The Odes of Solomon consist of 42 short lyric poems, of which the Syriac version is preserved almost complete, while Ode 11 is also known in Greek, and five Odes in Coptic (including 1, lost in Syriac). At least some of them seem to have been composed in Greek. The editio princeps was by J. R. Harris in 1909 (2nd ed. 1911, after F. C. Burkitt had discovered a second, even more incomplete ms.). In both Syriac mss., H and N, the Odes of Solomon are followed by the 18 Psalms of Solomon. It should be noted that one and the same Syriac term (viz. zmirtā) is used for both, ‘Ode’ and ‘Psalm’. Before the discovery of the Syriac texts of Odes of Solomon 3–42 (H) and 17–42 respectively (N, sometimes labelled B) our knowledge of these enigmatic poems (also described as hymns, psalms, and songs) was restricted to the Latin quotation of Solomon’s ‘ode’ 19.6–7a by Lactantius (early 4th cent.), the listing of ‘Psalms and Odes of Solomon’ as OT antilegomena in the so-called ‘Synopsis’ of Pseudo-Athanasius (7th cent.) and the ‘Stichometria’ ascribed to Nikephoros (8th– 9th cent.), and the Coptic version of Solomon’s ‘odes’ 1, 5, 6, 22, and 25 quoted in the Gnostic work ‘Pistis Sophia’ (3rd cent.; Codex A, 4th cent.). These five pieces were taken from a Greek collection in which the Odes of Solomon were preceded, not followed, by the Psalms of Solomon. In 1959 the Greek text of Ode 11 was published by M. Testuz (Papyrus Bodmer, XI [3rd– 4th cent.]). In the Syriac version of this very ode we find the only verse (viz. 11.23a) which has left a clear trace in Syriac literature (cf. Ephrem, ‘On Paradise’, 7.21). The author(s), date, and place of origin are unknown. It is, however, probable that the anonymous odes later attributed to Solomon were composed and used by gnosticising Christians in bilingual Syria as early as the 2nd cent. In form and content they appear to be strongly influenced by biblical language and show some connection with texts from Qumran. The Saviour is also called Lord, Son, and Messiah, but never appears under the name of Jesus. Dominant theological terms are Spirit, God, Lord, Most High, and Father. Among the most important soteriological concepts are grace, joy, knowledge, life, light, love, rest, truth, and word.