Relevant bibliographies by topics / Bible, introductions, apocrypha and apocryphal books

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Bible, introductions, apocrypha and apocryphal books'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2025

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Journal articles on the topic "Bible, introductions, apocrypha and apocryphal books"

1

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
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2

Gore-Jones, Lydia. "Introduction to the Apocrypha: Jewish Books in Christian Bibles, by Lawrence M. Wills." Dead Sea Discoveries 32, no. 1 (2025): 102–4. https://doi.org/10.1163/15685179-03201002.

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3

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 accord
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4

Peleshenko, Olena. "With an Angel on the Shoulder: Sources of the Apocryphal Story “Pilate and the Holy Virgin”." NaUKMA Research Papers. Literary Studies, no. 4-5 (March 17, 2025): 9–18. https://doi.org/10.18523/2618-0537.2024.4-5.9-18.

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The article represents the first attempt to investigate the sources of the apocryphal story “Pilate and the Holy Virgin” from Father Theodore Popovych Tukhliansky’s manuscript of the 18th century. It is proved that the logic of Virgin Mary’s divine miracle is a key narrative technique that progresses the plot. Even though the idea that Pilate and his wife were converted to Christianity after the conversation with the Virgin Mary accompanied by the miracle star on her shoulder is absent in Ukrainian handwritten collections of apocrypha, the analyzed story – as the part of compilation – hypothet
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5

Craven, Toni. "The Book of Judith in the Context of Twentieth-Century Studies of the Apocryphal/Deuterocanonical Books." Currents in Biblical Research 1, no. 2 (2003): 187–229. http://dx.doi.org/10.1177/1476993x0300100206.

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Studies of Judith represent three overlapping but distinct periods of critical inquiry. Interests were awakened (1913-49), as three firsts in English wit ness: Charles's comprehensive APOT (1913), Oesterley's two one-volume introdutions to the Apocrypha (1914, 1935) and Pfeiffer's critical introduc tion (1949). In a second period (1950-85), Judith's context undergoes remarkable shifts both within the Bible and the wider community with the inclusion of the Apocryphal/Deuterocanonical Books in translations like the RSV and NRSV, text-critical editions, literary analysis, initial feminist studies
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6

Opitz, Peter, and Ruth Jörg. "Die Vorrede zur Froschauer Bibel von 1531: Einleitung, annotierte Übersetzung, Transkription." Zwingliana, June 19, 2023, 1–69. http://dx.doi.org/10.69871/x414r212.

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There is no author’s name in the preface to the Froschau Bible of 1531.However, everything indicates that it is from Leo Jud, who drafts it on behalf of a groupof translators and editors. The purpose is to motivate and guide broad public readers toread the Bible. The Froschau Bible of 1531 contains, for the first time, not only the NewTestament, but also the entire Old Testament and the apocryphal books in Germantranslation. Accordingly, the preface gives a brief introduction to the Old Testamentbooks and the Apocrypha. It is obvious that the Zurich Reformation appreciatively fallsback on the
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7

"Review: Catalogue of English Bible Translations: A Classified Bibliography of Versions and Editions Including Books, Parts, and Old and New Testament Apocrypha and Apocryphal Books." Bible Translator 45, no. 1 (1994): 151–52. http://dx.doi.org/10.1177/026009359404500105.

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8

"INTRODUCTION TO THE APOCRYPHA: JEWISH BOOKS IN CHRISTIAN BIBLES. By Lawrence M.Wills. New Haven, CT: Yale University Press, 2021. Pp. ix + 316. Paperback, $38.00." Religious Studies Review 48, no. 4 (2022): 582. http://dx.doi.org/10.1111/rsr.16173.

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9

Evans, Annette. "Job 7:20: A Burden to God or to Himself? William Blake’s Monistic Exegesis of Job’s Nightmares as a Resolution of Theodicy." Journal for Semitics 33, no. 1–2 (2024). https://doi.org/10.25159/2663-6573/17328.

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In the introduction to the book of Job, God allows Satan to inflict terrible devastation and suffering on his prominently righteous, pious, and prosperous God-fearing servant, Job. In response to his suffering, Job’s three well-meaning friends assert various Deuteronomistically oriented “sin and retribution” theological answers. The result is not comfort for Job, but ongoing nightmares. At Job 7:20 Job addresses God in response to his nightmares, but here a text-critical problem arises: There is a crucial difference between the Hebrew Masoretic Text (MT) and the Septuagint (LXX) versions. The
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Dissertations / Theses on the topic "Bible, introductions, apocrypha and apocryphal books"

1

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 t
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2

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 cont
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Books on the topic "Bible, introductions, apocrypha and apocryphal books"

1

Mathis, Theron. The rest of the Bible: A guide to the Old Testament of the early church. Conciliar Press, 2011.

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2

David, Coogan Michael, Brettler Marc Zvi, Newsom Carol A. 1950-, and Perkins Pheme, eds. The new Oxford annotated bible: With the Apocryphal/Deuterocanonical books. 3rd ed. Oxford University Press, 2007.

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W, Anderson Bernhard, Metzger Bruce Manning, and Murphy Roland Edmund 1917-, eds. The new Oxford annotated Bible with the Apocryphal/Deuterocanonical books. Oxford University Press, 1994.

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W, Anderson Bernhard, Metzger Bruce Manning, and Murphy Roland Edmund 1917-, eds. The new Oxford annotated Bible with the Apocryphal/Deuterocanonical books. Oxford University Press, 1991.

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David, Coogan Michael, Brettler Marc Zvi, Newsom Carol A. 1950-, and Perkins Pheme, eds. The new Oxford annotated Bible: With the Apocryphal/Deuterocanonical books. 3rd ed. Oxford University Press, 2001.

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6

Bratcher, Robert G. Holy Bible with Deuterocanonicals/Apocrypha. American Bible Society, 2002.

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7

W, Anderson Bernhard, Metzger Bruce Manning, and Murphy Roland Edmund 1917-, eds. The new Oxford annotated Bible with the Apocryphal/Deuterocanonical books. Oxford University Press, 1994.

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8

Metzger, Bruce Manning, Bernhard W. Anderson, and Roland E. Murphy. The new Oxford annotated Bible with the Apocryphal/Deuterocanonical books. Oxford University Press, 1991.

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9

Society, Canadian Bible. Holy Bible: Today's English Version : with deuterocanonical books and Apocrypha. 2nd ed. Canadian Bible Society, 1994.

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10

Society, Canadian Bible, ed. The Good news Bible, with Deuterocanonical/Apocryphal books: Today's English version. Canadian Bible Society, 1990.

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Book chapters on the topic "Bible, introductions, apocrypha and apocryphal books"

1

Goff, Matthew. "Introduction." In The Apocrypha: A Guide. Oxford University PressNew York, NY, 2024. http://dx.doi.org/10.1093/9780190060770.003.0001.

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Abstract This chapter lays out the scope and structure of the volume—that it will cover the books generally called the Apocrypha, as laid out in the New Oxford Annotated Bible. Each chapter will provide a concise overview of a given book. The sequence of books covered for most of the present volume follows the organization of the Apocrypha in the original edition of the King James Bible (1611). This chapter also discusses the pluriform nature of scripture in antiquity and the history of the term “apocrypha” as a literary category and the adoption of the word by early Protestants. “Apocrypha” w
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2

Wills, Lawrence M. "Historical Texts." In Introduction to the Apocrypha. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300248791.003.0003.

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Chapter two treats the Jewish history texts of the Apocrypha. The salient characteristics of history in Greece and Israel are discussed, including the fact that histories tend to begin by establishing their narrative on a timeline, and also conclude with a conscious sense that, although the account is ending, the narrative of history actually continues. There is, therefore, no firm closure. Similarities to novellas and the existence of historical novels are discussed, as is the relation of Jewish histories of the Apocrypha to rewritten scripture. The following Jewish texts are then introduced:
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3

Hamilton, Alastair. "Introduction." In The Apocryphal Apocalypse. Oxford University PressOxford, 1999. http://dx.doi.org/10.1093/oso/9780198175216.003.0001.

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Abstract Feelings ran high about the second book of Esdras between the Renaissance and the Enlightenment. The French mystic Antoinette Bourignon regarded it as the finest book in the Bible.1 For the physician Sir John Floyer it was ‘the best Key to all the Old and New Prophecies’. The learned Francis Lee admitted ‘that there is no ancient Book I have ever met with, at which I have been so much startled at as this: While on the one hand I find in it such a multitude of Things to shock me, so that it was hard for me not to throw it presently away with the utmost Contempt and Indignation; and on
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4

Bray, Gerald. "The Protestant Reformation on the Biblical Canon and the Apocrypha." In The Oxford Handbook of the Bible and the Reformation. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780198753186.013.1.

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Abstract The Protestant reformers inherited the biblical canon of the medieval church but resurrected the ancient dispute between Augustine and Jerome as to what belonged in the Old Testament. Following the latter, they adopted the Hebrew canon as authoritative and relegated the remaining books to secondary status. This reopened controversy with Roman Catholics, particularly as the reformers were not prepared to base any doctrine on these so-called apocryphal texts. Even so, both Luther and Calvin had a high opinion of at least some of these apocryphal books, and on occasion even appealed to t
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