Pseudepigrapha Notes I: 1. Lunationes Danielis; 2. Biblical Figures outside the Bible

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2006 15: 119Journal for the Study of the PseudepigraphaLorenzo DiTommaso

the Bible; 2. Biblical Figures outsideLunationes DanielisPseudepigrapha Notes I: 1.

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Journal for the study of the Pseudepigrapha

Vol 15.2 (2006): 116-144 © 2006 Sage Publications (London, Thousand Oaks, CA, and New Delhi) DOI: 10.1177/0951820706061457 http://JSP.sagepub.com

Pseudepigrapha Notes I:

1. Lunationes Danielis; 2. Biblical Figures

outside the Bible

LORENZO DITOMMASO

Department of Theology, Concordia University, 1455 de Maisonneuve Boulevard West, Montreal, H3G 1M8, Canada

Abstract

This is the first in a series of articles introducing (1) new texts or new copies of known texts from manuscripts, and (2) thematic updates to the Bibliography of Pseudepigrapha Research, 1850–1999. This article presents some new manuscript copies of the Lunationes Danielis (the lunar prognosticon attributes to the prophet Daniel) and a working biblio-graphy of secondary sources on the apocryphal texts and traditions associated with figuresfrom the Hebrew Bible.

1. Lunationes Danielis

The Lunationes Danielis is a lunary, or moon-text.1 Lunaries are treatises which predict the future based on the moon’s appearance or apparent motion in the heavens. Lunations are a particular type of lunary con-cerned with predictions for each of the thirty days of the calendar month.

1. For a more detailed description of the Lunationes Danielis, see L. DiTommaso, The Book of Daniel and the Apocryphal Daniel Literature (SVTP, 20; Leiden: E.J. Brill, 2005), pp. 259-79.



120 Journal for the Study of the Pseudepigrapha 15.2 (2006)

Lunations are a variation of the Dies fasti et nefasti category of prog-nosticon and are simple or complex in form. Simple examples are brief and focus on one topic: whether it is a good day to bleed a patient, to interpret dreams, to pursue fugitives, and so on. Complex lunations are longer, address a variety of topics, and often include almanac-style mate-rial such as verses from the Psalms or references to the births or deaths of biblical figures. Regardless of form or focus, the forecasts in all lunations are conveyed by a set formula commencing on the first moon of the month (‘Luna prima…’) and repeated for each of the subsequent twenty-nine moons. There are no lunaries in the Bible, yet ancient Near Eastern examples antedate many of its books.2 There are also classical Greek and Roman representatives, including those embedded in Hesiod’s Works and Daysand Virgil’s Georgics. It is unclear, however, whether the Lunationes descended directly from a specific ancient antecedent or whether it evolved out of the general lunar-forecasting tradition. The origins ofmany of the early mediaeval prognostic-scientific treatises are similarly occluded. Yet even in antiquity biblical characters had come to be associ-ated with certain types of magical, astronomical, and astrological texts. A comprehensive account of this pattern of development, which involved figures such as Adam, Enoch, Abraham, Joseph, Moses, Solomon, and Ezra, remains to be written.3

One of the most important of these figures was that of Daniel the Prophet, to whom a host of prognostic texts was attributed, including the

2. See S. Weinstock, ‘Lunar Mansions and Early Calendars’, JHS 69–70 (1949–50), pp. 48-69 (57-60), for examples in Babylonian and Egyptian literature. 3. The groundwork was established by J.H. Charlesworth, ‘Jewish Astrology in the Talmud, Pseudepigrapha, the Dead Sea Scrolls, and Early Palestinian Synagogue’, HTR70 (1977), pp. 183-200, which, in an expanded form, appears as ‘Jewish Interest in Astrology during the Hellenistic and Roman Period’, in W. Haase and H. Temporini (eds.), ANRW 2.20.2, pp. 926-50, Pls. I–VI. The development of the connection between King Solomon and magical treatises is admirably addressed in P.A. Torijano’s Solomon the Esoteric King: From King to Magus, Development of a Tradition (JSJSup, 73; Leiden: E.J. Brill, 2002), although a significant proportion of the full range of texts ascribed to Solomon is mentioned only in passing or not at all. Other biblical figures have been the subject of recent investigation: see G.W.E. Nickelsburg, ‘“Enoch” as Scientist, Sage, and Prophet: Content, Function, and Authorship in 1 Enoch’, Society of Biblical Literature 1999 Seminar Papers (SBLSP, 38; Atlanta: Scholars Press, 1999), pp. 203-30; A.Y. Reed, ‘Abraham as Chaldean Scientist and Father of the Jews: Josephus, Ant. 1.154-168, and the Greco-Roman Discourse about Astronomy/Astrology’, JSJ 35 (2004), pp. 119-58; and DiTommaso, Book of Daniel, regarding the Daniel prognostica.



DITOMMASO Pseudepigrapha Notes I 121

Lunationes. The manuscript evidence denotes an obvious link between Daniel and the Lunationes. Although the text is frequently anonymous, whenever a manuscript copy is ascribed to a biblical figure, it is almost always Daniel.4 Also, the Lunationes is regularly bound in codex with what was perhaps the most popular post-biblical prognosticon, the alpha-betic dream-manual known as the Somniale Danielis. In such cases the two texts are normally copied one after the other, or, when the codex contains more than one lunation, the lunations often frame the Somniale,as they do in codex Pal. lat. 235, below. Most significantly, the Luna-tiones and the Somniale occasionally share the same Prologue, which properly belongs to the Somniale and which contains the attribution to Daniel and a description of the Babylonian setting in which the text was purportedly composed.5 There are even several manuscripts where a lunation has been inserted between the Prologue and the dream-inter-pretation portion of the Somniale, and at least one example exists where the Prologue introduces a lunation only.6

Although the provenance of both texts was probably Byzantium of the middle centuries of the first millennium, the Somniale Danielis and the Lunationes Danielis must be considered part of the western mediaeval Christian tradition. In this they are distinct from the other Daniel prognos-tica, which characteristically circulated in Jewish, Christian, and Islamic circles in the lands east and south of Constantinople. There are over 150 Latin and western vernacular manuscripts of the Somniale, while copies of the Lunationes survive in even greater numbers.7 The earliest of these

4. Of the over 200 manuscript copies, perhaps a half-dozen are attributed to other biblical figures. Among these are two late Latin copies attributed to Adam (in the same manuscript codex: Oxford, Bodleian Library, Ashmole 391, fols. 156v-158v and 159r-v), one to David (a scribal error), one to Ezra, and one very modern Greek copy to David and Solomon (Athínai, Ethnik Biblioth k t s Hellados cod. 1275, fols. 22r-25v). The last is discussed and edited by Torijano, Solomon the Esoteric King. In addition, medical luna-tions are sometimes ascribed to the Venerable Bede, and there is a late, defective manu-script copy attributed to Merlin (Gent, Universiteitsbibliotheek cod. 5 [416], fols. 157v-158v). 5. The likely focus of the earliest Lunationes was the interpretation of dreams. If so, then the dream lunation possibly was the first type of lunation to appear in late antiquity, although the focus was expanded relatively early in the transmission history of the text to encompass a broader range of topics. Some of the oldest manuscript copies of the lunation already exhibit the connection between dream lunations and the Somniale—one such is codex Pal. lat. 235, fol. 39vc, infra. 6. Yale University, Beinecke cod. 163, fol. 28v. 7. Earlier works tended to concentrate on the vernacular copies, which was a reflectionof the nationalistic trends in pre-1914 European academia that were manifested, among




date from the ninth century, and both texts are also well represented in incunabula. This manuscript tradition attests to the importance of both texts at several levels of western mediaeval society.8

The Biblioteca Apostolica Vaticana preserves some of the earliest manuscript copies of the Lunationes and the Somniale.9 Many of these remain unedited, however, and it is for this reason that I have transcribed two short lunations, one from codex Pal. lat. 235 [saec. x/xi] and one from codex Pal. lat. 485 [saec. ix]. The texts of the various forms of the Lunationes remained relatively fluid over the centuries during which they circulated, even though extended portions of the forecasting sequences among the forms are consistent throughout the manuscript copies. Sometimes a change appears unintentional, as when a prognostic sequence in an early manuscript is repeated in later copies in the correct relative order but one moon out of

other things, in the identification and philologic-historical study of autochthonous monumenta and documenta. See M. Förster, ‘Beiträge zur mittelalterlichen Volkskunde VIII. 14 Geburtslunare. 15. Krankheitslunar. 16. Aderlasslunare. 17. Tagwähllunare’, Archiv für das Studium der neueren Sprachen und Literaturen 129 (1912), pp. 16-49; and idem, ‘Vom Fortleben antiker Sammellunare im englischen und in anderen Volks-sprachen’, Anglia n.f. 67/68 (1944), pp. 1-171. It was in this period that nearly all the Greek MS copies, which are quite late, appeared in the Catalogus codicum astrologorum graecorum. For the post-war scholarship, see E. Svenberg, Lunaria et zodiologia latina, edidit et commentario philologico instruxit (Studia graeca et latina Gothoburgensia, 16; Göteborg: Acta Universitatis Gothoburgensis, 1963); C. Weisser, Studien zum mittelalter-lichen Krankheitslunar: Ein Beitrag zur Geschichte laienastrologischer Fachprosa(Würzburger medizinhistorische Forschungen, 21; Würzburg: Horst Wellm Verlag, 1982); and idem, ‘Lunare’, in K. Ruh (ed.), Verfasserlexicon. Die deutsche Literatur des Mittelal-ters. Band 5 (Berlin/New York: W. de Gruyter, 1985), cols. 1054-62. The reference works of A. Beccaria, I codici di medicina del periodo presalernitano (secoli IX, X e XI) (Rome: Edizioni di storia e letteratura, 1956), and L. Thorndike and P. Kibre, A Catalogue of Incipits of Mediaeval Scientific Writings in Latin (Cambridge, MA: Harvard University Press, rev. and aug. edn, 1963), remain invaluable. 8. On the place of the prognostica in mediaeval society in general, see the essays by R.M. Liuzza, ‘Anglo-Saxon Prognostics in Context: A Survey and Handlist of Manu-scripts’, Anglo-Saxon England 30 (2001), pp. 181-230 (181-211), and I. Moreira, ‘Dreams and Divination in Early Medieval Canonical and Narrative Sources: The Question of Clerical Control’, Catholic Historical Review 89 (2003), pp. 621-42. 9. L. DiTommaso, ‘Greek, Latin, and Hebrew Manuscripts of the Somniale Danielisand the Lunationes Danielis in the Vatican Library’, Manuscripta 47–48 (2003–2004), pp. 1-42. The descriptions of codices Pal. lat. 235 and Pal. lat. 485 below are abbreviated versions of the information contained in this study. M. de Wit and I are preparing a paper on ‘The Marginal Prognostica of Vatican MS Reg. lat. 567’, an equally early codex con-taining one copy of the Somniale and four copies of the Lunationes.




step.10 Other times, however, there are deliberate alterations to discrete elements of the sequence. In such cases we can imagine the copyist less as a scribe and more as a scientist, weighing the received, authoritative text(s) against the data resulting from his or her professional experience, and adjusting specific forecasts accordingly. Codex Pal. lat. 235 fol. 39v contains three simple lunations and a defective version of the Somniale Danielis. The lunations, all of which are titled but none of which are attributed, are written in three columns that extend from the top margin to a point approximately three-quarters down the page. The text of the third lunation is not correspondent with the full length of the third column, however. Instead, the text of the Somnialebegins near the base of the third column and, at the point on the page where the columns terminate, extends across the full width of what remains of fol. 39v down to its bottom margin. The Somniale then con-tinues on fol. 40r, where in the middle of the page its interpretation of dreams abruptly ends with the head-words beginning with the letter ‘F’. The Somniale is followed on fol. 40r by two short, unrelated prognostica, which in turn are succeeded by a complex lunation that begins at the bottom of fol. 40r and ends on fol. 41r. The first lunation, at fol. 39v column a, is a simple nativity lunation. It is concerned with prognosticating the future characteristics of a child based on the day of the month on which he or she is born. Nativity luna-tions can be elementary, as in this example, or quite complicated, wherein several characteristics are forecast. Also, and although this is not the case here, nativity lunations often distinguish between the fortunes for boys and for girls. I have not included transcriptions of the other two lunations. The lunation at column b is a simple illness lunation. Weisser includes it along with seven other examples in a diplomatic edition of the text,11 including a similar copy at codex Pal. lat. 485, fol. 13v (see below). The lunation at

10. For example, an early MS A might contain the sequence Luna xi/prognosis a, xii/b, xiii/c, xiiii/d, and xv/e, while the later MSS B, C, and D might preserve the sequence Luna xii/prognosis a, xiii/b, xiiii/c, xv/d, and xvi/e. 11. Weisser, Krankheitslunar, pp. 273-77, to which he assigns the siglum Vp1L. The other copies are London, British Library codd. Cotton Caligula A.XV, fols. 125v-126r, Cotton Tiberius A.III, fols. 36v-37r and again at fol. 65r-v, Cotton Titus D.XXVI, fols. 8r-v, and Harley 3017, fol. 58v; Oxford, St John’s College cod. 17, fol. 4r; and Paris, Bibliothèque nationale de France cod. lat. 6882, fol. 18v. Another version is extant in the outside margin of Biblioteca Apostolica Vaticana Reg. lat. 567, fol. 42v (and transcribed in a paper by DiTommaso and De Wit; see n. 9, above).




column c deals with the efficacy of the interpretation of dreams, and for that reason immediately precedes the copy of the Somniale Danielis. It contains several technical errors, including a misspelling of the fifteenthday and a reiteration of the twenty-seventh day. It also provides an illus-tration of a lunation where single forecasts are given for two or more days. Such redactorial activity in such an early manuscript copy is one indication of the relative antiquity of the Lunationes Danielis. In the following transcriptions, abbreviations in the manuscript are expanded silently, and variant or unique orthography and punctuation have not been normalized:

Codex Pal. lat. 235, fol. 39va

1. De nascentibus hominibus 2. Luna prima qui natus fuerit vitalis erit 3. Luna iia mediocris erit 4. Luna iiia morosus erit 5. Luna iiiia tractator regni erit 6. L · v · iuuenis morietur 7. L vi · vitalis erit 8. L vii · vitalis et utilis erit 9. L viii · iuuenis decidet 10. L viiii · acquisitor erit 11. L · x · circuit multas regiones 12. L xi · acquisitor erit 13. L xii · religiosus erit 14. L xiii · aduersis imperator erit 15. L xiiii · omnibus tractator erit 16. L xv · iuuenis morietur 17. L xvi · uitalis et pauper erit 18. L xvii · felix erit 19. L xviii · in diu vivet erit 20. L xviiii · in honore erit 21. L xx · bellator erit 22. L xxi · latro ingeniosissum erit 23. L xxii · laboriosus erit 24. L xxiii · uulgaris erit 25. L xxiiii · compendias facit 26. L xxv · pericula multa pacietur 27. L xxvi · nec diues nec pauper erit 28. L xxvii · amicosus erit 29. L xxviii · neglegens erit 30. L xxviiii · bonus puisor erit 31. L xxx · negotia multa tractabuntur

The other Vatican codex discussed in this paper, codex Pal. lat. 485, contains two simple medical lunations. The first, at fol. 13v, is an illness




lunation. As I have observed, it closely resembles the lunation at codex Pal. lat. 235, fol. 39v column b, and Wiesser provides a diplomatic edition of its text. The second lunation, at fol. 15v, is transcribed below and is concerned with efficacy of blood-letting. The text, entirely rubricated, is now almost wholly illegible. Fortunately, there is a similar version extant in another, equally ancient Vatican codex, Pal. lat. 1449, fol. 9r [saec. ix],12 that helps us reconstruct much of the last six lines of the text.13

Although this is not the vehicle to discuss the transmission history of the versions of blood-letting lunations, one still may observe how the version preserved here at codex Pal. lat. 485, fol. 15v is so different from another example of the simple type at codex Vat. lat. 687, fol. 120r-v [saec. xiv/xv].14 Alternately, the codex Pal. lat. 485 text contains a forecasting sequence similar to that contained in the much later, complex lunation at Munich, Bayerische Staatsbibliothek, clm 16521, fols. 6r-7r [1462]:15

Codex Pal. lat. 485, fol. 15v

21. AD SANGUINEM MINUENDUM 22. Luna i bona est · secunda non est iii · ab hora tertia bona est 23. iiii · in matutino bona est v · non est vi · inutilis est 24. vii · tota die bona est vacat25. viii · post nona bona est viiii · non est bona · x bona est 26. xi · non est xii · bona est xiii · ab hora nona bona est 27. xiiii · bona est xv · non est xvi · inutilis est [xvii · bona est] 28. xviii · non est xviiii · melior est [xx · bona est] 29. xxi · in matutino bona est xxii · ab hora quarta bona est 30. xxiii · ab hora sexta bona est xxiiii · bona est 31. xxv · non est bona [xxvi & xxvii · bona est xxviii · non est bona] 32. xxviiii · non est bona xxx · similiter

1449: Città del Vaticano, BAV cod. Pal. lat. 1449, fol. 9r 16521: München, Bayerische Staatsbibliothek clm 16521, fols. 6r-7r [forecasting sequence

only]

22-26 – [Luna] iii … xi, xiii; 1449: [Luna] Tertia … Vndecima, Tertiadecima; 22-32 – [Luna] i—xxx … etc.; 16521: adds Sanguinem minuere … etc.; 22 – secunda non est; 16521: secunda … media die bonum est; 22 – iii · ab hora tertia bona est; 16521: tertia … media die bonum est; 23 – iiii · in matutino bona est; 16521: quarta … mane bonum est; 23 – v · non est; 1449:

12. DiTommaso, ‘Vatican Manuscripts’, p. 21. 13. See Weisser, Krankheitslunar, pp. 43-153. 14. DiTommaso, ‘Vatican Manuscripts’, pp. 33-34. The lunations at Vat. lat. 687 and codex Pal. lat. 485 (par. Pal. lat. 1449) are not as similar as I once thought. 15. Edited in Weisser, Krankheitslunar, pp. 334-39.




Quinta non est bona; 25 – viii · post nona bona est; 16521: octaua … bonum est de mane usque sero; 26 – xi · non est; 1449: undecima non est bona; 26 – xiii · ab hora nona bona est; 16521: xiija … bonum est; 29 – xxii · ab hora quarta bona est; 1449: xxii · ab hora · iiii · bona est; 16521: xxija … usque ad nonam bonum est; 30 – xxiii · ab hora sexta bona est; 16521: xxiija … usque ad nonam bonum est; 31 – xxv · non est bona; 16521: xxv … bonum est; 31 – [xxvi & xxvii · bona est] reconstructed from 1449: xxvi · bona est · xxvii · bona est; 16521: xxvja … non est bonum.

2. Pseudepigrapha Bibliography I: Biblical Figures Outside the Bible

The study of apocryphal texts and traditions associated with specificfigures from the Hebrew Bible has experienced a welcome renaissance over the past few decades.16 As R.A. Kraft observes, the wealth of recent research has generated a need to expand and update M.R. James’s 1920 handbook, The Lost Apocrypha of the Old Testament, in order to meet the requirements of twenty-first-century scholarship.17

The following list of studies is designed to facilitate research until such an update is realized. It is not exhaustive, since its primary purpose is to direct scholars to other resources.18 Its focus is on the secondary studies that address the biblical figures in the full range of the extra-biblical texts and traditions.19 Accordingly, it does not include editions or anthologies

16. For overviews, see J.H. Charlesworth, ‘A History of Pseudepigrapha Research: The Re-Emerging Importance of the Pseudepigrapha’, ANRW 2.19.1, pp. 54-88; idem, The Old Testament Pseudepigrapha and the New Testament: Prolegomena for the Study of Christian Origins (SNTSMS, 54; London/New York: Cambridge University Press, 1985), pp. 6-26; and L. DiTommaso, ‘A Report on Pseudepigrapha Research since Charles-worth’s Old Testament Pseudepigrapha’, JSP 12.2 (2001), pp. 179-207. 17. R.A. Kraft, ‘Revising (and Refurbishing) the Lost Apocrypha of M.R. James’, in E.G. Chazon, D. Satran, and R.A. Clements (eds.), Things Revealed: Studies in Early Jewish and Christian Literature in Honor of Michael E. Stone (JSJSup, 89; Leiden: E.J. Brill, 2004), pp. 36-51. Kraft calls for a systematic update to James, certainly in listing texts attributed with biblical figures, but also including legenda associated with them, references to them in ancient and mediaeval literature, their representation in art and iconography, and so on. This inclusive approach is much the same he employed in his earlier essay, ‘“Ezra” Materials in Judaism and Christianity’, ANRW 2.19.1 (Berlin: W. de Gruyter, 1979), pp. 119-36. 18. It is also occasionally derivative, since not every source has been verified by autopsy. 19. Categories such as ‘biblical apocrypha’, ‘pseudepigrapha’, and ‘extra-biblical lit-erature’ need not be rigorously defined for the purposes of this paper, although I am aware of the problems in their various applications. One can hold nevertheless that since works such as W. Brueggemann’s David’s Truth in Imagination and Memory (Philadelphia:




of texts and/or translations,20 indices or catalogues of manuscripts, simple bibliographies,21 art-historical research,22 or, with some exceptions, works limited by author (e.g. Josephus),23 episode (e.g. the binding of Isaac),24

Fortress Press, 1985) or A. van Seters’s Abraham in History and Tradition (New Haven: Yale University Press, 1975) trace the evolution of a biblical figure largely within the parameters of biblical text and tradition, they properly belong to the study of the Hebrew Bible rather than to that of the biblical apocrypha. 20. Texts: e.g., A. Jellinek, Bet ha-Midrasch. Sammlung kleiner Midraschim und vermischter Abhandlungen aus der ältern jüdischen Literatur (6 vols.; Leipzig, 1853–77). Translations are available, either in a comprehensive sense, such as J.H. Charlesworth (ed.), The Old Testament Pseudepigrapha (2 vols.; New York: Doubleday, 1983–85), or in a more restricted sense, such as W. Leslau, Falasha Anthology (YJS, 6; New Haven: Yale University Press, 1951). Such collections of course should be consulted, as should the volumes of the ongoing series Jüdische Schriften aus hellenistisch-römischer Zeit (JSHRZ) and Commentaries on Early Jewish Literature (CEJL). 21. E.g. L. Rosso Ubigli, ‘Gli apocrifi (o pseudepigraphi) dell’Antico Testamento bibliografia 1979–89’, Henoch 12 (1990), pp. 259-321, or A. Lehnardt, Bibliographie zu den jüdischen Schriften aus hellenistisch-römischer Zeit (JSHRZ, 6.2; Gütersloh: Gütersloher Verlagshaus, 1999). An exception (listed below) is my Bibliography of Pseudepigrapha Research, 1850–1999 (LSTS [olim JSPSup], 39; Sheffield: Sheffield Academic Press, 2001), which presents an expanded corpus of texts, following the example set by J.H. Charlesworth in his Pseudepigrapha and Modern Research(Missoula, MT: Society for Biblical Literature, 1974). 22. A lack of expertise prevents my evaluation of the secondary sources in this area. Yet a full appreciation of biblical figures in their post-biblical reflexes must also include their representation in murals, iconography, manuscript illustration, and the like. See, e.g., M. Bernabò, ‘Pseudepigrapha and Medieval Illustrated Manuscripts of the Septuagint: Prologemonous Reflections’, JSP 14 (1996), pp. 85-90; Y. Christe and F. Wüest, ‘La figure de Moïse dans l’art paléo-chretien’, in R. Martin-Achard (ed.), La figure de Moïse. Écriture et relectures (Publications de la faculté de théologie de l’Université de Genève, 1; Geneva: Labor et Fides, 1978), pp. 99-127; E. Coatsworth, ‘The Book of Enoch and Anglo-Saxon Art’, in K. Powell and D. Scragg (eds.), Apocryphal Texts and Traditions in Anglo-Saxon England (Publications of the Manchester Centre for Anglo-Saxon Studies, 2; Woodbridge: D.S. Brewer, 2003), pp. 135-50; T. Fabiny, The Lion and the Lamb: Figuralism and Fulfilment in the Bible, Art, and Literature (New York: St Martin’s Press, 1992); Y. Gutmann, ‘Abraham in the Fire of the Chaldeans: A Jewish Legend in Jewish, Christian, and Islamic Art’, Frühmittelalterliche Studien 7 (1973), pp. 342-52; C. Houri-hane, King David in the Index of Christian Art (Princeton: Princeton University Press, 2002). 23. Although L. Feldman’s seminal collection of essays on Josephus’s interpretation of biblical figures is included in the ‘Comprehensive’ section, below. 24. This category is difficult to monitor, since the post-biblical reflections of major biblical episodes such as the Binding of Isaac (or the Expulsion from Eden, or the Exodus) are addressed in many dozens of secondary studies.




or topos (e.g. the garments of Adam and Eve). Also, the sheer number of studies on Old Testament figures as they appear exclusively in the New Testament generally precludes their inclusion.

Several edited volumes are cited in numerous divisions. Rather than repeat the information, these volumes are cited below in their full form:

Achtemeier, P.K. (ed.), SBL Seminar Papers 1977 (SBLSP, 13; Missoula, 1978). H. Cazelles (ed.), Moïse, l’homme de l’alliance (Paris/Tournai/Rome/New York, 1955) (orig.:

Cahiers Sioniens of 1954). Link, F. (ed.), Paradeigmata. Literarische Typologie des Alten Testaments (Schriften zur

Literaturwissenschaft, 5; Berlin, 1989). Kraft, R.A, (ed.), 1972 Proceedings for the International Organisation for Septuagint and

Cognate Studies and Society of Biblical Literature Pseudepigrapha Seminar (SCS, 2; Missoula, 1972) = G.W.E. Nickelsburg (ed.), Studies on the Testament of Abraham (SCS, 6; Missoula, 1976).

Martin-Achard, R. (ed.), La figure de Moïse. Ecriture et relectures (Publications de la faculté de théologie de l’Université de Genève, 1; Geneva, 1978).

Nickelsburg, G.W.E. (ed.), Studies on the Testament of Joseph (SBLSCS, 5; Missoula, 1975). —Studies on the Testament of Moses (SCS, 6; Missoula, 1976). Nickelsburg, G.W.E., and J.J. Collins (eds.), Ideal Figures in Ancient Judaism (SBLSCS, 12;

Chico, 1980). Pritchard, J.B. (ed.), Solomon and Sheba (London, 1974). Stone, M.E., and T. Bergren (eds.), Biblical Figures Outside the Bible (Harrisburg, PA, 1998).

A. Comprehensive

Biggs, F.M., et al., ‘Apocrypha’, in F.M. Biggs, T.D. Hill, and P.E. Szarmach (eds.), Sources of Anglo-Saxon Literary Culture: A Trial Version (Medieval & Renaissance Texts & Studies, 74; Binghamton, 1990), pp. 22-70.

Bin Gorion, M.J., Mimekor Yisrael: Classic Jewish Folktales. I. National Tales. II. Religious Tales (trans. I.M. Lask; Bloomington/London, 1976).

Braun, M., History and Romance in Graeco-Oriental Literature (Oxford, 1938). Brown, C.A., No Longer Be Silent: First Century Jewish Portraits of Biblical Women. Studies

in Pseudo-Philo’s Biblical Antiquities and Josephus’s Jewish Antiquities (Louisville, 1992).

Charlesworth, J.H., The Pseudepigrapha and Modern Research (Missoula, 1974). Cheikho, L., ‘Some Moslem Apocryphal Legends’ (trans. J. Spaeth; The Moslem World, 2;

1912), pp. 47-59. Originally published in Mélanges de la faculté orientale, Beyrouth 4 (n.d.), pp. 33-56.

Denis, A.-M., Introduction aux pseudépigraphiques grecs d’Ancien Testament (SVTP, 2; Leiden, 1970).

—Introduction à la littérature religieuse judéo-hellénistique (2 vols.; Turnhout, 2000). DiTommaso, L., Bibliography of Pseudepigrapha Research, 1850–1999 (LSTS [olim JSPSup],

39; Sheffield, 2001). Erhard, A., Überlieferung und Bestand der hagiographischen und homiletischen Literatur der

griechischen Kirche von den Anfängen bis zum Ende des 16. Jahrhunderts (TU, 50-52; Leipzig, 1937–39).




Fabricius, J.A., Codex pseudepigraphus Veteris Testamenti (2 vols.; Hamburg, 2nd edn, 1722–23).

Feldman, L., Studies in Josephus’ Rewritten Bible (JSPSup, 58; Leiden/Boston/Köln, 1998). García Martínez, F., and M. Pérez Fernández, Literatura judía intertestamentaria (Introduccion

al estudio de la Biblia, 9; Navarra, 1996). Gaster, M., The Exempla of the Rabbis, Being a Collection of Exempla, Apologues and Tales

Culled from Hebrew Manuscripts and Rare Hebrew Books (prolegomenon by W.G. Braude; New York, 1968 [orig. published 1924]).

Ginzberg, L., Die Haggada bei dem Kirchenvätern und in der apokryphischen Literatur(Berlin, 1900), pp. 73-89.

—The Legends of the Jews (trans. H. Szold and P. Radin; 6 vols.; Philadelphia, 1909–38). Index (vol. 7) by B. Cohen (repr., Baltimore/London, 1998).

Glenn, M.G., Jewish Tales and Legends: Supplemental Readings to the Torah (New York, 1929).

Haelewyck, J.-C., Clavis apocryphorum Veteris Testamenti (Turnhout, 1998). Heller, B., ‘Récits et personnages bibliques dans la légende mahométane’, RÉJ 85 (1928),

pp. 113-36. —‘La légende biblique dans l’Islam. Récents travaux et nouvelles méthodes de recherches’,

RÉJ 98 (1934), pp. 1-18. Ilan, T., ‘Biblical Women’s Names in the Apocryphal Traditions’, JSP 11 (1993), pp. 3-67. Isaacs, R.H., Legends of Biblical Heroes: A Sourcebook (Northvale, NJ, 2002). James, M.R., Lost Apocrypha of the Old Testament (TED, 1; Palestinian Jewish Texts, 14;

London/New York, 1920). Kugel, J.L., The Bible as it Was (Cambridge, MA/London, 1997). —Traditions of the Bible: A Guide to the Bible as it Was at the Start of the Common Era

(Cambridge, MA, 1998). Meyouhas, J., Bible Tales in Arab Folklore (trans. V. Levi; London, 1928). Migne, J.-P., Dictionnaire des Apocryphes, ou Collection de tous les livres apocryphes relatifs

à l’Ancien et au Nouveau Testament (2 vols.; Paris, 1858). Murdoch, B., The Medieval Popular Bible: Expansions of Genesis in the Middle Ages

(Suffolk/Rochester, 2003). Nickelsburg, G.W.E., ‘Good and Bad Leaders in Pseudo-Philo’s Liber antiquitatum bibli-

carum’, in Nickelsburg and Collins (eds.), Ideal Figures in Ancient Judaism, pp. 49-65. Rappaport, A.S., Myth and Legend of Ancient Israel (Introduction and Additional Notes by R.

Patai; 3 vols.; New York, 1966 [orig. published in 2 vols.; London, 1928]). Schwarzbaum, H., Biblical and Extra-Biblical Legends in Islamic Folk-Literature (Beiträge zur

Sprach- und Kulturgeschichte des Orients, 20; Walldorf-Hessen, 1982). Schwemer, A.M., Studien zu den frühjüdischen Prophetenlegenden. Vitae Prophetarum. I.

Die Viten der grossen Propheten Jesaja, Jeremia, Ezechiel und Daniel. Einleitung, Übersetzung und Kommentar (TSAJ, 49; Tübingen, 1995).

—Studien zu den frühjüdischen Prophetenlegenden. Vitae Prophetarum. II. Die Viten der kleinen Propheten und der Propheten aus den Geschichtsbüchern. Einleitung, Übersetzung und Kommentar (TSAJ, 50; Tübingen, 1996).

Sidersky, D., Les origines des légendes musulmanes dans le Coran et dans les vies des prophétes (Paris, 1933).

Stegmüller, F., Repertorium biblicum medii aevi (8 vols.; SubH 8a; Bruxelles, 3rd edn, 1957). Weil, G., Biblische Legenden der Musselmänner (Frankfurt a.M., 1845) Eng. trans. = The

Bible, the Koran, and the Talmud; or Biblical Legends of the Musselmans, Compiled from Arabic Sources, and Compared with Jewish Traditions (London, 1846).

Zlotnick, H., Dinah’s Daughters: Gender and Judaism from the Hebrew Bible to Late Antiquity(Philadelphia, 2002).




Note also the standard dictionaries, encyclopaedias, and lexica. Detailed articles on specificbiblical figures in post-biblical texts and traditions are included in:

Encyclopaedia Judaica (ed. C. Roth; 16 vols.; New York, 1971–72). The Encyclopaedia of Islam: New Edition (ed. H.A.R. Gibb, et al.; 11 vols.; Leiden, 1960–

2002 [with supplements, currently at Fascicle 8 (‘Makt b t’)]). The Jewish Encyclopedia (ed. I. Singer; 12 vols.; New York/London, 1901–1907). Reallexikon für Antike und Christentum (ed. T. Klauser, et al.; Stuttgart, 1950– [Band 20,

Lieferung 160 (‘Kirchenrecht’) to 2004, plus supplements, currently at Supplement-Lieferung 11 (‘Constantinus II’)]).

Theologische Realenzyklopädie (ed. H.R. Balz, et al.; Berlin/New York, 1977– [Volume 35 (‘Wiederbringung aller’) to 2003]).

B. SpecificAaron

Schwarzbaum, H., ‘Jewish, Christian, Moslem, and Falasha Legends of the Death of Aaron’, Fabula 5 (1962), pp. 185-227.

Valentin, H., Aaron: Eine Studie zur vorpriesterlichen Aaron-Überlieferung (OBO, 18; Freiburg, 1978).

Abel (q.v. Cain and Abel)

Abihu (q.v. Nadab)

Abraham

Anzelark, D., ‘An Ideal Couple: Abraham and Sarah in Old English Literature’, Medium Ævum69 (2000), pp. 187-210.

Baumbach, G., ‘Abraham unser Vater: Der Prozess der Vereinnahmung Abrahams durch das frühe Christentum’, Theologische Versuche 16 (1986), pp. 37-56.

Beer, B., Leben Abrahams nach Auffassung der jüdischen Sage (Leipzig, 1859). Billerbeck, P., ‘Abrahams Leben und Bedeutung nach Auffassung der älteren Haggada’,

Nathaniel 15 (1899), pp. 43-57, 118-28, 137-57, 161-79; 16 (1900), pp. 33-57, 65-80. Bowley, J.E., ‘Traditions of Abraham in Greek Historical Writings’ (Dissertation, Hebrew

Union College—Jewish Institute of Religion, 1992). —‘The Compositions of Abraham’, in J.C. Reeves (ed.), Tracing the Threads: Studies in the

Vitality of the Jewish Pseudepigrapha (SBLEJL, 6; Atlanta, 1994), pp. 215-38. Calvert-Koyzis, N.L., Paul, Monotheism, and God: The Significance of the Abraham Traditions

for Early Judaism and Christianity (JSNTSup, 273; London/New York, 2004). Fornberg, T., ‘Abraham in the Time of Christ’, SEÅ 64 (1999), pp. 115-23. Hansen, G.W., Abraham in Galatians: Epistolary and Rhetorical Contexts (JSNTSup, 29;

Sheffield, 1989), pp. 180-87. Harrington, D.J., ‘Abraham Traditions in the Testament of Adam and the “Rewritten Bible” of

the Intertestamental Period’, in Kraft (ed.), 1972 Proceedings, pp. 155-64 (= Nickelsburg [ed.], Studies on the Testament of Abraham, pp. 165-71).

Harrisville, R.A., III, The Figure of Abraham in the Epistles of St Paul: In the Footsteps of Abraham (San Francisco, 1992).




Martin-Achard, M., ‘Les traditions juive, néotestamentaire et coranique sur Abraham’, in Actualité d’Abraham (Bibliothèque Theologique; Neuchâtel (Schweiz), 1969), pp. 111-79.

Mayer, G., ‘Aspekte des Abrahambildes in der hellenistisch-jüdischen Literatur’, EvT 32(1972), pp. 118-27.

Moubarac, Y., Abraham dans la Coran (Paris, 1958). Nickelsburg, G.W.E., ‘Abraham the Convert: A Jewish Tradition and Its Use by the Apostle

Paul’, in Stone and Bergren (eds.), Biblical Figures Outside the Bible, pp. 151-75. Oberhänsli-Widmer, G., Biblische Figuren in der rabbinischen Literatur: Gleichnisse und

Bilder zu Adam, Noah und Abraham in Midrasch Berschit Rabba (Judaica et Christiana, 17; Bern/New York, 1998).

Polturak, C., ‘Abraham, Isaac und Ismael im Koran und Aggadah’ (Dissertation, Vienna, 1928).

Reed, A.Y., ‘Abraham as Chaldean Scientist and Father of the Jews: Josephus, Ant. 1.154-168, and the Greco-Roman Discourse about Astronomy/Astrology’, JSJ 35 (2004), pp. 119-58.

Sandmel, S., Philo’s Place in Judaism: A Study of Conceptions of Abraham in Jewish Literature (Cincinnati, 1956), pp. 30-95.

Schein, B.E., ‘Abraham in the Non-Christian Writings of the Greco-Roman Period’, in ‘Our Father Abraham’ (Dissertation, Yale, 1972), pp. 19-92.

Schmidt, F., ‘Traditions relatives à Abraham dans la littérature hellénistique juive’, ÉPH-É,section religion-annuaire 80 (1971), pp. 321-23; 82 (1973), pp. 191-94.

Schmitz, O., ‘Abraham im Spätjudentum und Urchristentum’, in K. Bornhaüser, Aus Schrift und Geschichte: Theologische Abhandlungen A. Schlatter dargebracht (Stuttgart, 1922), pp. 99-123.

Schützinger, H., Ursprung und Entwicklung der arabischen Abraham-Nimrod Legende (Bonn, 1961).

Schwarzbaum, H., ‘The Death of Abraham in the Apocryphal Testament of Abraham and in Muslim Folklore’, Yeda’-’am 9 (1963), pp. 38-46 (Hebrew).

Shinan, A, et al., Abraham in the Three Monotheistic Faiths (Jerusalem, 1999). Siker, J.S., ‘Abraham in Graeco-Roman Paganism’, JSJ 18 (1987), pp. 188-208. —Disinheriting the Jews: Abraham in Early Christian Controversy (Louisville, 1991). Tisserant, E. (ed.), Abraham, père des croyants (Cahiers Sioniens, 5; Paris, 1952). Vermes, G., Scripture and Tradition in Judaism: Haggadic Studies (SPB, 4; Leiden, 1961 [2nd

edn 1973]), pp. 67-126. Ward, R.B., ‘Abraham Traditions in Early Christianity’, in Kraft (ed.), pp. 165-79 (= Nickels-

burg [ed.], Studies on the Testament of Abraham, pp. 173-84). Wieser, F.E., Die Abrahamvorstellungen im Neuen Testament (Bern, 1987).

Adam (q.v. also Eve)

Anderson, G.A., ‘Adam and Eve in the “Life of Adam and Eve”, in Stone and Bergren (eds.),Biblical Figures Outside the Bible, pp. 7-32.

—The Genesis of Perfection: Adam and Eve in Jewish and Christian Imagination (Louisville, 2001).

Bildstein, G.J., In the Rabbis’ Garden: Adam and Eve in the Midrash (Northvale, NJ, 1997). De Jonge, M., and M. Tromp, The Life of Adam and Eve and Related Literature (Sheffield,

1997).Koch, K., ‘ “Adam, was hast du getan?” Erkenntis und Fall in der zwischen-testamentlichen

Literatur’, in T. Rendtorff (ed.), Glaube und Toleranz. Das theologische Erbe der Aufklärung (Gütersloh, 1982), pp. 211-42.




Levison, J.R., Portraits of Adam in Early Judaism: From Sirach to 2 Baruch (JSPSup, 1; Sheffield, 1998).

Madan , S., Haq q t dam (Dimashq, 1999). Muir, L.R., Liturgy and Drama in the Anglo-Norman Adam (Medium Aevum Monographs NS,

3; Oxford, 1973). Oberhänsli-Widmer, G., Biblische Figuren in der rabbinischen Literatur: Gleichnisse und


Robbins, G.A. (ed.), Genesis 1–3 in the History of Exegesis: Intrigue in the Garden (Lewiston, NY, 1988).

Röhrich, L., Adam und Eva, das erste Menschenpaar in Volkskunst und Volksdichtung(Stuttgart, 1968).

—‘Adam und Eva in der Volksliteratur’, in Link (ed.), Paradeigmata.Schäfer, P., ‘Adam in jüdischen Überlieferung’, in W. Strolz (ed.), Vom alten zum neuen

Adam: Urzeitmythos und Heilsgeschichte (Freiburg, 1986), pp. 69-83. Scroggs, R., ‘Adam in the Apocrypha and the Pseudepigrapha’, in his The Last Adam: A Study

in Pauline Anthropology (Philadelphia, 1966), pp. 16-31. Steenbrink, K.A., Adam redivivus: Muslim Elaborations of the Adam Saga (Zoetermeer, 1998). Stone, M.E., A History of the Literature of Adam and Eve (SBLEJL, 3; Atlanta, 1992). —Adam’s Contract with Satan: The Legend of the Cheirograph of Adam (Bloomington, 2002). Stone, M.E., and G. Anderson, A Synopsis of the Books of Adam and Eve (SBLEJL, 5; Atlanta,

1994 [rev. 1999]). Verburg, J., Adam. Een onderzoek naar de betekenis van de figuur van een eertse mens in het

christelijk geloof (Wageningen, 1973).

Balaam

Baskin, J.R., Pharaoh’s Counsellors: Job, Jethro, and Balaam in Rabbinic and Patristic Tradition (Chico, 1983).

Braverman, J., ‘Balaam in Rabbinic and Early Christian Traditions’, in S.B. Hoenig and L.D. Stitskin (eds.), Joshua Finkel Festschrift: In Honor of Joshua Finkel (New York, 1974), pp. 41-50.

Greene, J.T., ‘The Balaam Figure and Type before, during, and after the Period of the Pseudepigrapha’, JSP 9 (1991), pp. 67-110.

—Balaam and His Interpreters: A Hermeneutical History of the Balaam Traditions (BJS, 244; Atlanta, 1992).

Baruch

Bogaert, P.M., ‘Le nom de Baruch dans la littérature pseudépigraphique: l’apocalypse syriaque et le livre deutérocanonique’, in W.C. van Unnik (ed.), La littérature juive entre Tenach et Mishna. Quelques problèmes (RechBib, 9; Leiden, 1974), pp. 56-72.

Kneuker, J.J., Das Buch Baruch. Geschichte und Kritik, Übersetzung und Erklärung auf Grund des wiederhergestellen hebräischen Urtextes. Mit einem Anhang über den pseudepi-graphischen Baruch (Leipzig, 1879).

Schmid, H., ‘Baruch und die ihm zugeschriebene apokryphe und pseudepigraphische Literatur’, Judaica 30 (1974), pp. 54-70.

Wright, J.E., ‘Baruch: His Evolution from Scribe to Apocalyptic Seer’, in Stone and Bergren (eds.), Biblical Figures Outside the Bible, pp. 264-89.

—Baruch ben Neriah: From Biblical Scribe to Apocalyptic Seer (SPOT; Columbia, SC, 2003).




Cain and Abel

Aptowitzer, V., Kain und Abel in der Agada, den Apokryphen, der hellenistischen, christlichen and muhammedanischen Literatur (Veröffentlichenungen der Alexander Kohut Memorial Foundation, 1; Vienna/Leipzig, 1922).

Bork-Qaysieh, W., Die Geschichte von Kain und Abel in der sunnitisch-islamischen Über-lieferung (Islamkundliche Untersuchungen, 169; Berlin, 1993).

Böttrich, C., ‘Die Vögel des Himmels haben ihn begraben’: Überlieferung zu Abels Bestattung und zur Ätiologie des Grabes (SIJD, 3; Göttingen, 1995).

Ter Brugge, A., ‘Ancient Receptions’, a section in the bibliography to G.P. Luttikhuizen (ed.), Eve’s Children: The Biblical Stories Retold and Interpreted in Jewish and Christian Traditions (Themes in Biblical Narrative: Jewish and Christian Traditions, 5; Leiden/ Boston, 2003), pp. 222-26.

Delaney, D.K., The Sevenfold Vengeance of Cain: Genesis 4 in Early Jewish and Christian Interpretation (Virginia, 1996).

Glenthøj, J.B., Cain and Abel in Syriac and Greek Writers (CSCO, 567; Subsidia, 95; Leuven, 1997).

Grattenpanche, J., ‘Caïn et Abel dans les légendes islamiques’, OLP 24 (1993), pp. 133-42. Kienzle, U., et al. (eds.), Kain und Abel: Die biblische Geschichte und ihre Gestaltung in

bildender und dramatischer Kunst, Literatur und Musik (Arnoldsheiner Texte, 104; Frankfurt a.M., 1998).

Kugel, J.L., ‘Cain and Abel in Fact and Fable’, in R. Brooks and J.J. Collins (eds.), Hebrew Bible or Old Testament? (Notre Dame, 1989), pp. 167-90.

Luttikhuizen, G.P. (ed.), Eve’s Children: The Biblical Stories Retold and Interpreted in Jewish and Christian Traditions (Themes in Biblical Narrative: Jewish and Christian Traditions, 5; Leiden/Boston, 2003), pp. 3-173.

Oppenheimer, B., ‘. ’, Essays in Jewish History and Philology in Memory of Gedaliahu Alon (Kibbutz Hameuchad, 1970), pp. 27-68.

Scheiber, A., ‘La fumée des offrandes de Caïn et d’Abel: histoire d’une légende’, RÉJ 115 (1956), pp. 9-24.

Schulte-Hebrüggen, H., ‘Wo ist dein Bruder Abel? Brudermord: Ein biblischer Motivtypus und seine Variationen in der englischen Literatur bis Shakespeare’, in Link (ed.), Paradeig-mata.

Daniel

Collins, J.J., ‘The History of Interpretation’, in idem, Daniel (Hermeneia; Minneapolis, 1993), pp. 72-89, 112-23.

DiTommaso, L., The Book of Daniel and the Apocryphal Daniel Literature (SVTP, 20; Leiden/Boston, 2005).

García Martínez, F., ‘4QPseudo Daniel Aramaic and the Pseudo-Danielic Literature’, in idem,Qumran and Apocalyptic: Studies on the Aramaic Texts from Qumran (STDJ, 9; Leiden, 2nd edn, 1994), pp. 137-61.

Istrin, V.M. ‘. A. . II.

’, COIDRMoskva 182 (1897.3) Moskva, 1897, pp. 253-29. Macler, F., Les Apocalypses apocryphes de Daniel (Paris, 1895). Satran, D., ‘Daniel: Seer, Philosopher, Holy Man’, in Nickelsburg and Collins (eds.), Ideal

Figures in Ancient Judaism, pp. 33-48.




David

Bialik, H.N., And It Came to Pass: Legends and Stories about King David and King Solomon(trans. H. Danby; Art by H. Simon; New York, 1938).

Boccaccini, G., ‘La figura di Davide nei giudaismo di età ellenistica-romana’, RSB 7 (1995), pp. 175-85.

Cohen, S., The Bible and Intra-Jewish Politics: Early Rabbinic Portraits of King David(Ramat-Gan/Jerusalem, 1989).

Desrousseaux, L., and J. Vermeylen (eds.), Figures de David à travers la Bible: XVIIe congrès de l’ACFEB, Lille, 1er–5 septembre 1997 (LD, 177; Paris, 1999).

Pomykala, K.E., ‘Images of David in Early Judaism’, in C.A. Evans (ed.), Of Scribes and Sages: Early Jewish Interpretation and Transmission of Scripture. I. Ancient Versions and Traditions (LSTS, 50; London/New York, 2004), pp. 33-46.

Wojcik, J., ‘Discriminations against David’s Tragedy in Ancient Jewish and Christian Literature’, in J. Frontain and J. Wojcik (eds.), The David Myth in Western Literature(West Lafayette, IN, 1980).

Dinah

Kugel, J.L., ‘The Story of Dinah in the Testament of Levi’, HTR 85 (1992), pp. 1-34.

Elijah

Klapholz, I., Stories of Elijah the Prophet: A Collection of Stories and Traditions Gathered from the Babylonian and Palestinian Talmuds, Midrashim, and Books of Early and Later Sages (trans. A. Nadav; 4 vols.; Bnei Brak, 1973–79).

Öhler, M., Elia im Neuen Testament: Untersuchungen zur Bedeutung des alttestamentlichen Propheten im frühen Christentum (BZNW, 88; Berlin, 1997).

Poirot, E., Les prophètes Élie et Elisée dans la littérature chrétienne ancien (Turnhout, 1997). —Le glorieux prophète Élie dans la liturgie byzantine (Spiritualité orientale, 82; Bégrolles-en-

Mauge, 2004). Schram, P., Tales of Elijah the Prophet (Northvale, NJ, 1991). Segal, S.M., Elijah: A Study in Jewish Folklore (New York, 1935). Stone, M.E., and J. Strugnell, The Books of Elijah, Parts 1–2 (SBLTT, 18; PS, 8; Missoula,

1979).Wiener, A., The Prophet Elijah in the Development of Judaism: A Depth-Psychological Study

(London, 1978), pp. 38-77, 136-59. Willems, G.F. (ed.), Élie le prophète: bible, tradition, iconographie. Colloque des 10 et 11

novembre 1985, Bruxelles (Leuven, 1988). Witte, M.M., Elias und Henoch als Exempel, typologische Figuren und apokalyptische Zeugen.

Zu Verbindungen von Literatur und Theologie im Mittelalter. Microkosmos: Beiträge zur Literaturwissenschaften und Bedeutungsforschung, 22; Frankfurt a.M./Bern/New York, 1987).

Wright, J.E., ‘Whither Elijah? The Ascension of Elijah in Biblical and Extrabiblical Tradi-tions’, in E.G. Chazon et al. (eds.), Things Revealed: Studies in Early Jewish and Christian Literature in Honor of Michael E. Stone (JSJSup, 89; Leiden/Boston, 2004). pp. 123-38.

Elisha

Poirot, E., Les prophètes Élie et Elisée dans la littérature chrétienne ancien (Turnhout, 1997).




Enoch

Alexander, P.S., ‘From Son of Adam to Second God: Transformations of the Biblical Enoch’, in Stone and Bergren (eds.), Biblical Figures Outside the Bible, pp. 87-122.

Dimant, D., ‘The Biography of Enoch and the Books of Enoch’, VT 33 (1983), pp. 14-29. García Martínez, F., ‘Contributions of the Aramaic Enoch Fragments to Our Understanding of

the Books of Enoch’, in idem, Qumran and Apocalyptic: Studies on the Aramaic Texts from Qumran (STDJ, 9; Leiden, 2nd edn, 1994), pp. 45-96.

Greenfield, J.C., and M.E. Stone, ‘The Books of Enoch and the Traditions of Enoch’, Numen26 (1979), pp. 89-103.

Grelot, P., ‘La légende d’Hénoch dans les apocryphes et dans la Bible: origine et signification’,RSR 46 (1958), pp. 5-26, 181-210.

Himmelfarb, M., ‘A Report on Enoch in Rabbinic Literature’, in Achtemeier (ed.), SBL Seminar Papers 1977, pp. 259-69.

Idel, M., ‘Enoch is Metatron’, Immanuel 24–25 (1990), pp. 220-40. Jansen, H.L., Die Henochgestalt: Eine vergleichende religionsgeschichtliche Untersuchung

(Oslo, 1939). Milik, J.T. (ed.), with the collaboration of M. Black, ‘Works Attributed to Enoch in Romano-

Byzantine and Medieval Times’, in The Books of Enoch: Aramaic Fragments of Qumrân Cave 4 (Oxford: Clarendon Press, 1976), pp. 89-135.

Peters, U., Wie der biblische Prophet Henoch zum Buddha wurde: Die jüdische Henoch-tradition als frühes Beispiel interkultureller und interreligiöser Vermittlung zwischen Ost und West (Sinziger theologische Texte und Studien, 5; Sinzig, 1989).

VanderKam, J.C., Enoch: A Man for All Generations (SPOT; Columbia, SC, 1995). Witte, M.M., Elias und Henoch als Exempel, typologische Figuren und apokalyptische Zeugen.

Zu Verbindungen von Literatur und Theologie im Mittelalter (Microkosmos: Beiträge zur Literaturwissenschaften und Bedeutungsforschung, 22; Frankfurt am Main/Bern/New York, 1987).

Also consult the bibliography:

García Martínez, F., and E.J.C. Tigchelaar, ‘1 Enoch and the Figure of Enoch: A Bibliography of Studies 1970–1988’, RevQ 14 (1989–90), pp. 149-74.

Enosh

Fraade, S., Enosh and His Generation: Pre-Israelite Hero and History in Postbiblical Interpretation (Chico, 1984).

—‘Enosh and his Generation Revisited’, in Stone and Bergren (eds.), Biblical Figures Outside the Bible, pp. 59-86.

Schäfer, P., ‘Der Götzendienst des Enosch: Zur Bildung und Entwicklung aggadischer Traditionen im nachbiblishen Judentum’, in idem, Studien zur Geschichte und Theologie des rabbinischen Judentums (AGAJU, 15; Leiden, 1978), pp. 134-52.

Esau

Aminof, I., ‘The Figures of Esau and the Kingdom of Edom in Palestinian Midrashic–Talmudic Literature in the Tannaic and Amoraic Periods’ (Dissertation, Melbourne, 1981).

Cohen, G.D., ‘Esau as a Symbol in Early Medieval Thought’, in A. Altmann (ed.), Jewish Medieval and Renaissance Studies (Cambridge, MA, 1967), pp. 19-48.




—‘Esau as a Symbol in Early Medieval Thought’, in idem, Studies in the Variety of Rabbinic Cultures (Philadelphia, 1991), pp. 243-69.

Hadas-Lebel, M., ‘Jacob et Esau ou Israël et Rome dans le Talmud et le Midrash’, RHR 20 (1984), pp. 369-92.

Esther

Jaros, K., Esther: Geschichte und Legende (Kulturgeschichte der antiken Welt, 71; Mainz a.Rh., 1996).

Eve (q.v. also Adam)

Anderson, G.A., The Genesis of Perfection: Adam and Eve in Jewish and Christian Imagi-nation (Louisville, 2001).

Caspi, M.M., in collaboration with M. Jiyad, Eve in Three Traditions and Literatures: Judaism, Christianity, and Islam (Studies in Religion and Society, 66; Lewiston, 2004).

Leisch-Kiesl, M., Eva als Andere: Eine exemplarische Untersuchung zu Frühchristentum und Mittelalter (Köln, 1992).

Norris, P.A., Eve: A Biography (London, 1998; New York, 1999). Röhrich, L., Adam und Eva, das erste Menschenpaar in Volkskunst und Volksdichtung

(Stuttgart, 1968). Schwarz, P., Die neue Eva. Der Sündenfall in Volksglaube und Volkerzählung (Göppingen,

1973).

Ezekiel

Brooke, G.W., ‘Ezekiel in Some Qumran and New Testament Texts’, in J. Trebolle Barrera and L. Vegas Montaner (eds.), The Madrid Qumran Congress: Proceedings of the Inter-national Congress on the Dead Sea Scrolls, Madrid, 18–21 March 1991 (STDJ, 11; Leiden/Madrid, 1992), pp. 317-37.

Halperin, D., Faces of the Chariot: Early Jewish Responses to Ezekiel’s Vision (TSAJ, 16; Tübingen, 1988).

James, M.R., ‘The Apocryphal Ezekiel’, JTS 15 (1914), pp. 236-43. Schussman, A., ‘The Prophet Ezekiel in Islamic Literature: Jewish Traces and Islamic

Adaptations’, in Stone and Bergren (eds.), Biblical Figures Outside the Bible, pp. 316-39. Stone, M.E., B.G. Wright, and D. Satran (with contributions from T. Bergren, M. Bregman,

E. Chazon, L. Hogan, B. Hus, T.M. van Lint, J.E. Wright, and K. Wright), The Apocry-phal Ezekiel (SBLEJL, 18; Atlanta, 2000).

Wright, B.G., ‘Talking with God and Losing his Head: Extrabiblical Traditions about the Prophet Ezekiel’, in Stone and Bergren (eds.), Biblical Figures Outside the Bible,pp. 290-315.

Ezra

Ararat, N., ‘Ezra and his Deeds in the Sources’ (Dissertation, Yeshiva, 1971). —‘Ezra and his Deeds in the Biblical and Post-Biblical Sources’, Beth Mikra 17 (1971–72),

pp. 451-92; 18 (1972–73), pp. 85-101, 130-32. Bergren, T.A., ‘Ezra and Nehemiah Square Off in the Apocrypha and Pseudepigrapha’, in

Stone and Bergren (eds.), Biblical Figures Outside the Bible, pp. 340-66. Förster, M., ‘Die Kleinliteratur des Aberglaubens im Altenglishen’, ASSL 110 (1903),

pp. 346-58.




Heller, D., ‘Ezra the Scribe in Islamic Legend’, in Zion (Jerusalem, 1933 [Hebrew]), pp. 214-17.

Hilgenfeld, A., ‘Moses, Ezra und Tobit unter den Apokryphen und Pseudepigraphen des Alten Testaments’, ZWT 29 (1886), pp. 129-56.

James, M.R., ‘Introduction’, in R.L. Bensly, The Fourth Book of Ezra (T&S, 3.2; Cambridge, 1895), pp. lxxxvi-lxxxix.

Kraft, R., ‘ “Ezra” Materials in Judaism and Christianity’, ANRW II.19.1 (Berlin/New York, 1979), pp. 119-36.

In der Smitten, W.T., Esra: Quellen, Überlieferung und Geschichte (SSN, 15; Assen, 1973). Stone, M.E., ‘The Metamorphosis of Ezra: Jewish Apocalypse and Mediaeval Vision’, JTS 33

(1982), pp. 1-18. Reprinted in Selected Studies in Pseudepigrapha and Apocrypha, with Special Reference to the Armenian Tradition (SVTP, 9; Leiden, 1991), pp. 359-76.

Isaac

Krupp, M., Den Sohn opfern? Die Isaac-Überlieferung bei Juden, Christen und Muslimen(Gütersloh, 1995).

Martin-Achard, R., ‘La figure d’Isaac dans l’Ancien Testament et dans la tradition juive’, Bulletin des facultés catholiques de Lyon 106 (1982), pp. 5-10.

Polturak, Ch., ‘Abraham, Isaac und Ismael im Koran und Aggadah’ (Dissertation, Vienna, 1928).

Isaiah

Bettiolo, P., et al., Ascensio Isaiae. Textus et Commentarius (CCSA, 7–8; Turnhout, 1995). Knibb, M.A., ‘Isaianic Traditions in the Apocrypha and Pseudepigrapha’, in C.C. Broyles and

C.A. Evans (eds.), Writing and Reading the Scroll of Isaiah: Studies of an Interpretive Tradition (VTSup, 70; Leiden/New York/Köln, 1997), II, pp. 633-51.

Ishmael

Polturak, Ch., ‘Abraham, Isaac und Ismael im Koran und Aggadah’ (Dissertation, Vienna, 1928).

Jacob

Butterweck, A., Jakobs Ringkampf am Jabbok: Gen 32, 4ff in der jüdischen Tradition bis zum Frühmittelalter (Judentum und Umwelt, 3; Frankfurt a.M., 1981).

Hadas-Lebel, M., ‘Jacob et Esau ou Israël et Rome dans le Talmud et le Midrash’, RHR 20 (1984), pp. 369-92.

Jannes and Jambres

Biggs, F.M., and T.N. Hall, ‘Traditions Concerning Jamnes and Mambres in Anglo-Saxon England’, Anglo-Saxon England 25 (1996), pp. 69-89.

McNamara, M., ‘Traditions Relating to Moses, Jannes and Jambres, in the Palestinian Targum and in St Paul’, in idem, The New Testament and the Palestinian Targum to the Penta-teuch (AnBib, 27; Rome, 1966), pp. 82-96.




Jephthah and his Daughter

Berman, J., ‘Medieval Monasticism and the Evolution of Jewish Interpretation to the Story of Jephthah’s Daughter’, JQR 95 (2005), pp. 228-56.

Sypherd, W.O., Jephthah and his Daughter: A Study in Comparative Literature (Newark, 1948).

Jeremiah

Barton, J., ‘Jeremiah in the Apocrypha and Pseudepigrapha’, in A.R.P. Diamond et al. (eds.), Troubling Jeremiah (JSOTSup, 260; Sheffield, 1993), pp. 306-17.

Schützinger, H., ‘Die arabische Jeremia-Erzählung und ihre Beziehungen zur jüdischen religiösen Überlieferung’, ZRG 25 (1973), pp. 1-19.

Wolff, C., Jeremia im Frühjudentum und Urchristentum (TU, 118; Berlin, 1976).

Jethro


Jezebel

Gaines, J.H., Music in the Old Bones: Jezebel through the Ages (Carbondale, 1999). Ziolkowski, J.M., ‘The Figure of Jezebel in the Middle Ages’, in idem, Jezebel: A Norman

Latin Poem of the Early Eleventh Century (Humana civilitas, 10; New York/Bern/ Frankfurt a.M./Paris, 1989).

Job


Besserman, L.L., The Legend of Job in the Middle Ages (Cambridge, MA, 1979). Datz, G., Die Gestalt Hiobs in der kirchlichen Exegese und der ‘Arme Heinrich’ Hartmanns

von Aue (Göppinger Arbeiten zur Germanistik, 108; Göppingen, 1993). Illman, K.-J., I Jobs tecken: Europa och judarna (Religionsvetenskapliga skrifter, 31; Åbo,

1996).Kretzenbacher, L., Hiobs-Erinnerungen zwischen Donau und Adria: Kulträume, Patronate,

Sondermotive der Volksüberlieferungen um Job und sein biblisches und apokryphes Schicksal in den Südost-Alpenländern (SAWBay, philos.-histor. Klasse 1987.1; Munich, 1987).

Müller, H.-P., Hiob und seine Freunde. Traditionsgeschichtliches zum Verständnis des Hiobbuches (TS 103; Zürich, 1970).

Jonah

Duval, Y.-M., Le livre de Jonas dans la littérature chrétienne grecque et latine: sources et influence du Commentaire sur Jonas de saint Jérome (Paris, 1973).

Komlós, O., ‘Jonah Legends’, in idem (ed.), Keleti tanulmányok Hirschler Pál emlékére / Études orientales à la mémoire de Paul Hirschler (Budapest, 1950), pp. 41-61.

Sherwood, Y., A Biblical Text and its Afterlives: The Survival of Jonah in Western Culture(Cambridge, 2000).




Joseph

Brongers, H.A., Die Josefsgeschiedenis bij Joden, Christenen en Mohammedanen (Wagen-ingen, 1962).

Dochhorn, J., and A. Klostergaard Peterson, ‘Narratio Ioseph: A Coptic Joseph-Apocryphon’, JSJ 30 (1999), pp. 431-63 (esp. 436-44).

Glassen, E., ‘Die Josephsgeschichte im Koran und in der persischen und türkischen Literatur’, in Link (ed.), Paradeigmata.

Goldman, S., The Wiles of Women, the Wiles of Men: Joseph and Potiphar’s Wife in Ancient Near Eastern, Jewish, and Islamic Folklore (Albany, 1995).

Harrington, D.J., ‘Joseph in the Testament of Joseph, Pseudo-Philo, and Philo’, in Nickelsburg (ed.), Studies on the Testament of Joseph, pp. 127-31.

Hilgert, E., ‘The Dual Image of Joseph in Hebrew and Early Jewish Literature’, Papers of the Chicago Society of Biblical Research 30 (1985), pp. 5-21.

Hollander, H., ‘The Portrayal of Joseph in Hellenistic Jewish and Early Christian Literature’, in Stone and Bergren (eds.), Biblical Figures Outside the Bible, pp. 237-63.

Kalimi, I., ‘Joseph in Midrash Psalms in Light of Earlier Sources’, in F.W. Golka and W. Weiss (eds.), Joseph: Bibel und Literatur (Oldenburgische Beiträge zu jüdischen Studien, 6; Oldenburg, 2000), pp. 93-124.

Kugel, J.L., In Potiphar’s House: The Interpretative Life of Biblical Texts (San Francisco, 1990), pp. 13-155.

Marmorstein, B., ‘Die Gestalt Josefs in der Agada und die Evangeliengeschichte’, :Archiv für neutestamentliche Zeitgeschichte und Kulturkunde 4 (1932), pp. 51-55.

Niehoff, M., The Figure of Joseph in Post-Biblical Jewish Literature (AGAJU, 16; Leiden/ New York/Köln, 1992).

Smith, E.W., Jr, ‘Joseph Material in Joseph and Asenath and Josephus Relating to the Testa-ment of Joseph’, in Nickelsburg (ed.), Studies on the Testament of Joseph, pp. 133-37.

Teugels, G., ‘De kuise Jozef: De receptie van een bijbels model’, NTT 45 (1991), pp. 193-203.

Josiah

Delamarter, S.G., ‘The Death of Josiah: Exegesis and Hermeneutics in Scripture and Tradition’ (Dissertation, Claremont Graduate School, 1990).

—‘The Death of Josiah in Scripture and Tradition: Wrestling with the Problem of Evil?’, VT 54 (2004), pp. 29-60.

Joshua

Hofmann, N.J., ‘Die Rezeption der Josuafigur bzw. des Verhältnisses Mose-Josua’, in idem,Die Assumptio Mosis. Studien zur Rezeption massgültiger Überlieferung (JSJSup, 67; Leiden/Boston/Köln, 2000), pp. 191-228.

Levi

De Jonge, M., ‘Jacob’s Son Levi in the Old Testament Pseudepigrapha and Related Literature’, in Stone and Bergren (eds.), Biblical Figures Outside the Bible, pp. 203-36.

Kugel, J.L., ‘Levi’s Elevation to the Priesthood in Second Temple Writings’, HTR 86 (1993), pp. 1-64.

Stallman, R.C., ‘Levi and the Levites in the Dead Sea Scrolls’, JSP 10 (1992), pp. 163-89.




Melchizedek

Aptowitzer, V., ‘Malkizedek: Zu den Sagen der Agada’, MGWJ 70 (1926), pp. 93-113. Bardy, G., ‘Melchisédech dans la tradition patristique’, RB 35 (1926), pp. 496-509; 36 (1927).

pp. 25-45. Delcor, M., ‘Melchizedek from Genesis to the Qumran Texts and the Epistle to the Hebrews’,

JSJ 2 (1971), pp. 115-35. Gianotto, C., Melchisedek e la sua tipologia (RivBSup, 12; Brescia, 1984). Horton, F.L., Jr, The Melchizedek Tradition: A Critical Examination of the Sources to the Fifth

Century A.D. and in the Epistle to the Hebrews (SNTSMS, 30; Cambridge, 1976). Kobelski, P., Melchizedek and Melchireša (CBSMS, 10; Washington, 1981). Manzi, F., Melchisedek e l’angelologia nell’Epistola agli Ebrei e a Qumran (AnBib, 136;

Rome, 1997). Pearson, B.A., ‘The Figure of Melchizedek in Gnostic Literature’, in idem, Gnosticism,

Judaism, and Egyptian Christianity (SAC, 5; Minneapolis, 1990), pp. 108-23. —‘Melchizedek in Early Judaism, Christianity, and Gnosticism’, in Stone and Bergren (eds.),

Biblical Figures Outside the Bible, pp. 176-202. Rodriguez Carmona, A., ‘La figura de Melquisedec en la literatura targúmica’, EstB 37 (1978),

pp. 79-102. Simon, M., ‘Melchisédek dans la polémique entre juifs et chrétiens et dans la légende’, in idem,

Recherches d’histoire judéo-chrétienne (Études juives, 6; Paris, 1962), pp. 101-26. Vajda, G., ‘Melchisédec dans la mythologie ismaélienne’, JA 234 (1943–45), pp. 173-83. Wuttke, G., Melchisedech der Priesterkönig von Salem: Eine Studie zur Geschichte der

Exegese (Giessen, 1927).

Moses

Allison, D.C., Jr, ‘Moses as a Type Outside Matthew: Jewish Figures’, in idem, The New Moses: A Matthean Typology (Edinburgh, 1993), pp. 11-95.

Bienaimé, G., Moïse et le don de l’eau dans la tradition juive ancienne: targum et midrash(AnBib, 98; Rome, 1984).

Bloch, R., ‘Quelques aspects de la figure de Moïse dans la tradition rabbinique’, in Cazelles (ed.), Moïse, l’homme de l’alliance, pp. 93-170.

Bovon, F., ‘La figure de Moïse dans l’oeuvre de Luc’, in Martin-Achard (ed.), La figure de Moïse, pp. 47-66.

De Caprona, P., ‘Moïse dans l’Islam’, in Martin-Achard (ed.), La figure de Moïse, pp. 129-42. Coats, G.W., The Moses Tradition (Sheffield, 1993). Cohen, J., The Origins and Evolution of the Moses Nativity Story (NumenSup, 58; Leiden/New

York, 1993). Daniélou, J., ‘Moïse: exemple et figure chez Grégoire de Nysse’, in Cazelles (ed.), Moïse,

l’homme de l’alliance, pp. 267-82. Descamps, A., ‘Moïse dans les Évangiles et dans la tradition apostolique’, in Cazelles (ed.),

Moïse, l’homme de l’alliance, pp. 171-88. Dexinger, F., ‘Die Prophet “Wie Mose” in Qumran und bei der Samaritanern’, in A. Caquot et

al. (eds.), Mélanges bibliques et orientaux en honneur de M. Mathias Delcor(Neukirchen–Vluyn, 1985), pp. 97-111.

Gager, J.G., Moses in Greco-Roman Paganism (SBLMS, 16; Nashville/New York, 1972). Hafemann, S.J., ‘Moses in the Apocrypha and Pseudepigrapha: A Survey’, JSP 7 (1990), pp.

79-104.Halévy, M.A., Moïse dans l’histoire et dans la légende (Judaïsme, 6; Paris, 1927). Hilgenfeld, A., ‘Moses, Ezra und Tobit unter den Apokryphen und Pseudepigraphen des Alten

Testaments’, ZWT 29 (1886), pp. 129-56.




Junod, E., ‘Moïse, exemple de la perfection, selon Grégoire de Nysse’, in Martin-Achard (ed.), La figure de Moïse, pp. 81-98.

Kushelevsky, R., Moses and the Angel of Death (trans. R. Bar-Ilan; Studies on Themes and Motifs in Literature, 4; New York, 1995).

Leroy, J., ‘Sur quelques images de Moïse dans la tradition juive et chrétienne’, in Cazelles (ed.), Moïse, l’homme de l’alliance, pp. 355-72.

Lierman, J., The New Testament Moses: Christian Perceptions of Moses and Israel in the Setting of Jewish Religion (WUNT, 2.173; Tübingen, 2004).

Loewenstamm, S., ‘The Death of Moses’, Tarbiz 27 (1958), pp. 142-57 (Hebrew); Eng. trans. in Nickelsburg (ed.), Studies on the Testament of Moses, pp. 185-217.

—‘The Testament of Abraham and the Texts Concerning Moses’ Death’, in Nickelsburg (ed.),Studies on the Testament of Moses, pp. 219-225.

Luneau, A., ‘Moïse et les pères latins’, in Cazelles (ed.), Moïse, l’homme de l’alliance, pp. 283-304.

McNamara, M., ‘Traditions Relating to Moses, Jannes and Jambres, in the Palestinian Targum and in St Paul’, in idem, The New Testament and the Palestinian Targum to the Pentateuch (AnBib, 27; Rome, 1966), pp. 82-96.

Meeks, W.A., The Prophet-King: Moses Traditions and the Johannine Christology (NovTSup, 14; Leiden, 1965).

Moubarac, Y., ‘Moïse dans le Coran’, in Cazelles (ed.), Moïse, l’homme de l’alliance, pp. 373-92.

Rajak, T., ‘Moses in Ethiopia: Legends and Literature’, JJS 29 (1978), pp. 111-22. Schwarzbaum, H., ‘The Death of Moses in Jewish, Arab, Falasha and Slav Folklore’, Yeda-’am

11 (1965), pp. 51ff. (in modern Hebrew). Starobinski-Safran, E., ‘La mort et la survie de Moïse d’après la tradition rabbinique’, in

Martin-Achard (ed.), La figure de Moïse, pp. 31-46. —‘La prophétie de Moïse et sa portée d’après Philon’, in Martin-Achard (ed.), La figure de

Moïse, pp. 67-80. Suomala, K.R., Moses and God in Dialogue: Exodus 32–34 in Postbiblical Literature (Studies

in Biblical Literature, 61; New York, 2004). Tonneau, R.M., ‘Moïse dans la tradition syrienne’, in Cazelles (ed.), Moïse, l’homme de

l’alliance, pp. 245-66. Vermes, G., ‘La figure de Moïse au tournant des deux Testaments’, in Cazelles (ed.), Moïse,

l’homme de l’alliance, pp. 63-92. Wheeler, B.M., Moses in the Qur’an and Islamic Exegesis (New York, 2002).

Nadab and Abihu

Kirschner, R., ‘The Rabbinic and Philonic Exegesis of the Nadab and Abihu Incident (Lev. 10.1-6)’, JQR 73 (1983), pp. 375-93.

Nebuchadnezzar (q.v. also Daniel)

DiTommaso, L., The Book of Daniel and the Apocryphal Daniel Literature (SVTP, 20; Leiden/Boston, 2005).

Henze, M., The Madness of King Nebuchadnezzar: Ancient Near Eastern Origins and Early History of Interpretation of Daniel 4 (JSJSup, 61; Leiden/Boston/Köln, 1999).

Pauliny, J., ‘Islamische Legende über Bukhtanassar (Nebukhadnezzar)’, Zbornik fil. Fak. Univ. Kom. 4 (1972), pp. 161-83.

Schützinger, H., ‘Die arabische Legende von Nebukadnezar und Johannes der Täufer’, DerIslam 40 (1965), pp. 113-41.




Nehemiah

Bergren, T.A., ‘Ezra and Nehemiah Square Off in the Apocrypha and Pseudepigrapha’, in Stone and Bergren (eds.), Biblical Figures Outside the Bible, pp. 340-66.

Kellermann, U., Nehemiah: Quellen, Überlieferung und Geschichte (BZAW, 102; Berlin, 1967).

Nimrod

Schützinger, H., Ursprung und Entwicklung der arabischen Abraham-Nimrod Legende (Bonn, 1961).

Van der Horst, P.W., ‘Nimrod after the Bible’, Essays on the Jewish World of Early Christian-ity (Göttingen, 1990), pp. 220-32.

Noah

Bailey, L.R., Noah: The Person and the Story in History and Tradition (Studies on the Personalities of the Old Testament; Columbia, SC, 1989).

Baumgarten, A.I., ‘Myth and Midrash: Gen. 9.20-29’, in J. Neusner (ed.), Christianity, Judaism, and Other Greco-Roman Cults (Leiden, 1975), III, pp. 55-71.

Dimant, D., ‘Noah in Early Jewish Literature’, in Stone and Bergren (eds.), Biblical Figures Outside the Bible, pp. 123-50.

García Martínez, F., ‘4Q Mes Ar y el libro de Noé’, in idem, Escritos de Biblia y oriente(Bibliotheca Salamanticensis, 38; Salamanca, 1981), pp. 195-232. Republished in revised form as ‘4QMess Ar and the Book of Noah’, in idem, Qumran and Apocalyptic: Studies on the Aramaic Texts from Qumran (STDJ, 9; Leiden, 2nd edn, 1994), pp. 1-44.

Lewis, J.P., A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature (Leiden, 1968).

—‘Noah and the Flood in Jewish, Christian, and Muslim Traditions’, BA 47 (1984), pp. 224-39. Oberhänsli-Widmer, G., Biblische Figuren in der rabbinischen Literatur: Gleichnisse und


Rizzi, G., Il patto con Noè: tradizioni bibliche, giudaiche, cristiane e coraniche a confronto(Sintesi e proposte, 21; San Cataldo, 2001).

Stichel, R., Die Namen Noes, seines Bruders und seiner Fraue. Ein Beitrag zum Nachleben jüdischer Überlieferungen in der ausserkanonischen und gnostischen Literatur und in Denkmälern der Kunst (SAWGött, philol-hist Klasse, 3.112; Göttingen, 1979).

Utley, F.L., ‘Noah, his Wife, and the Devil’, in R. Patai, et al. (eds.), Studies in Biblical and Jewish Folklore (Indiana Folklore Series, 13; Memoirs of the American Folklore Society, 51; Bloomington, 1960), pp. 59-91.

VanderKam, J.C., ‘The Righteousness of Noah’, in Nickelsburg and Collins (eds.), Ideal Figures in Ancient Judaism, pp. 13-32.

—‘The Birth of Noah’, in Z.J. Kapera, Intertestamental Essays in Honour of Jozéf Tadeusz Milik (Qumranica Mogilanensia, 6; Krakow, 1992), pp. 213-31.

Norea/Orea

Pearson, B.A., ‘The Figure of Norea in Gnostic Literature’, in G. Widengren (ed.), Proceedings of the International Colloquim on Gnosticism, Stockholm, August 20–25, 1973 (Kungl. Vitterhets Historie och Antikvitets Akademiens Handlingar, filologisk-filosofiska Serien, 17; Stockholm, 1977), pp. 143-52. Reprinted in Pearson, Gnosticism, Judaism, and Egyptian Christianity (SAC, 5; Minneapolis, 1990), pp. 84-94.




—‘Revisiting Norea’, in K.L. King (ed.), Images of the Feminine in Gnosticism (Studies in Christianity and Antiquity; Philadelphia, 1988), pp. 265-75.

Og

Kosman, A., ‘The Story of a Giant Story: The Winding Way of Og King of Bashan in the Jewish Haggadic Tradition’, HUCA 73 (2002), pp. 157-90.

Sarah (q.v. Abraham)

Seth

Glazer, B., and J. Fossum, ‘Seth in the Magical Texts’, ZPE 100 (1994), pp. 86-92. Klijn, A.F.J., Seth in Jewish, Christian and Gnostic Literature (NovTSup, 46; Leiden, 1977). Luttikhuizen, G.P. (ed.), Eve’s Children: The Biblical Stories Retold and Interpreted in Jewish

and Christian Traditions (Themes in Biblical Narrative: Jewish and Christian Traditions, 5; Leiden/Boston, 2003), pp. 177-217.

MacRae, G.W., ‘Seth in Gnostic Texts and Traditions’, in Achtemeier (ed.), SBL Seminar Papers 1977, pp. 17-24.

Pearson, B.A., ‘The Figure of Seth in Gnostic Literature’, in B. Layton (ed.),The Rediscovery of Gnosticism (Leiden, 1981), pp. 472-504. Reprinted in Pearson, Gnosticism, Judaism, and Egyptian Christianity (SAC, 5; Minneapolis, 1990), pp. 52-84.

Quinn, E.C., The Quest of Seth for the Oil of Life (Chicago, 1962). Turner, J.D., ‘The Gnostic Seth’, in Stone and Bergren (eds.), Biblical Figures Outside the

Bible, pp. 33-58.

Samson

Fishelov, D., . . (Tel-Aviv, 2000). Houtman, C., Ein Held des Glaubens? Rezeptionsgeschichtliche Studien zu den Simson-

Erzählungen (Leuven, 2004).

Saul

Böhl, F., ‘Die Gestalt Sauls in der frühen jüdischen Überlieferung’, in Link (ed.), Paradeigmata.

Shadrach, Meshach, and Abed-nego (q.v. also Daniel)

Fischer, B., ‘Daniel und seine drei Gefährten in Talmud und Misrasch. Ein Beitrag zur Erforschung der Legenden über die Personen des Alten Testaments in der haggadischen Literatur’ (Dissertation, Bern, 1906).

Sheba (q.v. also Solomon)

Bonnet, J., La Reine de Saba et sa légende (Roanne, 1985). Lassner, J., Demonizing the Queen of Sheba: Boundaries of Gender and Culture in Postbiblical

Judaism and Medieval Islam (Chicago Studies in the History of Judaism; Chicago/ London, 1993).

Silbermann, L.H., ‘The Queen of Sheba in Judaic Tradition’, in Pritchard (ed.), Solomon and Sheba, pp. 65-84.




Ullendorf, E., ‘The Queen of Sheba in Ethiopian Tradition’, in Pritchard (ed.), Solomon and Sheba, pp. 104-14.

Watson, P.F., ‘The Queen of Sheba in Christian Tradition’, in Pritchard (ed.), Solomon and Sheba, pp. 115-45.

Watt, W.M., ‘The Queen of Sheba in Islamic Tradition’, in Pritchard (ed.), Solomon and Sheba,pp. 85-103.

Solomon

Bialik, H.N., And it Came to Pass: Legends and Stories about King David and King Solomon(trans. H. Danby; Art by H. Simon; New York, 1938).

Duling, D.C., ‘The Legend of Solomon the Magician in Antiquity: Problems and Perspectives’, PEGLMBS 4 (1984), pp. 1-22.

Faerber, R., König Salomon in der Tradition. Ein historisch-kritischer Beitrag zur Geschichte der Haggada, der Tannaiten und Amoräer (Vienna, 1902).

Lassner, J., Demonizing the Queen of Sheba. Boundaries of Gender and Culture in Postbiblical Judaism and Medieval Islam (Chicago Studies in the History of Judaism; Chicago/London, 1993).

Salzberger, G., Die Salomo-Sage in der semitischen Literatur: Ein Beitrag zur vergleichenden Sagenkunde (Berlin, 1907).

—Salomos Tempelbau und Thron in der semitischen Sagenliteratur (Schriften der Lehranstalt für die Wissenschaft des Judentums, 2.1; Berlin, 1912).

Seymour, St. J.D., Tales of King Solomon (London, 1924). Torijano, P.A., Solomon the Esoteric King: From King to Magus, Development of a Tradition

(JSJSup, 73; Leiden/Boston/Köln, 2002).

Susanna (q.v. also Daniel)

DiTommaso, L., The Book of Daniel and the Apocryphal Daniel Literature (SVTP, 20; Leiden/ Boston, 2005).

Fischer, B., ‘Daniel und seine drei Gefährten in Talmud und Midrasch. Ein Beitrag zur Erforschung der Legenden über die Personen des Alten Testaments in der haggadischen Literatur’ (Dissertation, Bern, 1906).

Halpern-Amaru, B., ‘The Journey of Susanna among the Church Fathers’, in J. Spolsky (ed.), The Judgement of Susanna: Authority and Witness (SBLEJL, 11; Atlanta, 1996), pp. 21-34.

Levy, I., ‘L’Histoire “De Suzanne et les deux vieillards” dans la littérature juive’, RÉJ 95 (1933), pp. 157-71.

Pennacchietti, F.A., Susanna nel deserto: riflessi di un racconto biblico nella cultura arabo-islamica (Turin, 1998).

Tobit

Hilgenfeld, A., ‘Moses, Ezra und Tobit unter den Apokryphen und Pseudepigraphen des Alten Testaments’, ZWT 29 (1886), pp. 129-56.



Pseudepigrapha Notes I: 1. Lunationes Danielis; 2. Biblical Figures outside the Bible

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Transcript of Pseudepigrapha Notes I: 1. Lunationes Danielis; 2. Biblical Figures outside the Bible