Commentaries and/or translations were published by, among others, Trithemius, Roger Bacon, Michael Maier, Albertus Magnus, and Isaac Newton. A similar account can be found in the Latin text known as Tabula Chemica by Senior Zadith, the latinised name of the alchemist Ibn Umail, in which a stone table rests on the knees of Hermes Trismegistus in the secret chamber of a pyramid. In the meantime, Kircher's conclusions are debated by the Danish alchemist Ole Borch in his De ortu et progressu Chemiae (1668), in which he attempts to separate the hermetic texts between the late writings and those truly attributable to the ancient Egyptian Hermes, among which he inclines to classify the Emerald Tablet. Haec est totius fortitudinis fortitudo fortis, quia vincet omnem rem subtilem, omnemque solidam penetrabit.

Apollonius de Tyane, traduction latine par Hugues de Santalla du Kitâb sirr al-h̲alîqa», Chrysopœia , 6, 1997-1999 [2000] [compte-rendu]". Medieval and early modern alchemists associated the Emerald Tablet with the creation of the philosophers' stone and the artificial production of gold.

In legend, deep beneath the Great Pyramid are the Halls of Amenti spoken of in The Emerald Tablets, the halls of the gods, where the soul passed after death for judgment. This is the case with the mage Éliphas Lévi: "Nothing surpasses and nothing equals as a summary of all the doctrines of the old world the few sentences engraved on a precious stone by Hermes and known as the 'emerald tablet'. This figure is surrounded by an acrostic in Latin " Visita Interiora Terrae Rectificando Invenies Occultum Lapidem" ( “visit the interior of the earth and by rectifying you will find the hidden stone”), whose seven initials form the word VITRIOL (the ancient name for sulfuric acid). The “Emerald Tablet” is a short, cryptic, almost poetic summary of early alchemical belief, and comes from the Book of the Secrets of Creation (Kitāb sirr al-ḫalīqa) attributed to Apollonius of Tyana (aka Balīnūs), which was written no later than the 11th century CE, and while there are theories that it is an Arabic translation of an earlier (no longer extant) Greek work, we don’t yet know for certain whether it was a translation of an earlier work or whether it was an original composition in Arabic. For example, in 1733, according to the alchemist Ehrd de Naxagoras ( Supplementum Aurei Velleris), a "precious emerald plate" engraved with inscriptions and the symbol was made upon Hermes' death and found in the valley of Ebron by a woman named Zora.

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For alchemists, the one thing of Hermes Trismegistus’ became the materia prima, or first matter—the source of all existence.

Scholars speak of the Emerald Tablet as one of the most mysterious documents ever put before the eyes of man, and describe it as everything from a succinct summary of Neoplatonic philosophy, to an extraterrestrial artifact, to a gift from Atlantis. It differs significantly both from the translation by Hugo of Santalla (see above) and the Vulgate translation (see below). This is the book of the wise Bélinous [Apollonius of Tyana], who possesses the art of talismans: this is what Bélinous says. A third Latin version can be found in an alchemical treatise dating probably from the 12th century (although no manuscripts are known before the 13th or 14th century), the Liber Hermetis de alchimia (Book of Alchemy of Hermes).

attributed to Jabir ibn Hayyan, [54] in the longer version of the Sirr al-asrār ( The Secret of Secrets, a tenth-century compilation of earlier works that was falsely attributed to Aristotle), [55] and in the Egyptian alchemist Muhammed ibn Umail al-Tamimi's (ca. And as all things have been and arose from one by the mediation of one: so all things have their birth from this one thing by adaptation. Despite some small differences, the 16th-century Nuremberg edition of the Latin text remains largely similar to the vulgate (see above). The word corresponds to طلسم ( ṭilasm) in the Arabic text, which does indeed mean "enigma", but also "talisman" in Arabic.