Relevant bibliographies by topics / Apocryphal books (Old Testament)

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  2. Dissertations / Theses
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Academic literature on the topic 'Apocryphal books (Old Testament)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Apocryphal books (Old 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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Kalugin, Vasily V. "“I Am Looking for a Man” (Old Testament Prophets in the Works of Archpriest Avvakum)." Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies 4 (2020): 7–17. http://dx.doi.org/10.31860/2712-7591-2020-4-7-17.

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Avvakum made extensive use of the Prophetic Books, their symbols, images and language; he quoted and commented on them. He often cited biblical excerpts not in the redaction intended for reading but in the one used at church services. This was natural for a hereditary priest who had extensive liturgical practice. Avvakum also referred to apocryphal legends. In the “Book of Conversations”, denouncing moral decline, he cited the parable of the prophet Jeremiah, who in the daytime walked around Jerusalem with a burning candle in a fruitless search for a man. The parable is close to the Coptic translation of the apocrypha ”Chronicle of the Prophet Jeremiah”, made from the Greek original. The Old Slavic translation of this apocrypha from Greek (“Paralipomena Jeremiah”) is known in two redactions. However, this episode is not found in any of them. Obviously, Avvakum knew some other, possibly oral, intermediate source.
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Milovanovic, Ksenija. "The forgotten dream of the emperor Nebuchadnezzar." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 84 (2018): 113–18. http://dx.doi.org/10.2298/pkjif1884113m.

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This paper is dedicated to the Old Paper Apocrypha, which speaks about emperor Nebuchadnezzar. The starting point of the Apocrypha is the second chapter of the Book of the prophet Danilo with considerable deviations. The basis is the interpretation of the Nebuchadnezzar's forgotten dream, whose explication is made by the prophet Samoil. The apocryphal and biblical texts are comparatively analyzed. It was pointed out to the anticipation and symbolic function of the dream in other Old Testament stories. The work examines paleographical and orthographical characteristics of the text. The supplement features the adapted text of The story of prophet Samoil, from XIV century.
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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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deClaissé-Walford, Nancy L. "The significance of the apocryphal Greek Additions to Esther for the church today." Review & Expositor 118, no. 2 (May 2021): 161–69. http://dx.doi.org/10.1177/00346373211015354.

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Over the centuries, the Protestant church has increasingly ignored the apocryphal books of the Old Testament, including the Additions to the book of Esther. This article first outlines the extent of the apocryphal material; it then discusses its origins, purported theology, and its “canonicity” in various religious traditions; it then provides a detailed examination of the content of the Greek Additions to Esther and comments on how the Additions alter or add to an understanding of the book of Esther; finally, it offers some comments on the significance of the Greek Additions to Esther for the Church today. The study concludes that the Greek Additions to Esther are a rich resource for the Christian community, providing insight into the issues confronting the diaspora Jews as they made their way in a Gentile world and essential background information for understanding the early Christian world view, enhancing an understanding of what it means to be faithful in a world that seems not to be, and showing the evolving and ever-changing status of what is considered “scripture” today.
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Grishchenko, Alexander I. "The Slavic Adventures of Greek Kohath: On the Origin of the Title of the Old Russian Book of Kaaf." Slovene 1, no. 2 (2012): 95–110. http://dx.doi.org/10.31168/2305-6754.2012.1.2.5.

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The article deals with the origin of the title of the Slavonic-Russian Book of Kaaf which has been still attributed to a hazy Hebrew source. In fact, the name of the second son of Levi, Kohath (קהת), appeared in the title absolutely accidentally, and the title came from from the Greek gloss Καὰθ ἐκκλησιαστής included in the explanatory onomasticons of Biblical names. This gloss is, perhaps, connected with the corresponding passage in the Testament of Levi from the apocryphal Testaments of the Twelve Patriarchs. Moreover, the article contains comparative data of the spelling of Kohath’s name in Church Slavonic translations of the Pentateuch and in the Palaea Interpretata, in the latter not only in the Testament of Levi, but also in its main text. The adventures of the word Кааѳъ / Каафъ in medieval Russian writing turn out to be entirely literary, and not connected with any hypothetical verbal tradition, which might have proved to have been a tempting explanation for this word.
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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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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).
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Gallagher, Edmon L. "Why did Jerome Translate Tobit and Judith?" Harvard Theological Review 108, no. 3 (July 2015): 356–75. http://dx.doi.org/10.1017/s0017816015000231.

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Jerome translated the Hebrew Bible into Latin over a decade and a half beginning in about 390c.e.With each translation he included a preface dedicating (in most cases) the translation to a friend or patron and defending his reliance on what he called thehebraica veritas (Hebrew truth)against his many detractors. This last feature of the prefaces proved necessary because by choosing the Hebrew text of the Old Testament as his base text, Jerome directly challenged the traditional position of the Septuagint within the church. The unpopularity of this move in some circles compelled Jerome repeatedly to justify his adherence to the Hebrew text. Similarly, in hisPreface to Samuel and Kings(the “Helmeted Preface” orPrologus galeatus) he famously advocated the Hebrew canon as the Christian Old Testament and relegated all other books to the apocrypha. As part of this latter category, Jerome named six books outside the Jewish canon that were finding acceptance as fully canonical in some quarters and would much later receive the label “deuterocanonical,” these books being Tobit, Judith, Wisdom of Solomon, Sirach, and 1 and 2 Maccabees. In multiple ways Jerome sought to restore the Christian Old Testament to what he considered the original Hebrew text and canon.
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Dissertations / Theses on the topic "Apocryphal books (Old Testament)"

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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-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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Chae, Gyu Hyeon. "Preaching Christ from the Old Testament historical books." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Statler, Robert M. "Practical life application principles from the Pentateuch and historical books of the Old Testament." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Seong, Jong Keun. "Preaching Jesus Christ in the Holy Spirit from the Old Testament prophetic books for the Korean church." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p036-0387.

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Ditty, John Glenn. "A program for training preachers to use the historical books of the Old Testament in contemporary proclamation." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Klement, Herbert H. "2 Samuel 21-24 : structure, context and meaning in the Samuel conclusion." Thesis, Coventry University, 1995. http://curve.coventry.ac.uk/open/items/19c8c1ce-e727-420e-9a9f-31f95d6b1c26/1.

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The examination of the final chapters of the books of Samuel offered here proceeds initially from an unease about the frequent pejorative appraisal of them as an unsuitable, late addition that is out of place in its context. Taking a cue from the recent interest in initial and concluding texts in the context of literary and "Canonical" methods, the work attempts to describe this text complex, with its six chiastically arranged units, in terms of its literary function as a concluding text in relation to the rest of the preceding book. Following remarks of W. Brueggemann and J. Flanagan, the ring structure is further compared with other groups of texts in the Samuel corpus. The specific, overarching macrostructure which is thus perceived is structured not according to linear-chronological principles but according to patterns of parallelism and chiasmus. This observation of a concept of order that is distinct from modem western convention is understood, following Emma Brunner-Traut, as deriving from an "aspectival" perception of reality. By means of this kind of reading, many inner relationships open up, binding the closing chapters to the other parts of the book in such a way that it is shown to be a unified literary work. The two poetic texts are shown to stand in a complex relationship with the four other songs of the books of Samuel. The allusion to the prophet Gad belongs in a series of six encounters between David and prophets, arranged as a set of three pairs. The two lists of soldiers are interpreted by analogy with the double lists of the sons and ministers of David. The final contrast, in the closing chapter, between the two kings, Saul and David, and the polarity - expressed in the tension between centre and periphery - between rule of Yahweh and sin of the kings, both mirror and finally draw together the main themes of the book. These relationships suggest that the appraisal of the closing chapters as a late addition is in need of revision. It will be argued that they should be interpreted in close connection with the rest of the book.
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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
unrestricted
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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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Books on the topic "Apocryphal books (Old Testament)"

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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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Vera, Stojčevska-Antiḱ, ed. Apokrifi. [Skopje]: Tabernakul, 1996.

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Zakār, Suhayl. al-Maḥzūf min al-tawrah kāmilan. Dimashq: Dār Qutaybah, 2006.

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ha-hasbarah, Israel Merkaz, ed. The Apocrypha and the Pseudepigrapha. Jerusalem: Israel Information Center, 2001.

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W, Bunkowske Eugene, ed. The Apocrypha: The Apocryphal/Deuterocanonical Books of the Old Testament / [Eugene W. Bunkowske, editor]. Grand Rapids, MI: Baker Books, 2009.

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1925-, Jonge Marinus de, ed. Outside the Old Testament. Cambridge [Cambridgeshire]: Cambridge University Press, 1985.

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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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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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Tigchelaar, Eibert J. C., editor, ed. Old Testament pseudepigrapha and the Scriptures. Leuven: Peeters, 2014.

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R, James M. Old Testament legends: Being stories out of some of the less-known apocryphal books of the Old Testament. London: Longmans, Green, 1989.

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Book chapters on the topic "Apocryphal books (Old Testament)"

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Ingeborg Lied, Liv. "The Unruly Books of Abdisho of Nisibis." In Semitic Languages and Cultures, 62–103. Cambridge, UK: Open Book Publishers, 2023. http://dx.doi.org/10.11647/obp.0375.03.

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A catalogue as a list, more precisely a book list, is the focus of Liv Ingeborg Lied’s contribution. Lied critically engages scholarship on the list of Old Testament books in Abdisho of Nisibis’s (d. 1318) Syriac Catalogue of the Books of the Church. Focusing on the trajectories in scholarship that have focused on the Christian biblical canon and the lost books of early Judaism, she explores the entries that have proven challenging to this scholarship. The unruly entries of Abdisho’s list fall into three categories: writings that are only known by title and which do not survive as extant and available texts, writings known by multiple titles, and entries that do not comply with the scholarly imagination of an Old Testament book. A new look at the epistemological and ontological status of these categories of entries provides a correction to the treatment of book lists by modern and contemporary scholars and a new appreciation of the many ways of knowing (about) books in a manuscript culture.
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Dell, Katharine J. "Chapter Twenty-two. Studies of the Didactical Books of the Hebrew Bible / Old Testament." In Hebrew Bible / Old Testament. III: From Modernism to Post-Modernism. Part I: The Nineteenth Century - a Century of Modernism and Historicism, 603–24. Göttingen: Vandenhoeck & Ruprecht, 2012. http://dx.doi.org/10.13109/9783666540219.603.

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Weyde, Karl William. "Chapter Nineteen. Studies on the Historical Books – Including Their Relationship to the Pentateuch." In Hebrew Bible / Old Testament. III: From Modernism to Post-Modernism. Part I: The Nineteenth Century - a Century of Modernism and Historicism, 521–55. Göttingen: Vandenhoeck & Ruprecht, 2012. http://dx.doi.org/10.13109/9783666540219.521.

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Sweeney, Marvin A. "Chapter Forty-two. The Prophets and the Prophetic Books, Prophetic Circles and Traditions – New Trends, Including Religio-psychological Aspects." In Hebrew Bible / Old Testament. III: From Modernism to Post-Modernism. Part II: The Twentieth Century - From Modernism to Post-Modernism, 500–530. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666540226.500.

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Heim, Knut M. "Chapter Forty-four. The Phenomenon and Literature of Wisdom in Its Near Eastern Context and in the Biblical Wisdom Books." In Hebrew Bible / Old Testament. III: From Modernism to Post-Modernism. Part II: The Twentieth Century - From Modernism to Post-Modernism, 559–93. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666540226.559.

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Giuliani, Massimo. "Le concezioni del lavoro nel Tanakh e nell’Antico Testamento." In Idee di lavoro e di ozio per la nostra civiltà, 151–58. Florence: Firenze University Press, 2024. http://dx.doi.org/10.36253/979-12-215-0319-7.19.

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In the Jewish Bible as well as in the Christian Old Testament books agriculture was the mainstay of the Israelite economy both in villages and cities. Working the land and herding was an anthropological given; nevertheless it was conceived on the one hand as a very positive value, in so far as it was imitation of the Divine work of creation; on the other hand, for its difficulties and risks, it was thought of as a sort of punishment for the transgression of the first human couple. The Books of Moses approach the many fatigues on the fields in a quite pragmatic way, fixing social rules and ethical norms, e.g.: a severe law concerning the payment of the workers’ salary, without any delay. Other books such as Psalms, Proverbs, Qohelet, and Ben Sira are full of more traditional sentences and moralistic admonitions about human working; overall, despite of the pessimistic tune of Qohelet, their attitudes remain positive and appreciative regarding the value of human effort, although through pain, to make a living out the struggle with nature.
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Pace, Sharon. "Deuterocanonical/apocryphal books." In The Cambridge Companion to the Hebrew Bible/Old Testament, 349–72. Cambridge University Press, 2016. http://dx.doi.org/10.1017/cbo9780511843365.018.

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Stone, Michael E. "Armenian." In A Guide to Early Jewish Texts and Traditions in Christian Transmission, 139–64. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190863074.003.0008.

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This chapter presents the Jewish Old Testament apocryphal tradition that was transmitted in Armenian and other such works, created in Armenian drawing on biblical and apocryphal tradition. The Jewish works were translated from Greek and Syriac, and the question of Armenian knowledge of Hebrew is discussed. The works attributed to “Books” and “Secret Books of the Jews” are discussed, as well as Canon Lists. Well-known pseudepigrapha are presented, including Testaments of the Twelve Patriarchs, Joseph and Asenath, 4 Ezra, Life of Adam and Eve, Vitae Prophetarum and other such writings. Embroidered Bible writings, typical of the Armenian tradition, are considered, and the scholarly elaborations on lists of questions, genealogy, and objects or events are examined.
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Hamilton, Alastair. "From the Church Fathers to the Renaissance." In The Apocryphal Apocalypse, 13–29. Oxford University PressOxford, 1999. http://dx.doi.org/10.1093/oso/9780198175216.003.0002.

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Abstract The decision to attribute the pseudepigraphic 2 Esdras to Ezra was judicious. As he emerges from the canon of the Old Testament in the first two books attributed to him, Ezra and Nehemiah, Ezra, the priest or the scribe, is a tantalizingly obscure figure, the very stuff from which legends could be made. He was allegedly dis¬ patched from Babylon to Jerusalem by the king of Persia at some time around the turn of the fifth and the fourth century BC. The date and the identity of the king, Artaxerxes I or Artaxerxes II, are still debated. The purpose of Ezra’s mission was to legislate to the Jews who had returned to their homeland from the Babylonian Captivity. ‘And thou, Ezra,’ the king tells him in Ezra 7:25-26, ‘after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river,
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Dmitriev, Pavel. "Historical and linguistic analysis of the Book of Enoch." In Orthodoxy and Science in the Arctic, 154–61. Kola Science Center of the Russian Academy of Sciences Publ., 2023. http://dx.doi.org/10.37614/978.5.91137.498.3.012.

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The article analyzes the apocrypha of the Book of Enoch in order to possibly establish the original language of writing or oral transmission of the message of the Old Testament Patriarch Enoch, who lived during the time before the World (Noah's) Flood. We have made the assumption that, in the case of determining the original language of the Book, it is possible to establish whether Enoch was the true author of it. The results of the study (analysis of oral and written traditions based on manuscripts from Qumran) showed that Patriarch Enoch could not be the author of the considered apocrypha. This conclusion is consistent with the firm conviction of the Orthodox Church, acting as another argument in favor of the apocryphal content of the Book of Enoch.
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Conference papers on the topic "Apocryphal books (Old 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
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