Scripture and Canon in Jewish Apocrypha and Pseudepigrapha [final title for digest of the following] The HB/OT History of Interpretation Project: Jewish Apocrypha and Pseudepigrapha [with focus on apocalyptic] (coordinated by R. Kraft, spring 1994) [update 940924] The published form of this material ultimately appeared in Hebrew Bible / Old Testament: The History of its Interpretation, vol. 1: From the Beginnings to the Middle Ages (Until 1300), part 1: Antiquity, edited by Magne Saebo (Goettingen: Vandenhoeck & Ruprecht, 1996), 199-216. [[todo: add focus on apocalyptic in intros. do clear summaries with the main topic in view]] Bibliography Kraft, Use of scriptures ____, Pseudepigrapha in Christianity ____, Testament of Abraham ____, Barnabas and the Didache Kraft & Nickelsburg, EJMI Cambridge History of the Bible IOUDAIOS CCAT Gopher Bradley H. McLean, Citations and Allusions to Jewish Scripture in Early Christian and Jewish Writings through 180 C.E. Lewiston NY: Mellen, 1992. Charles APOT Riessler AJS Sparks AOT James H. Charlesworth OTP James H. Charlesworth, "The Pseudepigrapha as Biblical Exegesis," pp. 139-152 in C. A. Evans and W. F. Stinespring (eds), Early Jewish and Christian Exegesis: Studies in Memory of W. H. Brownlee (Atlanta: ??, 1987). [apud Herzer n54] Michael E. Stone, "Categorization and Classification of the Apocrypha and Pseudepigrapha," Abr-Nahrain 24 (1986) 167-177. Jens Herzler, "Alttestamentliche Traditionen in den Paralipomena Jeremiae als Beispiel fu%r den Umgang fru%hju%discher Schriftsteller mit 'Heiliger Schrift,'" in Schriftauslegung im antiken Judentum und im Urchristentum, ed. Martin Hengel and Hermut Lo%hr (WUNT 73; Tu%bingen: Mohr-Siebeck, ??) 114-132. Max Grossman [Aseneth, Judith] David Sandmel [Jubilees] Sigrid Peterson [1-2 Maccabees] Bill Stroup [Westminster] [Apcl.Abr, T.Abr, T.Sol] Brad Kirkegaard [Testaments] Introduction The study of the awareness, impact, and interpretations of "scriptures" in early Judaism and early Christianity remains a very popular subject\n/ but is extremely difficult to pursue for a variety of reasons. --- \n/The specific reasons for this are manifold, but in general reflect an overriding interest in evidences of continuity and/or discontinuity in the traditions that have come to be associated with the survival of classical Judaism and/or classical Christianity. See Kraft, "Bibliography on Ancient Uses of Jewish Scriptures," on the ccat.sas gopher (Electronic Publications: Kraft) === (1) Identification of the target period presents a minor problem, although its larger dimensions usually seem to be defined by the context of the "second Temple" (roughly late 6th century BCE through mid 2nd century CE), with a primary focus on the 2nd century BCE through the 2nd century CE (from the Maccabean crisis through Bar Kochba, more or less), from which most of the preserved evidence is alleged to derive.\n/ --- \n/On the labels and periodization, see G. Boccaccini, "Middle Judaism and its Contemporary Interpreters (1986-1992): Metholological Foundations for the Study of Judaisms, 300B CE to 200 CE," Henoch 15 (1993) 207-233; see also his Portraits of Middle Judaism in Scholarship and Arts: a Multimedia Catalog from Flavius Josephus to 1991 (Quaderni di Henoch 6; Turin: Zamorani, 199??) IX-XXIX ("Introduction"); and Middle Judaism: Jewish Thought, 300 BCE to 200 CE (Minneapolis MN: Fortress, 1991). Boccaccini's decision to champion the label "middle Judaism" seems unfortunate to me, given the current state of research on the period that I prefer to call, with studied vagueness, "early Judaism(s)" (post-exilic, pre-rabbinic). === (2) The blocks of evidence from the known and suspected sources are usually treated in relative isolation from each other, often in arbitrary and artifical groupings (e.g. Qumran, "extracanonical early Jewish writings," New Testament, "extracanonical early Christian materials," etc.), with little attempt to synthesize similar materials or gain an overview of the larger pattern of relationships from a historical and/or literary perspective.\n/ --- \n/Hopefully, the project to which this essay is attempting to contribute will spell an end to such practice by providing a sufficiently nuanced survey of the atomized materials to encourage reorganization and broader syntheses to take place. Isolated treatments of the Qumran evidence and of other writings (whether canonical or not) from the same periods of Jewish history makes little sense, historically or literarily. Partial and tentative moves in these directions, especially with reference to "genre," can be seen in various earlier works: e.g. EJMI, Stone Jewish Writings (1984), Charlesworth OTP. On the complexity of the issue, see also Stone, Categorization (1986). === (3) Especially with reference to default categories such as "extracanonical," it is virtually impossible in the current state of scholarship to define with precision the corpus of materials to be examined (extent), much less to agree on exactly what text forms are appropriate representations of the sources pertinent to the period under examination (transmission). This is particularly true for that body of materials conveniently called "pseudepigrapha," which sometimes overlaps with (or is treated synonymously with) the writings called "apocryphal," and which represents modern collections drawn from primarily Christian copies of works suspected of having a Jewish origin.\n/ --- \n/Modern collections that tend towards inclusivity are well represented by Riessler (61 works) and Charlesworth (63); much more limited in scope are Kautszch (13), Charles (17) and Sparks (26 works; in Sparks, the title "apocryphal" is used for texts elsewhere usually called "pseudepigraphical"). Traditionally "the Apocrypha" refers to a collection of Jewish sources included in the Roman Catholic and Eastern Orthodox Bibles, but not in Jewish or Protestant Christian canons -- some works raise particular problems: 3-4 Maccabees and Psalms of Solomon are included by Eastern Christendom, but not by the Roman Catholic Church; the Latin materials gathered under the rubric "2 Esdras" in the AV/(A)SV/RSV/NRSV tradition are considered as an "appendix" in the Latin Apocrypha; two forms of Tobit are known in Greek, and various forms of Psalm 151; etc. [see Swete??] === In most instances it is not clear whether a particular writing derives from or is representative of any known group in the early Jewish or early Christian worlds, where or when the writing originated, or how many stages of significant retouching lie between the original production and the form(s) available to us.\n/ --- \n/For some aspects of these issues, see Kraft "Pseudepigrapha" and also Kraft, "Testament of Abraham." In general, see EJMI and the materials discussed there. === Furthermore, it is not always clear what would constitute firm evidence of "scriptural consciousness" -- that is, of special reverential attitudes towards the localization and preservation of traditional authoritative materials in fixed written format ("book" in some sense, whether roll or codex or even inscribed ["heavenly"] tablets). We are not speaking here of reverence to traditional law and/or laws, or to its/their formulation as "covenant," or to familiarity with certain traditional stories or hymns/prayers or phrases that we find as part of what has come to be known as "Jewish scriptures" (Hebrew Bible, TaNaK, etc.). The "scriptural consciousness" question focuses on the extent to which authoritative law and/or tradition had come to be associated with identifiable books and writings, or perhaps vice- versa. A further stage in this attempt to understand the development of text-related ideas of authority could be called "canonical consciousness." Under what circumstances and in what formulations does the awareness of authoritative writings ("scripture consciousness") come to exhibit itself in terms of a collection (extension) and even a limited collection (exclusion) of writings invested with special authority ("canon consciousness")?\n/ It is to such issues that we turn in the following attempt at a survey of the data and attitudes presented by the surviving miscellany of allegedly Jewish texts collected under the somewhat vaguely defined rubrics of "apocrypha and pseudepigrapha." --- \n/In some instances, the difficulty of making a clear distinction between "scripture consciousness" and "canonical consciousness" may be present -- most notably with respect to the Mosaic Pentateuch, which can be considered both as a single scriptural work and as a canonical collection (of multiple scrolls) in itself. Part of the need for distinguishing, it seems to me, relates to the effect on perceptions that must have been caused by the development of technology from scrolls (of limited length) to small codices (similarly limited) to the full-blown codices of the 4th century CE. The ability to house and access a canonical collection of scriptures between one set of codex covers surely inspired different perceptions from those depending on the transmission of "canonical lists" (or possibly on access to local depositories) of necessarily distinct and separate "book" entities. Failure to distinguish interest in "scripture" from interest in "canon" may produce seriously misleading results. === It is also worth noting at the outset that one of the features of textual modification that one might expect as materials are copied and recopied in the context of communities in which scriptural and canonical consciousness are increasingly seen as of central importance would be passages pertinent to these themes. There are some interesting test cases: the three recensions of the epistles of Ignatius show far greater and more precise attention to "scripture" materials and issues in their "longer" form than in the presumably earlier forms; similarly the form of the Didache that is now embedded in the Apostolical Constitutions exhibits a tendency to increase its "scriptural" components in comparison to the separate form of Didache that was discovered 1873.\n/ --- \n/See Kraft, Barnabas & The Didache [check; also gopher rs735/1992??]. It should be noted that some scholars have traced the longer version of the Ignatian corpus to the same general Christian context as is supposed for the compilation of the Apostolic Constitutions (4th century western Syria). Studies of the development of the Jesus traditions (e.g. especially the crucifixion narratives) also tend to support this suggestion/suspicion. === The question of such "controls" is an area that deserves closer study, and the current essay will touch upon, if only marginally, some directions pertinent to such an investigation (e.g. the possible significance of textual and/or recensional variants). But the potential obstacle presented by this phenomenon for the subject of the current essay is serious -- to what extent can the evidence from a 10the century copy (for example) of a presumably early source be trusted for its treatment of attitudes towards scripture/canon?\n/ --- \n/On the general reliability of Christian copying of Jewish scriptures, see Kraft, "Scriptures." Whether and to what extent the same attitudes would carry over to the pseudepigrapha, however, is not easy to determine. Presumably, that which is considered canonical received more careful treatment than other materials that were considered less authoritatively "fixed." There is no question that clearly Christian comments can be found in many, perhaps most, of the preserved "pseudepigrapha," however one chooses to interpret that phenomenon ("Christian interpolation" is a favorite explanation). On the other hand, the possibility that Christian editors might sometimes remove "Christian" elements from texts that they considered basically "Jewish" should not be ingnored; see M. R. James.... === With such caveats in the background, the attitude with which we have determined to pursue these related questions of "scripture consciousness" and "canon consciousness" in the "pseudepigrapha" broadly attributed to early Judaism(s) (with an eye to the preservations of most of these materials in early Christianity), then, is to be as unassuming as possible with regard to the statements and conduct of the various sources. "Law consciousness" will not be considered automatically as "scripture consciousness," nor will the mention of personal names and stories and phrases that we can find in our Bibles be taken for granted as indicators of conscious dependence on written formulations that were at that time considered authoritative. It is entirely possible that for some authors, every reference to Jewish law is automatically a reference to fixed scripture and even to a canonical collection; it is, indeed, highly probable that later readers and copyists took such connections for granted. But to assume that such was true from the outset, without firm supporting evidence, is to preclude the possibility that other perspectives may be at work. Thus we will begin with an atomistic and minimalist approach to the available evidence. Categorizing the Evidence The materials we have examined tend to fall into four separable, although sometimes somewhat overlapping, groups. (1) On the one hand, there are texts that clearly exhibit a conscious valuation of materials that have come to be called "scripture," and may even have a well-defined collection (canon) in view -- for example, the letter of Aristeas, 4 Ezra (especially ch. 14), the (clearly Christian) Ascension of Isaiah, or 1-2 and 4 Maccabees.\n/ (2) At the other extreme, there are texts that provide no clear evidence for such an outlook -- e.g. Apocalypse of Elijah, Psalms and Odes of Solomon.\n/ --- \n/Applying this category more broadly than only to "pseudepigrapha," we would want to distinguish between "commentary" type usage, which presents (or assumes) a continuous scriptural text that inspires comments (as, e.g., in Qumran's "Pesharim," or Philo's "Questions" and most other treatises), "prooftexting" collections (with or without attendant comments; see Qumran's Testimonia and Florilegia fragments), formula quotations from scriptures (employed in various ways and various connections), and explicit references to scriptural writings (without necessarily including the contents), such as lists and descriptions. All these are conscious and explicit evidence. \n/Psalms of Solomon 4 does refer positively to lawkeeping and lawknowing. Nothing in the patently Christian collection of Odes (which in general want to sing the praises of the indwelling God and God's Son) suggests any attitude of authority towards any scriptural writing or corpus, with the possible exception that the "letter" "written by God's finger" of Ode 23 seems to be an authorization for divine rule (like a stele set up in public) and reflects the idea that God instructs in writing. In general, "poetic" writings tend to display less scripture consciousness than most other genres. === In between these extremes, there are (3) sources that seem to depend heavily on both the content and the wording of the traditional canonical scriptures, without making any explicit claims about those materials (perhaps 2 Baruch would fit here, with Joseph/Aseneth), and (4) sources that include a very high estimation of authoritative books and related materials, often including themselves,\n/ although the items in question do not seem to be identified with any of the canonical scriptures passed down in the Jewish and Christian traditions. It is to this last category that we turn first. --- \n/Not unexpectedly, this sort of claim predominates among the "apocalypses." Works that refer to themselves as writings to be read and/or preserved include: [check further ??] Enoch's First Book (1 Enoch 14.1) Enoch's Similitudes (1 Enoch 37.1) Astronomical Enoch Book (1 Enoch 72.1, 81-82) Enoch Dream Visions (1 Enoch 83.1 [implicit]) Enoch's Testament (1 Enoch 92.1) Enoch to Methusaleh (1 Enoch 108.1) 2 Enoch 36.1f, 54.1, 68.1f[J] 2 (Syriac Apocalypse of) Baruch (77.12ff, 77.78ff) 3 (Greek Apocalypse of) Baruch (1.1) 4 (Latin Apocalypse of) Ezra (12.37) Greek Apocalypse of Ezra (7.9ff) Ascension of Isaiah (1.3ff, but see 11.39ff) Testament of Solomon (15.4) Baruch (1.14) (see Life of Adam & Eve 50) === A Starting Point: the Situation Prior to Sinai [Or, In the Beginning God Inscribed the Heavenly Tablets] For many of the materials with which we are dealing, "scripture" begins with, or is coextensive with, the "heavenly tablets." This is especially true of some of the writings that want to be seen as originating in a period prior to the events associated with Moses on Mount Sinai. We would not expect Adam or Enoch or Abraham or the Patriarchs or even the early Moses to refer to the written Torah of Moses as a present reality, although they might sometimes be depicted as expecting its arrival in the future. But we do find them, sometimes, talking about the authoritative information and/or guidance inscribed on the heavenly tablets and, sometimes, made known to God's select agents (human or angelic).\n/ Indeed, one of the key issues in the book of Jubilees is the extent to which Moses is viewed as a conduit for exposing the preexisting tablets and their contents. --- \n/Apart from Jubilees, the "heavenly tablets" are mentioned as directly available to Enoch (e.g. 1 En. 103.2), Jacob (Pr.Jos B.1 = C), the patriarch Asher (T.Asher 7.5) and Isaiah (Asc.Isa. 9.22), and also to the angels (108.7, cf. 93.1). They can be transcribed and transmitted to other humans (e.g. 1 En. 81.1, 82.1-2). In 2 En. 22.12 [=AOT 10.1] the recording angel Vreveil dictates heavenly books to Enoch who produces 360 [or 366] books (23.6; see 68.1-2). The contents of the tablets are described variously: they hold information about the future (Pr.Jos. B.1 = C), and record events that happen (T.Levi 5.4), but are especially relevant for judging human activities (1 En 107.1, Asc.Isa. 9.22; see 1 En. 106.19, 108.3-10, and possibly T.Judah 20.3f). It is a short step in some of the literature from these tablets to the "book(s) of life" by which human actions are judged -- in T.Abr. 13.21ff, it is Enoch who serves as "scribe of righteousness" for this purpose. === ---- \x/This set of perspectives is illustrated by the following passages from writings associated with pre-Sinai/Torah figures:

The Enoch Cycle Astronomical Book (1 Enoch 72-82) 81.1 Enoch, is instructed to look at the (book of the) tablet(s) of heaven, read, understand; then he writes it all down in books for his posterity (82.1-2) Enoch's Testament (1 Enoch 91-107) 93.1f Enoch is speaking from the books, learned from the angels and from the heavenly tablets 103.2 the speaker, Enoch, has read the heavenly tablets and seen the holy writings and understood them 106.19 Enoch knows the secrets of the heavenly tablets, presumably concerning sin and judgment 107.1 reference to the contents of the writing on the tablets -- concerning wrongdoing and its destruction Enoch to Methuseleh (1 Enoch 108) 108.1 another book of Enoch, for Methuselah and descendants 108.3 book of life (judgment) and books of the holy one(s) 108.7 books available for angels to consult in heaven 108.10 books of blessings of righteous 2 Enoch 22.12 [=AOT 10.1] the recording angel Vreveil dictates heavenly books to Enoch who produces 360 [or 366] books (23.6; see 68.1- 2).

Jacob, in the "Prayer of Joseph" B.1 (=C) I have read in the tablets of heaven all that shall befall you and your sons [presumably spoken to Joseph]

The Testaments of the Twelve Patriarchs (with detailed notes on textcritical variations) T.Levi 5.4 [lacking in k's extracts] -- Levi's angelic guide instructs him to avenge Dinah, whereupon Levi comments "and at that time I dispatched (sunetelesa) the sons of Hemmor, as it is written in the tablets [var g: deeds (pracesi)] of the heavens [var: of the fathers chij, perhaps reflecting confusion in reading abbreviated words]" -- the potentially embarrassing story of Simeon and Levi deceitfully slaughtering Hamor and his supporters is told in Gen 34.25ff. T.Asher 2.10 [lacking in l; T.Asher 1-6 lacking in k's extracts] -- at the conclusion of a lengthy discussion of good deeds done in an evil context, where both types of action would thus be judged evil, "for God also said this [var: explicitly hij] in the tablets [var g: deeds (pracesi)] of the heavens [var: of the commandments chij]" -- the immediate allusion is to the hare, which is considered "unclean" for not having split hooves, despite also having the "clean" feature of chewing its cud (see Leviticus 11.6, Deut 14.7). T.Asher 7.5 [lacking in m] -- Asher instructs his children, including the expectation that "a man" will come from God to help save the day, but Asher "reads [var eaf chij: knows] in the tablets of the heavens [var g: in the deeds (pracesi) of men; om i.t.t.o.t.h chij]" that they will be rebellious towards him and will "not pay attention to the law of God, but to the commandments of men." Note that the chij text is significantly different in its reading "for I know that you will be disobeyingly disobedient to him..." (no reference to the tablets). cf T.Zebulon 9.5 -- among warnings about not becoming divided, "I recognize (egnwn) in the scripture (grafhi) of my fathers that in the last days you will depart from the Lord..." - - I suspect that this is another of the Enoch or tablets of heavens passages, judging from the formulaic language and the textual variations present in similar contexts. cf T.Judah 20.3f -- in a context discussing the two spirits vying in humans, "the things of truth and the things of waywardness are written (gegraptai) on the breast (sthqos) of a man, and the Lord knows each one of them; ... for in the breast of his bone it is inscribed (eggegraptai) before the Lord." There are some features here that might encourage the idea that behind this text lies a reference to the tablets and/or the book of Enoch. ++ ===\x/

Jubilees [information supplied by David Sandmel] It is in the book of Jubilees that several of these threads come together as Moses prepares to receive Torah on Sinai. Not only do the "heavenly tablets" appear frequently as the locus of authority for a variety of matters -- for what is destined to happen, past or future (16.3, 32.20-26, 23.32), but also as a record of what does happen (19.9, 30.5), especially for reference in future judgment situations (5.13, 16.9, 24.33, 30.18-23, 31.32, 36.10), and as a firm deposit of legal/liturgical law (3.10, 3.31, 4.5, 4.32, 6.17, 6.23-35, 16.28, 18.19, 28.6, 32.10, 33.10-12) -- but the line between those tablets and the ones Moses receives is rather blurred (see, for example, the opening reference in 1.27- 29 and the closing passage in 50.13, where the tablets that are written out are placed into Moses' hands). It is not entirely clear whether or to what extent the heavenly tablets are considered preexistent or whether they (also) function as repositories of authoritative information as it takes place in human history. The authority of Moses' tablets and records seems clearly dependent on the heavenly tablets. It is also noteworthy that in Jubilees, reference is made to various other early materials preserved in writing from various sources: Enoch is shown everything and writes it down (4.17-24, see also 21.10), the Watchers leave astrological inscriptions discovered by Cainan that lead him to sin (8.2-4), Noah/Shem produce and transmit written material (10.12-14 [on cures], 21.10, see also 8.11), Abraham is enabled to read and transcribe the Hebrew books of his fathers (12.25-27, see also 21.10 [on eating restrictions]), Jacob sees in a dream seven tablets from heaven with information about the future which he then transcribes from memory (32.20-26). In this context, the treatment of Moses' role as a recipient and transmitter of authoritative written material is interesting. God (or his angelic agent) writes the "book of the first law" for Moses, including ancient calendric instructions that had been forgotten in recent times (6.19-22). Similarly, in 30.11-12 Moses is told to give commands prohibiting marriage to gentiles, for which reason "I have written for you in the words of the law" details about Dinah and the Shechemites. Formulas such as "it is written and ordained" (5.17, 49.17), or similar indirect statements (e.g. 3.14, 4.30, 6.12, 30.17), occur with some regularity. Except for a few general statements (1.5, 7, 26 "write everything I tell you on this mountain"; 2.1 "write the complete history of the creation," [but see 1.27 "write for Moses from the beginning of creation"!]), Moses is not usually depicted as independently involved, and the impression is that everything is tightly controlled by the heavenly authorities and tablets (see 23.32, 50.13), which are reflected in the instructions given to humans. All the more noteworthy, then, is 33.13-20, where Moses is told to establish an irrevocable law concerning incest (based on the Reuben-Bilhah story), for which a consistent law had not formerly been revealed. In conclusion, Jubilees is clearly conscious of the role of Moses as recipient and restater of authoritative heavenly instructions, and many events found in the biblical Pentateuch appear as well in Jubilees, but often with somewhat different details. Nevertheless, Moses functions in the shadow of the "heavenly tablets," and there are various indications that other ancient revelational sources are also at least theoretically known and/or available. "Canon" does not seem to be an issue, and "scripture" is far from being well defined. Production and/or Transmission of Earthbound Books: Other Scriptures before "the Scriptures" The transfer of the contents of the heavenly tablets to earthly books, as described in Jubilees, is a fairly widespread theme in this body of texts (see also n.?? above). As we noted above, the Enochic Astrological Book has Enoch producing books on the basis of what he has learned and understood from the heavenly tablets (81-82), and in 81.6 he is instructed to use the last year of his earthly presence to teach his children ("another law" in MS B) and write things down for them. While the content of these books includes astrological mysteries and secrets, it seems to focus just as much on how to walk righteously. Similarly, the Miscellany at the end of the Enochic Corpus has Enoch writing another book (92.1) and then reading from the presumably earthly books produced (by him?) on the basis of the heavenly (e.g. 93.1ff, cf 103.2), with special focus on promoting righteousness. It is interesting to note in passing that in the text's perceived future, a "law (or perhaps "covenant") for sinners" is associated with the cryptic Noah (93.4) and a "law (or "covenant") with a fence for all generations" seems associated with Moses (93.6). Reference is also made to an "eternal law" that sinners distort (99.2), although it is not clearly identified with any "book." In 104, there appears to be some confusion about what is written by and for whom -- at very least, some record concerning the righteous (104.1) and concerning sinners (104.7; see 98.8) is made, presumably in the heavenly tablets, but there is also a warning not to alter the words of truth by writing false books (104.9ff, see 98.15, 99.2). In contrast, the righteous and wise will be given "books" (104.12-13) from which to learn the ways of truth. 2 Enoch has its share of references to important earthly books associated with Adam, Seth (var Joseph), and Enoch (33.1-12 [= AOT 11.22-29]; the longer version also includes Enosh, Kainan, Maleleil and Arad), and itself (1.1). Other Enochic compositions (numbered at least 360 or 366 in 23.6 and 68.1- 2[long]) are mentioned in 36.1 and 47.1-2 (derived from the Lord's lips; the Lord also produces books in 33.3 var), with the emphasis on handing them down to posterity (see also 48.6-8, 54.1, 68.2); and Enoch also seems to be depicted as the recorder of people's acts and words, presumably for reference at the judgment (50.1, 53.2). The mention of a large number of books is reminiscent of the passage in 4 Ezra 14 (see below), although the details differ considerably. There are a number of references to book(s)/scripture of Enoch in the Testaments of the 12 Patriarchs (with significant variants also noted): T.Simeon 5.4 -- in the context of warnings about envy and sexual promiscuity, "for I have seen (hewraka) in the writing (en xarakthri) of the scripture (grafhs [var chij grafidi]) of Enoch that your sons with you [om w.y. chij] will be corrupted by fornication and will deal unjustly with Levi by a sword." T.Levi 10.5 -- Levi's descendants will be so wicked that Jerusalem cannot bear them, the temple veil will be rent, and they will be disgracefully scattered; "for the dwelling (oikos) which the Lord will select shall be called Jerusalem [var dm: Israel; var d: holy; om s.b.c.J. f], as the book of Enoch the righteous contains (periexei)." It appears that the anachronism of "Jerusalem" (and also the temple and its veil!) being mentioned at such an early time, and probably also the potential difficulty of abbreviated words, have produced some confusion in the transmission of this passage. The problem is addressed by referring vaguely to a prediction (see also T.Levi 15.1, T.Judah 23.5, T.Benjamin 9). T.Levi 14.1 -- after the poem of T.Levi 13 (see above) on observing God's law and acquiring wisdom, "and now, [var therefore chij: + my m e chij] children, I know (egnwn) from a [var e: the] scripture (apo grafes) of Enoch [f.a.s.o.E. om chij] [var k: + the righteous] that at the end (epi telei, or similarly) [var chij: + of the ages] you will act impiously against the Lord ...." It is interesting to note that Milik identifies one of the 4Q Aramaic scraps with this context, and finds in it an explicit reference to Enoch after a passage about the moon and heavenly lights (see T.Levi 14.3f). T.Levi 16.1f -- after reference to the destruction of the temple and subsequent captivity in the previous chapter, "and now I know (egnwn [var d: I read (anegnwn)]) in a [var d: the] book of Enoch [i.a.b.o.E. om chij] that you will wander (or go astray) for seventy weeks ... and you will set the law aside and nullify the words of the prophets ... you will abominate the words of the true witnesses (alhqinwn)." T.Judah 18.1 -- after warning about the dangers of money and beautiful women, and reference to the kingly centrality of Judah, "for even so I read (anegnwn [var eaf: I know (egnwn); var chij: I know (egnwka)] in books [var gld: a book] of Enoch the righteous [i.b.o.E.t.r. om chij] how many bad things you will do in the last days" -- specifically porneia and love of money. T.Zebulon 3.4 -- in an unusual explanation of the actions surrounding the sale of Joseph into slavery, the focus is placed on the purchase of shoes with the money that was received by the brothers, symbolizing distain for Joseph's lording it over them; "wherefore in a scripture of a law [of a law om d] of Enoch [var chij: Moses] it is written that the one who does not desire to raise up seed to his brother shall have his shoe pulled off and be spit upon in the face" (see Deut 25.5-10). But since Joseph's brothers did not want him to live, the Lord removed them as "Joseph's shoe" and when they went to Egypt Joseph had their shoes removed before the gate, where they did reverence to Joseph as Pharoah's representative -- and they were spit upon! T.Dan 5.6 -- in a ringing condemnation of the expected evils of Dan's descendants, including acting like the gentiles and consorting with loose women, "I read (anegnwn) in a book of Enoch the righteous [var chij: + and I know/find] that your leader is the Satan ...." The textual evidence suggests that the text behind chij, as is normal for that text type (see above), did not refer to the book of Enoch here ("and I know" is the epected text of chij, here preserved as a doublet). T.Naphthali 4.1 -- after warnings not to alter nature's way (God's way) like the idolatrous gentiles or the Sodomites, reference is made to the fall of the watchers, whom God cursed at the flood and on whose account God ordered the earth to be uninhabited by dwellers or produce. "I say these things [var deaf chij: + to you], my children, because I read (anegnwn [var eaf chij: I know (egnwn)] in a [var c: the] holy [ldeaf chij om] scripture of Enoch that even you yourselves will be estranged from the Lord, proceeding according to every wickedness of the gentiles, and you will do every lawless deed of Sodom [var d: demons]." The idea that the watchers were, in part, seduced by deceitful women, and influenced the birth of giants by appearing as apparitions while the women were having intercourse with their husbands, appears in T.Reuben 5, but without any explicit reference to Enoch traditions. cf T.Naphthali 5.8 -- The patriarch has a dream about Levi and Judah being elevated by grasping the sun and moon, but Joseph seizes the bull with eagle's wings and ascends on high. "And I saw (eidon) that I was ... [confused text], and behold a holy scripture (grafh hagia) appeared to us [var m: me] saying" that various nations would share the captivity of Israel. Whether and to what extent this "scripture" is to be associated with either the heavenly tablets or the book(s) of Enoch is no longer clear, but the passage is suggestive of such a background. T.Benjamin 9.1 -- in the context of warnings against sexual misconduct, "I perceive (uponow) [var c+: I tell you] that deeds shall be among you that are not good [t.d.s.b.a.y.t.a.n.g. om c+], [var l: + now I also read (anegnwn); var d: + for I know (egnwn)] from [var d: + the book of] the words [var c: oracles] of Enoch the righteous. For you will engage in the porneia of Sodom ...." The same textual features as appear in several other Enoch passages are present in some witnesses here, suggesting that similar developments lie behind the preserved texts. Conclusions Regarding Enoch Literature in the Testaments Clearly there is a battle over the presence or absence of explicit references to Enoch, and also to the heavenly tablets, in the background of the preserved texts of the Testaments. Manuscript c and its allies (hij) are the most obvious "anti Enoch" witnesses, and the same group avoids identifying the tablets as "heavenly." Why this should be can only be conjectured. It seems less likely that the Enoch references are additions to an earlier text that made little or no reference to Enoch, than the opposite. Factors that could contribute to the demise of Enoch include the failure to find appropriately corresponding passages in the preserved Enoch literature, and the hesitation to use "scripture" language in connection with Enoch. Perhaps a general distancing from certain forms of apocalyptic traditions also played a role (as, e.g. with the formerly "heavenly" tablets?), although much apocalyptic influence remains in all full texts of the Testaments. This emphasis on instructive earthbound books is much wider than simply Enoch and his pre-deluvian associates or the literature associated with them. As we have already seen, Noah and Shem, then Abraham and Jacob, and finally Moses functions in Jubilees as transcribers and conveyers of the truths of the heavenly tablets. Similarly, 4 Ezra 3 mentions Noah and Abraham and recipients of secret knowledge about the last days, and 2 Baruch identifies Abraham with knowledge of the then unwritten law. In the Prayer of Joseph fragments, Jacob transcribes the heavenly tablets he has seen; he is also the speaker in the patriarchal testaments, with their frequent allusions to the heavenly tablets. Moses, as would be expected, is frequently associated with the delivery and transmission of divine law, although it is remarkable how infrequently this is spoken of in terms of books or writings. Jubilees sees the work of Moses against the background of the heavenly tablets, as has been noted. The apocalypses of 4 Ezra and 2 Baruch also highlight Moses and his relation to written law -- 2 Baruch by referring to Sinai and the tablets of the law, 4 Ezra by paralleling the work of Moses in giving the law to that of Ezra in restoring it. [Book of Baruch on Moses/law later] The category of "prophets" receives occasional mention in this literature, but not usually explicitly with reference to writings, unless the idea of the "words of the prophets" is stretched in that direction (see e.g. T.Levi 16.1) -- in 2 Baruch 85 the prophets are noted as intercessors for the sins of the people (see also 4 Ezra 7.106ff) while in Apocalypse of Elijah 3.52, the deeds of the prophets are the focus. In the clearly Christian form of Ascension of Isaiah that has survived, the twelve minor prophets are named and associated with scriptual literature, along with various other writings including the "visions" and parables of Isaiah (4.19ff). Later in the same book, Isaiah is said to have seen the heavenly tablets regarding human deeds (9.22). David is also associated with parables and psalms, and Solomon with proverbs, in 4.19ff. Ezra is both a prophet and the transcriber of authoritative books, both public and secret, in 4 Ezra 12-14. *** =====[Baruch.raw] Baruch 1-3.8 1.14 exhortation to read this book 1.21 mention of words of the prophets (see 2.20, 24) 2.2 fulfilment of what was written in the law of Moses 2.12 ref to the ordinances of God 2.28 Moses was commanded to write the law Baruch 3.9-end 4.1 Wisdom is the book of the commandments of God = the law =====2 Baruch (Syriac Apocalypse) Summary: Assuming that 2 Baruch as we have it represents a single author or originating editor, it shows no sign of "book" orientation, even with respect to "the law," which is unambiguously central to its message and is connected with the figure of Moses, on Sinai, delivering two tablets that come to reside in the Temple. Abraham already had this law, while it was yet unwritten. The readers are exhorted to transmit the traditions of the law to their children, just as they themselves received these traditions from their own fathers. Thus although the author can speak of the law as written, or even not yet written, it is not normal for 2 Baruch to identify the law as a written record or to quote from it in that fashion. "The law" frequently is found in association with references to wisdom, understanding, the covenant, and commandments, but not books. Even in the accounts of the histories of Moses and of Josaiah, there is no mention or focus on books. 2 Baruch 85 does make reference to righteous ones and prophets who are important in the history of the people addressed. But their importance is as intercessors for the sins of the people, not as producers of scriptural materials. When 2 Baruch reports on traditions that are also found in what developed into the Jewish scriptures, there does not seem to be any characteristic borrowing of words or specific details. Indeed, such accounts as the angelic consorting with human women (see Gen 6.1-4) and the fate of Jeremiah after the fall of Jerusalem are significantly different from what come to be the biblical versions. The role of prediction of the future is present, but focuses on the contents of this very book. Similarly, Baruch is seen as one who writes exhortation and instruction to the exiles, but this is not presented as anything particularly special or unusual. Baruch's ability to receive and understand the secrets of God and of the universe, however, is presented as special, if not unique -- Moses also was blessed with such insight, among a few others. In short, 2 Baruch provides no firm evidence pertinent for discussion of "scriptural interpretation" or the development of a "scriptural canon" beyond the emphasis on the central role of God's law that is to be observed and passed on to later generations. The Raw Data-- various references to "the law" and Moses, but not any focus on written-ness (3.7-9, 4.5 [Sinai], 6.7 [two tablets in temple], 15.5, 17.4, 19.3, 32.1, 38.1-4 [mentioned along with God's "wisdom"], 41.4 [with "covenant" -- note 42.4-5 ref to mixed marriage disobedience], 44.2-15, 46.3-5, 48.22-24 [and wisdom], 48.27, 48.38-40, 48.47, 51.1-7 [with wisdom, understanding], 54.14, 57.2 [unwritten, pre Moses], 59 [and the secrets shown to Moses], 66.5 [Josiah observes], 67.6, 77.3, 77.15f [with wisdom], 79.2 (commandments), 84.2-9 [remember Moses, the law, transmit to your children the traditions of the law, just as you received them, etc.], 85.3, 85.14 [one law] details in history of Israel (e.g. 63ff) don't refer to scriptural records, even with reference to Josiah; the traditions that parallel TaNaK accounts are relatively loose and variant (find some good examples: Jeremiah to Babylon, etc.) the Jeremiah story (e.g. 33.1ff) gives no hint of canon relation check 6.9 for ambiguity "until it is said"... 14.13 the new "world that you have promised them" -- see in general the idea of promises to be fulfilled 70.6, 83.4-8 20.4-6 references to internalized, hidden truth (42.5, 48.3) 24.1f books of sins and righteous acts (for judgment time) no reference to Daniel in e.g. 39-40 (compare 4 Ezra 11-12), but probably the intended setting is considered pre-Daniel Baruch as agent of revealed instructions and secrets of the end -- e.g. 43.3, 56.1, 81.3-4 Baruch is instructed by the people to write, since they have no guidance! 77.12-26, 78-86 -- two sets of people receive the letter; mainly the 9 1/2 tribes beyond the Euphrates, but also the captives in Babylon (do they have the law? in what sense? any hint that the books have been destroyed with the temple?) 85.1-3 (see 85.12) mentions prophets and zaddikim, but not as authors or recipients of revelation, but as intercessors! =====3 Baruch (Greek Apocalypse) Nothing relevant in this work. The Raw Data -- The work itself is a revelation of Baruch; 1.1f and Baruch is described as an interpreter of revelations 11.8 The bird of 6.8 has writing on its wing, and Baruch reads it. Judgment on those who have failed to keep the commandments 16.4 =====Paralipomena Jeremiou ("Rest of the Words of Baruch") The text shows a concern for written instructions and commands, such as the roll carried by the eagle to Babylon and back (6-7), which includes the words of the Lord (6.20). The text also refers to Isaiah as a speaker of a remembered revelatory saying (9.20), and to the failure of the people to keep God's precepts (6.21). But there is no evidence of an awareness or focus on "scripture," much less on a scriptural collection. =====4 Ezra (Latin Apocalypse = "2 Esdras" 3-14 in RSV/NRSV etc.) 3 Adam, Noah, Abraham (learns end of times, secretly)... Sinai (law ... commandments), David, sinful city delivered. 4.23 law and written covenants (cf 5.29, 7.83) no longer exist 6.1-6 (no mention of law, etc., in litany of creative acts) 6.20 books opened at end of the age 6.38ff details of creation by God's word, etc. 6.55,59, 7.11, etc. world created for God's people [not torah] 7.10-24 focus on God's statutes, law, commands as criterion 7.45 blessing on those who keep God's commandments =7.72,79 7.81-83,89,94 law & covenants as criterion in orders of judgment 7.106ff ancients who interceeded: Abraham, Moses, ...Hezekiah 7.129 quotes Moses (Dt 30.19), refers to prophets/preachers 7.133 people need to turn to God's law (9.11) 8.12 instruct in God's law and wisdom (8.29) 8.22f praise of God: sure word, strong commands, 9.1 ref to predicted signs of the end 9.30- quotes God in wilderness re words, law, etc. 9.37 the law remains glorious while humans perish 10.19ff devastation of temple, holy things, ark, etc. [not books] 10.44ff Zion oriented heilsgeschichte 12.37 Ezra told to write visions/revelations in a book and hide it 12.42 Ezra alone is left of the prophets 13.42 exiles will keep the statutes better 13.54 Ezra praised for keeping law, following wisdom 14 Moses/Ezra parallelism, public and secret things See especially ch. 14, on Ezra restoring the writings. 5 Ezra (Latin, "2 Esdras" 1-2 in RSV/NRSV etc.) 6 Ezra (Latin, "2 Esdras" 15-16 in RSV/NRSV etc.) =====Apocalypse of Esdras/Ezra (Greek) Apocalypse of Sedrach Vision of Esdras/Ezra Here we move into examining some overtly Christian apocalypses (in their present forms) that revolve around the figure of Ezra/Esdras or Sedrach and are clearly interrelated. Their main focus is the revelation they provide, especially in the form of a narrative about angelic-guided trips to heavenly and nether regions. The human hero constantly questions the divine judgments and asks for leniency for humankind. The Ezra Apocalypse has an explicit reference to "the scriptures" (2.22) and in that passage seems to want to quote God's word to encourage leniency in God's actions. Otherwise, there are the expected references to God's covenant and commandments (5.18-20), and to a variety of "biblical" personages and events (2.10f [Adam], 2.19f [Sodom; also 7.12], 3.10 [Abraham, with a reference to God's promise to him], 5.22 [Enoch, Elijah, Moses, Patriarchs], 7.6 [Elijah]), but no preoccupation with the "writtenness" of such materials. The apocalypse itself is referred to as a "book" to be transcribed and believed (7.9-12). The Sedrach Apocalypse is somewhat more overtly oriented to "scriptural" authority in that it considers inattention to God's word "in the gospels" to be a reason for punishment (14.10), and it quotes "scripture" in various ways (14.9, 15.2, 15.6; compare 7.7-8). Law and commandments, apart from the disobedience of Adam and of the Angels in not worshipping Adam (4.4-6, 5.2), receive little attention beyond the comment that gentiles without the law can keep the law (14.5, 15.6). Fewer references to Jewish biblical stories or persons are found in this short work. The even shorter Vision of Ezra shows none of these particular features that have been identified in its sister texts regarding "scripture" and Jewish scriptural traditions, although it does have one atypical condemnatory reference to Herod's killing of the infants in Christian tradition (37-39) -- the reference to "doctors of the law" who don't practice what they teach (46) does not seem particularly relevant. =====Apocalypse of Zephaniah and an "Anonymous Apocalypse" These two fragmentary apocalypses preserved in Coptic add nothing significant to the picture. The latter contains several references to writing and scrolls, but it refers to the angels and the Lord and the adversary recording the good and bad deeds of humans (1.9-10, 2.15, 3.2, 3.9). There are several allusions to "biblical events" and persons (2.9, 3.10), but without any hint that these are scripture based materials. One concrete reference to those who are punished for hearing "the word of God" but not observing it adequately (3.16) could be relevant. ===== Apocalypse of Elijah (AOT) Nothing of any relevance 1.9 refers to a "saying" of God's son [source?] 1.13-14 law...covenant...promises (but not as written sources) 1.26 allusion to interpreting things (not texts) 2 passim bad things done to disrupt 3.52 mentions prophets as doers of mighty deeds ===== Ascension of Isaiah (AOT) Very interesting jumble of interests, motivations and material. At one level, secrecy and private transmission (not in writing) of visionary materials is the theme (esp 5-11). This may be in conflict with the opening section that talks of the recording and transmitting of the visions of Hezekiah and Isaiah. At least 4.19ff is explicit in its awareness of public written authoritative materials, especially focusing on visions, parables, proverbs and psalms. In 2.6, there is also explicit reference to the "book of the kings of Judah and Israel." But note the conspicuous absence throughout of references to Moses or his law/covenant. Earlier righteous persons are mentioned in 9.7ff (Adam, Abel, Enoch) and 9.27f (Adam, Abel, Seth), but except for general references to Manasseh's repudiation of "commands and precepts/words" associated with Hezekiah and Isaiah (1.7; see 2.1), there is little "nomic" consciousness (2.5 lists some sins) 1.3-7 Hezekiah has seen visionary truths and has them written down, along with records of Isaiah's words, to store and transmit. 2.1 Manasseh fails to remember his fathers commands (!). 2.6 other details can be found in the "book of the kings" 3.8-9 refers to Isaiah saying things and citing Moses 3.21 refers to teachings of the apostles forsaken 3.31 refers to prophecies of the prophets and Isaiah's visions ignored 4.19-22 a litany of written public materials, including visions and parables of Isaiah, Psalms, parables of David, proverbs of Solomon, other proverbs and unattributed psalms, the minor prophets (all named), Joseph the just, Daniel. 5 (passim) refers to Isaiah's visions, not writings 6 Isaiah in a trance vision, private and otherworldly 9.22 Isaiah is shown the heavenly book(s) of human deeds -- note earlier and later refs to the righteous ancients (Adam, Seth, Enoch, etc.; pre Moses) 11.39-40 Isaiah forbids the public telling or writing of what he has reported; 11.43 Manasseh had heard these, but couldn't remember, so he killed Isaiah at the instigation of Satan. =====[ApoclAbr.raw with T.Abr, by Wm. L. Stroup] HS/OT Project: Issue of canon in the Apocalypse of Abraham and Testament of Abraham (with comments on other issues) by Bill Stroup Apocalypse of Abraham (Charlesworth, pp 681 705) Creation: ApAb 7:10 (S & C) God created all the gods ApAb 7;10 (A,B,C,K) He created all things ApAb 9:3 the God who created ApAb 9:1 2 reflects the call of Abraham as discussed in Genesis 15:1. See also ApAb 20:1 4. Abraham the friend of God ApAb 9:6 Abraham my beloved ApAb 10:5 Abraham the friend of God ApAb 16:3 the Eternal One who has loved you This parallels the same expression which is found in Isaiah 41:8, 2 Chronicles 20:7 and James 2:23. For the form beloved note that in Isaiah 41:8 the LXX says whom I love, while the MT uses the word friend. ApAb 11:1 3 Has the apocalyptic flavor which is found in Daniel 7:9 and Revelation 1:14. ApAb 12:1 2 Reminiscent of the synoptic temptation of Jesus accounts such as ApAb 13:4 14} the one in Matthew 4:1 11 ApAb 12:4 6a Lack of sacrificial animal, and God's provision for the need. Different incident but similar flow of events as Genesis 22:1 13. ApAb 9:5 names the same sacrificial animals (and in the same order) as in Genesis 15:9 ApAb 12:6b 8 Genesis 15:9, then adds 15:10 ApAb 13:3 Genesis 15:11 [ApAb 13 14 Explanation (midrash?) of Genesis 15:11] ApAb 15:1ff Genesis 15:17 Is this block midrashic on the Genesis account; or is the Genesis account a condensation of the oral tradition which is more fully produced here? ApAb 17:20 sacrifice which you yourself made Reflects one possible understanding or interpretation of Genesis 15:17 18. ApAb 18:3ff reminiscent of Ezekiel 1:6 12, 23 ApAb 18:12ff reminiscent of Ezekiel 1:15 25; 10:6 12 ApAb 20:1 4 Number of Abraham's progeny compared to the number of stars cf Genesis 15:5; 22:17 ApAb 23:1 8 reminiscent of Genesis 3, Eve and the serpent ApAb 32:6 Abraham accepted the WORDS of God This use of words as communication has no reflection on Scripture, on canon There is a general consciousness of traditions reflected in the canon. While never presented as dependent on a written form of the canon, or as reflecting the authority of canon, there are some indications that there is awareness (if not dependence) on written material. Dating (and/or provenance) of ApAb Note in 17:8 15 the aggregation of names and adjectives for God reminiscent of the Muslim Quran, a later Near Eastern document. =====[Testament of Abraham.raw, by Wm. L. Stroup] (Charlesworth, pp 871 902) Recension A (pp 882 895) TA:a 1:2 Oak of Mamre cf Genesis 18:1 also see TA:a 2:1; 6:4; 20:11 Note: oak is singular in LXX; plural in MT, singular in TA:a TA:a 1:5 I have blessed him as the stars of heaven and as the sand by the seashore cf Genesis 22:17 Note: as in TA:a 1:5 but more than in TA:a 4:11; 8:5 which reading follows the LXX. TA:a 1:6 Abraham, my beloved friend (see also 4:7, 9:7, 16:9) See note on ApAb about Abraham the friend of God TA:a 3:6 blessing of Abraham and his seed cf Genesis 12:1 7; 22:17 TA:a 6:4ff reflects the same tradition of three (heavenly?) visitors to Abraham and Sarh as recorded in the account in Genesis 18:1 8. TA:a 8:7 blessing I will bless you and multiplying I will multiply your seed This verbatim quote of the Hebrew idiom into LXX Greek is strong evidence that this was quoted directly from a written copy of the LXX. It does not address canonicity but points to use of the written form of the OT document (LXX). TA:a 10:2 some were ... pleading at law There is no reason to view this use of the word law as referring to the Hebrew Torah TA:a 11:1 2 The verbatim agreement between this passage and Matt 7:13ff gives strong indication of access to a written document of that Gospel. (See footnote 11b in Charlesworth, p 888.) TA:a 12:8 13:9 Note the use of the words paper, ink, pen, recorded. While these words are used there is no reason to connect them with either Scripture or the concept of canon. TA:a 13:8 every matter shall be established by three witnesses Closely follows the LXX Greek of Deuteronomy 19:15 TA:a 20:15 Note the Christian closing. Testament of Abraham Recension B (pp 896 902) TA:b 6:13 oak of Mamre (See note on previous page, Recension A.) Abraham as friend of God not mentioned at all TA:b 2:8 Arise and go ... to a land which I will show you in close agreement with the LXX of Genesis 12:1 Your name shall no longer be called Abram, but your name shall be Abraham almost verbatim from LXX of Genesis 17:5 TA:b 2:10ff and 6:9ff reminiscent of Genesis 18:1 8 TA:b 10:10 11; 11:4 golden pen, opening one of the books, record of deeds; as in Rescension A, there is no reason to connect them with either Scripture or the concept of canon. TA:b 14:9 A christian (trinitarian) closing There is no explicit reference to Scripture as authoritative, as canon. Nonetheless, there is certainly an awareness of the Hebrew Scriptures, particularly the written Greek version (LXX). There is no appeal to Scripture as authoritative because it is written. Are these Abrahamic documents Jewish or Christian? Are these Hebrew accounts christianized by christian redactors or are they christian productions which reflect an attempt to christianize the traditions of the Hebrew Scriptures? =====[Testament of Solomon.raw, by Wm. L. Stroup] Translation and comments by D.C. Duling, pp 935 987 in Volume 1, The Old Testament Pseudepigrapha, edited by J.H. Charlesworth by Bill Stroup The Testament of Solomon is replete with allusions to ideas and events which are noted in both the Hebrew and Christian Scriptures. There are also many allusions to ideas and events which are recorded in the Apocryphal and pseudepigraphic literature. It is clear that this so-called Testament shares in a common base of traditions with these Scriptures and other related documents. As is so often the case, there is no reference to sources, no appeal to written sources as authoritative. So the quotation from Scripture in TSol 23:4 is rather striking in its occurence Solomon, being excited, exclaimed, `Truly the Scripture which says, It was the stone rejected by the builders that became the keystone, has now been fulfilled.' This occurs in the HB/OT in Psalm 118:22 and is quoted in the NT in several places. However, the purpose of this quotation is not clear in its context of being placed by a demon/genie (TSol 22:1 23:4). Also unclear is another reference which evokes NT imagery when in 22:20 the one able to thwart this demon/genie is described as one who is going to be born from a virgin and be crucified by the Jews. Allusions to other traditions The large number of allusions to traditions similar to those in other literature makes it difficult to try to reference them all. However, the following are some of the more prominent allusions to traditions also recorded in other writings: HB/OT Solomon's building of the temple (1 Kings 6f) Solomon's wisdom (1 Kings 4:29 34) Visit of the Queen of Sheba (TSol 19:1 3, 21:1 4; 1 Kings 10) Solomon's wives and their bad influence (TSol 26; 1 Kings 11) The Exodus (TSol 6:3f, 22:7, 23:2, 24 25; Exodus 14) NT Gerasene demoniacs (TSol 11; Mark 5:1 13) Virgin mother (TSol 22:20, 15:10; Matthew 1:18 25, Luke 1:25 38) Crucifixion of Jesus (TSol 22:20, 12:3, 15:10) Apocrypha/Pseudepigrapha Asmodeus thwarted by Raphael (TSol 5:7 10; cf much of Tobit) Fall of the angels (TSol 5:3, 6:2, Gen 6:1 4[?], Enoch 6 7, 15f, Jubilees 7:21 25, 10:5) Archangel Ouriel (4 Ezra 5:20, 10:27; 1 Enoch 9:1, 10:1) Duling quotes McCown saying that The angelology and demonology of [TSol] are practically those of the Apocrypha and Pseudepigrapha (p 956). The magical and mystical Signs of the Zodiac (TSol 2:2; see also 2 Enoch 21:6) Magical ring (TSol 3:1 4) Sign of the cross (TSol 17:4) Purpose of the Testament of Solomon TSol 15:14 that the sons of Israel might know the powers of the demons and their forms [and the ways] by which they are thwarted. Note also in 26:7 8 that the purpose includes a warning based upon Solomon's fall from grace. This certainly goes along with the focus on demons, often explained in story form (chapters 4 7, 9 17), other times presented as lists (chapters 8, 18). Even having gas, diarrhea, hemorrhoids and insomnia are seen as caused by demons and having magical cures. References to written/fixed forms TSol 1:8 sang hymns of praise of God might have some formulaic referenc TSol 15:4 I [Solomon] wrote this testament . . . The only other references to writing of any kind were to the writing of names as charms to thwart demons, and to the numerical references of certain alphabet letters. Do they get any more strange? Chapter 26 records the event where Solomon falls for a Shummanite woman. The Jebusite priests insist that he may have her only if he worships their gods. Solomon refuses. Yet the maiden offers to go to be with Solomon if he will make a very small compromise. He must only sacrifice the blood of five locusts to the gods Raphan and Molech. Something that trivial didn't seem to bother Solomon, so he gets the girl. (There was no explanation of how he got blood from locusts!) Yet 26:6 says, So the spirit of God departed from me. The Testament of Solomon presents a strange combination of references to a wide variety of traditions. What a mixture! Yet with the exception of 23:4 there is little or no consciousness of fixed, written forms. This quotation in 23:4 carries no implication of canon or authority and does not seem to be trying to demonstrate or prove anything. N.B. The language of law, promises, covenant or commandments is not used. =====[aseneth.raw, by Max Grossman] HB/OT Project: Joseph and Aseneth The story of Joseph and Aseneth does not have a whole lot to contribute to the discussion of "books" or "writing," although a few passages are interesting. Chapters 15 and 22 in particular make reference to the books of heaven or to writing in heaven. Other references to writing or texts have been included for the sake of completeness, even though they may not be relevant to this exact project. Chap. 1: No overt mention of books, scrolls, etc. The references to the Genesis account of Joseph's life are interesting, though. The book begins by noting the year, in terms of the "seven years of abundance." In other words, the text situates the story inside the time frame of the Genesis account. Likewise, the first reference to Aseneth describes her by comparing her to the matriarchs. The text assumes that the reader has a knowledge of the Genesis account, to whose details it must be faithful. Chap. 3: When Aseneth goes to greet her parents, she wears ornaments engraved with the names of the gods of Egypt, "on the bracelets and on the stones." Chap. 4: Aseneth reveals her disdain for Joseph in 4.9-11/4.12-15, by reminding her father of Joseph's supposed misdeeds. Her reminder is actually a summary of Joseph's experiences in Egypt, as told in the Genesis account. Chap. 7: Joseph remembers "his father's commandments" to avoid foreign women because they are a corruption. The commandments are phrased as a direct quotation. Chap. 15: Aseneth has repented, and the messenger comes down from heaven to tell her that her penitence has been accepted. Burchard 15.4-5: Courage, Aseneth, chaste virgin. For behold, your name was written in the book of the living in heaven; in the beginning of the book, as the very first of all, your name was written by my finger, and it will not be erased forever. Philonenko 15.3: Take courage, Aseneth: behold, your name is inscribed in the Book of Life and will never be erased in eternity. Aseneth asks the angel what his name is in Burchard 15.12 (there is no parallel passage in Philonenko), and he responds: "Why do you seek this, my name, Aseneth? My name is in the heavens in the book of the Most High, written by the finger of God in the beginning of the book before all (the others), because I am chief of the house of the Most High. And all names written in the book of the Most High are unspeakable, and man is not allowed to pronounce nor hear them in this world, because those names are exceedingly great and wonderful and laudable." Chap. 16: Aseneth brings the honeycomb to the messenger, and she suggests that it belonged to him in the first place. He is impressed with her insight and remarks, Burchard 16.14: Happy are you, Aseneth, because the ineffable mysteries of the Most High have been revealed to you, and happy (are) all who attach themselves to the Lord God in repentance, because they will eat from this comb. Philonenko 16.7: Blessed are you, Aseneth, that the secrets of God have been revealed to you; and blessed are those who devote themselves to God in repentance, for they shall eat from this comb. =====[raw Judith; Max Grossman] God is certainly an element of this story, but more as a potential actor than as an actual one. In fact, God acts through the actions of Judith. Chap. 1: The story opens in the twelfth year of Nebuchadnezzar, according to a statement in the first line of the text. This chapter makes a number of geographical/national references, which are a mixed bag in location (as well as chronology?; see chap. 2 note). Chap. 2: Nebuchadnezzar instructs Holofernes to follow orders: "take care not to transgress any of your lord's commands, but carry them out exactly as I have ordered you; do it without delay" in 2.13. The army progresses toward Judea, encountering nations found in the Hebrew Bible (Ishmaelites, Japheth), as well as some unknown ones (Rassisites?). Do chapters one and two reflect the geography and politics of the time when this story was written? Do they resemble the geography and politics found in any other Jewish texts? Or are they reflective of some creative/fictionalizing effort by the author/editor? Chap. 4: The "Israelites living in Judea" (4.1) were concerned when they heard about the Assyrians' attacks because "they had only recently returned from exile" (4.3). Here is another piece of contextualizing evidence. The text mentions the sacred vessels and the altar and the temple, but no law scrolls or tablets. In 4.6, the high priest writes to two villages, sending them military orders. Chap. 5: Almost the entire chapter (5.5-19) is devoted to a history of the "Israelites," as told by Achior, the leader of the Ammonites. He traces their history geographically: they descended from the Chaldeans; they fled to Mesopotamia because they had refused to worship the Chaldean gods; "their God commanded them to leave the place where they were living and go to the land of Canaan" (5.9); they went to Egypt because of famine; they were expelled from Egypt by a hostile king, after the king's abuse had brought on God's plagues; God dried the Red Sea for them and led them by way of Sinai and Kadesh-barnea; they took possession of the land. Noticeably, there is no mention of scrolls or tablets, no mention of divine commandments (beyond the Abraham reference). The mention of Sinai may be a coded or merely oblique reference to such things, but it is not necessarily an explicit one. The Ammonite narrator notes that when the Jews have been good, they have been invincible; only when they "departed from the way he had prescribed for them" (5.17) did God allow them to be defeated and exiled. (The text goes on to mention the Jews' exile and subsequent return to Jerusalem.) Chap. 6: Achior is chastised for prophesying against the Assyrian army in 6.2. Chap. 8: Judith and her husband were of the same tribe (endogamy). In 8.11 ff., Judith chastises the rulers of Bethulia for testing God and treating God like a person, to be won over with threats or pleading. The people should not expect to "find out his mind or comprehend his thoughts" (8.14). God will act when he chooses, and all that the people can do is pray, knowing that "he will hear our voice, if it pleases him" (8.17). Again, there is no reference here to commandments or law, although there are references to the temple and the altar in the sanctuary. Chap. 9: The time of Judith's prayer is defined as "the very time when the evening incense was being offered in the house of God in Jerusalem" (9.1). Judith prays to the "Lord God of my ancestor Simeon," who avenged the rape of Dinah (9.2). She further prays, "You have done these things and those that went before and those that followed. You have designed the things that are now, and those that are to come. What you had in mind has happened; the things you decided on presented themselves and said, 'Here we are!'" (9.5). Does "those [things] that went before and those that followed" look like a narrative form (a summarization of sorts)? What is the implication of "what you had in mind"? Is this an informal phrase? Is it anthropomorphizing? Where else do we find it? In 9.11-12, Judith lists the attributes of God, but nowhere does she mention God as lawgiver or commander of commandments. In 9.13, the enemy is said to threaten "your covenant, . . . your sacred house, and . . . Mount Zion." This is the only reference to covenant in the text [double check this]. Chap. 11: The first mention of the law comes in 11.12, when Judith speaks to Holofernes to trick him. The Jews, she says, are about to sin in such a way that they will provoke God's wrath. "Since their food supply is exhausted and their water has almost given out," she tells him, "they have planned to kill their livestock and have determined to use all that God by his laws has forbidden them to eat." She goes on to explain that they are planning to eat the first fruits of grain and the tithes of wine and oil; they are only waiting for permission from Jerusalem (where such practices are already going on) before they commit these sins. The first fruits and tithes are "things it is not lawful for any of the people even to touch with their hands" (11.13). What are the (many) assumptions at work here? Why might it be narratively useful to treat them as assumptions rather than decribing them explicitly? For what other reasons might they be glossed over? Judith tells Holofernes that she has left her village in order to avoid these sins but that she must still go into the valley to pray every night. God will tell her when the people have committed their sins, and then she will tell Holofernes (who will then be able to beat them in battle, since God will no longer be on their side). Judith presents herself as a prophet. "For this was told me to give me fore-knowledge; it was announced to me, and I was sent to tell you" (11.19). Chap. 12: Judith bathes and then prays and then returns "purified" to the Assyrian camp. Chap. 14: In 14.10, the text states that "when Achior saw all that the God of Israel had done, he believed firmly in God. So he was circumcised, and joined the house of Israel, remaining so to this day." Chap. 16: Judith's song to God is evocative of the other songs of triumph found in the HB/OT. In 16.14, Judith sings of creation: "Let all your creatures serve you, for you spoke, and they were made. You sent forth your spirit, and it formed them; there is none that can resist your voice." This is one of the more focused descriptions of God in the text, and it comes in the song of celebration. How might the genre of such songs lead to this lofty language (which is not particularly common to the text otherwise)? Reference to sacrifice is made in 16.16, "For every sacrifice as a fragrant offering is a small thing, and the fat of all whole burnt offerings to you is a very little thing; but whoever fears the Lord is great forever." After arriving in Jerusalem, "as soon as the people were purified, they offered their burnt offerings, their freewill offerings, and their gifts" (16.18). They celebrate their victory for three months and then return home. In 16.25, one finds the conventional Judges-type remark, "No one ever again spread terror among the Israelites during the lifetime of Judith, or for a long time after her death." A BIG QUESTION: In all of these incidents, there is an understanding of the law: one must not eat (or even touch) the first fruits. Sacrifices and the Jerusalem sanctuary are central to this text. And yet, there is almost no explicit mention of law or commandments. Are these things assumed? If so, in what way and with what form? Why, when the text mentions Sinai, is there no explicit reference to law or covenant or scripture? Are these things assumed? Are they ignored? OTHER QUESTIONS: Why is this text set when and where it is set? How does its setting in history relate to the narrative content and constructs within it? In what ways does this text look like Judges? There is sex and violence and an unlikely hero(ine); there is lawlessness and warfare. On the other hand, what is the significance of the stress on sacrifice and the Jerusalem sanctuary? On the mention of appropriate times (the schedules of worship and sacrifice)? On purity and purification? Judith pays attention to things like appropriate mourning practice, food restrictions, and prayer. What is the significance of these practices to the Judaism of her time? What about the fact that each of these practices has a major role in the narrative (the shift from mourning garments to festive attire make her beautiful; if she can't drink Holofernes' wine, he can't get her drunk and take advantage of her; by establishing the prayer schedule, she gives herself an escape route). What references are made to other Jewish narratives? The Dinah reference is the most obvious. The "song of triumph" is also familiar. Is there anything interesting to note in the geographic and nationalistic references? =====[Testaments.raw, by RAK] Enoch and Written Authorities in Testaments of the 12 Patriarchs [RAK for SBL 1993 Pseudepigrapha Symposium, Washington DC] 1. The textcritical (recension critical) problems: The two most extensive "recensional" type differences are between the text represented in Greek MS b (= deJonge "fam 1" and included in Charles "beta" group) and that in Greek MSS chij (near the end of de Jonge's "fam 2" stemma, basic to Charles "alpha" text). This presentation focuses on an evaluation of b(k) evidence, relative to glmdA, efaS, cn, hij. [See comparative stemma charts by Charles and de Jonge] 2. The problem of the "story line": Since this work (or anthology?) purports to be the words of each aged patriarch to his children/successors (see the pattern in Gen 49, where Jacob addresses each of the patriarchs before he dies), it assumes a situation prior to Moses and the development of what has come to be Jewish scriptures. It talks a great deal about "words/teachings" (logoi) and law (nomos) and commandments (entolai), but seldom in relation to written formats. When it does refer to written authority, it almost always identifies such either with Enoch (usually "book" of) or with the "tablets" (en placi, presumably understood to be in the heavens, as some texts explicitly state). It also uses "letter" (gramma) language on a few occasions to speak about literacy and education, including the ability to "read" (anagignoskein in most witnesses) the law of God (T.Levi 13.2 [om chij], in a poetic chapter that Kee thinks "intrusive" OTP 1.792); see also T.Reuben 4.1 -- be occupied with learning (en grammasi). 3. References to the (heavenly) "tablets": T.Levi 5.4 [lacking in k's extracts] -- Levi's angelic guide instructs him to avenge Dinah, whereupon Levi comments "and at that time I dispatched (sunetelesa) the sons of Hemmor, as it is written in the tablets [var g: deeds (pracesi)] of the heavens [var: of the fathers chij, perhaps reflecting confusion in reading abbreviated words]" -- the potentially embarrassing story of Simeon and Levi deceitfully slaughtering Hamor and his supporters is told in Gen 34.25ff. T.Asher 2.10 [lacking in l; T.Asher 1-6 lacking in k's estracts] -- at the conclusion of a lengthy discussion of good deeds done in an evil context, where both types of action would thus be judged evil, "for God also said this [var: explicitly hij] in the tablets [var g: deeds (pracesi)] of the heavens [var: of the commandments chij]" -- the immediate allusion is to the hare, which is considered "unclean" for not having split hooves, despite also having the "clean" feature of chewing its cud (see Leviticus 11.6, Deut 14.7).  T.Asher 7.5 [lacking in m] -- Asher instructs his children, including the expectation that "a man" will come from God to help save the day, but Asher "reads [var eaf chij: knows] in the tablets of the heavens [var g: in the deeds (pracesi) of men; om i.t.t.o.t.h chij]" that they will be rebellious towards him and will "not pay attention to the law of God, but to the commandments of men." Note that the chij text is significantly different in its reading "for I know that you will be disobeyingly disobedient to him..." (no reference to the tablets). cf T.Zebulon 9.5 -- among warnings about not becoming divided, "I recognize (egnwn) in the scripture (grafhi) of my fathers that in the last days you will depart from the Lord..." - - I suspect that this is another of the Enoch or tablets of heavens passages, judging from the formulaic language and the textual variations present in similar contexts. cf T.Judah 20.3f -- in a context discussing the two spirits vying in humans, "the things of truth and the things of waywardness are written (gegraptai) on the breast (sthqos) of a man, and the Lord knows each one of them; ... for in the breast of his bone it is inscribed (eggegraptai) before the Lord." There are some features here that might encourage the idea that behind this text lies a reference to the tablets and/or the book of Enoch. 4. References to book(s)/scripture of Enoch: T.Simeon 5.4 -- in the context of warnings about envy and sexual promiscuity, "for I have seen (hewraka) in the writing (en xarakthri) of the scripture (grafhs [var chij grafidi]) of Enoch that your sons with you [om w.y. chij] will be corrupted by fornication and will deal unjustly with Levi by a sword." T.Levi 10.5 -- Levi's descendants will be so wicked that Jerusalem cannot bear them, the temple veil will be rent, and they will be disgracefully scattered; "for the dwelling (oikos) which the Lord will select shall be called Jerusalem [var dm: Israel; var d: holy; om s.b.c.J. f], as the book of Enoch the righteous contains (periexei)." It appears that the anachronism of "Jerusalem" (and also the temple and its veil!) being mentioned at such an early time, and probably also the potential difficulty of abbreviated words, have produced some confusion in the transmission of this passage. The problem is addressed by referring vaguely to a prediction (see also T.Levi 15.1, T.Judah 23.5, T.Benjamin 9). T.Levi 14.1 -- after the poem of T.Levi 13 (see above) on observing God's law and acquiring wisdom, "and now, [var therefore chij: + my m e chij] children, I know (egnwn) from a [var e: the] scripture (apo grafes) of Enoch [f.a.s.o.E. om chij] [var k: + the righteous] that at the end (epi telei, or similarly) [var chij: + of the ages] you will act impiously against the Lord ...." It is interesting to note that Milik identifies one of the 4Q Aramaic scraps with this context, and finds in it an explicit reference to Enoch after a passage about the moon and heavenly lights (see T.Levi 14.3f).  T.Levi 16.1f -- after reference to the destruction of the temple and subsequent captivity in the previous chapter, "and now I know (egnwn [var d: I read (anegnwn)]) in a [var d: the] book of Enoch [i.a.b.o.E. om chij] that you will wander (or go astray) for seventy weeks ... and you will set the law aside and nullify the words of the prophets ... you will abominate the words of the true witnesses (alhqinwn)." T.Judah 18.1 -- after warning about the dangers of money and beautiful women, and reference to the kingly centrality of Judah, "for even so I read (anegnwn [var eaf: I know (egnwn); var chij: I know (egnwka)] in books [var gld: a book] of Enoch the righteous [i.b.o.E.t.r. om chij] how many bad things you will do in the last days" -- specifically porneia and love of money. T.Zebulon 3.4 -- in an unusual explanation of the actions surrounding the sale of Joseph into slavery, the focus is placed on the purchase of shoes with the money that was received by the brothers, symbolizing distain for Joseph's lording it over them; "wherefore in a scripture of a law [of a law om d] of Enoch [var chij: Moses] it is written that the one who does not desire to raise up seed to his brother shall have his shoe pulled off and be spit upon in the face" (see Deut 25.5-10). But since Joseph's brothers did not want him to live, the Lord removed them as "Joseph's shoe" and when they went to Egypt Joseph had their shoes removed before the gate, where they did reverence to Joseph as Pharoah's representative -- and they were spit upon! T.Dan 5.6 -- in a ringing condemnation of the expected evils of Dan's descendants, including acting like the gentiles and consorting with loose women, "I read (anegnwn) in a book of Enoch the righteous [var chij: + and I know/find] that your leader is the Satan ...." The textual evidence suggests that the text behind chij, as is normal for that text type (see above), did not refer to the book of Enoch here ("and I know" is the epected text of chij, here preserved as a doublet). T.Naphthali 4.1 -- after warnings not to alter nature's way (God's way) like the idolatrous gentiles or the Sodomites, reference is made to the fall of the watchers, whom God cursed at the flood and on whose account God ordered the earth to be uninhabited by dwellers or produce. "I say these things [var deaf chij: + to you], my children, because I read (anegnwn [var eaf chij: I know (egnwn)] in a [var c: the] holy [ldeaf chij om] scripture of Enoch that even you yourselves will be estranged from the Lord, proceeding according to every wickedness of the gentiles, and you will do every lawless deed of Sodom [var d: demons]." The idea that the watchers were, in part, seduced by deceitful women, and influenced the birth of giants by appearing as apparitions while the women were having intercourse with their husbands, appears in T.Reuben 5, but without any explicit reference to Enoch traditions.  cf T.Naphthali 5.8 -- The patriarch has a dream about Levi and Judah being elevated by grasping the sun and moon, but Joseph seizes the bull with eagle's wings and ascends on high. "And I saw (eidon) that I was ... [confused text], and behold a holy scripture (grafh hagia) appeared to us [var m: me] saying" that various nations would share the captivity of Israel. Whether and to what extent this "scripture" is to be associated with either the heavenly tablets or the book(s) of Enoch is no longer clear, but the passage is suggestive of such a background. T.Benjamin 9.1 -- in the context of warnings against sexual misconduct, "I perceive (uponow) [var c+: I tell you] that deeds shall be among you that are not good [t.d.s.b.a.y.t.a.n.g. om c+], [var l: + now I also read (anegnwn); var d: + for I know (egnwn)] from [var d: + the book of] the words [var c: oracles] of Enoch the righteous. For you will engage in the porneia of Sodom ...." The same textual features as appear in several other Enoch passages are present in some witnesses here, suggesting that similar developments lie behind the preserved texts. 5. Chart of Significant Textual Relations/Features MS b and most others (de Jonge) || MS c hij (Charles) T.Sim 5.4 hewraka...grafhs E. || hewraka...grafidi E. T.Lev 5.4 en tais placi twn ouranwn |: en placi twn paterwn 10.5 periexei biblos E. tou dikaiou || p. h b.E.t.d. 14.1 egnwn apo grafhs E. |- egnwn 16.1 egnwn en bibliw E. |- egw egnwka T.Jud 18.1 anegnwn en biblois E. tou d. |- egnwka T.Zeb 3.4 en grafh nomou E. gegraptai |: e.g.n. Mwusews g. T.Dan 5.6 anegnwn en biblw E. tou d. |+ + kai egnwn (heuron) T.Naf 4.1 anegnwn en grafh hagia E. || egnwn en th g. E. T.Ash 2.10 en tais placi twn ouranwn eipen|: e.t.p.t. entwlwn e. 7.5 anegnwn en tais placi twn o. |- egnwn T.Ben 9.1 huponow apo logwn E. tou d. || legw a.logiwn E.t.d. 6. Conclusions Clearly there is a battle over the presence or absence of explicit references to Enoch, and also to the heavenly tablets, in the background of the preserved texts of the Testaments. Manuscript c and its allies (hij) are the most obvious "anti Enoch" witnesses, and the same group avoids identifying the tablets as "heavenly." Why this should be can only be conjectured. It seems less likely that the Enoch references are additions to an earlier text that made little or no reference to Enoch, than the opposite. Factors that could contribute to the demise of Enoch include the failure to find appropriately corresponding passages in the preserved Enoch literature, and the hesitation to use "scripture" language in connection with Enoch. Perhaps a general distancing from certain forms of apocalyptic traditions also played a role (as, e.g. with the formerly "heavenly" tablets?), although much apocalyptic influence remains in all full texts of the Testaments.  Appendix egnwn and anegnwn and related passages T.Levi 13.2 ... that they might read [var e d: know] the law ... 14.1 I know from [om chij] ... that (above) T.Judah 18.1 I read [var eaf chij: knew] in ... (see above) T.Zeb 9.5 I knew in the scripture of my fathers that... T.Dan 5.6 For I read in ... [var chij: + and knew] (see above) T.Napht 4.1 For I read [var eaf chij: knew] in ... (see above) T.Asher 7.5 For I read [var eaf chij: knew] in ... (see above) Reub 6.8 Levi knows Lord's [var: God's chij] law Sim 2.13 I know concerning Joseph 2.14 I know that (refers to sinfulness/porneia) 3.4 I know that (regarding redemption from sin) 4.3 I know that (I suffer and am freed) Levi 4.1 Now you know [var: ginwske g chij] that Lord judges 13.3 For everyone who knows God's law is rewarded ... 17.8 For those who do these things know Judah 10.3 He [Er] had not known her [Tamar] [see chij !] 10.4 He also [Onan], in a wicked act, knew her not 11.4 But knowing [var chij: epignous] what he did 12.10 I thought that noone would know that... Iss 1.15 And Jacob knew Leiah [var d: in that night !] 7.1 And I do not know on me a sin... 7.2 I knew no other [om chij] Zeb 1.4 I knew not, my child [om m.c. gldmeaf chi(?)j] that Naph 2.5 ... which knew not the Lord. 3.4 ... my children, know [see vars] in the firmament ... Gad 5.6 These things I knew last, after ... 8.2 For I know that ... Jos 3.9 And knowing this I was grieving ... 6.6 Now, then, know that ... 7.7 And I knew not that ... 10.5 My brothers know how ... 15.2 Behold we knew that ... 17.4 They knew that ... Benj 9.5 Now I knew which ... 10.2 You know, then, my children, that ... =====[Jubilees.raw, David Sandmel] From: David Sandmel Subject: hbot-Jubilees Jubilees contains numerous references to writing and books. Some of these, when examined as a group, point toward a consciousness of a certain understanding of scripture which can only be determined generally from hints in the text. Wintermute states that the most important source which the author used in writing his account was the biblical text. Though this is accurate quantitatively, it suggests a judgment about what is "biblical material" that the text does not support. Since the author relied on extra-biblical material [e.g. Enoch] which is not differentiated from the biblical material in any way, it may be reasonable to assume that the author viewed these materials as part of the accepted bibliography [canon?] of sacred texts. Furthermore, the relationship between Jubilees and the biblical/extra-biblical is very close [considering that I was using an English translation of the Ethiopic translation of the Greek translation of the Hebrew]; it seems to me that at certain points the author is consciously using and reworking text [rather than just traditions]. The bulk of the specific references to writing and books in Jubilees either argue for the divine and Mosaic origin of Jubilees [9 citations, see below] or with the "heavenly tablets" [24 citations]. The "heavenly tablets" appear to be a celestial record which contains [at least] the text of Jubilees. It is worth considering whether, as suggested by some citation, other "knowledge' or "works" [Torah?] are contained in them as well. Are the heavenly tablets the celestial original of all literature considered sacred/revealed by the author? There is also a selection of texts which seem to be referring to another document/s ["first law" "books of my forefathers"], as well as what seem to be direct citations - some of them from TaNaK. These are the most obvious indicators of a specific script ural consciousness. There is one citation concerning an ancient text which led people to sin. Is this a reference to heretical writings? There is a section in which the origin of writing is described, and two which stress the importance of the Hebrew language. Finally, there are two citations mentioning written material and Noah. One is a document apparently outlining the boundaries of his sons' lands. The second is a revealed book of healing arts. DIVINE ORIGIN OF JUBILEES 1:4b-5 And he said, "Set your mind on every thing which I shall tell you on this mountain and WRITE IT IN A BOOK so that their descendants might see that I have not abandoned them on account of all the evil which they have done to instigate transgressio n of the covenant which I and establishing between me and you today on Mount Sinai for their descendants. 1:7-8 And you, WRITE FOR YOURSELF ALL OF THESE WORDS which I shall cause you to know today, for I know their rebelliousness and their stubbornness before I cause them to enter the land which I swore to their fathers, Abraham, Isaac and Jacob . . . AND THIS TESTIMONY WILL BE HEARD AS TESTIMONY AGAINST THEM . . . 1:26 AND YOU WRITE DOWN FOR YOURSELF ALL OF THE MATTER WHICH I SHALL MAKE KNOWN TO YOU ON THIS MOUNTAIN: what (was) in the beginning and what (will be ) at the end, what will happen in the division of the days which are in the Law and testimony an t hroughout their weeks of years according tot he jubilees forever, until I shall descend and dwell with them in the ages of eternity. 1:27 And he said to the angel of the presence, "Write for Moses from the first creation until my sanctuary is built in their midst forever and ever. 1:29 And the angel of the presence, who went before the camp of Israel, took THE TABLETS of the division of years from the time of the creation of THE LAW AND TESTIMONY according to their weeks (of years), according to the jubilees . . . 2:1 And the angel of the presence spoke to Moses by the word of the Lord, saying, "WRITE THE WHOLE ACCOUNT OF CREATION, that in six days . . . 23:32 [after lengthy poem[ And you Moses, WRITE THESE WORDS BECAUSE THUS IT IS WRITTEN AND SET UPON HEAVENLY TABLETS as a testimony for all generations. 33:18 And you, Moses, WRITE FOR ISRAEL, AND LET THEM KEEP THIS. 50:13 . . . according to the commands of the sabbaths of the land JUST AS IT WAS WRITTEN IN THE TABLETS WHICH HE PLACED IN MY HANDS SO THAT I MIGHT WRITE FOR YOU THE LAW of each time and according to each division of its days. Heavenly Tablets 1:29 And the angel of the presence, who went before the camp of Israel, took THE TABLETS of the division of years from the time of the creation of THE LAW AND TESTIMONY according to their weeks (of years), according to the jubilees . . . 2:33 This LAW AND TESTIMONY was given to the children of Israel as an eternal law for their generation. [probably refers to the sabbath, but may refer to the tablets?] 3:10 And therefore THE COMMAND WAS WRITTEN IN THE HEAVENLY TABLETS for one who bears . . . 3:31 Therefore it is commanded in the HEAVENLY TABLETS to all who know the judgment of the LAW that they should cover their shame and they should not be uncovered as gentiles are uncovered. 4:5 And therefore IT IS WRITTEN IN THE HEAVENLY TABLETS 4:32 Therefore it is ordained in the HEAVENLY TABLETS . . . 5:12 And the judgment of all of them has been ORDAINED AND WRITTEN IN THE HEAVENLY TABLETS without injustice 6:17 Therefore, IT IS ORDAINED AND WRITTEN IN THE HEAVENLY TABLETS that they should observe the feast of Shebuot in this month 6:23 . . . appointed time . . . They are WRITTEN AND INSCRIBED for an eternal witness. . . AND THEY SET THEM UPON THE HEAVENLY TABLETS . . . THUS IT IS ENGRAVED AND ORDAINED ON THE HEAVENLY TABLETS, and there is no transgressing in a single year, from year to year. 6:35 For I know and henceforth I shall make you know, but not from my own heart, BECAUSE THE BOOK IS WRITTEN BEFORE ME AND IS ORDAINED IN THE HEAVENLY TABLETS of the division of the days -- lest they forget the feasts . . . 16:3 And we told her {Sarah} the name of her son Isaac -- just as was ORDAINED AND WRITTEN IN THE HEAVENLY TABLETS . . . 16:9 And his [Lot's] daughters also committed sins . . . And behold it is commanded and it is ENGRAVED concerning all of his seed in the HEAVENLY TABLETS . . . 16:28 And we eternally blessed him [Abraham] and his seed who are after him in every generation of the earth because he observed this feast in its (appointed) time ACCORDING TO THE TESTIMONY OF THE HEAVENLY TABLETS. Therefore it is ORDAINED IN THE H EAVENLY TABLETS concerning Israel that they will be observers of the feast of booths . . . 18:19 And thus is ORDAINED IN AND WRITTEN IN THE HEAVENLY TABLETS concerning Israel and his seed to observe this festival with festal joy. 19:9 . . . because he was found faithful and he was RECORDED AS A FRIEND OF THE LORD'S IN THE HEAVENLY TABLETS 23:32 [after lengthy poem[ And you Moses, WRITE THESE WORDS BECAUSE THIS IT IS WRITTEN AND SET UPON HEAVENLY TABLETS as a testimony for all generations. 24:33 [after poem] and thus IT IS WRITTEN AND ENGRAVED CONCERNING HIM IN THE HEAVENLY TABLETS to be done to him in the day of judgment so that they might be uprooted from earth. 28:6 [regarding Rachel and Leah] And it is not right to do this because thus it is ORDAINED AND WRITTEN IN THE HEAVENLY TABLETS that no one should give his younger daughter before the elder. . . And they will WRITE IT DOWN AS SIN IN HEAVEN concerning the man who acts thus. 30:5 [regarding Dinah] And therefore let nothing like this be done henceforth to defile a daughter of Israel BECAUSE THE JUDGMENT WAS ORDERED IN HEAVEN against them that they might annihilate with a sword all of the men of Shechem . . . 30:18-20 And the seed of Levi was chosen for the priesthood . . . And thus a blessing and righteousness WILL BE WRITTEN (ON HIGH) AS A TESTIMONY FOR HIM IN THE HEAVENLY TABLETS BEFORE THE GOD OF ALL. . . And (it) will be WRITTEN (ON HIGH) and it will com e to him and his descendants after him. And he will be WRITTEN DOWN AS A FRIEND AND A RIGHTEOUS ONE IN THE HEAVENLY TABLETS. 30:21 And of all these WORDS I HAVE WRITTEN FOR YOU, and I have commanded you . . . that they [Israel] might do it and BE WRITTEN DOWN AS FRIENDS. But if they transgress . . . the will be RECORDED IN THE HEAVENLY TABLETS AS ENEMIES. And they will be blotted out of the BOOK OF LIFE AND WRITTEN IN THE BOOK OF THOSE WHO WILL BE DESTROYED . . . And on the day that the children of Jacob killed Shechem HE WROTE (ON HIGH) FOR THEM A BOOK IN HEAVEN that they did righteousness and uprightness and vengeance a gainst the sinners and it was WRITTEN DOWN FOR A BLESSING. 31:32 And thus it is ordained concerning the two of them [Judas and Levi], and it has been WRITTEN (ON HIGH) FOR THEM AS AN ETERNAL TESTIMONY IN THE HEAVENLY TABLETS, just as Isaac blessed them. 32:10 AND THEREFORE IT IS DECREED IN THE HEAVENLY TABLETS as a law to tithe . . . This ORDINANCE IS WRITTEN to observe it year after year . . . because it is so ORDERED AND ENGRAVED ON THE HEAVENLY TABLETS concerning the tithe. 32:20 [Jacob's vision] . . . and behold an angel was descending from heaven and there were SEVEN TABLETS IN HIS HANDS. And he gave them to Jacob, and he read them, and he knew EVERYTHING WHICH WAS WRITTEN IN THEM which would happen to him and to his sons during the ages. And Jacob said, "O Lord, how will I remember everything that I read and saw?" And he said to him, "I will cause you to remember everything." And he went up from him and he woke up from his sleep and he recalled everything that he had read and seen and HE WROTE DOWN ALL OF THE MATTERS WHICH HE HAD READ AND SEEN. 33:10 Therefore IT IS WRITTEN AND ORDERED IN THE HEAVENLY TABLETS that a man should not lie . . .AND AGAIN IT IS WRITTEN A SECOND TIME . . . 36:10 And he will be wiped out from the BOOK OF THE DISCIPLINE of mankind, and HE WILL NOT BE WRITTEN (ON HIGH) IN THE BOOK OF LIFE FOR (HE IS WRITTEN) IN THE ONE WHICH WILL BE DESTROYED . . . CITATION/TORAH 2:5 On the third day he did AS HE SAID to the waters, "Let them pass from the surface of the whole earth into one place, and let the dry land appear." [Wintermute suggests that "and he said" is a citation formula common at Qumran. The text here differs from both Heb. and Gk., but may help explain an Nag Hamadi text.] 2:24 And he SAID TO US [this is followed by a short speech with several Biblical references. Is it meant as a direct quote?] 2:25 Therefore he COMMANDED CONCERNING IT: [followed by biblical material] 3:14 This is the LAW AND TESTIMONY WHICH WAS WRITTEN for Israel so that they might keep it. 4:30 . . . for a thousand years are like one day in the testimony of heaven and therefore IT WAS WRITTEN CONCERNING THE TREE OF KNOWLEDGE, "In the day you eat from it, you will die." 5:17 And for the children of Israel IT HAS BEEN WRITTEN AND ORDAINED, "If they return to him in righteousness, he will forgive all of their sins and he will pardon all of their transgressions." IT IS WRITTEN AND ORDAINED, "He will have mercy on all who return from their error, once each year." 5:18 And the Lord said: [is this a quote?] 6:12 THIS TESTIMONY IS WRITTEN CONCERNING YOU that you might keep it always lest you ever eat . . . 6:21 The feast os twofold and of two natures. Just as it is WRITTEN AND ENGRAVED CONCERNING IT, observe it. THIS IS BECAUSE I HAVE WRITTEN IT IN THE BOOK OF THE FIRST LAW, WHICH I WROTE FOR YOU . . . 21:10 BECAUSE THUS I HAVE FOUND THE WORDS WRITTEN IN THE BOOKS OF MY FOREFATHERS AND IN THE WORDS OF ENOCH AND IN THE WORDS OF NOAH. 30:12 Therefore I have WRITTEN FOR YOU IN THE WORDS OF THE LAW all of the deeds of the Shechemites which they did against Dinah and how the sons of Jacob spoke saying, "We will not give our daughter to a man who is uncircumcised because that is a reproach to us." 30:17 Therefore I command you saying, "Proclaim this testimony to Israel: 'See how it was for the Shechemites and their sons, how they were given into the hand of the two children of Jacob and they killed them painfully. And it was a righteousness for then and IT WAS WRITTEN DOWN FOR THEM FOR RIGHTEOUSNESS. 49:17 And all the men who come on its day will eat in the sanctuary of your God before the Lord whoever is twenty years or older, because THUS IT IS WRITTEN AND DECREED that they shall eat it in the sanctuary of the Lord. WRITING 4:17-23 [Enoch] This one was THE FIRST WHO LEARNED WRITING and knowledge and wisdom, from (among) the sons of men, from (among) those who were born upon earth. AND WHO WROTE IN A BOOK THE SIGNS OF THE HEAVEN according to the order of their months, so that the sons of man might know the (appointed) times of the years . . . This one was the first (who) WROTE A TESTIMONY and testified to the children of men throughout the generations of the earth. . . He saw and knew everything and WROTE HIS TESTIMONY AND DEPOSITED HIS TESTIMONY UPON THE EARTH against all the children of men and their generation. And they showed him everything and HE WROTE EVERYTHING AND BORE WITNESS TO THE WATCHERS . . . And he was taken from among the children of men . . . And behold, he is there WRITING CONDEMNATION AND JUDGMENT OF THE WORLD . . . USE OF HEBREW 12:25-27 And the Lord God said to me [=?, concerning Abraham], "Open his mouth and his ears so that he might hear and speak with his mouth in the language which is revealed because it ceased from the mouth of all of the sons of men from the day of the Fall." And I opened his mouth and his ears and his lips and I began to speak with him in Hebrew, in the tongue of creation. And he took his fathers' books -- and they were written in Hebrew -- and he copied them. And he began studying them thereafter. And I caused him to know everything which he was unable (to understand) . . . 43:15 And Joseph conversed with them in the Hebrew language 50:6 And behold the commandments of the Sabbath I HAVE WRITTEN FOR YOU . . . HERETICAL TEXTS 8:2-4 [Cainan] And he went forth in order that he might seek a place where he could build a city. And he found a WRITING which the ancestors ENGRAVED on stone. And he read what was in it. And he TRANSCRIBED it. And he sinned because of what was in it, since there was in it the teaching of the Watchers by which they used to observe the omens of the sun and moon and stars within the signs of heaven. And he COPIED it down, but he did not tell about it because he feared to tell Noah about it lest he be angry with him. TWO PIECES OF WRITING ASSOCIATED WITH NOAH 8:11 [Noah divides up the land] And they stretched out their hands and took the DOCUMENT from the bosom of Noah their father. [which seems to contain the boundaries of the lands of Shem etc which had been divided by lot] 10:13 And Noah WROTE everything in a book just as we taught him according to every kind of healing. And the evil spirits were restrained from following the sons of Noah. And he gave EVERYTHING WHICH HE WROTE to Shem, his oldest son, because he loved him much more than all of his sons. =====[Enoch.raw] Texts in Apocrypha and Pseudepigrapha Regarding "Canon" Issues (for HBOT project study) 1 Enoch 1-36 12.4 Enoch addressed as "scribe of righteousness" [so also 15.1] 14.1 This is the book of the words of righteousness & judgment 19.3 Enoch sees things noone else will see 33.3-4 Uriel and Enoch both write astrological information 1 Enoch 37-71 37.1 "Book Two" (var). 39.2 Enoch received books of anger and confusion (judgment?) 59.1-2 Enoch saw and heard the secrets of lightning, etc. 60.1 Noah section 68.1 Noah refers to secrets of the book of Enoch [Some confusion of participants/traditions near the end] 1 Enoch 72-82 72.1 "(Book) Three" (var); the book of the ... luminaries.... (Uriel showed author "all the books"...) 80.2 - 81.end is a largely "ethical" section, not astrological 81.1 Enoch, look at the tablet(s) of heaven, read, understand 81.6 teach another law and write it down for your descendants 82.1 writes things down for Methuselah in "the book" to be passed on to futhere generations [it is not clear whether this refers only to the astronomical information, or to the "law/commands"] 1 Enoch 83-90 83.1 "(Book) Four" -- visions told to Methuselah 89.28ff giving of Torah does not mention writing (but see 89.29 the Lord sent IT to them =? Law ?) 89.68ff book of judging (during exile) 89.76f someone writing a book elevates it, warns, leaves 1 Enoch 91 (testament) 1 Enoch 92-105 (warnings, woes, rewards) 92.1 "(Book) five" (var) written by Enoch, who writes all signs of wisdom for all generations 93.1f Enoch is speaking from the books, learned from the angels and from the heavenly tablets 98.8 unjust deeds are written down, for day of judgment 98.15 woe to those who write lies and folly 103.2 speaker has read the heavenly tablets and seen the holy writings and understood them 104.1 names of righteous written for the great one 104.7 similarly the sins of sinners 104.9ff warning not to alter the words of truth, writing false books; "scriptures" will be given to the righteous and wise  1 Enoch 106-107 (on birth of Noah) 106.19 ref to secrets of the heavenly tablets (sin, judgment) 107.1 the writing on the tablets 1 Enoch 108 108.1 another book of Enoch, for Methuselah and descendants 108.3 book of life (judgment) and books of the holy one(s) 108.7 books available for angels to consult in heaven 108.10 books of blessings of righteous 2 Enoch 1.1(A not J) secret book(s) of Enoch somehow connected to this book 22.12 [=AOT 10.1] heavenly books dictated to Enoch by Vrteil 33.1-12(A) mentions books written by the Lord, and by Adam, Seth, and Enoch (J adds Enosh, Kainan, Maleleil and Arad) 36.1(J)=2(A) Enoch writes everything down for posterity 47.1-2(J A) Enoch hands down the books in his handwriting, which contain things that came from the lips of the Lord 48.6-8(J A) Enoch's children are to pass the books down 50.1(J A) Enoch records everyone's acts 53.2(J A) Enoch writes down everyone's works 54.1(J A) Enoch's children are not to hide the books, but to make them available to all who wish -- they speak of the Lord's works 68.1-2(J; lacking in A) Enoch writes 366 books in heaven in 60 days, hands them over to his sons ===[raw Life of Adam & Eve, with appendix; rak] Clearly Christian as we have it, focuses on issues of righteousness, law/commands, pain, satan, etc. 29.6 historical review, Torah aware 29.10 "his law" as a criterion (hortatory & predictive section, with evidence of Christian transmission) 50 make tablet records on stone, clay (see Sparks p. 161 n1(2) on variants). ===[raw First and Second Maccabees; Sigrid Peterson] 1 Maccabees: Chapter 1 Antiochus Epiphanes, 175-164 b.c.e. - author of 1 Macc establishes his authority. vv 1-55 Rule is by letter/decree, enforced by army as well. Seeks to make all of his people one; profanes temple, forbids circumcision. Soldiers enforce. (56) The books of the law that they found they tore to pieces and burned with fire. Anyone found possessing the book of the covenant, or anyone who adhered to the law, was condemned to death by decree of the king. (60)According to the decree, they put to death the women who had their children circumcised, (61) and their families and those who circumcised them; and they hung the infants from their mothers' necks. (63) They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die. Chapter 2 2(1) Mattathias of Modein has seven sons. When ordered to offer sacrifices at Modein according to the command of the king, said (20) I and my sons and my brothers will continue to live by the covenant of our ancestors. (21) Far be it from us to desert the law and the ordinances. 2.23-26 Another Jew comes forward "to offer sacrifice on the altar in Modein", Mattathias runs forward and kills him at the altar. "(26) Thus he burned with zeal for the law, just as Phinehas did against Zimri son of Salu." [and Kozbi bat Tsur] [Apparent reference to Numbers 25.6-15] 2.27-38 Mattathias gathers "everyone who is zealous for the law and supports the covenant". M and sons flee to the hills, and those "who were seeking righteousness and justice" went "down to the hiding places in the wilderness" to live, men, sons, wives, and the cows, too. Pursuit by many (troops) who attack on the Sabbath, (36) "But they did not answer them or hurl a stone at them or block up their hiding places," because it was the Sabbath. 2.39-41 JM et al learn of the incident and mourn, (40) And all said to their neighbors: `If we all do as our kindred have done and refuse to fight with the Gentiles for our lives and for our ordinances, they will quickly destroy us from the earth.' (41)So they made this decision that day: "Let us fight against anyone who comes to attack us on the sabbath day; let us not all die as our kindred died in their hiding places.'" They are joined by Hasideans, go around enforcing laws. (48) "They rescued the law out of the hands of the Gentiles and kings" 2.49-50 Mattathias is dying; a "testimony" for his sons, concluding "(50) Now, my children, show zeal for the law, and give your lives for the covenant of our ancestors." 2.51-60 Resembles "Let us now praise famous men" section of Sirach which starts with Enoch at 44:16. 2.61-64 Testimony continues: (64)"My children, be courageous and grow strong in the law, for by it you will gain honor." 2.65-68 (67) You shall rally around you all who observe the law, and avenge the wrong done to your people. (68) Pay back the Gentiles in full, and obey the commands of the law." 3.1-9 Judas Maccabeus takes command in the place of M. Hymned, in 3-9. "(5) He searched out and pursued those who broke the law; he burned those who troubled his people. (6) Lawbreakers shrank back for fear of him;" 3.10-26 Military successes of Judas Maccabeus, who tells his soldiers, (21) "We fight for our lives and our laws." 3.27-47 Antiochus departs to Persia to raise money to suppress Maccabees, leaves Lysias in charge. Misfortunes increase as Antiochus's forces gather. Those led by Judas gather at Mizpah and fast in sackcloth and ashes, rending their clothes. " (48) And they opened the book of the law to inquire into those matters about which the Gentiles consulted the likeness of their gods." --Context is worship service, plea to God to restore Temple. 3.55 Judas appoints (military) leaders [in accord with Deuteronomy/Devarim 20.1; Exodus/Shemot 18.25]. 3.56 "Those who were building houses, or were about to be married, or were planting a vineyard, or were fainthearted, he told to go home again, according to the law." 4.6-11 At sight of trained, well-equipped soldiers of Gorgias, (8) But Judas said to those who were with him, "Do not fear their numbers or be afraid when they charge. (9)Remember how our ancestors were saved at the Red Sea, when Pharaoh with his forces pursued them. [Shemot/Exodus 14.21-29] 10) And now, let us cry to Heaven, to see whether he will favor us and remember his covenant with our ancestors and crush this army before us tody. (11) Then all the Gentiles will know that there is one who redeems and saves Israel." 4.12-23 The battle is joined, it is won, and the enemy camp is plundered. 4.24-25 (24) "On their return they sang hymns and praises to Heaven--`For he is good, for his mercy endures forever.'" [Psalm 118.1; 136.1; Sirach, Hebrew following 51.12] Israel is delivered. 4.26-29 Next year Lysias brings more troops to Beth-Zur, met by Judas M. 4.30-33 Judas sees their strength, prays (30)"Blessed are you, O Savior of Israel, who crushed the attack of the mighty warrior [Goliath/Golyat] by the hand of your servant David, and gave the camp of the Philistines into the hands of Jonathan son of Saul, and of the man who carried his armor," etc. 4.41 Judas needs to send soldiers to fight at the citadel, which overlooks the Temple, while he (his band) cleanses the Temple. (42) He chose blameless priests devoted to the law, (43) and they cleansed the sanctuary and removed the defiled stones to an unclean place. (44) They deliberated what to do about the altar of burnt offering, which had been profaned. (45)And they thought it best to tear it down, so that it would not be a lasting shame to them that the Gentiles had defiled it. So they tore down the altar, (46) and stored the stones in a convenient place on the temple hill until a prophet should come to tell what to do with them. (47)Then they took unhewn stones, as the law directs, [Exodus/Shemot 20.25; Devarim/Deuteronomy 27.5-6] and built a new altar like the former one. 4.48-59 Rebuilding, consecrating, making new "holy vessels", restoring the lampstand, incense altar, and table (of shewbread). Lighting the lampstand. Eight-day festival of rededication is celebrated, on the anniversary of the profanation of the Temple. The disgrace inflicted by the Gentiles is removed. Judas and his brothers and the Knesset (Synagogue[?] or Assembly) determine to make it an annual celebration. [cf. Megillat Taanit] 5.1-68 Judas's military campaigns. 6.1-47 Death (and repentance?) of Antiochus IV, complications of succession. 6.48-54 King A V Eupator establishes base at Beth Zur, abandoned by its inhabitants, (49)"because they had no provisions there...since it was a sabbatical year for the land." Then he beseiges the Jews at the sanctuary, (53) But they had no food in storage, because it was the seventh year; hence the Jews scatter to their homes, because of the famine. 6.55-59 Lysias also must withdraw from the siege, to contend with Philip who is trying to take the reins of government. He suggests a retreat to the king, and (59) "Let us agree to let them live by their laws as they did before; for it was on account of their laws that we abolished that they became angry and did all these things." 6.60-63 Peace is made, then broken. 7.1-16 In 161 bce, King Demetrius, son of Seleucus, comes from Rome, sends a force to Jerusalem under the command of Bacchides, with "peaceable but treacherous words." Scribes and Hasideans ask Alcimus, high priest appointed by Demetrius, for terms. Sixty of them are seized and killed: "in accordance with the word that was written, (17)"The flesh of your faithful ones and their blood they poured out all around Jerusalem,' and there was no one to bury them." [Ps. 79.2-3] 7.18-50 Bacchides installs Alcimus as high priest, Judas takes the countryside and prevents people in the city from leaving. Alcimus tells the king who sends Nicanor. Battle. Judas cuts off Nicanor's head on 13th of Adar (cf. Esther). Declares a holiday. 8.1-16 An account of Rome and the Republic reaches Judas. 8.17-22 Jason sends Eupolemus and Jason to establish an alliance with Rome. They speak in the senate; the senators reply on bronze tablets--quoted: 9.1-19 At the news that Nicanor is dead, Demetrius sends back Bacchides and Alcimus to Judah, with an army. Judas M. dies in battle. 9. 19-22 His brothers Jonathan and Simon bury him "in the tomb of their ancestors at Modein," all Israel mourns, and says (21) "How is the mighty fallen, the savior of Israel!" [2 Sam 1] (22) Now the rest of the acts of Judas, and his wars and the brave deeds that he did, and his greatness, have not been recorded, but they were very many. 9.23-73 Jonathan and Simon campaign against Alcimus and Bacchides, eventually a formal peace is established. Chapters 10 and 11 Alexander Epiphanes, son of Antiochus, year 152 b.c.e., lands, occupies Ptolemais, begins to reign, opposed by King Demetrius who courts Jonathan who is appointed high priest by Alexander. Confusion of battles and successions. Eventually Jonathan dies at the hands of citizens of Ptolemais. 13.1-6 Simon takes command; gathers the people in Jerusalem, saying (v.3) "You yourselves know what great things my brothers and I and the house of my father have done for the laws and the sanctuary....I will avenge my nation and the sanctuary and your wives and children, for all the nations have gathered together out of hatred to destroy us." 13.7-11 Simon becomes leader by acclamation of the people, who say "Fight our battles and all that you say to us we will do." [Exod. 19.8; 24.3; 24.7; Deut. 5.27; Josh 1.16; Jer 42.20.] 14. 4-15 A contemporary hymn in honor of Simon; quotes or alludes to I Kings; Zechariah; Micah. For example, 12. All the people sat under their own vines and fig trees, and there was none to make them afraid.... 14. He gave help to all the humble among the people he sought out the law, and did away with all the renegades and outlaws. 14.16-23 The Spartans hear of the victory and send Simon another letter: (18) they wrote to him on bronze tablets to renew with him the friendship and alliance that they had established with his brothers Judas and Jonathan. (19) And these were read before the assembly in Jerusalem. 14.25-27 The people, in order to thank Simon and his sons, "(27) made a record on bronze tablets and put it on pillars on Mount Zion. This is a copy of what they wrote: (28)...in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us: <> (48) And they gave orders to inscribe this decree on bronze tablets, to put them up in a conspicuous place in the precincts of the sanctuary, (49) and to deposit copies of them in the treasury, so that Simon and his sons might have them. 15.1-41 New political problems and consequent military campaigns. 16.1-22 Simon passes the torch to his two sons Judas and John. John's campaign. Treachery of Ptolemy son of Abubus. John survives. 16.23-24 The rest of the acts of John and his wars and the brave deeds that he did, and the building of the walls that he completed, and his achievements, are written in the annals of his high priesthood, from the time that he became high priest after his father. 2 Maccabees Chapter 1: Letter from Jews in Jerusalem to their kindred Jews in Egypt (18) "in order that you also may celebrate the festival of booths and the festival of the fire given when Nehemiah, who built the temple and the altar, offered sacrifices." The legend which follows, of fire stored as thick liquid which when spread on wood in the sun kindles into a blaze which consumed the sacrifice, is not found in the book we have that is called Nehemiah. Chapter 2: (1) "One finds in the records that the prophet Jeremiah ordered those who were being deported to take some of the fire, as has been mentioned, (2) and that the prophet, after giving them the law, instructed those who were being deported not to forget the commandments of the Lord, or to be led astray in their thoughts on seeing the gold and silver statues ... (3) And with other similar words he exhorted them that the law should not depart from their hearts. (4) It was also in the same document that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God. [quote of Deuteronomy/Devarim 1, and allusion to Deut 34, of course.] Jeremiah came and found a cave-dwelling, and he brought there the tent and the ark and the altar of incense; then he sealed up the entrance. Some of those who followed him came up intending to mark the way, but could not find it." (7) Jeremiah - the place shall remain unknown until God reveals it (9) Solomon dedicating Temple No. 1--fire from heaven--also, eight days. (13) "The same things are reported in the records and in the memoirs of Nehemiah, and also that he founded a library and collected the books about the kings and prophets, and the writings of David, and letters of kings about votive offerings. (14) In the same way Judas also collected all the books that had been lost on account of the war that had come upon us, and they are in our possession. (15) So if you have need of them, send people to get them for you." (16) we're about to celebrate the purification and so are writing to you so you can join us. (19) begins the story of Judas Maccabeus and his brothers, and the purification of the Temple, and the liberation of the city, and the re-establishment of the laws-- (23) "all this, which has been set forth by Jason of Cyrene in five volumes, we shall attempt to condense into a single book....it is no light matter....(30)It is the duty of the original historian to occupy the ground, to discuss matters from every side, and to take trouble with details, (31) but the one who recasts the narrative should be allowed to strive for brevity of expression and to forego exhaustive treatment...." Chapter 3. (1) holy city at peace, piously observant, because of high priest Onias [later an exile in Egypt], its peace disturbed by Apollonius of Tarsus, who seeks treasure hidden [actually on deposit] in the Temple. (15) Women and others do the sackcloth and ashes thing, mourning, `stretching out their hands to heaven' - that these deposits should be kept safe and secure. Chapter 4 A succession of high priests after Onias. Chapter 5 Antiochus (IV Epiphanes) invades Egypt, to the accompaniment of heavenly apparitions seen for almost forty days [northern lights?]. Antiochus thinks Judea is in revolt and reacts with massacres of eighty thousand. Dares to enter the Temple, with high priest Menelaus's connivance, and desecrates it. Troops parade on the Sabbath, Judas Maccabeus "gets away," heads for the hills with about nine others. Chapter 6 An Athenian senator sent to the Temples in Jerusalem and Gerizim to "compel the Jews to forsake the laws of their ancestors and no longer to live by the laws of God" and to profane and rename the two temples. Example of two women who had had their babies circumcised, being paraded through Jerusalem and hurled from the walls. (11) "Others who had assembled in the caves nearby, in order to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day." 12-17--a pious view that these punishments a timely reminder from God, so that Israel will mend its ways. 18-end--story of Eleazar, "God is help", in his 90th year, refuses to eat swine flesh and is tortured on the rack (23)"But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs that he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades." Lest theGreeks pretend that he has complied, he takes himself to the rack and dies. Chapter 7 Seven brothers and their mother (story also told in 4 Maccabees, a Greek tale from Asia Minor). Test is eating of swine's flesh; all in turn refuse and die horribly. (20) "The mother was especially admirable and worthy of honorable memory. Although she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord. (23) She encouraged each of them in the language of their ancestors. Filled with a noble spirit, she reinforced her woman's reasoning with a man's courage, and said to them, (22)`I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you. [Allusion to Psalm 136?] (23)Therefore the Creator of the world, who shaped the beginning of humankind and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.'" Also, she mentions creatio ex nihilo -- v. 29. Her audience is her last son; Antiochus is enraged and kills them both. Chapter 8 Story of Judas Maccabeus, raising his guerrilla army. (22) "He appointed his brothers also, Simon and Joseph and Jonathan, each to command a division....(23) Besides, he appointed Eleazar [another brother] to read aloud from the holy book, and gave the watchword, "The help of God"; then...joined battle with Nicanor." Later, (26) "It was the day before the sabbath, and for that reason they did not continue their pursuit [of Nicanor's force]." 27-29 recount their pious conduct as warriors Chapter 9 Antiochus has dysentery, falls out of his chariot and rots on a litter. He writes to the Jews naming son Antiochus as his successor, then dies. Chapter 10 Maccabeus recovers the temple and the city, tears down the altars. The purification of the Temple on the 25th of Chislev, for eight days, like the festival of booths. (7) "Therefore, carrying ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place. (8)They decreed by public edict, ratified by vote, that the whole nation of the Jews should observe these days every year." Antiochus Epiphanes is dead; now the tale is about Antiochus Eupator. In a battle with Timothy (25) "...Maccabeus and his men sprinkled dust on their heads and girded their loins with sackcloth, in supplication to God. (26) Falling upon the steps before the altar, they implored him to be gracious to them and to be an enemy to their enemies and an adversary to their adversaries, as the law declares. [Where?] Chapter 11 Quotes letters. From Lysias. Another, from the King to Lysias. (24) "We have heard that the Jews do not consent to our father's change to Greek customs, but prefer their own way of living and ask that their own customs be allowed them. (25) Accordingly, ... our decision is that their temple be restored to them and that they shall live according to the customs of their ancestors." The king's letter to the nation is quoted, granting (30-31) "full permission (31) for the Jews to enjoy their own food and laws, just as formerly." The letter of the Romans quoted, agrees. Chapter 12-15 The Jews went about their farming. Incidents at Joppa and Jamnia. //end//