and Christian apocalyptic literature.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομίαν","severity":"info","text":"Here 'dispensation' (οἰκονομίαν) refers to the divine plan or arrangement of Abraham's life, not merely household management.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγερθήσεται πᾶσα σάρξ","severity":"info","text":"The promise that 'every flesh will be raised' echoes New Testament resurrection language, e.g., 1 Corinthians 15, though not a direct quotation.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ὠκεανὸν ποταμόν","severity":"info","text":"The 'Ocean River' is a common cosmological feature in ancient Greek and Jewish thought, representing the boundary of the inhabited world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"VIII","severity":"info","text":"The chapter division 'VIII' marks a new episode: Michael's ascent to report to the Lord and the subsequent heavenly journey of Abraham.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δύο πύλας","severity":"info","text":"The two gates (small and large) and the weeping/laughing judge parallel the judgment scene in the Testament of Abraham recension A and other apocalyptic texts.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the start 'σὺ γὰρ εἶ' is elliptical; the English draft supplies 'For you are' but the referent (perhaps 'you are the one' or 'you are mortal') is unclear."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"Οὐχὶ,\n κύριε. καὶ εἶπεν Μιχαὴλ πρὸς Ἁβραάμ· Θωρεῖς τὰς δύο \n 2, 3 ἑπτακ. αἰῶνες] τὰ ἔτη C 5 τελείως—οἰκοομ. σου] πεπληροφορήσαι γὰρ τὴν κεφαλ ήν σου B 7 ἐὰν—σώματός μου] ἐπειδὴ\n παρέρχωμαι τοῦδε τοῦ κοσμου Β; ναὶ, ἐξέρχομαι ἐκ τοῦ σώμ. ἀλλὰ C\n σωοματικῶς] ἐν σώματι B 8 ἤθελον] θέλω B; ἤλπιξον C 10 κ. εἶπεν] +\n πάτερ μου B 11 κυρίῳ] πατρὶ A; πατρὶ τῶ ἐν τοῖς οὐρανοῖς C 15 ἀναλ. ἐν σώμ.] λαβὲ σωματικῶς A; ἀνάλαβε σωματικῶς C 19 ώκεανὸν] αἰκιανὸν\n AC; ὀκεανὸν B 20, 21 μίαν— μεγάλην] μι. μικρ. κ. ἐτ. μεγ. A; ἀφʼ ὧ\n μία στενὴ κ. ἡ ἑτέρα εύρήχορος B 23 κύκλῳ] + τοῦ θράνου C 24\n ἐπταπλασ.] om BC 26 πολλῆς] + κ. πλῆθος ἀγγέλων κύκλω αὐτοῦ C \n πύλας ταύτας, τὴν μικρὰν καὶ τὴν μεγάλην; αὗταί εἰσιν\n ABC αἱ ἀπάγουσαι εἰς τὴν ζωὴν καὶ εἰς\n τὴν ἀπώλειαν. ὁ ἀνὴρ δὲ οὗτος ὁ καθήμενος ἐν μέσῳ αὐτῶν, οὖτός ἐστιν ὁ\n Ἀδὰμ, ὁ πρῶτος ἄνθρωπος ὃν ἔπλασεν ὁ κύριοςʼ καὶ ἔθηκεν αὐτὸν εἰς τὸν τόπον τοῦτον θεωρῆσαι πᾶσαν ψυχὴν ἐξερχομένην ἐκ τοῦ σώματος,\n ἐπειδὴ ἐξ αὐτοῦ εἰσὶν πάντες. ὅταν οὖν θεωρῇς αὐ τὸν κλαίοντα, γνῶθι ὅτι\n ἐθεάσατο ψυχὰς πολλὰς ἀπαγομένας εἰς τὴν ἀπώλειαν· ὅταν δὲ ἴδῃς αὐτὸν\n γελῶντα, ἐθεάσατο ψυχὰς ὀλίγας ἀπαγομένας εἰς τὴν ζωήν. θεωρεῖς αὐτὸν πῶς ὑπερβαίνει ὁ κλαυθμὸς τὸ γέλος; ἐπεὶ θεωρεῖ τὸ\n περισσότερον τοῦ κόσμου ἀπαγομένους διὰ τῆς πλατείας εἰς τὴν ἀπώλειαν,\n διὰ τοῦτο ὑπερβαίνει ὁ κλαυθμός τὸ γέλος ἑπταπλασίως. ΙΧ. καὶ εἶπεν Ἁβραάμ· Καὶ ὁ μὴ δυνάμενος εἰσελθεῖν διὰ τῆς\n στενῆς πύλης, οὐ δύναται εἰσελθεῖν εἰς τὴν ζωὴν; τότε ἔκλαυσεν Ἁβραὰμ,\n λέγων· Οὐαί μοι, τί ποιήσω ἐγὼ;","english":"No, lord.\" And Michael said to Abraham, \"Do you see these two gates, the small and the great? These are the gates that lead to life and to destruction. And this man sitting between them is Adam, the first man whom the Lord formed; and he placed him in this place to observe every soul departing from the body, since all are from him. Therefore, when you see him weeping, know that he has beheld many souls being led away to destruction; but when you see him laughing, he has beheld few souls being led away to life. Do you see how his weeping exceeds his laughter? Since he sees the majority of the world being led away through the wide gate to destruction, for this reason his weeping exceeds his laughter sevenfold.\" IX. And Abraham said, \"And he who is unable to enter through the narrow gate, can he not enter into life?\" Then Abraham wept, saying, \"Woe is me, what shall I do?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀδὰμ","severity":"info","text":"Adam as gatekeeper-judge of souls is a non-canonical motif, possibly influenced by apocalyptic traditions (e.g., Apocalypse of Moses) where Adam witnesses the fate of his descendants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πύλας ταύτας, τὴν μικρὰν καὶ τὴν μεγάλην","severity":"info","text":"The two gates (narrow and wide) recall the two ways in early Christian and Jewish paraenesis, e.g., Didache 1.1 and Matthew 7:13-14, but here they are explicitly gates to life and destruction.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΙΧ.","severity":"info","text":"The chapter division (IX) is a later editorial insertion, not original to the narrative; it marks a shift to Abraham's questioning and emotional response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἑπταπλασίως","severity":"info","text":"The apparatus shows variant readings for 'sevenfold' (ἑπταπλασίως) across MSS: B omits, C includes; the text here follows A, which has the fullest form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Θωρεῖς","severity":"caution","text":"The verb Θωρεῖς (a variant of θεωρεῖς) is a scribal form; the apparatus notes that B and C have different readings, indicating textual instability in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπώλειαν","severity":"info","text":"ἀπώλειαν ('destruction') is a standard term for damnation in early Christian eschatology, contrasting with ζωήν ('life') as the fate of the righteous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise identity of the 'man sitting between them' is given as Adam, but some traditions (e.g., Enochic) assign this role to other figures; the text is unambiguous here.","The weeping/laughing of Adam is a symbolic measure of souls saved vs. damned, but the exact ratio (sevenfold) may be symbolic or corrupt."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"ὅτι εἰμὶ ἄνθρωπος εὐρὺς τῷ σώματι, καὶ\n πῶς δυνήσομαι εἰσελθεῖν εἰς τὴν στενήν πύλην, εἰς ἣν οὐ δύναται ἐλθεῖν\n παιδίον πέντε καὶ δέκα ἐτῶν; καὶ ἀποκριθεὶς Μιχαὴλ εἶπεν\n πρὸς Ἁβραάμ· Σὺ μή φοβοῦ, πάτερ, μηδὲ λυποῦ, ἀκωλύτως γὰρ εἰσερχέσαι διʼ\n αὐτῆς, καὶ πάντες οἱ συνόμοιοί σου. καὶ ἑστῶτος τοῦ Ἁβραὰμ καὶ\n θαυμάζοντος, ἰδοὺ ἄγγελος κυρίου ἐλαύνων ἓξ μυριάδας ψυχὰς ἁμαρτωλῶν εἰς\n τὴν ἀπώλειαν· καὶ λέγει Ἁβραὰμ πρὸς Μιχαήλ. Οὖτοι πάντες\n εἰς τὴν ἀπώλειαν ἀπέρχονται; καὶ λέγει αὐτῷ Μιχαήλ· Ναὶ, ἀλλὰ ἀπέλθωμεν\n καὶ ἀναζητήσωμεν ἐν ταῖς ψυχαῖς ταύταις, εἰ ἐστὶν ἐξ αὐτῶν κἂν μία\n δικαία. ἀπελθόντων δὲ αὐτῶν, εὗρον ἄγγελον κατέχοντα ἐν τῇ χειρὶ αὐτοῦ\n μίαν ψυχὴν γυναικὸς ἐξ αὐτῶν τῶν ἓξ μυριάὅτι 5\n ἐξρχομένην] ἐξελουμένην A 14, 15 εἰσελθεῖν— οὐ δύναται] om B 16 τότε\n ἔκλ. Ἁ. λέγων] om B 16—19 οὐαί μοι— ἐτῶν] οἴμοι οἴμοι τὶ λοιπὸν\n ποιήσω κάγὼ· πῶς δινηθῶ ἐν σώματι εἰσελθεῖν ἐν τῆ τοιαυτῆ στενῆ πύλη\n ἢν οὐδὲ δεκάπεντε ἐνιαυτοῦ παιδίων δύναται εἰσελθῆναι B 17 εὐρὺς τῷ\n σώμ.] βαρὺς τῷ σώμ. μέγας C δυήσομαι] δυνάμενος A 18, 19 εἰς ἢν-\n ἐτῶν] εἰ μὴ παιδία δυετῶν C 2 σὺ- λυποῦ] om AC 21 ἀκωλύτως γὰρ\n εἰσερχέσαι] ὁ ἀκατάλυτος εἰσέρχεται A; σὺ ὁλοστὸς εἰσέρχει C 23 ἓξ]\n om B ἁμαρτωλῶν] + κ. ἀπήγαγεν C 24, 25 καὶ λέγει Ἀ. - ἀπέρχονται] om\n C 28, 29 ἄγ- γελον—χειμὶ αὐτοῦ] om B 29—p. 114, μίαν ψυχὴνἁπώλειαν]\n ἁπώλειαν] μίανἰσοζυγούσας μετὰ τῆς ἁμαρτίας αὐτῆς πασας· κ. οὐκ ἦσαν\n ἐν αύχθω οὐδὲ ἀνάδων,","english":"that I am a man broad in body, and how will I be able to enter through the narrow gate, through which a child of fifteen years cannot pass? And Michael answered and said to Abraham, \"Do not fear, father, nor grieve, for you will enter through it without hindrance, and all who are like you.\" And while Abraham stood and marveled, behold, an angel of the Lord driving six myriad sinful souls to destruction. And Abraham says to Michael, \"Do all these go to destruction?\" And Michael says to him, \"Yes, but let us go and search among these souls, if there is even one righteous among them.\" And when they had gone, they found an angel holding in his hand one soul of a woman from among those six myriads.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰμὶ ἄνθρωπος εὐρὺς τῷ σώματι","severity":"info","text":"Abraham describes himself as 'broad in body', contrasting with the narrow gate; the Greek εὐρὺς (broad) is replaced by βαρὺς (heavy) in some witnesses, but the sense of physical bulk is consistent.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκωλύτως","severity":"info","text":"The adverb ἀκωλύτως ('without hindrance') is a key term in recensio B, emphasizing unimpeded passage for the righteous; recensio A reads ἀκατάλυτος ('indestructible'), shifting the nuance.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἓξ μυριάδας ψυχὰς ἁμαρτωλῶν","severity":"info","text":"The number 'six myriads' (60,000) of sinful souls is a conventional large figure in apocalyptic literature, not a precise count; it underscores the scale of damnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀπελθόντων δὲ αὐτῶν","severity":"info","text":"The genitive absolute marks a narrative shift: Michael and Abraham move from observation to active search among the damned, a structural pivot in the judgment scene.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἐξρχομένην] ἐξελουμένην A","severity":"caution","text":"The apparatus shows a variant: recensio A reads ἐξελουμένην ('being taken out') where B has ἐξρχομένην ('going out'), indicating textual instability in the description of the woman's soul.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἁβραάμ","severity":"info","text":"Abraham's role as a questioning intercessor in this passage influenced later Christian and Jewish traditions about his compassionate scrutiny of souls, though the Testamentum itself is not canonical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is corrupt at the end: the apparatus shows a lacuna or conflation (e.g., 'ἁπώλειαν' repeated, 'ἰσοζυγούσας' unclear). The reading 'μίαν ψυχὴν γυναικὸς' is adopted, but the exact relationship of the woman's soul to the six myriads is ambiguous."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"ABC εὖρεν τὰς ἁμαρτίας ἰσοζυγούσας μετὰ τὰ\n ἔργα αὐτῆς ἅπαντα, καὶ οὐκ ἦσαν ἐν μόγθῳ οὐδὲ ἐν ἀναπαύσει, ἀλλʼ ἐν τόπῳ\n μεσότητος. τὰς δὲ ψυχὰς ἐκείνας ἦρεν εἰς τὴν ἀπώλειαν. καὶ εἶπεν Ἁβραάμ\n πρὸς Μιχαὴλ· Κύριε, οὖτός ἐστιν ὁ ἄγγελος ὁ ἐκφέρων τὰς ψυχὰς ἐκ τοῦ\n σώματος, ἢ οὐ; ἀπεκρίθη Μιχαὴλ καὶ εἶπεν· Οὖτός ἐστιν ὁ\n θάνατος, καὶ ἀπάγει αὐτάς εἰς τὸν τόπον τοῦ κριτηρίου, ἵνα ὁ κριτὴς\n κρίνῃ αὐτάς. Χ. καὶ λέγει Ἀβραάμ· Κύριέ μου, παρακαλῶ σε ἵνα ἀναγάγῃς με εἰς τὸν τόπον\n τοῦ κριτηρίου ὅπως κἀγὼ θεάσωμαι αὐτὰς πῶς κρίνονται. τότε\n Μιχαὴλ ἔλαβεν τὸν Ἁβραὰμ ἐπὶ νεφέλης, καὶ ἤγαγεν αὐτὸν εἰς τὸν\n παράδεισον· καὶ ὡς ἔφθασεν εἰς τὸν τόπον ὅπου ἦν ὁ κριτής, ἦλθεν ὁ\n ἄγγελος καὶ ἔδωκεν τὴν ψυχὴν ἐκείνην εἰς τὸν κριτήν· ἔλεγεν δὲ ἡ ψυχή· Ἐλέησόν με, κύριε. καὶ εἶπεν ὁ κριτής· Πῶς ἐλεήσω σε, ὅτι\n σὺ οὐκ ἠλέησας τὴν θυγατέρα σου ἥνπερ εἶχες, τὸν καρπὸν τῆς κοιλίας σου; διὰ τί ἐφόνευσας αὐτήν; καὶ ἀπεκρίθη· Οὐχὶ, κύριε· φόνος ἐξ ἐμοῦ οὐ\n γέγονεν, ἀλλʼ αὐτὴ ἡ θυγάτηρ μου κατεψεύσατό μου. ὁ δὲ κριτὴς ἐκέλευσεν\n ἐλθεῖν τὸν τὰ ὑπομνήματα γράφοντα. καὶ ἰδοὺ χερουβὶμ\n βαστάζοντα βιβλία δύο, καὶ ἦν μετʼ αὐτῶν ἀνήρ παμμεγέθὴς σφόδρα· καὶ\n εἶχεν ἐπὶ τὴν κεφαλὴν αὐτοῦ τρεῖς στεφάνους, καὶ ὁ εἶς στέφανος\n ὑψηλότερος ὑπῆρχεν τῶν ἑτέρων δύο στεφάνων· οἱ δὲ στέφανοι ἐκαλοῦντο\n στέφανοι μαρτυρίας. καὶ εἶχεν ὁ ἀνὴρ ἐν τῇ χειρὶ αὐτοῦ\n κάλαμον χρυσοῦν. καὶ λέγει ὁ κριτὴς πρὸς αὐτόν· Σύστησον τὴν ἁμαρτίαν\n τῆς ψυχῆς ταύτης. παυσιν ἠλέστω κατὰ σώματος· τας-\n ἐκείνας εἴρηνται εἰς τὴν ἀπόλειαν A;","english":"he found the sins balancing equally with all her works, and they were neither in torment nor in rest, but in a place of intermediacy. And those souls he carried off to destruction. And Abraham said to Michael, \"Lord, is this the angel who brings the souls out of the body, or not?\" Michael answered and said, \"This is Death, and he leads them to the place of judgment, so that the judge may judge them.\" And Abraham says, \"My Lord, I beg you to take me up to the place of judgment so that I too may see how they are judged.\" Then Michael took Abraham upon a cloud and led him to paradise. And when he arrived at the place where the judge was, the angel came and gave that soul to the judge. And the soul said, \"Have mercy on me, Lord.\" And the judge said, \"How shall I have mercy on you, since you did not have mercy on your daughter, whom you bore, the fruit of your womb? Why did you kill her?\" And she answered, \"No, Lord; no murder was committed by me, but my daughter falsely accused me.\" And the judge ordered the one who writes the records to come. And behold, cherubim carrying two books, and with them was a very huge man. And he had on his head three crowns, and one crown was higher than the other two crowns. And the crowns were called crowns of testimony. And the man had in his hand a golden reed. And the judge says to him, \"Set forth the sin of this soul.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἰσοζυγούσας","severity":"info","text":"The verb ἰσοζυγούσας indicates a precise balancing of sins against good works, a motif of psychostasia (weighing of souls) common in apocalyptic judgment scenes.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"στέφανοι μαρτυρίας","severity":"info","text":"The phrase 'crowns of testimony' (στέφανοι μαρτυρίας) is unusual; it likely refers to crowns symbolizing the witness or record of deeds, possibly linked to angelic scribes in Jewish and Christian tradition.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"χερουβὶμ βαστάζοντα βιβλία δύο","severity":"info","text":"Cherubim carrying books is a distinctive image; in apocalyptic literature, heavenly books record human deeds (cf. 1 Enoch, Revelation). The two books may represent good and evil deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Χ. καὶ λέγει Ἀβραάμ","severity":"info","text":"The chi (Χ) marks a section break in the manuscript, typical of the Testament of Abraham recension B, indicating a new episode in the narrative.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παυσιν ἠλέστω κατὰ σώματος· τας- ἐκείνας εἴρηνται εἰς τὴν ἀπόλειαν A","severity":"caution","text":"The Greek at the end is corrupt or garbled; the English draft omits it. The phrase likely repeats the judgment of souls to destruction, but the text is uncertain.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐλέησόν με, κύριε","severity":"info","text":"The soul's plea for mercy and the judge's refusal echoes the judgment scene in the Apocalypse of Peter and other early Christian texts, where mercy is denied based on earthly actions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'very huge man' with three crowns and a golden reed is ambiguous; he may be an angelic scribe or a personification of divine record-keeping.","The final corrupt line (παυσιν ἠλέστω ...) leaves unclear whether the souls are consigned to destruction or to an intermediate state."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"ἀπʼ αὐτὰς τὰς μυριάδας μίαν ψ. γυναικὸς συέχου τὴν διαγιγὴν· ἐπαὶ ται τῶ καλῶν αὐτοῖς ἔργων κ. τῶν\n ἐναντίων κ. οὕτη ἐπʼ ἀπολεία οὐχ ὑτῆρχεν οὔτε μὴν ἐπʼ ἀναπαύσεως\n ἀλλʼ ἐν μέσω τούτων Β; μίαν ψ. δικαίαν ἐξ—μυριάδων γυναικὸς σῶμα\n εὗρεν γὰρ —ἰσοζυγ. μετὰ τὰ ἔργα αὐτῆς ἄπαντα· καὶ οὐκ ἦσαν ἐν μόχθω\n οὐδὲ ἐν ἀναπαύσει ἀλλʼ— ἀπώλειαν C 6 οὐ] σὺ A 7 κριτηρίου] +μου A\n 11, 12 ἔλαβεν — νεφέλης] λαβὼν— νεφ. B; ἐποίησεν τὴν νεφέλην\n ἀναλαβεῖν τὸν Ἀ. C 12, 13 εἰς τ. παράδ. — τόπον] om C 15 κύριε] +\n ὅτι οὐχ ἤμαρτον 18 αὐτὴν] om AC 18—21 φόνος— κατεψεύσ. μου] φευδέται\n ἡ θυγάτηρ μου B 21 βαστάζοντα] om A; κατάξοντα C 23 τρεῖς στεφάνους]\n τρία A 24 ἑτέρων δόο] τεσσάρων A; ἑτέρων C 25 στέφ. μαρτυρίας] στέφ. μαρτύρον Α; μαρτυρία C \n καὶ ἀναπτύξας ὁ ἀνήρ ἐκεῖνος μίαν τῶν βιβλίων τῶν ABC ὄντων ἐκ τῶν χερουβὶμ ἀνεζήτησεν τὴν\n ἁμαρτίαν τῆς ψυχῆς τῆς γυναικὸς, καὶ εὖρεν. καὶ εἶπεν ὁ κριτής· Ὦ\n ταλαίπωρε ψυχὴ, πῶς λέγεις ὅτι φόνον οὐκ ἐποίησας; οὐχὶ σὺ\n ἀπελθοῦσα μετὰ τὴν τελευτὴν τοῦ ἀνδρός σου, ἐμοίχευσας τὸν ἄνδρα τῆς\n θυγατρός σου, καὶ ἀπέκτεινας αὐτήν; ἤλεγχε δὲ καὶ τὰς ἄλλας ἁμαρτίας\n αὐτῆς, καὶ εἴ τι ἔπραξεν ἐκ νεότητος αὐτῆς. ταῦτα ἀκούσασα ἡ γυνὴ\n ἐβόησεν λέγουσα· Οἴμοι, οἴμοι, ὅτι πάσας τὰς ἁμαρτίας μου\n ἂς ἐποίησα ἐν τῷ κόσμῳ ἐληθάργησα· ἐνταῦθα δὲ οὐκ ἐληθαροήθησαν. τότε\n ᾖραν καὶ αὐτὴν καὶ παρέδωκαν τοῖς βασανισταῖς. XΙ καὶ εἶπεν Ἁβραὰμ πρὸς Μιχαήλ· Κύριε, τίς ἐστιν οὗτος ὁ κριτὴς, καὶ τίς\n ἐστιν ὁ ἄλλος, ὁ ἐλέγχων τὰς ἁμαρτίας; καὶ λέγει Μιχαὴλ\n πρὸς Ἁβραάμ· Θεωρεῖς τὸν κριτήν;","english":"from among those thousands, one soul of a woman who was in the intermediate state; for her good works and her contrary ones were equal, and she was not destined for destruction nor yet for rest, but in the middle of these. And one righteous soul from among thousands of women—for he found the scales balancing equally with all her works, and they were neither in torment nor in rest, but in destruction. And that man, opening one of the books that were from the cherubim, sought out the sin of the woman's soul, and found it. And the judge said, \"O wretched soul, how do you say that you did not commit murder? Did you not, after the death of your husband, go and commit adultery with your daughter's husband, and kill her?\" And he also convicted her of her other sins, and of everything she had done from her youth. Hearing these things, the woman cried out, saying, \"Woe, woe, for all the sins I committed in the world I have forgotten; but here they have not been forgotten.\" Then they took her also and handed her over to the torturers. And Abraham said to Michael, \"Lord, who is this judge, and who is the other one who convicts the sins?\" And Michael says to Abraham, \"Do you see the judge?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπʼ αὐτὰς τὰς μυριάδας μίαν ψ. γυναικὸς συέχου τὴν διαγιγὴν","severity":"info","text":"The Greek text is corrupt here; the English draft conflates two different fates: one soul in an intermediate state and another righteous soul sent to destruction. The apparatus shows variant readings (B, C) that complicate the narrative.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κριτής","severity":"info","text":"The judge here is distinct from Death and Michael; in recensio B, the judge is Abel, as earlier in the passage (not shown). The term κριτής is used consistently for the eschatological judge.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"βασανισταῖς","severity":"info","text":"The torturers (βασανισταῖς) are angelic figures who execute punishment in the afterlife, a common motif in Jewish and Christian apocalyptic literature (e.g., Apocalypse of Peter).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XΙ","severity":"info","text":"The Greek text marks a section break with XΙ (likely a scribal numeral or paragraph marker), separating the judgment scene from Abraham's question to Michael.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἐληθάργησα / ἐληθαροήθησαν","severity":"caution","text":"The verb ἐληθάργησα (I forgot) and its passive form are rare; the text may be corrupt or reflect a scribal error. The sense is clear from context: the soul forgot her sins, but they are not forgotten in judgment.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μίαν ψ. δικαίαν ἐξ—μυριάδων γυναικὸς σῶμα","severity":"caution","text":"The Greek is lacunose; the English draft supplies a second soul (righteous) that is not clearly present in the Greek. The apparatus shows variant readings (B, C) that may indicate a scribal interpolation or corruption.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; it is unclear whether one or two souls are described. The English draft conflates two different fates (intermediate state vs. destruction) that may reflect different recensions.","The identity of the judge is not stated in this passage but is known from earlier in recensio B to be Abel."],"confidence":"medium","notes":[]},{"i":52,"ref":"p52","source":"οὗτός ἐστιν ὁ Ἄβελ, ὁ ἐν πρώτοις\n μαρτυρήσας· καὶ ἤνεγκεν αὐτὸν ὧδε ὁ θεὸς κρίνειν. καὶ ὁ ἀποδεικνύμενος\n οὗτός ἐστιν ὁ διδάσκαλος τοῦ οὐρανοῦ καὶ τῆς γῆς καὶ γραμματεὺς τῆς\n δικαιοσύνης Ἐνώχ· ἀπέστειλεν γὰρ κύριος αὐτοὺς ἐνταῦθα, ἵνα\n ἀπογράφωσιν τάς ἁμαρτίας καὶ τάς δικαιοσύνας ἑκάστου. καὶ λέγει ὁ\n Ἀβραάμ· Καὶ πῶς δύναται Ἐνὼχ βαστάσαι τὸ βάρος τῶν ψυχῶν, μὴ ἰδὼν\n θάνατον; ἢ πῶς δύναται δοῦναι πασῶν τῶν ψυχῶν ἀπόφασιν; καὶ εἶπεν\n Μιχαήλ· Ἐὰν δώσῃ ἀπόφασιν περὶ 4 φόνον οὐκ\n ἐποίησας] φώνος διά σου οὐ γέγονεν B; φόνος ἐξ ἐμοῦ οὐ γέγονεν C 7,\n 8 καὶ ε τι— νεότ. αὐτῆς] om B 8 γυνὴ] om B; ψυχὴ C 10 ἂς- κόσμῳ] om\n A κόσμῳ] + κατὰ πρόσωπόν μου βλέπω καὶ τὶ ποιήσω ἡ τάλαινα ὅτι\n ἐνταῦθα μετάνοια οὐκ ἔστιν B 10, 11 ἐνταῦθα— ἐληθαργ.] om B 11 ᾖραν\n αὐτὴν] + αἱ ὑπηρέται τῆς ὀργῆς C 14, 15 καὶ τίς- ἀμαρτ.] om C 14\n ἐλέγχων] κατέχων B 17 ἤεγκεν] προσέταξεν B; ἔταξεν C 17—19 ὁ\n ἀποδεικν. οὖτος— Ἐνὼχ] ὸ ἕτερος προσκομίζωον τὰς ἁμαρτίας κ. ἐλέγχων\n τὰς ἀγαθὰς κ. παηρὰς πράξεις ἐστὶν ἔνωχ ὁ μάρτὺς τῆς ἐσχάτης ἡμέρας\n B 19 γραμματεὺς] γραφεὺς A 19—21 Ἐνὼχ— δικαιοσύνας] om A (which\n reads γραφεὺς τῆς δικ. κ. τῶν ἀμαρτι ἑκάστου] ἀπέστειλεν- ἑκάστου]\n κ. προσετάγειν παρὰ κυ ἐν τῶ κόσμω διάγειν κ. ἀπογράφεσθαι πράξεις\n κ. λαγισμοὺς ἕνος ἑκάστου ἀνθρώπου B 22 βαστάσαι τὸ βάρος τῶ ψ.]\n βλέπειν κ. προσκομίζειν ἔνος ἑκάστου τὰς ἁμαρτίας κ. τὰς δικαιοσύνας\n Β; βαστᾶσαι τὸ μέρος τῶ ψ. C 24 ἀπόφασιν] ἀπολογίαν A; ἀποφάσεις ἢ\n κ. σώζειν τοὺς ἐξομολογουμένους B 24—p. 116, 10 ἐὰν— κόλασιν] ταῦτα\n κ.","english":"This is Abel, who was the first to bear witness; and God brought him here to judge. And the one who is shown here is Enoch, the teacher of heaven and earth and the scribe of righteousness; for the Lord sent them here to record the sins and the righteous deeds of each one. And Abraham said, “How can Enoch bear the weight of the souls, not having seen death? Or how can he give judgment for all the souls?” And Michael said, “If he gives judgment concerning murder, no murder has been committed through you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἄβελ","severity":"info","text":"Abel is identified as the first martyr (πρωτομάρτυς) in Jewish and Christian tradition, here appointed as judge of souls.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἐνώχ","severity":"info","text":"Enoch is called 'teacher of heaven and earth' and 'scribe of righteousness', roles that expand his biblical figure into a celestial recorder of deeds.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἐνὼχ βαστάσαι τὸ βάρος τῶν ψυχῶν","severity":"info","text":"The motif of Enoch bearing the weight of souls reflects late antique angelology where Enoch is a psychopomp or assessor of souls.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄβελ, ὁ ἐν πρώτοις μαρτυρήσας","severity":"info","text":"Abel as first martyr echoes Genesis 4 and is developed in Hebrews 11:4, but here he is given a judicial role not found in canonical texts.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"φόνος διά σου οὐ γέγονεν","severity":"caution","text":"The apparatus shows variant readings for 'murder' (φόνος/φώνος) and the phrase 'through you' (διά σου), indicating textual instability in this passage.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ λέγει ὁ Ἀβραάμ· Καὶ πῶς δύναται...","severity":"info","text":"Abraham's question introduces a dialogue that challenges the logic of Enoch's role, a typical narrative device in testamentary literature to explain divine arrangements.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary and conflated with variant readings from manuscripts B and C; the exact wording of Michael's reply about murder is uncertain."],"confidence":"medium","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."}]},{"i":53,"ref":"p53","source":"αὐτὸς ὁ Ἐ. πρὸς κν ἐλάλησεν ἴνα μὴ πρὸς τοὺς ανους ἐπιβαρὶς\n γύνεται ἀλλʼ ὁ κς οὐκ ἤκουσεν αὐτοῦ ἀλλʼ ἐκέλευσεν αὐτὸν οὕτος\n ποιεῦν B","english":"Enoch himself spoke to the Lord so that the burden would not fall upon the men, but the Lord did not listen to him and commanded him to do thus.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρὸς κν ἐλάλησεν","severity":"info","text":"The phrase indicates Enoch's direct appeal to the Lord, a motif that underscores his role as an intercessor in the Testament of Abraham.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπιβαρὶς","severity":"info","text":"The term ἐπιβαρὶς (burden) is rare; it likely refers to the weight of judgment or the responsibility of recording sins, echoing the theme of divine justice.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἐ. (Enoch)","severity":"info","text":"Enoch, as a figure who did not die but was taken by God, is uniquely positioned in Jewish and Christian tradition as a scribe of judgment, as seen in 1 Enoch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλʼ ὁ κς οὐκ ἤκουσεν","severity":"info","text":"This rejection of Enoch's plea creates a narrative tension, emphasizing the Lord's unyielding command and the inevitability of the judgment process.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρὸς τοὺς ανους","severity":"caution","text":"The phrase πρὸς τοὺς ανους (to the men) is ambiguous: it may refer to humanity in general or to specific individuals being judged; the text does not clarify.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the men' (τοὺς ανους) is unclear—whether all humanity or a specific group.","The exact nature of the 'burden' (ἐπιβαρὶς) is not specified; it could be the weight of judgment or the task of recording."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"ABC αὐτῶν, οὐ συγχωρεῖται· ἀλλʼ οὐ τὰ τοῦ\n Ἐνὼχ αὐτοῦ ἀποφαίνεται, ἀλλʼ ὁ κύριός ἐστιν ὁ ἀποφαινόμενος, καὶ τούτου\n οὐκ ἐστὶν εἰ μὴ μόνον τό γράψαι. ἐπειδὴ ηὔξατο Ἐνὼχ πρὸς κύριον λέγων· Οὐ θέλω, κύριε, ἀποδοῦναι τῶν ψυχῶν ἀπόφασιν, ὅπως μὴ τινὸς ἐπιβαρὴς\n γένωμαι· καὶ εἶπεν κύριος πρὸς Ἐνώχ· Ἐγὼ κελεύσω σε ἵνα\n γράφῃς τὰς ἁμαρτίας ψυχῆς ἐξιλεουμένης, καὶ εἰσελεύσεται εἰς τὴν ζωήν· καὶ ἡ ψυχὴ ἐὰν μὴ ἐξιλεωθῇ καὶ μετανοήσῃ, εὑρήσεις τὰς ἁμαρτίας αὐτῆς\n γεγραμμένας, καὶ βληθήσεται εἰς τὴν κόλασιν. ΧΙΙ. καὶ μετὰ τὸ θεωρῆσαι Ἁβραὰμ τὸν τόπον τοῦ κριτηρίου, κατήγαγεν αὐτὸν\n ἡ νεφέλη ἐν τῷ στερεώματι κάτω. καὶ κατανοήσας Ἁβραὰμ ἐπὶ τὴν γῆν, εἶδεν\n ἄνθρωπον μοιχεύοντα γυναῖκα ὕπανδρον. καὶ στραφεὶς λέγει Ἁβραὰμ πρὸς\n Μιχαήλ· Θωρεῖς τὴν ἁμαρτίαν ταύτην; ἀλλὰ, κύριε, πέμψον πῦρ\n ἐξ οὐρανοῦ, ἵνα καταφάγῃ αὐτούς. καὶ εὐθὺς κατῆλθεν πῦρ καὶ κατέφαγεν\n αὐτούς· διότι εἶπεν κύριος τῷ Μιχαὴλ ὅτι Ὅσα αἰτήσεταί σε ὁ Ἁβραὰμ\n ποιῆσαι αὑτῷ, ποίησον. καὶ πάλιν ἀναβλέψας Ἁβραὰμ, εἶδεν ἄλλους\n ἀνθρώπους καταλαλοῦντας ἑταίρους, καὶ εἶπεν· Ἀνοιχθήτω ἡ γῆ\n καὶ καταπιέτω αὐτούς. καὶ ἐν τῷ εἰπεῖν αὐτῷ, κατέπιεν αὐτοὺς ἡ γῆ\n ζῶντας. καὶ πάλιν ἀνήςγαγεν αὐτὸν ἡ νεφέλη ἐν ἑτέρῳ τόπῳ. καὶ εἶδεν\n Ἁβραάμ τινας ἀπερχομένους εἰς ἔρημον τόπον τοῦ ποιῆσαι φόνον. καὶ εἶπεν\n πρὸς Μιχαήλ· Θεωρεῖς τὴν ἁμαρτίαν ταύτην; ἀλλʼ ἐλθέτωσαν\n θηρία ἐκ τῆς ἐρήμου καὶ διαμερίσονται αὐτούς. καὶ αὐτῇ τῇ ὥρᾳ ἐξῆλθον\n θηρία ἐκ τῆς ἐρήμου καὶ κατέφαγον αὐτούς. τότε ἐλάλησεν κύριος ὁ θεὸς\n πρὸς τὸν Μιχαὴλ λέγων·","english":"of them, it is not permitted. But it is not Enoch himself who pronounces, but the Lord is the one who pronounces, and of this Enoch has nothing but the writing. Since Enoch prayed to the Lord, saying, \"I do not wish, Lord, to give judgment of the souls, so that I may not become burdensome to anyone.\" And the Lord said to Enoch, \"I will command you to write the sins of a soul that is being propitiated, and it will enter into life. And if the soul is not propitiated and does not repent, you will find its sins written, and it will be cast into punishment.\" XII. And after Abraham had seen the place of judgment, the cloud brought him down into the lower firmament. And looking down upon the earth, Abraham saw a man committing adultery with a married woman. And turning, Abraham said to Michael, \"Do you see this sin? But, Lord, send fire from heaven, so that it may consume them.\" And immediately fire came down and consumed them, because the Lord had said to Michael, \"Whatever Abraham asks you to do for him, do it.\" And again looking up, Abraham saw other men slandering their companions, and he said, \"Let the earth open and swallow them up.\" And as he spoke, the earth swallowed them alive. And again the cloud brought him up to another place. And Abraham saw some men going to a deserted place to commit murder. And he said to Michael, \"Do you see this sin? But let beasts come from the desert and tear them apart.\" And at that very hour beasts came out of the desert and devoured them. Then the Lord God spoke to Michael, saying,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐξιλεουμένης","severity":"info","text":"The participle ἐξιλεουμένης (from ἐξιλάσκομαι) means 'being propitiated' or 'being reconciled'. In this context it implies a soul that has been ritually appeased or forgiven, a key concept in the judgment process.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πῦρ ἐξ οὐρανοῦ","severity":"info","text":"The motif of fire from heaven consuming sinners echoes biblical theophanies (e.g., Genesis 19:24; Leviticus 10:2; 2 Kings 1:12). Here it underscores Abraham's role as an agent of divine punishment.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐνώχ","severity":"info","text":"Enoch, identified here as a scribe recording sins, is a figure from Jewish apocalyptic tradition (1 Enoch). His role as a heavenly scribe is adapted in this Christian text to emphasize divine judgment over human initiative.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΧΙΙ","severity":"info","text":"The chapter division (ΧΙΙ) marks a transition from the Enoch digression back to Abraham's tour. This structural break highlights the shift from theological explanation to narrative action.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀνοιχθήτω ἡ γῆ καὶ καταπιέτω αὐτούς","severity":"info","text":"The motif of the earth swallowing sinners appears in Jewish and Christian apocalyptic literature (e.g., Numbers 16:32; Revelation 12:16). Here it reinforces Abraham's instantaneous punitive power.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ABC","severity":"caution","text":"The opening 'ABC' is likely a scribal or editorial marker, possibly indicating a lacuna or a marginal note. The text begins abruptly, and the preceding context is lost.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The initial 'ABC' is unclear; it may be a scribal insertion or a remnant of a numbering system.","The phrase 'οὐ συγχωρεῖται' lacks an explicit subject; it is interpreted as referring to the act of judgment."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"Ἀπόστρεψον τὸν Ἁβραὰμ εἰς τὸν οἶκον αὐτοῦ καὶ μὴ\n ἀφήσεις αὐτὸν κυκλῶσαι πᾶσαν τὴν κτίσιν ἢν ἐποίησα, ὅτι οὐ\n σπλαγχνίζεται ἐπὶ τοὺς ἁμαρτωλοὺς, ἀλλʼ ἐγὼ σπλαγχνίζομαι ἐπὶ τοὺς\n ἁμαρτωλοὺς ὥστε ἐπιστρέψουσιν καὶ ζήσωσιν καὶ μετανοήσωσιν ἐκ 6 ἐγὼ κελεύσω σε] ἐγέρθητί μοι σημειῶν πρὸς σὲ C 8\n μὴ ἐξιλεωθῇ καὶ] om A 9 βληθήσεται] -ονται A; κληθήσεται C 26, 27\n διαμερίσονται αὐτοὺς] διαφάγωσιν αὐτοὺς A; καταφαγέτωσαν αὐτοὺς ὅτι\n τοιοῦτον ἀνόμημα ὄρμη- σαν ποιῆσαι B 33—p. 117, 1 ὥστε— σωθήσονται]\n ὡς τὸ ἐπιστρέψαι κ. ζήσωοσιν—σωθήσ. A; om B ; ὥστε ἐπιστρέφουσιν κ. μετανοήσωσιν—σωθήσ. C \n τῶν ἁμαρτιῶν αὐτῶν, καὶ σωθήσονται. καὶ κατὰ τὴν ABC ἐνάτην ὥραν ὑπέστρεψεν Μιχαὴλ τὸν Ἁβραὰμ\n εἰς τὸν οἶκον αὐτοῦ. Σάρρα δὲ ἡ γυνὴ αὐτοῦ, μὴ θεωρήσασα τὸν Ἁβραὰμ τί\n γέγονεν, κατεπόθη τῇ λυπῇ καὶ παρέδωκε τὴν ψυχήν· καὶ μετὰ\n τὸ ὑποστρέψαι τὸν Ἁβραὰμ, εὖρεν αὐτὴν νεκρὰν, καὶ ἔθαψεν αὐτήν. ΧΙΙΙ. ὅτε δὲ ἤγγισαν αἱ ἡμέραι τοῦ θανάτου τοῦ Ἁβραὰμ, εἶπεν κύριος ὁ\n θεὸς πρὸς Μιχαήλ· Οὐ μὴ τολμήσῃ θάνατος ἐγγίσαι τοῦ ἐξενεγκεῖν τὴν ψυχὴν\n τοῦ δούλου μου, ὅτι φίλος μου ἐστίν· ἀλλὰ ἄπελθε καὶ\n κόσμησον τὸν θάνατον ἐν πολλῇ ὡραιότητι, καὶ οὕτως ἀπόστειλον αὐτὸν πρὸς\n Ἁβραὰμ ὅπως θεάσηται αὐτὸν τοῖς ὀφθαλμοῖς αὐτοῦ. καὶ ὁ Μιχαὴλ εὐθὺς\n καθὼς προσετάχθη ἐκόσμησεν τὰν θάνατον ἐν πολλῇ ὡραιότητι, καὶ οὕτως ἀπέστειλεν αὐτὸν πρὸς Ἁβραὰμ, ὅπως θεάσηται αὐτόν. καὶ ἐκάθισεν πλησίον τοῦ Ἁβραάμ· ἰδὼν δὲ ὁ Ἁβραὰμ τὸν θάνατον πλησίον\n αὐτοῦ καθήμενον ἐφοβήθη φόβον μέγαν. καὶ εἶπεν ὁ θάνατος πρὸς Ἁβραάμ·","english":"Send Abraham back to his house, and do not allow him to go around the whole creation that I made, because he has no compassion on the sinners, but I have compassion on the sinners, so that they may turn, live, and repent of their sins, and be saved. And at the ninth hour Michael brought Abraham back to his house. But Sarah his wife, not having seen what had become of Abraham, was swallowed up by grief and gave up her soul; and after Abraham returned, he found her dead and buried her. XIII. When the days of Abraham’s death drew near, the Lord God said to Michael: “Death shall not dare to approach to take the soul of my servant, because he is my friend; but go and adorn Death with great beauty, and thus send him to Abraham so that he may see him with his own eyes.” And Michael immediately, as he was commanded, adorned Death with great beauty, and thus sent him to Abraham so that he might see him. And he sat near Abraham; and when Abraham saw Death sitting near him, he was seized with great fear. And Death said to Abraham:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀπόστρεψον τὸν Ἁβραὰμ","severity":"info","text":"The opening command is addressed to Michael, instructing him to return Abraham to his house, ending the tour of creation.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σπλαγχνίζομαι","severity":"info","text":"The verb σπλαγχνίζομαι (to have compassion) is used twice, contrasting Abraham's lack of pity with God's mercy toward sinners.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνάτην ὥραν","severity":"info","text":"The ninth hour (ἐνάτην ὥραν) is a standard time for prayer and divine intervention in early Christian and Jewish tradition, possibly echoing Acts 10:3 or Psalm 55:17 LXX.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σάρρα ... κατεπόθη τῇ λυπῇ","severity":"info","text":"Sarah's death from grief upon Abraham's absence is a narrative motif found in later Jewish and Christian expansions of Genesis, not in the biblical account.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XIII","severity":"info","text":"The chapter division (XIII) marks a new episode: the preparation for Abraham's death, with God instructing Michael to adorn Death beautifully.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἐκόσμησεν τὰν θάνατον","severity":"caution","text":"The phrase ἐκόσμησεν τὰν θάνατον (adorned Death) shows a textual variant: the neuter article τάν (for τόν) may reflect a scribal error or dialectal form in the manuscript tradition.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰν θάνατον' may be a scribal error for 'τὸν θάνατον' or a dialectal variant; the text is otherwise clear."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Χαίροις, ἁγία ψυχή. χαῖρε, φίλος κυρίου τοῦ θεοῦ· χαῖρε, τὸ παραμύθιον\n τοῦ ξενισμοῦ τῶν ὁδοιπόρων. καὶ εἶπεν Ἁβραάμ· Καλῶς\n ἐλήλυθας, δοῦλε θεοῦ ὑψίστου· παρακαλῶ σε, εἰπέ μοι τίς εἶ σὺ, καὶ\n εἰσελθὼν ἐν τῷ οἴκῳ μετάλαβε βρώσεως καὶ πόσεως, καὶ ἀπόστηθι ἀπʼ ἐμοῦ· ἀφʼ οὗ γὰρ ἐθεασάμην σε καθήμενον ἔγγιστά μου, ἐταράχθη ἡ ψυχή μου. πάντως γὰρ οὐκ εἰμὶ ἄξιος μετά σου πλησιάζειν, σὺ γὰρ εἶ\n ὑψηλὸν πνεῦμα, ἐγὼ δὲ σὰρξ καὶ αἶμα, καὶ διὰ τοῦτο οὐ δύναμαι βαστάσαι\n τὴν δόξαν σου. θεωρῶ γὰρ τὴν ὡραιότητά σου, ὅτι οὐκ ἔστιν ἐκ τοῦ κόσμου\n τούτου. καὶ AB εἶπεν ὁ θάνατος πρὸς Ἁβραάμ·\n Λέγω σοι, ἐν ὅλῳ τῷ κτίσματι ὃ ἔκτισεν ὁ θεὸς, οὐχ εὑρέθη\n ὅμοιός σου· καὶ 1, 2 καὶ— ὤραν] κ. ταύτη τὴν ὥραν\n A; ἐν ἐκείνη τῆ ἡμέρα· καὶ C 3— 6 Σάρρα δὲ— ἔθαψεν αὐτὴν] κ. οὕτως\n ἀπέθανεν ἡ γυνὴ αὐτοῦ— αὐτὴν ὁ Ἁβρ. A; κ. πρῶτον τέθνηκεν ἡ γυνὴ\n αὐτοῦ κ. ἕθ. αὐτήν B 7—9 τοῦ Ἁβρ.— ἐγγίσαι] om B 12, 13 τοῖς ὀφθ. αύτοῦ] ἔμπροσθεν αὐτοῦ πρὸς θάνατον A; om B 16 καὶ ἐκάθ.— Ἁβρ.] om\n AC καὶ] om B 18—21 καὶ εἷπεν ὁ θάν. —ὑψίστου] om AB 22, 23 σὺ—\n πόσεως] om AB 27, 28 θεωρῶ—κόσμου τούτου] om B 28—p. 118, 26\n τούτοι—ψυχὴν τοῦ Ἁ.] om C, a leaf of which is lost here 30 κτίσματι\n ὃ] κτισμ. ἤν A; κόσμω ὅ B","english":"Hail, holy soul. Hail, friend of the Lord God. Hail, the comfort of the hospitality of travelers. And Abraham said, “You have come well, servant of the Most High God. I entreat you, tell me who you are, and having entered the house, partake of food and drink, and depart from me. For from the time I saw you sitting near me, my soul was troubled. For surely I am not worthy to associate with you, for you are a lofty spirit, while I am flesh and blood, and therefore I cannot bear your glory. For I see your beauty, that it is not of this world.” And Death said to Abraham, “I tell you, in the whole creation that God made, no one like you was found.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Χαίροις, ἁγία ψυχή. χαῖρε, φίλος κυρίου τοῦ θεοῦ· χαῖρε, τὸ παραμύθιον τοῦ ξενισμοῦ τῶν ὁδοιπόρων.","severity":"info","text":"Death greets Abraham with a triple 'hail' formula, addressing him as 'holy soul,' 'friend of the Lord God,' and 'comfort of the hospitality of travelers,' which underscores Abraham's legendary hospitality (cf. Gen 18:1–8).","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παραμύθιον","severity":"info","text":"The term 'παραμύθιον' (comfort, solace) is rare in this context; it may reflect a Christianized reworking of the Jewish tradition of Abraham's hospitality, where he is a consoler of wayfarers.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ AB εἶπεν ὁ θάνατος πρὸς Ἁβραάμ","severity":"info","text":"The apparatus shows that the phrase 'and Death said to Abraham' is marked with 'AB', indicating that in manuscripts A and B the speech attribution is present, while the following lines (18–21) are omitted in those witnesses.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"28—p. 118, 26 τούτοι—ψυχὴν τοῦ Ἁ.] om C, a leaf of which is lost here","severity":"caution","text":"A leaf is missing in manuscript C at this point, so the text from 'τούτοι' to 'ψυχὴν τοῦ Ἁ.' is lost; this lacuna affects the continuity of Death's speech and Abraham's response.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σὺ γὰρ εἶ ὑψηλὸν πνεῦμα, ἐγὼ δὲ σὰρξ καὶ αἶμα","severity":"info","text":"Abraham's contrast between Death as a 'lofty spirit' and himself as 'flesh and blood' reflects a dualistic anthropology common in Hellenistic Jewish and early Christian thought, where angels or personified Death are immaterial beings.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Λέγω σοι, ἐν ὅλῳ τῷ κτίσματι ὃ ἔκτισεν ὁ θεὸς, οὐχ εὑρέθη ὅμοιός σου","severity":"caution","text":"The apparatus notes that for 'κτίσματι' (creation) manuscript A reads 'κτισμ. ἤν' and manuscript B reads 'κόσμω' (world); this textual variation affects the scope of Death's praise of Abraham.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a composite from multiple manuscripts; the apparatus indicates significant omissions and variations, especially in manuscripts A, B, and C, making the original wording uncertain. The lacuna in C further complicates reconstruction."],"confidence":"medium","notes":[]},{"i":57,"ref":"p57","source":"AB αὐτὸς γὰρ ὁ θεὸς ζητήσας οὐχ εὗρεν\n τοιοῦτον ἐπὶ πάσης τῆς γῆς. καὶ εἶπεν Ἁβραὰμ πρὸς τὸν θάνατον· Πῶς\n ἐτόλμησας ψεύσασθαι; ὅτι ὁρῶ τὴν ὡραιότητά σου ὅτι οὐκ ἔστιν ἐκ τοῦ\n κόσμου τούτου. καὶ εἶπεν ὁ θάνατος πρὸς Ἁβραάμ· Μὴ νομίσῃς, Ἁβραὰμ, ὅτι\n ἡ ὡραιότης αὕτη ἐμή ἐστιν, ἢ καὶ οὕτως πορεύομαι εἰς πάντα\n ἄνθροπον. οὐχὶ, ἀλλʼ ἐάν τις δίκαιος ὡς σὺ, οὕτως λαμβάνω στεφάνους καὶ\n ἀπέρχομαι πρὸς αὐτόν· ἐὰν δὲ ἁμαρτωλός ἐστιν, ἀπέρχομαι ἐν μεγάλῃ\n σαπρότητι καὶ ἐκ τῆς ἁμαρτίας αὐτῶν ποιῶ στέφανον τῇ κεφαλῇ μου, καὶ\n ταράσσω αὐτοὺς ἐν μεγάλῳ φόβῳ, ἵνα ἐκθαμβῆται. λέγει οὖν\n Ἁβραὰμ πρὸς αὐτόν· Καὶ πόθεν ἔστιν ἡ ὡραιότης αὕτη; καὶ λέγει ὁ θάνατος· Οὐκ ἐστὶν ἄλλος σαπρότερός μου. λέγει αὐτῷ ὁ Ἁβραάμ· Καὶ μὴ σὺ εἶ ὁ\n λεγόμενος θάνατος; ἀπεκρίθη αὐτῷ καὶ εἶπεν· Ἐγώ εἰμι τὸ πικρὸν ὄνομα· ἐγώ εἰμι κλαυθμός . A\nXIV. εἶπεν δὲ Ἁβραὰμ πρὸς τὸν θάνατον· Δεῖξον ἡμῖν τὴν σαπρότητά σου. καὶ\n ἐφανέρωσεν ὁ θάνατος τὴν σαπρότητα αὐτοῦ· καὶ εἶχεν δύο κεφαλάς· ἡ μία\n εἶχεν πρόσωπον δράκοντος, καὶ διʼ αὐτοῦ τινὲς ὑπὸ ἀσπίδων \n τελευτῶσιν ἄφνω· ἡ δὲ ἑτέρα κεφαλὴ ὁμοία ῥομφαίας· διὰ τοῦτο τινες ἐν\n ῥομφαιᾷ τελευτῶσιν ὡς ἐπὶ τόξοις. ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐτελεύτησαν οἱ\n παῖδες τοῦ Ἁβραὰμ διὰ τὸν φόβον τοῦ θανάτου· οὓς ἰδὼν Ἁβραὰμ ηὔξατο πρὸς\n κύριον, καὶ ἀνέστησεν αὐτούς. ἐπέστρεψεν δὲ ὁ θεὸς καὶ \n AC ἐξέτεινεν τὴν ψυχὴν τοῦ Ἁβραὰμ ὡς ἐν\n ὀνείροις, καὶ ὁ ἀρχιστρατηγὸς Μιχαὴλ ἦρεν αὐτὴν εἰς τοὺς οὐρανούς.","english":"For God Himself, having searched, found no such man upon the whole earth. And Abraham said to Death, “How did you dare to lie? For I see your beauty, that it is not of this world.” And Death said to Abraham, “Do not think, Abraham, that this beauty is mine, or that I go thus to every man. No, but if someone is righteous like you, I take crowns thus and go to him; but if he is a sinner, I go in great rottenness, and from their sin I make a crown for my head, and I throw them into great fear, so that they are terrified.” Then Abraham says to him, “And whence comes this beauty?” And Death says, “There is none more rotten than I.” Abraham says to him, “And are you not the one called Death?” He answered him and said, “I am the bitter name; I am lamentation.” XIV. Then Abraham said to Death, “Show us your rottenness.” And Death revealed his rottenness; and he had two heads: one had the face of a serpent, and through it some die suddenly from asps; and the other head was like a sword; through this some die by the sword, as by arrows. On that day the servants of Abraham died from the fear of Death; seeing them, Abraham prayed to the Lord, and raised them up. And God turned and stretched out the soul of Abraham as in a dream, and the chief captain Michael took it up into the heavens.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτὸς γὰρ ὁ θεὸς ζητήσας οὐχ εὗρεν τοιοῦτον ἐπὶ πάσης τῆς γῆς","severity":"info","text":"God's own search for a righteous man echoes the theme of Abraham's unique virtue, a motif in Testamentum Abrahae.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σαπρότης","severity":"info","text":"The Greek σαπρότης ('rottenness') is a key term for Death's true, hideous form, contrasting with his deceptive beauty.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XIV","severity":"info","text":"The section marker 'XIV' indicates a textual division in recension B, possibly reflecting a later editorial hand.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δύο κεφαλάς","severity":"info","text":"Death's two heads (serpent and sword) personify specific causes of death, a motif found in Jewish and Christian apocalyptic traditions.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀνέστησεν αὐτούς","severity":"info","text":"Abraham raising his servants parallels biblical resurrection miracles, such as Elijah and Elisha, emphasizing his prophetic power.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐξέτεινεν τὴν ψυχὴν τοῦ Ἁβραὰμ ὡς ἐν ὀνείροις","severity":"info","text":"The soul's extraction 'as in a dream' reflects later Christian and Jewish mystical interpretations of Abraham's death as a peaceful translation.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variants (e.g., ἄνθροπον for ἄνθρωπον) that do not affect meaning.","The phrase 'ἐπὶ τόξοις' ('by arrows') is ambiguous; it may be a gloss or corruption, but the sense of death by weapons is clear."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"5 μὴ νομίσης, Ἁβρ.] om A 7—11 οὐχὶ— ἐκθαμβῆται] om B\n 9 τῆς] τὰς A 11—16 λέγει οὗν— κλαυθμὸς] om A 16 κλαυθμὸς] with this\n word B breaks off 19 σαπρότητα αὐτοῦ] +ἐφανέρωοσεν δὲ αὐτοὺς A 21\n ῥομφαίας] -α A 22 τόξοις] -ος A 26—p. 119, 5 ὀνείροις —ἀμήν]\n ὀνείροις καὶ ἰδοὺ ἄρμα κυρίου τοῦ θεοῦ ἦρεν τὴν τιμίαν αὐτοῦ φυχὴν\n εἰς τοὺς οὐρανοὺς, καὶ ἄγγελοι προάγατες καὶ ἀκολουθοῦντες μετὰ\n λαμπάδωον καὶ θυμιατῶν, δοξάζυντες καὶ εὐλογοῦντες τὸν θεὸν τὸν\n ὕφιστον. ἔδραμεν δὲ Ἰσαὰκ ὁ υἱὸς αὐτοῦ, καὶ ἔπεσεν εἰς τὸ πρόσωπον\n αὐτοῦ καὶ ἔκλαυσεν καὶ κατεφίλησε αὐτὸν, ὁμοίως καὶ οἱ οἰκοπαῖδες\n ἅπαντες· καὶ βαστάζοντες τὸ τιμιώτατον ἐκεῖνο λείψανον ἀπήγαγον· καὶ\n ἔθαψεν αὐτὸ Ἰσαὰκ οἰκειοχείρως πλησίον τῆς μητρὸς αὐτοῦ Σάρρας. καὶ\n ὑπέστρεψαν δοξάζοντες καὶ ὑμνοῦντες τὸν θεὸν ἡμῶν· ὅτι αὐτῷ ὑπάρχει\n ἡ δόξα, ἡ τιμὴ, καὶ ἡ μεγαλοσύνη εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. C\n 26, 27 κ. ὁ άρχιστρ. M.] ὁ ἀρχ. M. καὶ A. ἔθαψεν δὲ Ἰσαὰκ τὸν πατέρα αὐτοῦ πλησίον τῆς μητρὸς AC αὐτοῦ τῆς Σάρρας, δοξάζων καὶ αἰνῶν τὸν\n θεόν· ὅτι αὐτῷ πρέπει δόξα, τιμὴ καὶ προσκύνησις, τοῦ πατρὸς καὶ τοῦ\n υἱοῦ καὶ τοῦ ἁγίου πνεύματος νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας\n τῶν αἰώνων. Ἀμήν.","english":"Do not think, Abr. [om. A] 7–11 “Not—be amazed” [om. B] 9 “the” [τὰς A] 11–16 “Then says—weeping” [om. A] 16 “weeping” [with this word B breaks off] 19 “his rottenness” [+“he revealed them” A] 21 “swords” [-α A] 22 “bows” [-ος A] 26–p. 119, 5 “dreams—amen” [dreams, and behold, a chariot of the Lord God lifted his precious soul into the heavens, and angels preceding and following with lamps and censers, glorifying and blessing the Most High God. And Isaac his son ran and fell upon his face and wept and kissed him, and likewise all the household servants; and bearing that most precious relic they carried it away; and Isaac buried it with his own hands near his mother Sarah. And they returned glorifying and hymning our God; for to him belong glory, honor, and majesty unto the ages of ages. Amen. C] 26, 27 “and the commander-in-chief M.” [the commander-in-chief M. and A. And Isaac buried his father near his mother Sarah, glorifying and praising God; for to him are due glory, honor, and worship, of the Father and the Son and the Holy Spirit, now and always and unto the ages of ages. Amen.]","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"κλαυθμὸς","severity":"info","text":"The word 'weeping' marks where recension B breaks off, indicating the manuscript is fragmentary at this point.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος","severity":"info","text":"The trinitarian formula 'Father, Son, and Holy Spirit' in the C variant reflects later Christian theological development, likely a scribal addition.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"26–p. 119, 5","severity":"info","text":"The passage from 'dreams' to 'amen' is a longer ending found in manuscript C, providing a narrative conclusion absent in A and B.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄρμα κυρίου τοῦ θεοῦ","severity":"info","text":"The 'chariot of the Lord God' lifting Abraham's soul echoes the heavenly chariot motif in Jewish apocalyptic literature, such as the ascension of Elijah.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἔθαψεν δὲ Ἰσαὰκ","severity":"caution","text":"The burial account in C differs from the longer ending: Isaac buries his father near Sarah, but the text is conflated with doxological additions, making the original narrative uncertain.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σαπρότητα","severity":"info","text":"The word 'rottenness' (σαπρότητα) describes Death's true form; manuscript A adds 'he revealed them', clarifying that Death showed his decay.","cites":[{"key":"ed:tlg1701.tlg002","label":"source edition: Testamentum Abrahae (recensio B)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1701.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage is a critical apparatus, not a continuous text; the exact sequence of events in the original narrative is obscured by manuscript variants.","The relationship between the longer ending (C) and the burial account (AC) is unclear; they may represent separate traditions or scribal expansions."],"confidence":"high","notes":[]}]}