, « The Life of Adam and Eve (Coptic Fragments) », dans Old Testament Pseudepigrapha: More Noncanonical Scriptures, pp.22-27, 2013.
, The Apocryphal Adam and Eve in Medieval Europe: Vernacular Translations and Adaptations of the « Vita Adae et Evae, 2009.
, Die Apokalypse des Mose : Text, Übersetzung, Kommentar, pp.149-172, 2005.
, Biblical Epic and Rhetorical Paraphrase in Late Antiquity, 1985.
, « Once More, with Feeling: Rewritten Scripture in Ancient Judaism-A Review of Recent Developments », Journal of Jewish Studies, vol.61, pp.135-150, 1998.
, Commentaire de la Caverne des trésors: étude sur l'histoire du texte et de ses sources, 2000.
, Observations on the Date of the Syriac Cave of Treasures », dans The World of the Aramaeans III: Studies in Language and Literature in Honour of, pp.255-294, 2001.
, Die Beschneidung Christi in der syrischen Schatzhöhle: Beobachtungen zu Datierung und Uberlieferung des Werks », dans Syriaca II: Beiträge zum 3. Deutschen Syrologen-Symposium in Vierzehnheiligen 2002, M. Tamcke (éd.), pp.11-28, 2004.
, Die Adam-und Seth-Legenden im syrischen « Buch der Schatzhöhle »: eine quellenkritische Untersuchung, 2006.
, Syriac Christian Identity in Late Sasanian Mesopotamia: The Cave of Treasures in Context, 2013.
, « Date and Provenance of the Syriac Cave of Treasures: A Reappraisal, Hugoye, vol.20, pp.129-229, 2016.
, La caverne des trésors, op. cit
, Nous connaissons trois manuscrits garshounis : Mingana Syr 32, f. 89b-145b et Mingana Syr 258, f. 87b-146a, tous les deux à l
, La Caverne des trésors: version géorgienne [texte], op. cit. et J.-P. Mahé, La Caverne des trésors: version géorgienne
, The Books of Enoch, op. cit, p.320
, PreEmptive Exegesis" to "Pre-Emptive Speculation, With Letters of Light: Studies in the Dead Sea Scrolls, Early Jewish Apocalypticism, Magic and Mysticism in Honor of Rachel Elior, vol.80, pp.115-132, 2009.
, Avodah: An Anthology of Ancient Poetry for Yom Kippur, pp.95-219, 2005.
, See chapter two for the extensive bibliography on this question
, It is remarkable that the one English monograph on Yannai, which includes all of his poetry on Genesis, does not mention PRE: L.S. Lieber, Yannai on Genesis: An Invitation to Piyyut, pp.256-266, 2010.
, Pirqei deRabbi Eliezer, pp.165-171
, She is critical of the claims of, pp.177-184
, Trajectories in Near Eastern Apocalyptic: A Postrabbinic Jewish Apocalypse Reader, 2005.
, For general information, see I. Gruenwald, Apocalyptic and Merkavah Mysticism, Traktat von den himmlischen Palästen, Edition, Übersetzung und Kommentar, pp.241-244, 1994.
, The story opens when the Roman Emperor reads the Torah and is outraged by the sale of Joseph. He invites ten rabbis to his palace to interrogate and (finally) execute them in retribution for the ten brothers who, Sammlung kleiner Midraschim und vermischter Abhandlungen aus der ältern jüdischen Literatur, vol.2, pp.64-72, 1985.
, For those interested in the history of the early Middle East, ignoring Middle Eastern Christians meant ignoring the majority of people inhabiting that region; in the first centuries of the Islamic Empire, the population was not mainly Muslim but Christian, Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish, and Zoroastrian Writings on Early Islam, vol.2, pp.332-382, 1984.
, For two examples, see al-Muqammi?, D?w?d ibn Marw?n al-Mu ammis's Twenty Chapters: (?Ishr?n ma ?la, 1989.
, Was hat Mohammed aus dem Judenthume aufgenommen ?, p.1833
, League in Aid of the Delhi Mission, translated by F. M. Young, Madras, 1898. 67 For example, B. Heller, « Muhammedanisches und Antimuhammedanisches in den Pirke Rabbi Eliezer », op. cit. ; M. Ohana, « La polémique judéo islamique et l'image d'Ismaël dans Targum Pseudo-Jonathan et dans Pirke de Rabbi Eliezer », op. cit.; A. Schussman, « Abraham's Visits to Ishmael: The Jewish Origin and Orientation, Tarbiz, vol.49, pp.325-345, 1979.
, Ishmael on the Border: Rabbinic Portrayals of the First Arab, vol.38, pp.553-580, 2006.
, Between Judaism and Islam, vol.90, pp.220-244, 2013.
, Pirqei deRabbi Eliezer, pp.184-195
, Journeys in Holy Lands: The Evolution of the Abraham-Ishmael Legends in Islamic Exegesis, pp.76-79, 1990.
, « The Circulation of Ancient Legends in the Time of Pirqe Rabbi Eliezer », op. cit. See also J. Heinemann, Aggadah and Its Development, pp.181-199, 1974.
, , p.72, 1955.
, For general information, see T. Nagel, Die Qi?a? al-anbiy?? : Ein Beitrag zur Arabischen Literaturgeschichte, The two most important collections are: Tha?lab?, ?Ar??is al-maj?lis f? i?a? al-anbiy? or Lives of the Prophets, pp.138-196, 1967.
, , p.160
, But see the comments of R. Adelman, The Return of the Repressed, Is Every Medieval Hebrew Manuscript a New Composition? », op. cit, p.46
, HUCA Ms 75 is a complete Iraqi manuscript of the fourteenth or fifteenth century
, HUCA Ms 2043 is a nearly-complete Yemenite manuscript, containing chapters 1-47 from the fifteenth or sixteenth century
, Die gottesdientslichen Vorträge, op
, is insistent that the work is an early eighth century composition, based on alleged Jewish interaction with early extremist Shi'a groups. On this topic see especially S.M. Wasserstrom, Between Muslim and Jew: The Problem of Symbiosis Under Early Islam, Princeton, 1995 and the articles of Israel Friedlaender: I. Friedlaender, « Jewish-Arabic Studies: Shiitic Elements in Jewish Sectarianism (1), vol.1, pp.183-215, 1910.
, and I. Friedlaender, « Jewish-Arabic Studies: Shiitic Elements in Jewish Sectarianism (3), vol.2, pp.235-300, 1912.
, In PRE 28, the author states that the domination of the four kingdoms (of which Ishmael-Islam-is the last) would last a little less than a millennium. The author does not state when this domination begins, Die gottesdientslichen Vorträge, p.420
, The major publications on Pirqoi include: B.M. Lewin, « Geniza Fragments », Tarbiz, vol.2, pp.383-410, 1931.
, On the Polemic of Pirqoi ben Baboi: From the New Series of the Cambridge Genizah, vol.3, pp.243-274, 1965.
, Genizah Studies in Memory of Doctor Solomon Schechter, vol.3, pp.504-573, 1928.
, For a general overview, see R. Brody, Pirqoy ben Baboy and the History of Internal Polemics in Judaism, New Leaves from Pirqoi ben Baboi », Shalem, vol.8, pp.113-117, 1998.
, based on a reference to five hundred years since the conversion of the Roman Empire. This is probably overly literal. The letter was nevertheless sent around the turn of the ninth century
, , vol.3, pp.544-545
, , p.6
,
, The Fathers according to Rabbi Nathan (Abot de Rabbi Nathan) Version B, op. cit, Two Versions, pp.98-104
, Journeys in Holy Lands: The Evolution of the Abraham-Ishmael Legends in Islamic Exegesis, pp.76-79, 1990.
, Trajectories in Near Eastern Apocalyptic: A Postrabbinic Jewish Apocalypse Reader, 2005.
, History of the Jews: From the Earliest Time to the Present Day, vol.5, pp.147-148
, The first three Fitnas (civil wars) are: 1) The conflict between Ali, the first Imam and the last Rashidun Caliph, and Muawiyya, the first Umayyad Caliph (656-661 CE); 2) the anti-Umayyad revolts between 680-692 CE, For the historical context of the Fourth Fitna, see H. Yücesoy, Messianic Beliefs and Imperial Politics in Medieval Islam: The ?Abb?sid Caliphate in the Early Ninth Century
,
, The Date of Targum Pseudo-Jonathan: Some Comments, vol.40, pp.7-30, 1989.
, He also touches on this topic in R. Hayward, « Targum Pseudo-Jonathan and AntiIslamic Polemic », vol.27, pp.77-93, 1989.
, Inconsistencies and Contradictions in Targum Pseudo-Jonathan: The Case of Eliezer and Nimrod, vol.37, pp.31-55, 1990.
, The Targums: A Critical Introduction, op. cit, pp.136-138
, The Priesthood in Targum Pseudo-Jonathan: Renewing the Profession, vol.2
, Boston, vol.2, pp.445-449, 2006.
,
, The Targums: A Critical Introduction, op. cit, pp.163-164
, Sotah 11a-14a) for the early life of Moses, Pirqei deRabbi Eliezer: Structure, Coherence, Intertextuality, p.166, 2017.
, notes that the first works to quote the Midrash are the Arukh, Mahzor Vitry, and Bereshit Rabbati-all European sources of the eleventh century. Midrash Aggadah is associated with R. Moshe haDarshan of Narbonne (11 th c.; see infra Section 3.1.7). Only the anonymous Exodus Rabbah I is not obviously European. G. Stemberger, Einleitung in Talmud und Midrasch, op. cit. discusses the date and provenance of all these works except Midrash Aggadah. For this work, see H. Mack, The Mystery of Rabbi Moshe Hadarshan, Leqah Tov was written by Eliezer b. Tobiah (11 th c.) of Kastoria. Sekhel Tov, which depends on Leqah Tov, was written by the Italian Menahem b, pp.195-197, 1992.
, reports that Cain and Abel sacrificed on Passover, but Cain unlawfully added an offering of linen to Abel's offering of wool, Agadischer Commentar zum Pentateuch nach einer Handschrift aus Aleppo, vol.2, pp.10-11
, Sammlung kleiner Midraschim und vermischter Abhandlungen aus der ältern jüdischen Literatur, vol.6, pp.26-46, 1956.
, The Book of Memory, that is The Chronicles of Jerahmeel: A Critical Edition, The Hebrew Bible Historiale, pp.106-130, 2001.
, The Book of Jasher Referred to in Joshua and Second Samuel Faithfully Translated from the Original Hebrew into English, pp.209-247, 1625.
, Nachrichten von der Königlichen Gesellschaft der Wissenschaften zu Göttingen: Philologisch-historische Klasse, pp.581-607, 1908.
, Apocryphes slaves et roumains de l'Ancien Testament, vol.1, pp.84-119, 1981.
, Einleitung in Talmud und Midrasch, p.369
, The Josippon (Josephus Gorionides): Edited with an Introduction, Commentary, and Notes, vol.2, p.151, 1978.
, Jewish Religious Polemic, Bet ha-Midrasch, op. cit, vol.2, p.26
, Jewish Religious Polemic, op. cit, vol.2, pp.33-36
, Jannes/Jambres Tradition in Targum Pseudo-Jonathan and Its Date », vol.98, pp.393-401, 1979.
, Jewish Religious Polemic, Bet ha-Midrasch, op. cit, vol.2, p.34
, Sources of a Story in the Chronicles of Moses », in Studies in Hebrew Narrative Art Throughout the Ages, pp.66-78, 1978.
, Jewish Religious Polemic, op. cit, vol.2, pp.31-32
, , p.326
, Jewish Religious Polemic, op. cit, vol.2, pp.37-38
, The passage from PRE 40 is, p.264
, Bet ha-Midrasch, op. cit, p.45
, , pp.293-294
, For example, Jethro imprisons Moses for several years in the Chronicles of Moses
, A Syriac Counterpart to Jubilees 11-12 and Its Implications », Journal for the Study of Judaism, vol.9, pp.135-152, 1978.
, Abraham and the Burning of the Temple of Idols: Jubilees' Traditions in Christian Chronography, vol.77, pp.95-117, 1987.
, Tracing the Threads: Studies in the Vitality of the Jewish Pseudepigrapha, pp.49-65, 1994.
, Abraham and the Ravens », op. cit. discusses at length the famous difficulty regarding Abraham's departure from home vis-à-vis the death of Terah
, Armenian stories about Abraham and the ravens follow the tradition of Jacob rather than Jubilees
, Armenian Apocrypha Relating to Abraham, Atlanta, pp.206-212, 2012.
, Monumenta Sacra et Profana ex codicibus praesertim Bibliothecae Ambrosianae, vol.7, pp.ix-x
, « A Tradition from the Book of Jubilees in Armenian
, « Una traccia del Libro dei Giubilei nella letteratura araba musulmana, Orientalia, vol.1, pp.205-212, 1932.
, 312, and 533,cites authors who know the twenty-two works of creation and the purification of Adam and Eve, two of the most common traditions associated with Jubilees (see infra Sections 4.2.1 and 4.2.2). In Arabic literature, A. Götze, « Die Nachwirkung der Schatzhöhle (3) », Zeitschrift für Semitistik und verwandte Gebiete, Some traditions of Jubilees, however, can be found in Armenian literature. M.E. Stone, Adam and Eve in the Armenian Traditions: Fifth through Seventeenth Centuries, vol.247, pp.161-164, 1924.
, For editions of the text, see Didymus the Blind, Sur la Genèse : texte inédit traduit d'après un papyrus de Toura, The Book of the Covenant: A New Translation and Introduction, vol.2, pp.28-32, 1968.
, The Book of Jubilees, or The Little Genesis, p.p. lxxvii, 1902.
, For Lamech's murder of Cain, see B. Murdoch, The Medieval Popular Bible: Expansions of Genesis in the Middle Ages, pp.70-95, 2003.
, Translation: Epiphanius, The Panarion of Epiphanius of Salamis: Book I (Sects 1-46), translated by Frank Williams, 2 nd ed., Leiden; Boston, 2009, and Epiphanius, The Panarion of Epiphanius of Salamis: Books II and III (Sects 47-80, De Fide), pp.1915-1933, 2013.
, the purification of Adam and Eve, vol.3, pp.8-14
, Translation: George Syncellus, Chronography, op. cit, The traditions misattributed to Josephus include: George Syncellus, Ecgloga Chronographica, vol.25, pp.37-38
, Isaac blesses Levi and Judah, vol.31, pp.1-3
, , p.154
, Unattributed traditions include: Ecgloga Chronographica, p. 11. (Translation p. 15): the death of Cain, cf, p.31
, Chronography, p. 58): the construction of Babel during forty years, cf. Jub, vol.10, p.21
, 10:15; Ecgloga Chronographica, Noah is buried on Mount Lubar, cf. Jub, vol.10, pp.28-34
, Chronography, p. 114): the second Cainan finds antediluvian writings, cf. Jub, vol.8, pp.1-4
, Abraham burns the temple of idols, vol.12, pp.12-14
, See also W. Adler, Time Immemorial: Archaic History and its Sources in Christian Chronography from Julius Africanus to George Syncellus, vol.2, pp.249-297, 1989.
, the tithe of Levi (cf. Jub. 32:1-3) and the rape of Bilhah (cf. Jub. 33). Syncellus also attributes the first tradition to Josephus, p.152
, Of the most frequently repeated traditions from Jubilees, the only one not found in Syncellus is the idea that
, For general information, see W.T. Treadgold, The Middle Byzantine Historians, op. cit, pp.203-217
, The Early Byzantine Historians, pp.235-256, 2007.
, The Middle Byzantine Historians, pp.114-120
, Leonis Grammatici Chronographia, p.1842
, Historia Physica seu chronicon ab origine mundi usque ad Valentis tempora, p.1792
, Time Immemorial, op. cit., who wrote his monograph before the publication of Symeon's chronicle, refers to the Logothetes
, (the daughters of Adam, cf. Jub, vol.4, pp.1-8, 2006.
, (the construction of Babel during 43 years, cf. Jub, vol.10, issue.21, p.30
, Canaan occupies the territory of Shem, cf. Jub, vol.10, pp.28-34
, Abraham burns the temple of idols, cf. Jub, vol.12, pp.12-14
, (the election of Levi, cf. Jub, vol.32, pp.1-3
, The first tradition comes from John Malalas, Chronographia, op. cit., p. 4 (The Chronicle of John Malalas op. cit, pp.37-38
, (the construction of Babel during forty years, cf. Jub. 10:21); p. 57 (Canaan occupies the territory of Shem; cf, Abraham burns the temple of idols and rejects astrology, vol.1, pp.93-94
, 113 (the election of Levi, cf. Jub, vol.32, pp.1-3
, , p.10
, , p.16
, His source here is "Moses, p.25
, Following Malalas, he also states that Seth is the first scribe, p.26
, Time Immemorial, op. cit, pp.196-198
, , p.36
, Vita Latina Adae et Evae., op. cit, vol.1, p.434
, fact, Glycas only cites the Little Genesis in conjunction with Adam traditions, p.392
, , pp.19-20
, :28) and the Genesis Apocryphon (1 QapGen II), she is the wife of Lamech and the mother of Noah. Epiphanius cites this name against Gnostic tradition, which states that Noah's wife is Noria, Second Temple sources, such as Jubilees, vol.2, p.76
, , p.26
, Annales, p.221
, op. cit, vol.2, p.215
, Anecdota Graeca, op. cit, vol.2, pp.169-172
, Genesis Graece, op. cit.to Gen, vol.5, pp.10-26
, Monumenta Sacra et Profana, op. cit, vol.2, pp.ix-x
, The Making of the Last Prophet: A Reconstruction of the Earliest Biography of Muhammad, Columbia, Orientalia, vol.1, pp.205-212, 1932.
, , 1944.
, « A Tradition from the Book of Jubilees in Armenian, Journal of Jewish Studies, vol.29, pp.149-163, 1978.
, The Book of Jubilees in Coptic: An Early Christian Florilegium on the Family of Noah, vol.40, pp.27-44, 2003.
, Der Decretum Gelasianum, op. cit, p.52
, ): Archaeological, Historical and Textual Studies in Honor of Hanan Eshel, Ancient Material in Pirqe de-Rabbi Eliezer: Basilides, Qumran, the Book of Jubilees, vol.18, pp.79-81, 2012.
, Biblical Commentaries, op. cit, pp.314-315
, The Medieval Popular Bible, pp.70-95
, , p.115
, , p.25
, , p.16
, Annales, p.223
, notes a manuscript of the Palaea Historica (Paris BNF Greek 928, f. 7) where the scribe replaced that work's Lamech tradition with the tradition from Jubilees. The eleventh century Aggadat Bereshit, Tradition, Transmission, and Transformation from Second Temple Literature through Judaism and Christianity in Late Antiquity, p.35, 2015.
, Translated from the Hebrew with an Introduction and Notes, pp.83-84, 2001.
, Panarion of Epiphanius of Salamis: Books II and III (Sects 47-80, De Fide) translated by Frank Williams, vol.3, p.303, 2013.
, , p.35
, Chabot, Chronicum ad annum 1234, p.47
, Agadischer Commentar zum Pentateuch nach einer Handschrift aus Aleppo, vol.2, p.27
, Ancoratus und Panarion, op. cit, vol.1, p.18
, , p.36
, , p.47
, See John Malalas, p.26
, Chronicum ad annum 1234, op. cit, p.49
, op. cit, vol.2, p.134
, , p.38
, Chronicum ad annum 1234, p.52
, Book of Jubilees, p.253
, Retelling Biblical Retellings: Epiphanius, the Pseudo-Clementines, and the Reception History of Jubilees », in Tradition, Transmission, and Transformation from Second Temple Literature through Judaism and Christianity in Late Antiquity, pp.304-321, 2015.
, Angels" and ", in Second and Third Century BCE Jewish Interpretation: Reflections on the Posture of Early Apocalyptic Traditions », Dead Sea Discoveries, vol.6, p.30, 2000.
, Old Testament Pseudepigrapha: More Noncanonical Scriptures, pp.40-46, 2013.
, Demonizing the Queen of Sheba: Boundaries of Gender and Culture in Postbiblical Judaism and Medieval Islam, pp.106-109, 1993.
, Angels and Giants, p.376
, The Esoteric King: From King to Magus, Development of a Tradition
, Latin) sources of Solomonic magic. An Arabic book of magic called Kit?b al-Ajn?s circulated under the name of Asaph. The work appears to be based on Jewish sources (it mentions Metatron, for instance), Boston, 2002.
, The term refers to diverse non-rabbinic groups. It is usually translated as "heretic
, Tradition from the Book of Jubilees in Armenian, Journal of Jewish Studies, vol.29, p.161, 1978.
, Monumenta Sacra et Profana ex codicibus praesertim Bibliothecae Ambrosianae, vol.7, pp.ix-x
, The Making of the Last Prophet: A Reconstruction of the Earliest Biography of Muhammad, Columbia, pp.38-49, 1989.
, und der spätern Träger des Islams bis zum Jahre 230 der Flucht, vol.9, p.14
, « Una traccia del Libro dei Giubilei nella letteratura araba musulmana, Orientalia, vol.1, pp.205-212, 1932.
, Eutychii patriarchae Alexandrini annales, vol.2, pp.6-7
, Materialien zur Kritik und Geschichte des Pentateuchs, Leipzig, 1867, vol.2, pp.71-72
, Some Sh?'? Views of the Antediluvian World, p.59, 1980.
, Many of the names in the sources just cited are corrupt. However, they are more closely related to the names from Jubilees than the equivalent names in (say) the Cave of Treasures
, Geography in Early Judaism and Christianity: The Book of Jubilees, pp.135-158, 2002.
, Altjüdisches Schriftum ausserhalb der Bibel, pp.942-1013, 1928.
, La Caverne des trésors: les deux recensions syriaques, 1987.
, La Caverne des trésors: version géorgienne, 1993.
, Cave of Treasures, pp.531-584
, Die Literatur der Adambücher und die haggadischen Elemente in der syrischen Schatzhöhle, 1901.
, Götze also published a series of valuable studies on the transmission of COT: A. Götze, « Die Nachwirkung der Schatzhöhle (1) », Zeitschrift für Semitistik und verwandte Gebiete, Die Schatzhöhle: Überlieferung und Quellen, Heildelberg, vol.2, pp.53-91, 1922.
, Die Nachwirkung der Schatzhöhle (2) », Zeitschrift für Semitistik und verwandte Gebiete, vol.3, pp.53-71, 1924.
, Die Nachwirkung der Schatzhöhle (3) », Zeitschrift für Semitistik und verwandte Gebiete, vol.3, pp.153-177, 1924.
, Syriac Sources », vol.30, pp.227-228, 1979.
, La Caverna dei Tesori : testo arabo con trad, 1979.
, Caverne des trésors: Problèmes d'analyse littéraire, Literary Genres in Syriac Literature: IV Symposium Syriacum, pp.183-190, 1984.
, Caverne des Trésors et le Testament d'Adam, V (Quintum) Symposium Syriacum, pp.111-122, 1988.
, Caverne des trésors et Mar Ephrem, Symposium Syriacum VII, R. Lavenant, pp.71-83, 1998.
, Caverne des trésors" et la notion d'"apocryphe" », in Entrer en matière: les prologues, pp.135-150, 1998.
, Commentaire de la Caverne des trésors: étude sur l'histoire du texte et de ses sources, 2000.
, The World of the Aramaeans III: Studies in Language and Literature in Honour of, pp.255-294, 2001.
, Die Beschneidung Christi in der syrischen Schatzhöhle: Beobachtungen zu Datierung und Uberlieferung des Werks, pp.11-28, 2002.
, Die Adam-und Seth-Legenden im syrischen « Buch der Schatzhöhle »: eine quellenkritische Untersuchung, 2006.
, Syriac Christian Identity in Late Sasanian Mesopotamia: The Cave of Treasures in Context, 2013.
, « Date and Provenance of the Syriac Cave of Treasures: A Reappraisal, Hugoye, vol.20, pp.129-229, 2016.
, Like S. Minov, « Date and provenance of the Syriac Cave of Treasures, III Symposium Syriacum 1980: Les contacts du monde syriaque avec les autres cultures, pp.323-332, 1983.
, cites an eighthcentury papyrus (Chicago Oriental Institute 17624) as the earliest allusion to COT in Arabic. This papyrus is very fragmentary, and the evidence is inconclusive. The earliest concrete examples are ninth century texts, which, however, cite authorities going back to the seventh and eighth centuries, Studies in Arabic Literary Papyri I: Historical Texts, pp.38-56, 1957.
, « Biblical Exegesis and Interreligious Polemics in the Arabic Apocalypse of Peter-the Book of the Rolls, The Bible in Arab Christianity, pp.138-140, 2006.
, Catalogue of the Mingana Collection of Manuscripts, vol.2, pp.514-515
, Inventaire sommaire des manuscrits arabes du fonds Borgia à la Bibliothèque Vaticane, p.17, 1924.
, See also the comments of S.-M. Ri, Commentaire de la Caverne des trésors, op. cit, vol.1, pp.57-61
, La Caverne des trésors: version géorgienne, pp.xxiii-xxvi
, La Caverne des trésors: version géorgienne, p.vi
, has written the most recent monograph on the subject. His history of scholarship is helpful, but he believes that the work originates from the second and third century, a conclusion that is not supported by the evidence. For a brief summary of his position, see S.E. Robinson, « The Testament of Adam: An Updated Arbeitsbericht », The Testament of Adam: An Examination of the Syriac and Greek Traditions, vol.5, pp.95-100, 1982.
, Translation: B. Landau, Revelation of the Magi: The Lost Tale of the Three Wise Men's Journey to, pp.57-91, 2010.
, The Armenian Infancy Gospel was translated from Syriac, pp.51-52, 1902.
, Armenian Apocrypha Relating to the Patriarchs and Prophets, La Caverne des Trésors et le Testament d'Adam, p.112, 1982.
, Voices of Medieval Bulgaria, Seventh-Fifteenth Century:The Records of a Bygone Culture, pp.212-214, 2008.
, The more recent synopsis in, vol.2, pp.761-905, 1999.
, The Georgian Life of Adam and Eve, however, retains this episode
, Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish, and Zoroastrian Writings on Early Islam, pp.291-294, 1997.
, mentions 46 manuscripts. B. Roggema, « Apocalypse of Peter-the Book of the Rolls, p.134
, C. Bezold, Die Schatzhöhle, op. cit, pp.1-58, 1901.
, He did not publish the full manuscript, as he intended this work to supplement the work of Gibson, pp.93-450, 1931.
, Traduction du Qalementos (1) », Revue de l'Orient Chrétien, vol.16, pp.113-117, 1911.
, This Apocalypse of Peter should not be confused with the second century Greek apocalypse of the same name, where Peter has a vision of hell. For this work see, and M. Himmelfarb, Tours of Hell: An Apocalyptic Form in Jewish and Christian Literature, vol.3, pp.70-84, 1983.
, Qalementos etiopico, op. cit. has translated this lengthy section into Italian
, « The Biblical Canon Of The Ethiopian Orthodox Church Today, Ostkirchliche Studien, vol.23, pp.318-323, 1974.
, Apocrypha Arabica, op. cit., p. x. See also B. Roggema, « Apocalypse of Peter-the Book of the Rolls, p.135
, « Apocalypse of Peter-the Book of the Rolls, pp.138-140
, 898), who cites the Cave of Treasures in his world chronicle
, « Un encomion copte sur Marie-Madeleine attribué à Cyrille de Jérusalem », op. cit., have published an edition and French translation. C.L. Marquis, « An Encomium on Mary Magdalene, pp.197-216
, New Testament Apocrypha: More Noncanonical Scriptures, pp.165-183, 2013.
, Pseudo-Cyril of Jerusalem: On the Life and Passion of Christ: A Coptic Apocryphon, Leiden; Boston, 2013. For the Encomium on Mary Magdalene, pp.105-111
, 198: This manuscript is also classified as IFAO 186-187, pp.190-197
, « Fragments d'une version copte de la Caverne des trésors, Orientalia, vol.52, pp.415-423, 1983.
, « Un encomion copte sur Marie-Madeleine attribué à Cyrille de Jérusalem », op. cit.. class IFAO Copt 27 as "Codex A" and the Chauleur fragment with Pierpoint-Morgan 665 as, Codex B
, For a concrete example, see al-Tha?lab?, ?Ar??is al-maj?lis f? i?a? al-anbiy? or Lives of the Prophets, The Stories of the Prophets by, pp.44-45, 2002.
, Investiture of Abbadon, the Angel of Death," in which the Angel of Death forcefully takes dust from an unwilling Earth so that God can create Adam, also reflects a commonly found story in Islamic literature. For this text and Muslim parallels see A. Suciu and I. Saweros, « The Investiture of Abbaton, the Angel of Death, The Encomium is not the only Pseudo-Apostolic Memoir that knows Muslim traditions. The, pp.526-554, 2013.
, They missed BNF Arab 4894, a manuscript of 228 folios which contains only this text. Mingana Syr 258 contains the first half of the Conflict of Adam and Eve with Satan (1-87b). It is supplemented by a Garshuni version of the Cave of Treasures (87b-146a). For a description of the manuscript, see A. Mingana, Catalogue of the Mingana Collection of Manuscripts, Testo arabico inedito con traduzione italiana e commento, vol.1, pp.211-213, 1982.
, Die Kampf Adams (gegen die Versuchungen des Satans), oder Das christliche Adambuch des Morgenlandes: Aethiopischer Text, verglichen mit dem arabischen Originaltext herausgegeben, Munich, 1880, published the Ethiopic text of British Museum Orient 751. S.C. Malan, The Book of Adam and Eve: Also Called the Conflict of Adam and Eve with Satan, London; Edinburgh, 1882, Die christliche Adambuch des Morganlandes, Göttingen, 1853, vol.1, pp.297-392, 1856.
, Das Hexaëmeron des Pseudo-Epiphanius: Aethiopischer Text verglichen mit dem arabischen Originaltext und Deutscher Uebersetzung », Abhandlungen der Philosophisch-Philologischen Classe der Königlich Bayerischen Akademie der Wissenschaften, vol.16, pp.167-254, 1882.
, See also the annotations in al-?araf?, The Stories of the Prophets by, ?Ar??is al-maj?lis f? i?a? al-anbiy? or Lives of the Prophets, pp.26-27, 2002.
, Lives of the Prophets, op. cit., p. 74; al-?araf?, Stories of the Prophets, op. cit, pp.46-47
, Lives of the Prophets, op. cit., p. 82; al-?araf?, Stories of the Prophets, op. cit, pp.29-30
, Lives of the Prophets, op. cit., p. 98; al-?araf?, Stories of the Prophets, op. cit, p.35
, Muslim authors often locate the cave of treasures on a mountain near Mecca rather than a mountain outside Paradise. I have excluded these sources on the grounds that this variant tradition is secondary and of evident Islamic origin, ?dam: A Study of Some Legends in Tafs?r and ?ad?th Literature, vol.13, p.171, 1993.
, For Shiite adaptations of COT traditions, see E. Kohlberg, « Some Sh?'? Views of the Antediluvian World, Studia Islamica, pp.41-66, 1980.
, This tally includes the seventh-century Apocalypse of Pseudo-Methodius, which is not discussed below
, For an overview of the chronicles see W. Witakowski, The Syriac Chronicle of Pseudo-Dionysius of Tel-Ma?r?: A study in the History of Historiography, Uppsala, 1987, and M. Debié, L'Écriture de l'histoire en syria ue: transmissions interculturelles et constructions identitaires entre hellénisme et islam, pp.53-60, 2015.
, This is an anticipation of the work's nativity narrative in J.-B. Chabot, Chronicon anonymum PseudoDionysianum, Syriac Images of Asia and the Historiography of "The West" », History of Religions, vol.49, pp.57-91, 1984.
, Chronicon anonymum Pseudo-Dionysianum, op. cit, p.7
,
, « Die Nachwirkung der Schatzhöhle (2) », op. cit, pp.58-60
, For general information, see C. Adang, Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm, pp.60-71, 1996.
, The Bible in Arabic: The Scriptures of the « People of the Book » in the Language of Islam, pp.182-198, 2013.
, Or rather, one suspects, an Arabic version of COT. The most likely candidate would be the Book of the Rolls
, The translation is printed on facing pages with the text established in al-Ya?q?b?, Ibn-W?dhih ui dicitur al-Ja? ub? Historiae. Pars prior historiam anteislamicam, L'histoire des Prophètes d'après al-a? ûbî: d'Adam à Jésus, translated by André Ferré, vol.2, p.1883, 2000.
, L'histoire des Prophètes, p.11
, Melchizedek does play a role in esoteric tradition: G. Vajda, « Melchisédec dans la mythologie ismaélienne, Journal Asiatique, vol.234, pp.173-183
, L'histoire des Prophètes, p.16
, For general information, see C. Adang, Muslim Writers on Judaism and the Hebrew Bible, pp.153-155
, See also al-?abar?, The History of al-Tabar?, vol.I, p.303
, The History of al-Tabar?, vol.I, p.314
, The History of al-Tabar?, vol.I, p.334
, The History of al-Tabar?, vol.I, pp.338-340
, The History of al-Tabar?, vol.I, p.362
, The History of al-Tabar?, vol.I, p.333
, The work of al-?araf?, Stories of the Prophets, op. cit. is principally derived from the Tafs?r of Tabari
, The Annals of Eutychius of Alexandria (d. 940)
, Sa'id ibn Batriq) was the Melkite patriarch of Alexandria, vol.52
, Eutychius begins his history with the story of Cain, Abel, and their twin sisters 54, Arabic, is heavily indebted to COT: References to COT are early and frequent 53
, Adam and the other patriarchs are buried in the cave of treasures 55 that chronicle, the Annales of Eutychius was copied, expanded, and read by Christians and Muslims alike
, Much later, the Muslim controversialist Ibn Taymiyya (d. 1328) read-and refuted-the work of 52 For a general introduction, see U. Simonsohn, « Sa??d ibn Bat? ?q, The Biblical Narrative in the Annales of Sa??d ibn Ba?r?q and the Question of Medieval Byzantine-Orthodox Identity, vol.2, pp.155-169, 2010.
, The distinction between recensions is irrelevant for the present study: Both begin with a summary of COT, although the beginning of Sinai 508 is missing. For a critical assessment of Breydy's hypothesis, see S.H. Griffith, « Apologetics and Historiography in the Annals of Eutychios of Alexandria: Christian Self-Definition in the World of Islam, Studies on the Christian Arabic Heritage: in Honour of Father Prof. Dr. Samir Khalil Samir S.I. at the Occasion of his Sixty-Fifth Birthday, vol.2, pp.65-89, 1983.
, Annales, op. cit, vol.1, pp.6-7
, « Die Nachwirkung der Schatzhöhle (3) », op. cit, pp.155-168
, Al-Mas'udi also knows COT either directly or indirectly, although he does not name the cave of treasures. Instead, he refers to the "Islamicized" tradition where Adam's grave is Abu Qubays outside Mecca, a tradition that appeared in al-Tabari (another of his sources), p.169
, Ibn Taymiyya et sa réfutation d'Eutychès », Bulletin d'Études Orientales, vol.30, pp.209-220, 1978.
, For general information, see M. Debié, L'Écriture de l'histoire en Syria ue, pp.632-634
, Première Partie (1) », Patrologia Orientalis, Agapius Episcopus Mabbugensis Historia Universalis, vol.5, pp.565-691, 1909.
, Albrecht Götze completely neglected him despite the publication of two different editions of his work at the beginning of the twentieth century
, , p.576
, Unvan: Histoire Universellen Second Partie (1) », Patrologia Orientalis, vol.7, p.466, 1911.
, Études sur Sa?d ibn Ba?r? et ses sources, op. cit. According to him, the standard version of Eutychius is a Syrian expansion of the original
, Julius Africanus und die christliche Weltchronistik, M. Wallraff, pp.293-298, 2006.
, Translation, p. 50), yet he indicates that Adam's remains were translated from Eden to the terrestrial world, implying an initial burial in a place like the cave of treasures (Text, p. 35 and Translation, pp.175-176
, Budge in Solomon of Basra, The Book of the Bee, op. cit, pp.viii-ix
, Since the use of COT is continuous, I will not enumerate every detail borrowed from this work. See the second section of this chapter for specific examples, pp.15-43
, , pp.94-99
, The Anonymous Syriac Chronicle up to the Year 1234 and its Sources, pp.585-589, 2014.
, Like the Book of the Bee, the chronicle includes most of the traditions from COT 1-29, Anonymi auctoris Chronicum ad annum Christi 1234 pertinens 1, pp.28-55, 1920.
, For his life, see W. Witakowski, « Ethiopic Universal Chronography, pp.293-298
, Historia Saracenica qua Res Gestae Muslimorum, p.1625
, , pp.293-298
, addition to its extensive knowledge of COT and related works, the Catena also draws on Pirqe Avot. See M. Poorthuis, « Tradition and Religious Authority: On a Neglected Christian Parallel to" Mishna Abot, vol.1, pp.169-205, 1995.
, , vol.2, pp.33-44
, Materialien zur Kritik und Geschichte des Pentateuchs, vol.2, p.1867
, Geschichte der Christlichen Arabischen Literatur, 5 vol, pp.284-293, 1944.
, Materialien zur Kritik und Geschichte des Pentateuchs, op. cit, vol.1, issue.2, p.40
, See also E. Grypeou and H. Spurling, « Pirke de-Rabbi Eliezer and Eastern Christian Exegesis, Collectanea Christiana Orientalia, vol.5, issue.2, pp.238-242, 2007.
, Materialien zur Kritik und Geschichte des Pentateuchs, op. cit, vol.5, pp.196-197
, Materialien zur Kritik und Geschichte des Pentateuchs, op. cit., p. 72 and S. Hippolyti Episcopi et Martyris Opera, vol.5, pp.196-197
, Materialien zur Kritik und Geschichte des Pentateuchs, op. cit., p. 78 and S. Hippolyti Episcopi et Martyris Opera, op. cit, vol.5, pp.41-42
, « Die Nachwirkung der Schatzhöhle (3) », op. cit, pp.169-175
, A critical edition and French translation appeared in the Patologia Orientalis over the course of a century: I. Guidi, « Le synaxaire éthiopien I: Mois de Sânê, Patrologia Orientalis, vol.106, pp.521-705, 1907.
, Mois de Hamlê », Patrologia Orientalis, vol.7, pp.207-456, 1911.
, Mois de Nahasê et Pâguemên », Patrologia Orientalis, vol.9, pp.239-487, 1913.
, Mois de Tahschach (I ère partie) », Patrologia Orientalis, vol.15, pp.543-798, 1927.
, Mois de Tahschach (fin) », Patrologia Orientalis, vol.26, pp.1-113, 1945.
, Mois de Maskaram », Patrologia Orientalis, vol.43, pp.323-512, 1986.
, Mois de Teqemt », Patrologia Orientalis, vol.44, pp.1-168, 1987.
, Mois de Hedar », Patrologia Orientalis, vol.45, pp.237-413, 1988.
, Mois de Terr », Patrologia Orientalis, vol.45, pp.1-252, 1990.
, Mois de Yakkatit », Patrologia Orientalis, vol.45, pp.449-612, 1992.
, Mois de Maggabit », Patrologia Orientalis, vol.46, pp.304-474, 1994.
, Mois de Miyazya », Patrologia Orientalis, vol.46, pp.488-600, 1995.
, Patrologia Orientalis, vol.47, pp.197-368, 1997.
, The Book of the Saints of Ethiopian Church: A Translation of the Ethiopic Synaxarium, 4 vol, vol.48, pp.262-427, 1928.
, Mois de Terr, vol.2, pp.439-441
, Mois de Terr, vol.2, pp.457-459
, Mois de Miyazya, vol.3, p.778
, Mois de Miyazya, vol.3, pp.787-791
, Mois de Nahasê et Pâguemên, vol.4, pp.1256-1258
, Mois de Nahasê et Pâguemên, vol.4, pp.1277-1278
, The Book of Adam and Eve: Also Called the Conflict of Adam and Eve with Satan
, , vol.1882, pp.166-167
, 6; Agapius of Manbij, Eutychius of Alexandria, p.9
, Chronique de George Ibn al-Makin (BNF Arab 4729), f, pp.1-2
, , vol.5, pp.196-197
, Mois de Miyazya, vol.3, pp.787-791
, Le livre des Idoles, pp.43-44
, 2; al-?abar?, al-Ya?q?b?, L'histoire des Prophètes, vol.I, p.291
, The Testament of Adam only names Labuda, Cain's sister
, op. cit, pp.3-4
, The History of al-Tabar?, vol.I, p.314
, Annales, op. cit, pp.24-26
, Chronicum ad annum 1234, op. cit, pp.1-2
, See also al-?araf?, Stories of the Prophets, Ethiopic Synaxarium, op. cit, vol.2, pp.28-29
, ), they mention Ephrem the Syrian, Basil of Caesarea, Theodoret of Cyrrhus, Procopius of Gaza, the Greek Catena, and Jerome, all Christian sources from the fourth century or later. Basil and Theodoret are noteworthy in that they mention the tradition only to deny it, The Book of Genesis in Late Antiquity: Encounters between Jewish and Christian Exegesis, pp.128-131, 2013.
, Midrash Tanhuma-Yelammedenu: An English Translation of Genesis and Exodus from the Printed Version of Tanhuma-Yelammedenu, pp.32-34, 1996.
, Jewish provenance of the story. For a prominent example, see, Why was Lamech Blind? », in In Potiphar's House: The Interpretive Life of Biblical Texts, pp.91-103, 1994.
, 14; al-Ya?q?b?, L'histoire des Prophètes, op. cit., p, p.6
, 8; Agapius of Manbij, Histoire Universelle, p.29
, Chronicum ad annum 1234, op. cit., p. 35; Chronique de George Ibn al-Makin (BNF Arab 4729), f. 3a
, Language and Meaning: Studies in Hebrew Language and Biblical Exegesis, The passage from Julius Africanus has been preserved by George Syncellus: Ecgloga Chronographica, p.26, 1974.
, Le livre des Idoles, pp.43-44
, L'histoire des Prophètes, vol.I, p.580
, The Book of the Bee, pp.27-28
, Chronicum ad annum 1234, op. cit, pp.36-38
, BNF Arab 4729), f. 4a; S. Hippolyti Episcopi et Martyris Opera, vol.5, pp.196-197
, See also A. Shiloah, Music in the World of Islam: A Socio-cultural Study, Mois de Miyazya, vol.3, pp.36-37, 1995.
, Chronicon anonymum Pseudo-Dionysianum, op. cit, pp.8-9
, al-Ya?q?b?, L'histoire des Prophètes, vol.I, p.362
, Histoire Universelle, p.584
, The Book of the Bee, op. cit, pp.34-35
, Ibn al-Makin (BNF Arab 4729), f, pp.4-5
, , vol.5, pp.196-197
, Mois de Terr, vol.2, pp.457-459
, 94-100; and a fragment attributed (falsely) to Epiphanius in F.C. Conybeare, « The Gospel Commentary of Epiphanius. », Zeitschrift für die Neutestamentliche Wissenschaft und die Kunde der Älteren Kirche, Armenian Apocrypha Relating to Abraham, vol.7, p.98, 1906.
, , p.35
, Corpse impurity, however, is the precise reason why Jews would not have a tradition about the burial of Adam in Jerusalem, much less the Temple Mount. The first text in, Translation, pp.77-78, 1996.
, L'histoire des Prophètes, pp.15-17
, The History of al-Tabar?, vol.I, p.334
, The Book of the Bee, Histoire Universelle, pp.34-36
,
, Chronicum ad annum 1234, pp.45-46
, Ibn al-Makin (BNF Arab 4729), f. 5b-6a
, Mois de Nahasê et Pâguemên, vol.4, pp.1277-1278
, « Pirke de-Rabbi Eliezer and Eastern Christian Exegesis, pp.232-238
, La Caverne des trésors: les deux recensions syriaques, 1987.
, Handbook of Jewish Languages
, Leiden, 1989, a ninth-century Jewish philosopher who briefly converted to Christianity, knew Syriac, although he is exceptional, Most of his examples come from the early second millennium, vol.2, p.32, 1996.
, Targum Proverbs and the Peshitta: Reflections on the Linguistics Environment, pp.235-245, 2012.
, The East Syrian manuscripts and the West Syrian manuscript D have the biblical "nations
, La caverne des trésors, p.243
, Quaestionum in Heptateuchum I (PL 34:567); Theodoret of Cyrrhus, PG 80:188a) and Cosmas Indicipleustes, Christian Topography V.98 (Cosmas Indicopleustes, Topographie chrétienne, W. Wolska-Conus, vol.76, pp.144-147, 1968.
, Greek and Latin authors did not accept the identification because the chronology of the Septuagint and Vetus Latina prevents Shem from living until the time of Abraham
, Translation: Isho'dad of Merv, Commentaire sur l'Ancien Testament 1: Genèse, translated by Ceslas Van den Eynde, The Early Syrian Fathers on Genesis: from a Syriac Ms. on the Pentateuch in the Mingana Collection, p.96, 1951.
, He also notes competing traditions within Islam where Abraham sacrifices Isaac in Jerusalem. The location of the sacrifice, in fact, determines which son was sacrificed. Al-Mas'udi states, Journeys in Holy Lands: The Evolution of the Abraham-Ishmael Legends in Islamic Exegesis, pp.105-151, 1990.
, und der spätern Träger des Islams bis zum Jahre 230 der Flucht, vol.9, p.16, 1904.
, Samaritans emphasize Mount Gerizim
, Many of PRE's distinctive episodes, however, such as Rebekah's journey
, Abel's Passover sacrifice (infra Section 8.5), the meeting between Abraham and Melchizedek (Section 8.9), and a possible allusion to Jesus' crucifixion (Section 8.10) have counterparts in COT but not in rabbinic
,
, Adam arranged it, Noah laid its foundations, Abraham built it, Isaac renewed it, Jacob dedicated it, Joseph the king established it, Memar Marqah, the Teachings of Marqah, vol.2, p.174, 1963.
, The Asatir with Translation and Commentary (1) », Tarbiz, vol.14, pp.71-87, 1927.
, What was the wicked serpent contemplating at that time? He thought: I shall go and kill Adam and wed his wife, and I shall be king over the whole world. I shall walk with upright posture and eat all the world's dainties. Rabbi Judah ben Bathyra says: Adam was reclining in the Garden of Eden and the ministering angels stood before him, roasting meat for him and cooling wine for him. Along came the serpent and saw him, beheld his glory, and grew jealous of him, The Fathers According to Rabbi Nathan, pp.10-11, 1887.
, After the Flood, Melchizedek reestablishes the cult of Adam at Golgotha and offers bloodless sacrifices of bread and wine (COT 23:21, his last two directives become the basis of the novel religious practices of the Sethites. They observe two rites in particular: 1) They venerate the body of Adam ( ?????? the antediluvian history, vol.5, p.65
, Adam establishes a proto-Jewish, rather than a proto-Christian, cult on 14 Nisan. In both PRE and COT, the cult is based on the sacrifice of Abel. Abel's offering establishes the precedent for the future celebration of Passover in PRE. By contrast, Abel's death becomes a central part of the proto-Christian religion in COT, PRE
, The Life of Abel
, La caverne des trésors, p.53
,
, (Peshitta, cf. Matt 23:35), where Judas refers to the "innocent blood, The term "innocent blood" (?????? ?)???? comes from Matthew, vol.27
, argues that the oath on the blood of Abel is presented as an alternative to the traditional Christian narrative of redemption. The argument is not convincing for two reasons. First, the oath has no connection to salvation in the sense of life after death, The Cave of Treasures on Swearing by Abel's Blood and Expulsion from Paradise: Two Exceptional Motifs in Context », vol.9, pp.251-271, 2001.
, In the discussion of the Passion, the author of COT is insistent that the Passover is one of those gifts (along with kingship, priesthood, and prophecy) which had been taken away from the, Jews (COT, vol.50, pp.17-18
, Since Jews do, in fact, continue to celebrate Passover, perhaps the author has in mind the Eucharistic practices of his proto-Christian cult, vol.43, pp.8-9
, , vol.87, pp.467-492, 1974.
, turn, follows PRE by presenting Cain and Abel as offering a Passover sacrifice, vol.4
, , p.114
, (Peshitta), when Satan enters Judas. Again, Abel is implicitly identified with Christ, An allusion to John, vol.13, p.32
, La caverne des trésors, pp.45-47
, In PRE 22, the daughters of Cain are under the sway of the Evil Inclination. In COT 11-12, the daughters of Cain are possessed by demons
, See the notes to al-?araf?, Stories of the Prophets, op. cit, §46-47) and the bibliography there. See also Targum Pseudo-Jonathan, vol.4, pp.28-29
, The Chronography of George Synkellos: A Byzantine Chronicle of Universal History from the Creation, The chronicle of Juilus Africanus has been lost, pp.19-20, 1984.
, , p.26, 2002.
, You put your dead in your churches, then you anoint the dead bones and claim to cleanse them by so doing? You believe that such deeds will get you closer to Paradise, but upon my life! You are falling further away from Paradise, and it is Hell that you will enter, you and all your people! Shame you, in this world and in the next! How, p.77, 1996.
, Section 7.2.5) and the notes to al-?araf?, Stories of the Prophets, op. cit, p.35
, « Pirke de-Rabbi Eliezer and Eastern Christian Exegesis, p.242
, The same tripartite division also appears in J, The Book of the Saints of Ethiopian Church: A Translation of the Ethiopic Synaxarium, vol.45, pp.457-459, 1927.
, « Pirke de-Rabbi Eliezer and Eastern Christian Exegesis, p.242
, L'histoire des Prophètes d'après al-a? ûbî: d'Adam à Jésus, vol.234, pp.173-183, 2000.
, The Works of Aggadic Midrash and the Esther Midrashim, pp.133-230, 2006.
, Immediately after the lot was cast; Esther fasted for three days, and on the third day (the fifteenth of Nissan) invited the king to the first banquet. The next day Haman was invited to the second banquet, on which occasion she asked for his head, Purim is closely linked with Passover and hence with Easter. Indeed, Jewish law decrees the study of the laws of Passover thirty days before the holidays, that is, on Purim
, Therefore, there are three primary connections between Haman and Jesus, p.1
, The translation below is my own. For another translation (and discussion), see O. Münz-Manor, « Carnivalesque Ambivalence and the Christian Other in Aramaic Poems from Byzantine Palestine, Jewish Palestinian Aramaic Poetry from Late Antiquity: Critical Edition with Introduction and Commentary, pp.832-833, 1999.
, Reckless Rites, p.87
, Two Nations in Your Womb: Perceptions of Jews and Christians in Late Antiquity and the Middle Ages, pp.166-167, 2006.
, Atlanta, pp.35-53, 1994.
, The Division of the Earth Between the Descendants of Noah in Syriac Tradition », Aram, vol.5, pp.635-656, 1993.
, The Making of a Forefather: Abraham in Islamic and Jewish Exegetical Narratives, pp.39-86, 2006.
, The Book of Genesis in Late Antiquity: Encounters between Jewish and Christian Exegesis, pp.68-71, 2013.
, The Genesis of Perfection: Adam and Eve in Jewish and Christian Imagination, pp.117-134, 1992.
, According to the methodology of the present study, these works cannot be dated earlier than PRE: The printed Tanhuma quotes PRE, and the earliest manuscript of 2 Enoch is a Coptic fragment from the eighth to the tenth century: J.L. Hagen, « No Longer "Slavonic" Only: 2 Enoch Attested in Coptic from Nubia, Die Vögel des Himmels haben ihn begraben » Überlieferungen zu Abels Bestattung und zur Ätiologie des Grabes, pp.7-34, 1995.
, The Nature of the Rulers, vol.1
, also cites Syriac and Arabic texts (including Theodore bar Koni and Agapius of Manbij) who know of the seduction of Eve by divine beings, Sharing the Sacred: Religious Contacts and Conflicts in the Holy Land, First-Fifteenth Centuries CE, pp.97-108, 1984.
, The Book of Adam and Eve: Also Called the Conflict of Adam and Eve with Satan
, , vol.1882, pp.34-36
, The Arabic Legend of Seth, the Father of Mankind, pp.70-77, 1968.
, Targum Proverbs and the Peshitta: Reflections on the Linguistics Environment, pp.325-335, 2012.
, Targum Pseudo-Jonathan of the Pentateuch: Text and Concordance, 1984.
, Sive Version Pentateuchi: I. Chaldaica Jonathani Ben Uziel ascripta; II. Chaldaica Hierosolymitana; III. Persica Jacobi Tawusi, cum versionibus singularum Latinis, Biblia Sacra Polyglotta, vol.6, pp.1654-1657
, Targum du Pentateuque: traduction des deux recensions palestiniennes complètes avec introduction, parallèles, notes et index, 1978.
, Los Capítulos de Rabbí Eliezer, pp.31-36, 1984.
, Journal of Jewish Studies, vol.42, pp.215-246, 1991.
, Genesis. Translated, with Introduction and Notes, 1992.
, Comment: The serpent receives three punishments (in the same order): 1) his feet are cut off, p.245
, 20:5, which only mentions the feet
, Studies in Arabic Literary Papyri I: Historical Texts, vol.75, 1957.
, Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm, vol.22, 1996.
, « Can We Apply the Term 'Rewritten Bible'to Midrash? The Case of Pirqe de-Rabbi Eliezer, Rewritten Bible after Fifty Years: Texts, Terms, or Techniques? A Last Dialogue with Geza Vermes, pp.177-199, 2014.
, The Return of the Repressed: Pirqe de-Rabbi Eliezer and the Pseudepigrapha, ADELMAN (Rachel), 2009.
, Tradition, Transmission, and Transformation from Second Temple Literature through Judaism and Christianity in Late Antiquity
, Studies on the Texts of the Desert of Judah, pp.1-39, 2015.
, Old Testament Pseudepigrapha: More Noncanonical Scriptures, pp.585-672, 2013.
, « Jewish Pseudepigrapha in Jacob of Edessa's Letters and Historical Writings, Jacob of Edessa and the Syriac Culture of His Day, pp.49-65, 2008.
, Jacob of Edessa and the Jewish Pseudepigrapha in Syriac Chronography », in Tracing the Threads: Studies in the Vitality of the Jewish Pseudepigrapha, pp.143-171, 1994.
, « The Origins of the Proto-Heresies: Fragments from a Chronicle in the First Book of Epiphanius' Panarion », Journal of Theological Studies, vol.41, pp.472-501, 1990.
, Time Immemorial: Archaic History and its Sources in Christian Chronography from Julius Africanus to George Syncellus, 1989.
, Abraham and the Burning of the Temple of Idols: Jubilees' Traditions in Christian Chronography, vol.77, pp.95-117, 1987.
, Agapius Episcopus Mabbugensis Historia Universalis, vol.65, 1912.
, Unvan: Histoire Universelle, Second Partie (1), Patrologia Orientalis, vol.7, pp.457-591, 1911.
, Unvan: Histoire Universelle, Première Partie (1), vol.5, pp.565-691, 1909.
, Idols in the East: European Representations of Islam and the Orient, pp.1100-1450, 2009.
, Midrash Bereshit Rabbati, 1940.
, Monatsschrift für die Geschichte und Wissenschaft des Judenthums, pp.162-169, 1939.
, The Byzantine Apocalyptic Tradition, 1985.
, « What Happened to the Jewish Priesthood after 70? », in A Wandering Galilean: Essays in Honour of Seán Freyne, 2009.
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, 80 Chapter One: The Text of Pirqe de-Rabbi Eliezer
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, 108 2.2 The Date and Provenance of Targum Pseudo-Jonathan
, The Book of Jubilees
, The Text of the Book of Jubilees
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, The Transmission of the Book of Jubilees
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, 165 5.2 Enoch and the Calendar (PRE 8; Jub. 4:17), 171 5.4 The Fallen Angels
, The Wives of the Antediluvian Patriarchs (PRE 23; Jub. 4:33)
, 183 5.8 The Election of Levi (PRE 37, Jub, vol.32, pp.1-3
, The Cave of Treasures
, The Text of the Cave of Treasures
, The Transmission of the Cave of Treasures
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, 245 8.3 The Garments of Glory (PRE 14 & 20 ; COT 3-4)
, 257 8.6 The Twin Sisters (PRE 21; COT 5:21-32), 260 8.7 The Cainites and the Sethites, vol.6, pp.1-18
, PRE, vol.23, issue.9, pp.3-6
, 267 8.10 The Wood of the Cross (PRE 50; COT 50:20), PRE, vol.29, pp.8-13
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