Academic literature on the topic 'Apocryphal books (New Testament)'
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Journal articles on the topic "Apocryphal books (New Testament)"
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Rojszczak-Robińska, Dorota. "Reception of the Pentateuch in the Medieval Polish Apocrypha of the New Testament." Verbum Vitae 41, no. 4 (December 19, 2023): 1067–93. http://dx.doi.org/10.31743/vv.16671.
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The purpose of this article is to analyze the translation and reception of the Pentateuch in medieval Poland by examining the Old Polish (vernacular) apocrypha of the New Testament. It analyses, for example, passages in which a verse from the Pentateuch is quoted or paraphrased, in which a quotation from the Books of Moses is omitted by an evangelist, as well as all passages in which the names of various figures and heroes of the Old Testament Pentateuch, are invoked. It turned out that in medieval Polish-language biblical apocryphal narratives the Pentateuch functions differently from other biblical and patristic sources. It is not used as freely as the Gospels or the Psalms. It is used to characterize the Jewish world and the precepts of the Law. Quotes from the books of Moses rarely function as prophecies. The Pentateuch in Old Polish apocrypha functions as a reservoir of stories, a collection of catchphrases to be evoked. This is because while the heroes of the Old Testament were prominent in preaching, art, and language, the text of the Torah was not frequently translated into the Polish language.
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Burke, Tony. "Heresy Hunting in the New Millennium." Studies in Religion/Sciences Religieuses 39, no. 3 (August 20, 2010): 405–20. http://dx.doi.org/10.1177/0008429810373319.
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The popularity of Dan Brown’s The Da Vinci Code has led to a surge of attacks on Christian Apocryphal literature by conservative New Testament scholars (e.g., Ben Witherington III, Craig Evans, Darrell L. Bock). The work of these scholars is transparently polemical—for example, Evans states that his book, Fabricating Jesus, was written “to defend the original witnesses to the life, death and resurrection of Jesus” (p. 17). And their methods are not new; indeed they use the same rhetorical strategies employed by such early heresiologists as Irenaeus, including the use of sarcasm and invective to describe their opponents, the intentional misrepresentation of the heretics’/scholars’ views and the content of the primary texts, the excerpting of material from the texts in order to expose their absurdities, and the demonization of their opponents by associating them with the powers of darkness. This article illustrates the parallels between modern critics and the ancient heresy hunters but focuses particularly on how the two groups use and abuse the apocryphal texts. Perhaps we can learn from the contemporary debate something about the reception of the Christian Apocrypha in antiquity.
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Yosef, Hery Budi. "Mengkonfirmasi Ulang Kemesiasan Judaisme di Era Antar Testament (Sebuah Pengenalan ke dalam Perjanjian Lama)." Ritornera - Jurnal Teologi Pentakosta Indonesia 2, no. 2 (October 27, 2022): 56–70. http://dx.doi.org/10.54403/rjtpi.v2i2.44.
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This article presents some of the messianic thoughts that fall within the range of the Inter-Testament especially on the apocryphal books. The author begins with some important terms about the "messiah" that are often used in the Israelite tradition, even in this modern era, of course with a new hermeneutical version of the modern rabbinic version. The discussion is based on a search for sources about the messiah in the Apocryphal books, related to the Messiah contained in additional stories that are also in the additional canon (read: deuterocanonical, and equivalent). It also includes the "Messiah" which describes a strong character contained in the "hero" who is brave and has the spirit to defend his nationalism. And to this day especially after the Temple was torn down, rabbinic speculates about the Messiah, even rebuilding a new qualification (read: worldview) connected with the prophet's sayings throughout the Tanakh. The methodology used by the author is to collect some literature that explains the messiahship in the apocryphal books, along with the meanings implied in the thoughts of the authors of the book. According to Subagyo, qualitative methods in religious contexts, especially those related to texts or scriptures, of course prioritize assessment in the form of comparisons to the object under study. Of course, this refers to interpretation, especially the dynamic assumptions about messiahship in some selected Apocryphal booksArtikel ini menghadirkankan beberapa pemikiran mesianik yang berada di dalam kisaran Antar Testament khususnya pada kitab-kitab apokrifa. Penulis mengawalinya dengan beberapa istilah penting tentang “mesias” yang sering digunakan dalam tradisi Israel, bahkan di era modern ini, tentunya dengan hermeneutis yang baru versi para rabinik modern. Pembahasannya berdasarkan penelusuran sumber tentang mesias di kitab-kitab Apokrif, terkait dengan Mesias yang tertuang pada cerita-cerita tambahan yang juga di kanon tambahan (baca: deuterokanonika, dan setaranya). Di dalamnya juga telah hadir “Mesias” yang menggambarkan sebuah karakter kuat yang terdapat di dalam diri sang “pahlawan” yang berani dan semangat untuk mempertahankan nasionalismenya. Dan hingga sekarang ini khususnya setelah Bait Suci diruntuhkan, para rabinik berspekulasi tentang sosok Mesias, bahkan membangun kembali kualifikasi baru (baca: worldview) yang terhubung dengan ucapan-ucapan nabi di seluruh kitab Tanakh. Metodologi yang digunakan oleh penulis yakni mengumpulkan beberapa literatur yang menjelaskan tentang kemesiasan dalam kitab-kitab apokrifa, berikut dengan pemaknaan yang tersirat dalam pemikiran penulis kitab tersebut. Menurut Subagyo metode kualitatif dalam konteks keagamaan, khususnya terkait dengan teks atau kekitaban, tentunya mengedapankan penilaian berupa perbandingan terhadap obyek yang diteliti. Tentunya disini mengacu kepada penafsiran, khususnya asumsi-asumsi yang dinamis mengenai kemesiasan di beberapa kitab Apokrifa terpilih
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Backus, Irena. "Renaissance Attitudes to New Testament Apocryphal Writings: Jacques Lèfevre d'Étaples and His Epigones." Renaissance Quarterly 51, no. 4 (1998): 1169–98. http://dx.doi.org/10.2307/2901964.
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AbstractThe standard medieval view of New Testament Apocrypha was that they were Christian writings (related to matters treated in the canonical books of the Bible), which had to be treated with caution and often dismissed as heretical. A list of the Apocrypha figured in the [Pseudo-]Gelasian Decree. In the Renaissance, for authors such as Lèfevre d'Etaples, Nicholas Gerbel and many others, the term assumed a multiplicity of meanings, both positive and negative. This article shows that although no attempts were made in the early 16th century to bring N. T. Apocrypha together into a corpus, the editors' ambivalent and complex attitude to texts such as the Laodiceans or Paul's Correspondence with Seneca led to their definitive marginalisation and encouraged their subsequent publication (by Fabricius and others) as corpora of dubious writings.
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Emerson, Matthew Y. "Old Testament Worldview and Early Christian Apocalypses." Bulletin for Biblical Research 33, no. 1 (April 2023): 1–16. http://dx.doi.org/10.5325/bullbiblrese.33.1.0001.
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Abstract Simon Gathercole suggested at the 2015 meeting of the British New Testament Conference that what distinguishes the four canonical Gospels from apocryphal gospels is not primarily literary features, or even apostolicity per se, but apostolic content. This article makes a similar argument with respect to the book of Revelation and its relation to other early Christian apocalypses, namely that what distinguishes the canonical Apocalypse from others is its reliance on an Old Testament worldview.
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Dergacheva, I. V. "Apocryphal Stories about Angels in "Paley Tolkova"." Язык и текст 8, no. 2 (2021): 21–27. http://dx.doi.org/10.17759/langt.2021080202.
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In the Old Russian Palea, which begins with a story about the creation of the world with extensive interpretations borrowed from the works of Severian of Gabala, Basil the Great, the interpretations of John Chrysostom on the Book of Genesis, the works of Epiphanius of Cyprus, “The Six Days” by John the Exarch of Bulgaria, the appearance of the earthly angels precedes the creation of the earthly world. The doctrine of the angelic ranks is based on the testimonies of the Old Testament about seraphim, cherubim, powers, angels and the New Testament information about thrones, dominions, powers, principles, archangels. In early patristics, the classification of heavenly powers belongs to Gregory the Theologian, as well as to Cyril of Jerusalem. The systematic doctrine of the hierarchy of heavenly forces belongs to Dionysius the Areopagite: in his work "On the heavenly hierarchy."
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Bovon, François. "Beyond the Canonical and the Apocryphal Books, the Presence of a Third Category: The Books Useful for the Soul." Harvard Theological Review 105, no. 2 (March 30, 2012): 125–37. http://dx.doi.org/10.1017/s0017816012000466.
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I like tennis—both to play and to watch it.1 Nothing is more pleasant than watching an exchange between Federer and Nadal. There is a similar kind of exchange that has been going on in this country in recent years. On one side, there are evangelical New Testament scholars; on the other, liberal scholars working on early Christianity. In the camp of the evangelicals, Ben Witherington,2 Craig A. Evans,3 and Darrell L. Bock4 are playing a defensive game, accusing the others of constituting a “new school,”5 one that prefers heresy over orthodoxy and promotes diversity where unity once was. In the camp of the critics, Elaine Pagels promotes the spirituality of the Gospel of Thomas; 6 Bart D. Ehrman's Lost Christianities flies in the face of his opponents;7 and Marvin Meyer considers the Gospel of Judas a valuable work that reveals in the mind of the dark apostle knowledge of the divine realm.8
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Anisimova, Tatiana V. "The Pseudepigraphical “Life of Moses” in the “Tichonravov’s Chronograph” and in the Biblical Compendium from the Collection of thе Trinity Lavra of St. Sergius." Slovene 7, no. 1 (2018): 390–423. http://dx.doi.org/10.31168/2305-6754.2018.7.1.17.
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The article's goal is to study and publish the text of a specific Slavic-Russian version of the apocryphal Life of Moses, previously unknown, which was identified in two manuscripts in the Russian State Library (both from the late 15th century), namely in the Tikhonravov’s Chronograph from the collection of handwritten books of N. S. Tikhonravov and in the Biblical Compendium from the collection of thе Trinity Lavra of St. Sergius. The remaining versions of the apocryphon have been known to date as parts of Great Menaion Reader, Barsov’s Palaea Interpretata and Complete chronographic Palaea. Both new copies of the apocryphon were included in an extensive fragment of a previously unknown Old Russian chronograph based, firstly, on the Biblical books of Genesis, Exodus, Numbers and the Book of Job, as well as on an unknown Slavic translation of Judean Antiquities by Josephus, and on the following Apocrypha (in addition to the Life of Moses): Lesser Genesis (The Book of Jubilees), Death of Abraham and Genesis of Esau. The original feature of the chronograph is a compilation story of Joseph and his brothers, composed of fragments from the full version of the Testaments of the Twelve Patriarchs, the Tale of Joseph the Beautiful by St. Ephraim the Syrian and the famous Letter to Presbyter Khoma from Metropolitan Kliment Smoliatich. Main distinctive features of the Life of Moses published in this article are identified and analyzed: 1) a different sequence of the narration; 2) several individual readings–including primary ones, ascending to the Jewish original; 3) literary and stylistic differences; 4) four insertions, which have correlations with the Greek Chronicon of George Kedrenos and were partially reflected in the Short chronographic Palaea and in the Speech of the Scholar from the Old Russian Tale of Past Years. In addition, some revisions and inserts were discovered in the biblical Compendium of Trinity Lavra of St. Sergius, which are based on the Slavic-Russian translation of the Historical Palaea. The final result of the study is presented as a stemma of relations between the editions of the apocryphon.
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Brakke, David. "A New Fragment of Athanasius's Thirty-Ninth Festal Letter: Heresy, Apocrypha, and the Canon." Harvard Theological Review 103, no. 1 (January 2010): 47–66. http://dx.doi.org/10.1017/s0017816009990307.
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Athanasius of Alexandria's thirty-ninth Festal Letter remains one of the most significant documents in the history of the Christian Bible. Athanasius wrote the letter, which contains the first extant list of precisely the twenty-seven books of the current New Testament canon, in 367 c.e., during the final decade of his life. Like many of his annual Easter letters, the thirty-ninth was fairly long, but only a small portion of the text survives in Greek.1 The Greek excerpt contains Athanasius's lists of the books of the Old and New Testaments, which he calls “canonized,” and a list of a few additional books, like the Shepherd of Hermas, which he says are not canonized, but are useful in the instruction of catechumens. Most studies of the formation of the Christian canon, including very recent ones, examine only this Greek fragment and so discuss only the contents of the lists. But already in the late-nineteenth-century fragments of the much more extensive Coptic translation had been published, and a few scholars, such as Carl Schmidt and Theodor Zahn, used them to write penetrating studies of the letter.2 In 1955 Lefort published all the then-known Coptic fragments in his book of Coptic Athanasiana, and then in 1984 Coquin published another long fragment.3 These served as the basis for my 1995 translation and my 1994 article in this journal on the social context of canon formation in fourth-century Egypt.4
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Kilpatrick, Hilary. "From Venice to Aleppo: Early Printing of Scripture in the Orthodox World." Chronos 30 (January 10, 2019): 33–61. http://dx.doi.org/10.31377/chr.v30i0.329.
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The Bible, as the etymology of the word indicates, refers not to one book but to many. The Christian Bible is made up of the Old Testament, that is, the Jewish Scriptures, and the New Testament; moreover, for some Churches, among them the Orthodox, certain books commonly called the Apocrypha , which were added to the Septuagint, the Greek translation of the Hebrew Old Testament, also fonn part of the Bible. The Bible is thus a small library, and as is common in libraries, some books are more popular than others. Long before the introduction of printing, the varying degrees of importance accorded to different books of the Bible led to some of them being translated before others. For instance, in Anglo-Saxon England, interlinear glosses (i.e. crude word-by-word translations) were made of the Gospels and Psalms, and separate portions of the Bible, including the Gospels, were rendered into Old English (Anonymous 1997: 200). Likewise, the earliest known written translations of parts of the Bible into Arabic are of the Gospels and Psalms; they can be dated to the 8th century. Oral translations are older, going back to pre-Islamic times (Graf 1944: 114-115, 138; Griffith 2012: 123-126). By contrast, the first attempt to produce a complete Bible in Arabic occurred only in the l 61h century (Graf 1944: 89-90).
Dissertations / Theses on the topic "Apocryphal books (New Testament)"
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Davies-Browne, Bankole P. "The significance of parallels between the 'Testament of Solomon' and Jewish literature of late antiquity (between the closing centuries BCE and the Talmudic era) and the New Testament." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/2685.
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The TSol is a Christian composition of late antiquity which narrates the story about how King Solomon built the Temple of God with the aid of demons he subjugated. Comparative analysis between the TSol and Jewish literature of late antiquity (between the closing centuries BCE and the Talmudic era), and the New Testament is primarily to establish any literary dependence and explore the nature of contact between the TSol and these materials; and also to isolate Jewish elements in the TSol. The Jewish materials discussed are the Hebrew Bible, the LXX, Tobit, Wisdom of Solomon, Pseudo-Philo, certain Qumran documents (11 PsApa and the Copper scroll), Josephus' Jewish Antiquities, Ecclesiastes, Proverbs, Song of Songs, rabbinic literature, and certain Aramaic incantation texts. My research has shown that parallels do exist between the TSol, the Jewish literature discussed and the New Testament. The parallels between the TSol and the aforementioned literature are twofold: verbal and conceptual. Verbal parallels occur in the form of technical terminology; quotations, allusions and echoes. The second type of parallels appears in the form of motifs, themes, structural elements and ideas. These parallels seem to dominate in my analysis. There is no need to explain the parallels between the TSol and the literature discussed in terms of literary dependence. I have attempted to demonstrate that these parallels in most of the literature are indicative of indirect influence through shared use of the biblical tradition: motifs, stories and themes regarding King Solomon; a common fund of oral tradition(s) regarding Solomon's magical power over demonic world; shared literary language, milieu, and cultural conventions. Moreover, the author of the TSol seems to have recycled Jewish materials pertaining to Solomon and related motifs in his work. Apart from the New Testament, the best case for a direct influence of a Jewish work on the TSol is Tobit.
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Snyder, Julia Ann. "Language and identity in ancient narratives : the relationship between speech patterns and social context in the Acts of the Apostles, Acts of John, and Acts of Philip." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8956.
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Drawing on insights from sociolinguistics, the thesis investigates the relationship between speech patterns and social context in three ancient Greek narratives: the Acts of the Apostles, Acts of John, and Acts of Philip. The thesis explores how characters’ speech patterns correlate with their Christian status, and with the Christian status of their addressees. The relationship between speech patterns and gentile/Jewish identity is also assessed. Linguistic variables include plural forms of address and third-person references to Jesus and the Christian god. The thesis shows that Christian characters are portrayed as speaking differently amongst themselves than when addressing non-Christian characters. It also demonstrates that parameters of sociolinguistic variation in each text point to differing understandings of Christian identity. It is argued that attention to sociolinguistic relationships highlights the importance of ascetic practices and baptism in the Acts of Philip, the gradual nature of Christian conversion in the Acts of John, and the close relationship between Jewish and Christian identity in the Acts of the Apostles. The thesis also examines characterization and implied audience, and argues that attention to social context is necessary to appreciate the full significance of an author’s choice of words.
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Young, Stephen L. "They will shine like the stars of heaven early Jewish angelic resurrection and exaltation-of-the-righteous traditions in the Hellenistic matrix /." Philadelphia, PA : Westminster Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.036-0393.
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Thesis (Th. M.)--Westminster Theological Seminary (Philadelphia, Pa.), 2008.Typescript. Includes vita. Description based on print version record. Includes bibliographical references (leaves 126-139).
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Kim, Sook-Young. "The trajectory of the "warrior Messiah" motif in scripture and intertestamental writings /." Link to Dissertations, 2008. http://eprint.cc.andrews.edu/42/.
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Davies, James P. "Paul among the apocalypses? : an evaluation of the 'apocalyptic Paul' in the context of Jewish and Christian apocalyptic literature." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/6945.
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One of the most lively and enduring debates in New Testament studies is the question of the significance of ‘apocalyptic' thought in Paul. This has recently given birth to a group of scholars, with a common theological genealogy, who share a concern to emphasise the ‘apocalyptic' nature of Paul's gospel. Leading figures of this group are J. Louis Martyn, Martinus de Boer, Beverly Gaventa and Douglas Campbell. The work of this group has not been received without criticism, drawing fire from various quarters. However, what is often lacking (on both sides) is detailed engagement with the texts of the Jewish and Christian apocalypses. This dissertation attempts to evaluate the ‘apocalyptic Paul' movement through an examination of its major theological emphases in the light of the Jewish apocalypses 1 Enoch, 4 Ezra, 2 Baruch and the Christian book of Revelation. Placing Paul in this literary and historical context confirms his place as an apocalyptic thinker, but raises important questions about how this is construed in these recent approaches. Each chapter will address one of four interrelated themes: epistemology, eschatology, cosmology and soteriology. The study intends to suggest that the ‘apocalyptic Paul' movement is characterised at key points in each area by potentially false dichotomies, strict dualisms which unnecessarily screen out what Paul's apocalyptic thought affirms.
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Geyser, Anna Barbara. "4Qinstruction-fragmente en ander wysheidsgeskrifte : 'n ondersoek na intertekstualiteit (Afrikaans)." Diss., 2000. http://hdl.handle.net/2263/30067.
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AFRIKAANS: In die laat tagtigs en vroeë negentigs van hierdie eeu is die res van die Oumran-geskrifte wat ontdek is, openbaar gemaak. Met die gebeurtenis het talle moontlikhede vir die wetenskaplike bestudering van 'n groot aantal dokumente ontstaan. 4Qlnstruction is een van die dokumente wat beskikbaar geraak het, en is geklassifiseer as 'n wysheidsteks wat 'n legio moontlikhede vir wetenskaplike bestudering moontlik gemaak het. As gevolg van die fragmentariese aard van die teks bestaan daar nog geen vasgestelde teks vir die geskrif nie en is daar nog nie 'n volledige vertaling nie. Hierdie twee faktore asook die feit dat die fragmente tematiese ooreenstemming (maar ook verskille) toon met ander wysheidsgeskrifte, het as motivering vir hierdie studie gedien. In hierdie studie gee ek 'n eie komposisie van die teks asook 'n vertaling van die geselekteerde fragmente (4Q417 2i-ii en 4Q416 2ii-iv ) van 4Qlnstruction weer. Deur middel van intertekstualiteit word die fragmente vergelyk met ander wysheidsgeskrifte (Ben Sira, ander Qumran-geskrifte en Spreuke) uit die Israelitiese geledere, Bepaalde wysheidstemas is in die fragmente geïdentifiseer, waarna dit met ooreenstemmende temas in die ander geselekteerde geskrifte vergelyk is, Die intertekstuele studie behels 'n bestudering van die geskrewe teks sowel as die gebeurde teks, Die onderskeie geskrifte se tekste sowel as kontekste is met ander woorde met mekaar vergelyk, in 'n poging om die rede(s) vir die ooreenstemmende asook verskillende opvattings oor soortgelyke temas binne die Israelitiese 'biblioteek' te verklaar. Na aanleiding van die intertekstuele studie wi! dit voorkom asof die ooreenstemminge voor die deur van die 'bronteks' (oorspronklike teks) gelê kan word, terwyl die verskille meer verstaanbaar is in die Iig van die onderskeie geskrifte se omstandighede (konteks/ sosiaie teks). ENGLISH: In the late eighties and the early nineties of this century most of the Oumran texts which were discovered were made public. Along with this, many opportunities arose for scholars to study the many documents contained therein. 4Qlnstruction is one of the documents which became available and as a result thereof, a wide range of opportunities opened up to scholars. Due to the fragmentary nature of the text, there is as yet no formal text of the document available. The motivation for this study arises from the above mentioned factors along with the fact that the fragments have both similarities and differences within certain themes. In this study I am presenting my own reconstruction and translation of selected 4Qlnstruction fragments (4Q417 2i-ii and 4Q416 2ii-iv). By using intertextual study, the fragments are compared with other wisdom texts (Ben Sira, other Qumran texts and Proverbs) from the Israelite 'library'. Certain wisdom themes are identified in the fragments and compared with similar themes in the other selected texts. The Intertextual study involves a study of the written text(s) as well as of the actual events (social text). Hence, the text(s) and context(s) of the selected works are compared with each other in an attempt to explain the reasons for the similarities as well as the varying opinions within the similar wisdom themes contained in the Israelite 'library'. In the Intertextual approach, it appears as if the similarities can be attributed to the original Israelite theology or ideology, while the differences are due to the varying situations (context/ social text).Dissertation (MA (Semitic Languages))--University of Pretoria, 2007.
Ancient Languages
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Pretorius, Wilhelm. "Bakens van die Ou Testamentiese Kanonontwikkeling binne die eerste vyf eeue van die Christendom." Diss., 2008. http://hdl.handle.net/10500/2424.
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The dissertation identifies the beacons of canon development during the first five hundred years of
Christianity. These beacons are processes, events and certain persons from general as well as
dogmatic history, which played a formative role in canon development. The beacons are placed
within the historical, geographical and theological milieu, in which it took place. It especially
emphasises the role of human conduct and decisions in the process of canon development. It
provides a background of the development of a complex Judaism as the origin of Christianity, and
demonstrates the continuous impact of Judaism on Christian canon development. The differences
presented between these two independent religions are also mentioned.Systematic Theology & Theological Ethics
M. Th. (Systematic Theology & Theological Ethics)
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Přibylová, Kateřina. "Bible jako literární dílo ve výuce literatury na gymnáziu." Master's thesis, 2014. http://www.nusl.cz/ntk/nusl-327746.
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The first part of this thesis informs about the Bible in general, its origin, division, language and translations. Translations into the Czech language are looked at in greater detail as well as various adaptions that are at disposal of Czech high school teachers. One of the chapters discusses biblical phrases and shows the way they have infiltrated Czech culture. The Intertextuality and the Bible chapter looks at all the literary works that have their origins in the Bible. It also offers a text which may be used during literature classes. The second part of the thesis discusses school documents and text books as related to the Bible. After Czech general educational programs analysis, the thesis offers options on various ways of implementing some of the general educational programs targets during classes, both in Language and Communication or Man and Society educational area. There follows an analysis of three individual school educational programs, each of which addresses the Bible differently, works with it in a different grade and in different areas. Chapters concerning textbooks discuss what information and texts are made available to the students and evaluate these. The practical part of this thesis covers an analysis of a minor survey which was carried out among the fourth grade high school...
Books on the topic "Apocryphal books (New Testament)"
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1914-, Schneemelcher Wilhelm, and Wilson R. McL, eds. New Testament apocrypha. Cambridge, England: James Clarke & Co., 2003.
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1894-, Platt Rutherford Hayes, ed. The lost books of the Bible ; and, The forgotten books of Eden. Brooklyn, N.Y: A&B Publishers Group, 1998.
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Burke, Tony, ed. New Testament Apocrypha, volume one: More noncanonical scriptures. Grand Rapids, MI: William B. Eerdmans, 2016.
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A, Meeks Wayne, and Bassler Jouette M, eds. The HarperCollins study Bible: New Revised Standard Version, with the Apocryphal/Deuterocanonical books. New York, NY: HarperCollins, 1993.
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jun, Zhao xi, and Han sen. Shi luo de sheng jing. Bei jing: Shi jie zhi shi chu ban she, 2007.
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1954-, Price Robert M., ed. The pre-Nicene New Testament: Fifty-four formative texts. Salt Lake City: Signature Books, 2006.
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Johannes, Klijn Albertus Frederik, and Baarda Tjitze, eds. Text and testimony: Essays on New Testament and Aprocryphal literature in honour of A.F.J. Klijn. Kampen: Uitgeversmaatschappij J.H. Kok, 1988.
Find full textBook chapters on the topic "Apocryphal books (New Testament)"
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Elliott, J. K. "Paul." In The Apocryphal Jesus, 130–46. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198263845.003.0012.
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Abstract Of the twenty-seven books in the New Testament close to half are letters attributed to Paul ‘s authorship. The Acts of the Apostles tells of Paul ‘s conversion to Christianity on the road to Damascus, and his subsequent missionary journeys, teachings, miracles, and trials. The canonical Acts ends with Paul under house arrest in Rome awaiting death. The New Testament, however, does not record the end of Paul ‘s life. It is left to the second-century apocryphal book, the Acts of Paul, to attempt a fuller picture of Paul ‘s career. This Acts is independent of the Acts of the Apostles; it parallels but does not duplicate our knowledge of Paul ‘s ministry in the canonical Acts and Pauline letters. This chapter is divided into two parts, (a) and (b).
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Elliott, J. K. "Introduction." In The Apocryphal Jesus, 1–6. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198263845.003.0001.
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Abstract Christians from the second-third centuries onwards seem to have been avid readers. Not only did they study the twenty-seven writings that later were to be collected together to form the New Testament, but they also heard and read other stories and sayings about Jesus and the founders of the church which were not in the New Testament. Many of the early stories about Jesus, his parents, and his disciples were supplemented and expanded as the church developed. Secular romances, the novels of their day, provided precedents on which the burgeoning Christian literary tradition drew. The curiosity of pious Christians about the origins of their faith was increasingly satisfied by a growing number of Gospels, Acts, and other types of literature. Much of this writing provided the popular reading matter of a significant number of believers. These second-third-century inventions may be judged as crudely sensational, magical, or superstitious. Little of this literature maintains the restrained spirituality of the earlier writings that eventually formed the New Testament. Nor do these ‘popular ‘ books match the highly intellectual theology of the church father ‘s, treatises that are contemporaneous with them. Yet these lively supplementary Gospels, Acts, Epistles, and Apocalypses testify to a vigorous folk religion which was sometimes deviant, even unorthodox, when compared to the mainstream Christianity that established itself, but which, in general, was perfectly normal and orthodox, albeit reflecting an uncritical, simple, even ascetic, faith. These writings characterized and stimulated a significant number of early Christians.
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Elliott, J. K. "John." In The Apocryphal Jesus, 147–60. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198263845.003.0013.
Full textAbstract:
Abstract The John of the stories in this chapter is the son of Zebedee, one of the inner core of Jesus ‘ twelve disciples, the other two being John ‘s brother, James, and Simon Peter. The New Testament has John present at some of the most poignant moments in Jesus ‘ ministry, the raising of Jairus ‘ daughter (Mark 5: 37), the Transfiguration (Mark 9: 2-8), and the agony in the Garden of Gethsemane (Mark 14: 33). From the second century onwards he has been commonly accepted as the author of the Fourth Gospel (the Gospel of John) and identified as the anonymous ‘beloved disciple ‘ who appears several times in that Gospel. If this is a correct identification, then it is John to whom Jesus entrusts his mother at his death. For that reason, the figures at the foot of Jesus ‘ cross on rood screens in churches, and in other representations of the death of Jesus, are named as John, and the Virgin Mary. Some modem scholars accept that this John is the author of the first, if not all three, of the letters of John in the New Testament. Tradition also has this same John the author of the Book of Revelation-the John of Patmos-but many critical problems make such an identification unlikely. In the rest of the New Testament John appears in the Acts of the Apostles as a companion of Peter in Jerusalem; and Paul in his Epistle to the Galatians 2 knows John as one of the pillars of the church. Beyond the New Testament it is to the Acts of John that we tum for many of the later traditions about this apostle. The remains of the ancient Acts of John, which dates from the second century, have had to be reconstructed from several later sources, as is the case with most of the other apocryphal Acts.
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Elliott, J. K. "The End Time." In The Apocryphal Jesus, 205–8. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198263845.003.0017.
Full textAbstract:
Abstract Whereas the apocalypses of Peter and of Paul are concerned with the current state of affairs in heaven and hell, the Apocalypse of Thomas contains predictions about the ending of the present world. It is thus ‘apocalyptic ‘ in its sense of foretelling the future. From the New Testament onwards Christians were made aware that they were already living in the end time. For them Christ was believed to have inaugurated the last age. Christians were not sure how imminent that final day, increasingly thought of as the day of judgement, would be: many hazarded a guess. Nor did the Christians know what warnings would announce or precede the coming of the End. Again, attempts were made to list which events were to be disregarded and which were portentous. Apocalyptic passages in the New Testament Gospels and of course the Book of Revelation are concerned with these warnings and the ‘signs of the times ‘. Such speculation has never ceased. The writer of the Apocalypse of Thomas, dating perhaps from the fifth century, gave a countdown, and describes the events of the final six days before the end of the world. One version of this text is given here. Apocalypse of Thomas (shorter text) Hear, 0 Thomas, for I am the Son of God the Father, and I am the father of all spirits. Hear from me the signs which shall come to pass at the end of this world, when the end of the world shall be fulfilled before my elect depart out of the world. I will tell you that which shall come to pass openly (or, will tell you openly, etc.): but when these things shall be the princes of the angels do not know, for they are now hidden from them.
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Elliott, J. K. "Peter." In The Apocryphal Jesus, 117–29. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198263845.003.0011.
Full textAbstract:
Abstract In the New Testament Peter, the Galilean fisherman, is the most prominent of Jesus ‘ followers. He is among the first of the disciples called by Jesus; he is frequently the spokesman and leader of the twelve disciples; he is prominent throughout Jesus ‘ ministry and an active participant in many of the most significant and well-known events. His confession at Caesarea Philippi in Matthew 16: 16 that Jesus is the Messiah earns him the promise that he is the rock on whom Jesus will found his church. (The claim of the Papacy rests on an interpretation of these words.) Peter ‘s threefold denial of Christ at the time of the trial is also famous. In the Resurrection stories Peter is said in the Gospels to have been granted a personal appearance of the risen Christ. In the Acts of the Apostles Peter is the leader of the Jerusalem church; the first half of that book is largely devoted to the travels, teachings, and miracles of Peter. His prominence as a pillar of the church is also clear in Paul ‘s writings. Two New Testament letters bear his name. Several second-century works also attribute their authorship to Peter, including the apocryphal Preaching of Peter. It is not surprising to find that many legends and traditions gathered around the name of Peter, the largest collection of them outside the Bible being in the second-century Acts of Peter. This apocryphal work is not available in its entirety but sufficient from it survives to enable scholars to reconstruct at least part of the original.
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Elliott, J. K. "Zacharias." In The Apocryphal Jesus, 112–13. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198263845.003.0010.
Full textAbstract:
Abstract Zacharias (or Zechariah or Zachariah), a Jewish priest, appears in Luke 1 and receives a vision promising him and his aged wife, Elizabeth, a son. That son is John the Baptist. Zacharias celebrates the child ‘s birth with the hymn known to Christianity as the Benedictus. So much for the New Testament references to Zacharias. But, like many such figures in the New Testament, Zacharias became the subject of later tradition. At the end of the Protevangelium of James, a book largely given over to the birth and childhood of the Virgin Mary and to the birth of Jesus, the story changes from the escape of the infant John and his mother at the time of Herod ‘s Massacre of the Innocents to a scene in which John ‘s priestly father, Zacharias, is murdered in the Jerusalem Temple by command of Herod. It is likely that the story was a late appendix to the Protevangelium and is an elaboration of Jesus ‘ prophecy to the Jews in Matthew 23: 35: ‘On you will fall the guilt of all the innocent blood spilt on the ground, from the blood of innocent Abel to the blood of Zechariah, son of Berachiah, whom you murdered between the sanctuary and the altar. ‘ Whoever that Zechariah was, the apocryphal tradition obviously identified him with the Baptist ‘s father and thus created the story below which would be seen as a fulfilment of the prophecy. It is interesting to note that after Zacharias ‘ murder his successor as priest is said to be Simeon, another character taken from Luke ‘s infancy narrative.
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Elledge, C. D. "Rewriting Scripture." In Early Jewish Writings and New Testament Interpretation, 97—C4P98. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780190274580.003.0004.
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Abstract The study of noncanonical literature opens expansive perspectives into the arts and agendas of ancient scriptural interpreters. Throughout the Apocrypha (Deuterocanonical Books), Pseudepigrapha, Dead Sea Scrolls, and other writings, Israel’s earlier traditions were intensively reinterpreted and given new expression. In the process of reinterpreting earlier tradition, entirely new “rewritten scriptures” were also produced, including Jubilees and the Book of Biblical Antiquities. These two writings reveal the extensive interpretive lore that guided scriptural interpretation during the era of Christian origins. As illustrated in the scriptural argumentation of Paul, the book of Hebrews, and other writings, the authors of the New Testament were strongly influenced by the techniques and popular interpretive traditions of their early Jewish contexts.
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Elledge, C. D. "Forms of Scripture in Early Judaism." In Early Jewish Writings and New Testament Interpretation, 1—C1P58. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780190274580.003.0001.
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Abstract Early Jewish writings pose important implications for understanding the nature of scripture in ancient times, prior to the later formation of biblical canons. A review of early noncanonical literary collections unveils the diverse assumptions about scripture that existed within ancient Judaism. In their formative contexts, many of these writings present their religious claims as extensions of divine revelation, not merely as secondary, postbiblical compositions. Others endeavor to present themselves as essential complements to earlier scriptural books. Such high esteem for their authority appears to have been shared among some of their earliest audiences. Carefully studying the literature of this era thus reveals the extended horizon of authoritative traditions prevalent during the period of Christian origins. This realization arises from the modern study of literary collections known as Apocrypha (Deuterocanonical Books), Pseudepigrapha, Dead Sea Scrolls, and the writings of Philo and Josephus.
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VanderKam, James C. "Scholarly Work 1914–1915." In R. H. Charles, 483–99. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192869289.003.0016.
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Abstract The chapter is largely devoted to another of Charles’s synthetic books, this one entitled Religious Development between the Old and the New Testaments (1914), part of the series The Home University Library of Modern Knowledge and closely resembling his A Critical History of the Doctrine of a Future Life. It summarizes his presentations such as rejecting the notion that the time between the Testaments was one of silence (it was a period of important religious developments), similarities and distinctions between prophecy and apocalyptic and their eschatologies and ethical teachings, messianism, Christ as Son of Man and Servant of the Lord, the blessed future life, and forgiveness of neighbors, the need for ongoing reinterpretation of Scriptures, and the advisability of having a national church. It also surveys the final chapters in the book that center around the apocryphal and pseudepigraphic books. The chapter also deals with a University of London dissertation that Charles evaluated and that he advocated publishing.
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"Other Apocryphal Acts." In The Apocryphal New Testament, edited by J. K. Elliott, 512–34. Oxford University Press, 1993. http://dx.doi.org/10.1093/0198261829.003.0027.
Full textConference papers on the topic "Apocryphal books (New Testament)"
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Mutalib GASIM, Abbas. "The rules of social behavior in the New Testament between interpretation and translation in the texts of the Old Testament." In VI. International Congress of Humanities and Educational Research. Rimar Academy, 2023. http://dx.doi.org/10.47832/ijhercongress6-12.
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Studying the meaning of the translated text is represent one of the central priorities in which the focus is placed on balancing between the contextual context on the one hand and the linguistic use which is subject to the criteria and criteria of this meaning on the other hand. Through the conservative interpretation of the meaning in the text and economics in the employment of literal translation. Which is evident in the output of the translation of the sacred religious books represented by interpretations and explanations, which are sometimes similar, different and often confused. But the importance of this research is not only shedding light on similarities and differences, but in reference to the role of the translator in the deletion intended when the wording of the translated text contrary to what is stated in the original text. The researcher followed the descriptive approach and the comparative approach to that end, using selected references from the New Testament, translated from the Hebrew text into the Arabic language