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Journal articles on the topic 'Genesis Apocryphon'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Lipscomb, Anthony I. "“She is My Sister”: Sarai as Lady Wisdom in the Genesis Apocryphon." Journal for the Study of Judaism 50, no. 3 (2019): 319–47. http://dx.doi.org/10.1163/15700631-15031262.

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AbstractThe Aramaic text from Qumran known to scholars as the Genesis Apocryphon (1Q20) stands out as one the earliest and most innovative examples of the retelling of Abram and Sarai’s sojourn in Egypt (Gen 12:10-20). To be sure, the terse nature of the Genesis account invited creative storytellers to fill in the gaps, but brevity yielded only half the impetus. Ancient storytellers were no less bothered by the inglorious portrayal of Abram and Sarai, for which there is no shortage of attempts to rescue their reputations. The Apocryphon shares several of the same recharacterization strategies

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2

Segal, Michael. "The Literary Relationship between the Genesis Apocryphon and Jubilees: The Chronology of Abram and Sarai’s Descent to Egypt." Aramaic Studies 8, no. 1-2 (2010): 71–88. http://dx.doi.org/10.1163/147783510x571597.

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Scholars have long noted the affinity of the Genesis Apocryphon and Jubilees. However, there is still no consensus regarding the direction of the relationship between them. This study approaches this question by analysing their shared chronology surrounding the patriarchs’ descent to Egypt. It is demonstrated that 1QapGen’s chronology results from considerations of biblical interpretation. Interestingly, Jubilees’ chronological framework is problematic at exactly this point. It is suggested that this confusion is the result of the conflation of the Apocryphon’s chronology with an alternative i

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3

Machiela, Daniel. ""Each to His Own Inheritance" Geography as an Evaluative Tool in the Genesis Apocryphon." Dead Sea Discoveries 15, no. 1 (2008): 50–66. http://dx.doi.org/10.1163/156851708x263134.

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AbstractThe Genesis Apocryphon has often been compared with the Book of Jubilees; especially the parallel accounts of Noah's oversight of the earth's post-flood distribution between his sons and grandsons (1QapGenar 16–17//Jub. 8:8–9:15). A close examination of the Genesis Apocryphon demonstrates that, while this comparison is valid, the two works are more different than scholars have typically assumed. Not only is the treatment of Noah's special role and the earth's proper division more widespread and prominent in the Apocryphon than in Jubilees, but the most directly corresponding passage ex

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4

Schnabel, Eckhard J. "Genesis Apocryphon and Related Documents." Bulletin for Biblical Research 29, no. 2 (2019): 248–50. http://dx.doi.org/10.5325/bullbiblrese.29.2.0248.

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5

Bernasconi, Rocco. "Profile Genesis Apocryphon Overall (Fragment)." Aramaic Studies 9, no. 1 (2011): 163–76. http://dx.doi.org/10.1163/147783511x594915.

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6

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, № 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. B

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7

Jurgens, Blake A. "A Wandering Aramean in Pharaoh’s Court: The Literary Relationship Between Abram’s Sojourn in Egypt in 1QapGen 19-20 and Jewish Fictional Literature." Journal for the Study of Judaism 49, no. 3 (2018): 356–89. http://dx.doi.org/10.1163/15700631-12492196.

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AbstractThe Abram in Egypt episode in the Genesis Apocryphon has been the subject of several studies which have focused upon its status as an example of “rewritten scripture” and its reclamation of the character of Abram from Genesis 12:10-20. This article attempts to assess not only the redemption of Abram’s character in the Genesis Apocryphon, but also the reconfiguration of the entire Abram in Egypt episode through the use of several literary techniques and tropes common to ancient Jewish fictional literature. This study argues that by remaking the entire episode of Abram’s sojourn in Egypt

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8

Bernstein, Moshe J. "Is the Genesis Apocryphon a Unity? What Sort of Unity Were You Looking For?" Aramaic Studies 8, no. 1-2 (2010): 107–34. http://dx.doi.org/10.1163/147783510x571614.

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A source-critical or tradition-historical approach to the Genesis Apocryphon will quite justifiably emphasize the features of the Apocryphon that point toward what can be described as its lack of compositional unity. There exists, however, a level on which the Apocryphon can be shown to be a whole; that is its narrative unity. The latter is the result of the ways in which the final author/composer organized and manipulated the sources and traditions, whether written or oral, with which he worked. The acknowledgment that the Apocryphon is unified on this level opens the door to its treatment as

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9

Bernasconi, Rocco. "A Literary Analysis of the Genesis Apocryphon." Aramaic Studies 9, no. 1 (2011): 139–62. http://dx.doi.org/10.1163/147783511x594906.

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10

Bernasconi, Rocco. "Profile Genesis Apocryphon Lamech Part-Text (Fragment)." Aramaic Studies 9, no. 1 (2011): 177–82. http://dx.doi.org/10.1163/147783511x594924.

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11

Bernasconi, Rocco. "Profile Genesis Apocryphon Noah Part-Text (Fragment)." Aramaic Studies 9, no. 1 (2011): 183–90. http://dx.doi.org/10.1163/147783511x594933.

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12

Quick, Laura. "Bitenosh’s Orgasm, Galen’s Two Seeds and Conception Theory in the Hebrew Bible." Dead Sea Discoveries 28, no. 1 (2021): 38–63. http://dx.doi.org/10.1163/15685179-bja10005.

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Abstract In the Genesis Apocryphon, Lamech worries that his son is illegitimate and accordingly confronts his wife about her fidelity. Bitenosh answers these accusations with a surprising response: she asks her husband to recall the sexual pleasure that she experienced during their intercourse. Scholars have clarified this rhetorical strategy by connecting the episode to Greco-Roman theories of embryogenesis, in which a woman’s pleasure during intercourse was taken to indicate conception. While this provides a convincing explanation for Bitenosh’s argumentation, in this essay I argue that rath

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13

MORGENSTERN, Matthew, Elisha QIMRON, and Daniel SIVAN. "The Hitherto Unpublished Columns of the Genesis Apocryphon." Ancient Near Eastern Studies 33 (January 1, 1995): 30–54. http://dx.doi.org/10.2143/anes.33.0.525749.

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14

Miller, James E. "The Redaction of Tobit and the Genesis Apocryphon." Journal for the Study of the Pseudepigrapha 4, no. 8 (1991): 53–61. http://dx.doi.org/10.1177/095182079100000804.

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15

Qimron, Elisha. "Towards a New Edition of the Genesis Apocryphon." Journal for the Study of the Pseudepigrapha 5, no. 10 (1992): 11–18. http://dx.doi.org/10.1177/095182079200001002.

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16

Morgenstern, Matthew. "Genesis Apocryphon of Qumran Cave 1: A Commentary." Dead Sea Discoveries 17, no. 1 (2010): 126–27. http://dx.doi.org/10.1163/156851710x484578.

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17

Machiela, Daniel, and Robert Jones. "The Beginnings and Ends of Sacrifice: A Shared Reimagining of the Cultic Past in the Genesis Apocryphon and the Aramaic Levi Document." Catholic Biblical Quarterly 85, no. 3 (2023): 440–64. http://dx.doi.org/10.1353/cbq.2023.a908780.

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Abstract: The Genesis Apocryphon and the Aramaic Levi Document are two works of Jewish literature from the Hellenistic period that recount events from the lives of Israel’s ancestral heroes. These two compositions are rarely analyzed in relation to each other, despite their many striking similarities. In this article, we offer a sustained comparison of some of their shared features and themes, with a special emphasis on their retrojection of Israel’s sacrificial regulations into the pre-Sinaitic past. These points of contact in vocabulary, phraseology, and topical foci are so compelling as to

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18

Machiela, Daniel A., and Andrew B. Perrin. "Tobit and the Genesis Apocryphon: Toward a Family Portrait." Journal of Biblical Literature 133, no. 1 (2014): 111–32. http://dx.doi.org/10.1353/jbl.2014.0003.

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19

Kuyumdzhieva, Margarita. "Imaging Evil in the First Chapters of Genesis: Texts behind the Images in Eastern Orthodox Art." Studia Ceranea 6 (December 30, 2016): 377–96. http://dx.doi.org/10.18778/2084-140x.06.19.

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Satan’s interference in the events described in the first chapters of the book of Genesis and in the life of the protoplasts is not mentioned at all in the biblical text. This happens, however, in pseudo-canonical texts. The article is a short survey on the apocryphal accounts that mention Satan and their influence on art. The main focus is put on the inclusion of the image of Satan behind Cain’s figure in a number of depictions of the scene The Murder of Abel in the Russian art of the 16th and 17th centuries. The possible links between this visual motif with several literary sources is examin

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20

Zarzeczny, Rafał. "Apokryficzny "Dialogus Iohannis cum Iesu" (CApNT 27) jako gnostycka reinterpretacja dziejów patriarchów i komentarz do Hbr 7, 3." Vox Patrum 50 (June 15, 2007): 291–306. http://dx.doi.org/10.31743/vp.6692.

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This article contains Polish translation and commentary to an apocryphal Gnostic text known as Dialogus Johannis cum Iesu (CApNT 27). The fragmental Coptic manuscript from the Deir el-Bala’izah collection (IV/V century A.D.) is the unique known testimony of this document. The text has a form of dialog between John the Apostle and the Risen Christ or some celestial messenger on creation and story of antediluvian patriarchs. Document reveals a particular similitude with other Gnostic texts, especially the Apocryphon of John from the Nag Hammadi library. It conserves the fragment of Hebr. 7:3, wh

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21

Machiela and Perrin. "Tobit and the Genesis Apocryphon: Toward a Family Portrait." Journal of Biblical Literature 133, no. 1 (2014): 111. http://dx.doi.org/10.15699/jbibllite.133.1.111.

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22

Morgenstern, Matthew. "A New Clue to the Original Length of the Genesis Apocryphon." Journal of Jewish Studies 47, no. 2 (1996): 345–47. http://dx.doi.org/10.18647/1905/jjs-1996.

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23

Eshel, Esther. "Isaiah 11:15: A New Interpretation Based on the Genesis Apocryphon." Dead Sea Discoveries 13, no. 1 (2006): 38–45. http://dx.doi.org/10.1163/156851706776205969.

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24

Bernstein. "Divine Titles and Epithets and the Sources of the "Genesis Apocryphon"." Journal of Biblical Literature 128, no. 2 (2009): 291. http://dx.doi.org/10.2307/25610184.

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25

Gevirtz, Marianne Luijken. "Abram’s Dream in the Genesis Apocryphon: Its Motifs and Their Function." Maarav 8 (January 1, 1992): 229–43. http://dx.doi.org/10.1086/mar199208119.

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26

Joosten, Jan. "The Verb גער “to Exorcize” in Qumran Aramaic and Beyond". Dead Sea Discoveries 21, № 3 (2014): 347–55. http://dx.doi.org/10.1163/15685179-12341329.

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In the Genesis Apocryphon (1Q20 20:28–29) the verb גער “to rebuke” refers to the expelling of an impure spirit. A similar usage occurs in later magical amulets. Developing the hunch of earlier scholars such as Felix Klein-Franke and André Caquot, the present paper argues that the verb גער acquired a specialized meaning “to exorcize” because of the frequent use of Zech 3:2 in exorcisms. The usage is “delocutive”, גער means: “to say: ‘May the Lord rebuke you.’ ”

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27

Fröhlich, Ida. "Foganni gyönyör nélkül? Szexualitás és termékenység egy qumráni arámi iratban (Genesis Apocryphon)." Kaleidoscope history 9, no. 16 (2018): 1–17. http://dx.doi.org/10.17107/kh.2018.16.1.1-17.

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28

Machiela, Daniel A. "Some Egyptian Elements in the Genesis Apocryphon: Evidence of a Ptolemaic Social Location?" Aramaic Studies 8, no. 1-2 (2010): 47–69. http://dx.doi.org/10.1163/147783510x571579.

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Though the social and geographic milieu of the Genesis Apocryphon has regularly been considered to be Greco-Roman period Palestine, there are several indications that the author(s) of this text had a special knowledge of, and interest in, Egypt. This essay explores three possible connections with Egypt: use of the name Hyrcanus for the Pharaoh’s official, employment of the name Karmon for the river separating Canaan and Egypt, and the practice of sibling marriage for Shem’s children only after the flood. Taken cumulatively, these factors speak to a general familiarity of the author(s) with Egy

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29

Weigold, Matthias. "One Voice or Many? The Identity of the Narrators in Noah’s Birth Story (1QapGen 1–5.27) and in the ‘Book of the Words of Noah’ (1QapGen 5.29–18.23)." Aramaic Studies 8, no. 1-2 (2010): 89–105. http://dx.doi.org/10.1163/147783510x571605.

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The present article explores the puzzling variety of narrative voices in the so-called Genesis Apocryphon from Qumran Cave 1. Lamech, Noah, and Abram in turn act as first person narrator, and all three of these stories also include third person narration. Focusing on the columns preceding the Abram story, it is shown that both the account of Noah’s birth (1–5.27) and the ‘Book of the Words of Noah’ (5.29–18.23) are basically narrated in the first person by Lamech and Noah, respectively. It is concluded that the rare shifts to third person narration are not unusual in ancient Jewish literature.

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30

Orlov, Andrei A. "NOAH'S YOUNGER BROTHER REVISITED: ANTI-NOACHIC POLEMICS AND THE DATE OF 2 (SLAVONIC) ENOCH." Scrinium 3, no. 1 (2007): 451–63. http://dx.doi.org/10.1163/18177565-90000169.

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The paper investigates the anti-Noachic tendencies in 2 Enoch. The analysis shows that anti-Noachic polemics in 2 Enoch are based on the «original» Noachic materials which demonstrate close parallels with the fragments of the Book of Noah found in 1 Enoch, Jubilees and the Genesis Apocryphon. The anti-Noachic debates involve a substantial rewriting of the «original» Noachic motifs and themes. The research shows that 2 Enoch contains a systematic tendency to diminish or refocus the priestly significance of the Noachic tradition. These anti-Noachic revisions take place in the midst of the sectar

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31

Lambert, David. "Biblical Narrative as Ethics?" Dead Sea Discoveries 28, no. 3 (2021): 423–47. http://dx.doi.org/10.1163/15685179-bja10029.

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Abstract This paper considers whether biblical narrative was used as part of a technology of the self in Jewish antiquity. Many have seen the assumption that Israel’s ancestors were perfect and, hence, worthy of imitation as essential to the Bible’s identity as Scripture around the turn of the Common Era. Recently several scholars have detailed the specific dynamics of exemplarity among certain readers of the Bible, such as Philo, particularly in light of Hellenistic and Roman models. Such work draws attention to the relative lack of explicit attestation for such a practice in much of ancient

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32

Bernstein, Moshe J. "Introduction to Aramaic Studies 8.1–2: Studies in the Genesis Apocryphon and Qumran Aramaic." Aramaic Studies 8, no. 1-2 (2010): 1–4. http://dx.doi.org/10.1163/147783510x571533.

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33

Quick, Laura. "Lamech’s Change of Mind: The Hellenistic Philosophy behind the Use of שנא in the Genesis Apocryphon and the Book of Daniel". Aramaic Studies 11, № 1 (2013): 53–66. http://dx.doi.org/10.1163/17455227-13110102.

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This article seeks to establish that the ‘strong’ meaning of the verbal forms derived from שנא in the Genesis Apocryphon and the book of Daniel is of a dramatic, even violent, change; when used to denote a ‘change’ in mind or countenance, this refers to mental anguish, and so opens up a hitherto overlooked connection between this Jewish literature and the Hellenistic science of physiognomy. The semantic input of this Hellenistic context is important for a better understanding of the range of this Aramaic lexeme, and of the other lexeme employed to denote a ‘change’ by these two early Jewish te

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34

Popović, Mladen. "Reading, Writing, and Memorizing Together: Reading Culture in Ancient Judaism and the Dead Sea Scrolls in a Mediterranean Context." Dead Sea Discoveries 24, no. 3 (2017): 447–70. http://dx.doi.org/10.1163/15685179-12341447.

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Abstract This article focuses on reading culture as an aspect of the Dead Sea Scrolls textual community in its ancient Mediterranean context. On the basis of comparative evidence, the article approaches reading in ancient Judaism as a multi-dimensional and deeply social activity by taking reading aloud, writing, and memorizing as intertwined practices occurring in group reading events. The evidence discussed, such as from Philo of Alexandria, the first-century ce Theodotus inscription from Jerusalem, and 1QS 6:6–8, reflects certain aspects of reading cultures shared between different Jewish co

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35

Feldman, Ariel. "Atoning for the land in the writings of Early Judaism." Journal for the Study of the Pseudepigrapha 33, no. 1 (2023): 19–33. http://dx.doi.org/10.1177/09518207221140826.

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This paper explores the references to atonement for the land in Early Jewish literature. The notion that sexual misconduct, idolatry, and bloodshed defile the land is well known from such scriptural texts as Lev 18:6–25, 27 and Num 35:33–34. Recent biblical scholarship distinguishes between ritual and moral impurities and places the defilement of the land within the latter category. For such moral impurities, the Torah makes no provision for a ritual removal. And yet, the book of Jubilees and Genesis Apocryphon depict Noah as offering a sacrifice to atone for the earth immediately after the Fl

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36

Perrin, Andrew B. "Greek Gospels and Aramaic Dead Sea Scrolls: Compositional, Conceptual, and Cultural Intersections." Open Theology 6, no. 1 (2020): 440–56. http://dx.doi.org/10.1515/opth-2020-0131.

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AbstractThe Aramaic Dead Sea Scrolls expanded the scope of authoritative and parascriptural traditions that reimagine the lives and times of ancestral figures. In several cases, these Aramaic writings include birth notices or narratives. The Genesis Apocryphon and Aramaic Levi Document portray the patriarchs receiving divine revelations regarding the genealogy and destiny of their progeny. Parents in both texts respond with awe yet keep the knowledge to themselves, reflecting on it in their “heart.” This article brings the revelatory tradition and terminology of the Aramaic Dead Sea Scrolls to

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37

Steiner, Richard C. "The Heading of the Book of the Words of Noah On a Fragment of the Genesis Apocryphon: New Light On a "Lost" Work1." Dead Sea Discoveries 2, no. 1 (1995): 66–71. http://dx.doi.org/10.1163/156851795x00210.

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38

Hempel, C. "The Dead Sea Genesis Apocryphon: A New Text and Translation with Introduction and Special Treatment of Columns 13-17. By DANIEL A. MACHIELA." Journal of Theological Studies 63, no. 2 (2012): 676–77. http://dx.doi.org/10.1093/jts/fls067.

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39

Glaeske, Keith. "Eve in Anglo-Saxon Retellings of the Harrowing of Hell." Traditio 54 (1999): 81–101. http://dx.doi.org/10.1017/s0362152900012204.

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A spate of recent articles attests to a growing interest in Eve in criticism of Old English literature. However, these same articles demonstrate the narrowness of this interest, as they all focus on Eve in one poem — Genesis B — which is not even an entire poem, but rather a small (albeit significant) interpolation into another poem. Other Old English writings have been little studied: in particular, several prominent occurrences of Eve during the Harrowing of Hell survive in the Old English Martyrology; Blickling Homily 7; a homily De descensu Christi ad inferos in Oxford, Bodleian Library, M

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40

Grafius, Brandon R. "Searching for Sarah in the Second Temple Era: Images in the Hebrew Bible, the Septuagint, the Genesis Apocryphon, and the Antiquities, written by Joseph McDonald." Horizons in Biblical Theology 43, no. 2 (2021): 230–33. http://dx.doi.org/10.1163/18712207-12341435.

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41

Kato, Teppei. "Searching for Sarah in the Second Temple Era: Images in the Hebrew Bible, the Septuagint, the Genesis Apocryphon, and the Antiquities, written by Joseph McDonald." Journal for the Study of Judaism 53, no. 1 (2022): 150–52. http://dx.doi.org/10.1163/15700631-12511341.

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42

Maier Crawford Morgenstern, Johann. "Genesis Apocryphon of Qumran Cave 1: A Commentary. By Joseph A. Fitzmyer. Third revised edition. Rome: Editrice Pontificio Instituto Biblico, 2004. Paper-back. Pp. 343. US$ 30.00. ISBN 9788876533181." Dead Sea Discoveries 17, no. 1 (2010): 126–27. http://dx.doi.org/10.1163/156851710x484569.

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43

Orlov, Andrei A. "CELESTIAL CHOIRMASTER: THE LITURGICAL ROLE OF ENOCH-METATRON IN 2 ENOCH AND THE MERKABAH TRADITION." Scrinium 3, no. 1 (2007): 279–302. http://dx.doi.org/10.1163/18177565-90000158.

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Enoch-Metatron's liturgical office plays a prominent role in the Merkabah lore, yet this tradition appears to be absent in early Enochic texts, including the compositions collected in 1 Enoch, Jubilees, Genesis Apocryphon and the Book of Giants. Despite this apparent absence, this study argues that the roots of Enoch-Metatron's liturgical imagery can be traced to the Second Temple Enochic lore, namely, to 2 Enoch, the Jewish apocalypse, apparently written in the first century CE. Some traditions found in this text appear to serve as the initial background for the developments of the future lit

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44

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 tra

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45

Hadjittofi, Fotini, and Hagith Sivan. "Sex and Sanctity in the Apocryphal Acts of Andrew : A Christian Bedtrick and Its Biblical Bedrock." Journal of Early Christian Studies 32, no. 1 (2024): 45–74. http://dx.doi.org/10.1353/earl.2024.a923168.

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Abstract: In the apocryphal Acts of Andrew , a familiar double plot of sex and mistaken identity features Maximilla, a recently converted wife, tricking her pagan husband, Aegeates, into bedding her masked maid in order to retain the purity of her own bed. In resorting to this stratagem of sexual deception, the heroine of this tale behaves in a manner that contemporary Christians would (and did) find scandalous and unacceptable. This article investigates how this unique, sanctified bedtrick mobilizes different traditions (both Greco-Roman and biblical), subverts the predominant model of the Ch

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46

Krzeszewska, Karolina, and Katarzyna Gucio. "Selected Elements of Animated Nature Associated with the Birth of Jesus in the Bulgarian Oral Culture and Apocryphal Narratives." Studia Ceranea 4 (December 30, 2014): 65–83. http://dx.doi.org/10.18778/2084-140x.04.05.

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The article attempts to extract textual and extratextual planes on which representatives of fauna made their mark in the folklore of the South Slavs, mainly Bulgarians; in their oral literature, rituals, and beliefs, juxtaposed with selected Apocrypha, primarily from the Protoevangelium of James, confronted with the Scripture. The analysed texts (legends, folk tales, ritual songs performed during Christmas) relate to the birth of Christ in Bethlehem and placing him in a manger – the events of Night of Bethlehem and the flight of the Holy Family to Egypt. The excerpted texts of fairy tales and

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47

Kaianidi, Leonid G. "THE EAST SLAVIC FAIRY TALE “GODFATHER’S BED” (“THE ROBBER MADEJ”, SUS 756B). STRUCTURE AND GENESIS." Folklore: structure, typology, semiotics 8, no. 1 (2025): 69–117. https://doi.org/10.28995/2658-5294-2025-8-1-69-117.

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The fairy-tale type SUS 756B “Robber Madej” consists of two moves: in the first, the hero is a young man who becomes a priest who sets a penitential task to the robber Madej, the hero of the second move. The plot-forming element of 756B is the hero’s penance – growing a flowering apple tree from a dry cane. The East Slavic area of the spread of fairy tales about the godfather’s bed is divided into two zones – RussianBelarusian and Ukrainian-Belarusian. The East Slavic records lack the additional test of the second move, which is typical for Western European ones, where the hermit appears as a

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Bernstein, Moshe J. "Re-Arrangement, Anticipation and Harmonization as Exegetical Features in the Genesis Apocryphon1." Dead Sea Discoveries 3, no. 1 (1996): 37–57. http://dx.doi.org/10.1163/156851796x00318.

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Serebryakova, Elina. "Apocrypha “The Passion of Jesus Christ”: Genesis, Composition, Language Features." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 2. Jazykoznanije, no. 3 (September 2015): 75–80. http://dx.doi.org/10.15688/jvolsu2.2015.3.9.

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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, pri

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