jcreeves@uncc.edu<\/a><\/p>\n\u2018\u2026 a wise person should not read from any book until they know the name of its author.\u2019 Shem \u1e6cov Ibn Gaon, Baddey ha-\u2019Aron<\/em><\/p>\n\u2018The production and circulation of spurious texts is a cultural strategy used in the interests of various political agendas \u2026.\u2019 K. K. Ruthven, Faking Literature<\/em>, p. 184.<\/p>\nCourse description<\/h4>\n
This course concentrates on Jewish apocrypha and pseudepigrapha, a vast penumbra of allegedly \u2018expunged\u2019 or \u2018falsely ascribed\u2019 literary texts darkening the margins around the \u2018official\u2019 scriptural canon.\u00a0 The works we will study are customarily labeled \u2018Jewish\u2019 and dated within the Second Temple or Roman eras of Jewish history.\u00a0 A number of them are assumed to have some utility for assessing intellectual trends in early Judaism, Christianity, and Islam.\u00a0 We will subject all these assumptions to a rigorous scrutiny.\u00a0 Some critical categories and taxonomies demanding consideration include those of the authentic, the genuine, and the original versus the spurious, the fake, and the counterfeit; ancient versus modern notions of authorship; cultural parameters surrounding the social construction of authority; and textual signatures (if any) of religious identity.\u00a0 Much time will be devoted to the close reading in English of a broadly representative sampling of this literature (e.g., 1 Enoch<\/em>, Jubilees<\/em>, Life of Adam and Eve<\/em>, Testaments of the Twelve Patriarchs<\/em>, 4 Ezra<\/em>, 2 Baruch<\/em>, etc.) wherein issues pertinent to reconstructions of Jewish (Christian, etc.) literary and religious history can be identified and evaluated.<\/p>\nTexts<\/h4>\n
H. F. D. Sparks, ed., The Apocryphal Old Testament<\/em> (Oxford: Clarendon Press, 1984).<\/p>\nSome secondary essays and articles (to be distributed or assigned by the instructor)<\/p>\n
Course requirements<\/h4>\n
a. Research project<\/em>. One (1) formal research project to be presented in oral and written form (at least 15 double-spaced pages, exclusive of notes and list of sources) that focuses upon a particular topic relevant to the study of Jewish apocrypha and pseudepigrapha. In consultation with the instructor, the student should select a topic of individual interest that permits such an extended exposition, analysis and\/or evaluation. The project will be expounded orally at the final class meeting (Friday, April 29); the written papers are due by 12:00 PM on Monday, May 9. The research project accounts for 50% of the course grade.<\/p>\nb. Individual involvement<\/em>. Almost perfect attendance (see below) is an essential requirement for this course. Each class meeting builds upon the knowledge gained during previous meetings. Moreover, in-class discussion, close reading, and analysis by both the instructor and class members comprise the bulk of every class meeting. Preparation for every class usually involves the completion of a series of assigned readings and\/or written assignment(s), and individual students may be asked to initiate our collective examination and discussion of the weekly topics. Students are expected to contribute in an informed manner to the public analysis and discussion of any assigned topic. The instructor\u2019s collective assessment of one\u2019s attendance, general class preparation, written assignments, and oral contributions will constitute 50% of the final course grade.<\/p>\nc. Zakhor<\/em> (Remember!): Mastery of the assigned readings, completion of written assignments, and diligent class attendance are necessary prerequisites for the successful completion of this course. Each student is responsible for all lectures, class discussions, hand-outs, assignments, and announcements, whether or not he\/she is present when they occur.<\/p>\nMiscellaneous information<\/h4>\n
a. The grading scale used in this course is as follows:<\/p>\n
91-95+\u00a0\u00a0\u00a0 A\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 =\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 demonstrable mastery of material; can creatively synthesize<\/p>\n
81-90\u00a0\u00a0\u00a0\u00a0\u00a0 B\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 =\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 some proficiency in control of material & analysis<\/p>\n
71-80\u00a0\u00a0\u00a0\u00a0\u00a0 C\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 =\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 satisfactory performance of assignments; little or no analysis<\/p>\n
61-70\u00a0\u00a0\u00a0\u00a0\u00a0 D\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0=\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 inadequate and\/or faulty understanding of material<\/p>\n
0-60\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 F\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 =\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 unacceptable work<\/p>\n
Graduate students are graded using a scale of A, B, C, and U. A grade of \u2018C\u2019 for a graduate student is equivalent to that of a \u2018D\u2019 for undergraduates; \u2018U\u2019 signals unacceptable graduate-level work.<\/p>\n
b. One of the requirements of this course is to complete the work of the course on time. Sometimes there are legitimate reasons for late work\u2014an illness or other emergency. \u2018Emergency,\u2019 however, does not include your social involvements, travel plans, job schedule, disk and\/or printer failures, the state of your love life, your obligations to other courses, or general malaise over the state of the world. The world has been in a mess as long as anyone can remember, and most of the world\u2019s work is done by people whose lives are a mass of futility and discontent. If you haven\u2019t learned yet, you had better learn now to work under the conditions of the world as it is. Therefore:<\/strong><\/p>\n1) All missing work is averaged as a 0 in the computation of the course grade.<\/p>\n
2) All written work is due on the dates scheduled in the syllabus, or on the date announced by the instructor in class (usually the next class meeting). \u2018Late\u2019 work will not be accepted from students who were privy to its oral evaluation and discussion (i.e., you were present while we \u2018went over it\u2019 but you neglected to do it beforehand). In the event of one\u2019s absence, \u2018late\u2019 submissions bear the following penalties: one day late\/one letter grade; two days late\/two letter grades; three or more days late\/U. Please note: these \u2018days\u2019 are calendar days, not class meeting days<\/u>. For accounting purposes, letter grades bear the following values: A=95; A-=92; B+=88; B=85; B-=82; C+=78; C=75; C-=72; D=65; F\/U=35. Translate \u221a+ = A; \u221a = B-; \u221a- = D for undergraduates; C for graduate students. An untyped written assignment, seminar paper, or final project automatically receives the grade U, as do those typed submissions which violate the required parameters or which the instructor deems physically unacceptable and\/or grammatically incomprehensible.<\/p>\n
3) Since your diligent physical participation is critical for the success of this course, attendance at class meetings will be monitored by the instructor. One or two absences, while regrettable, are unexceptional; three (3) is the limit of tolerability. Each successive absence lowers the Individual Involvement<\/em> component of your assessment by one letter grade; seven (7) or more earns an automatic F in that component of your final grade<\/u>. Please note that the instructor does not distinguish \u2018excused\u2019 from \u2018unexcused\u2019 absences. Unsanctioned late arrivals and early departures will be tallied as absences.<\/p>\nc. Assistance and solicitation of criticism is your right as a member of the class. It is not a privilege to be granted or withheld. Do not hesitate to request it nor wait too late in the course for it to be of help.<\/p>\n
<\/p>\n
SUPPLEMENTAL BIBLIOGRAPHY FOR RELS 4000\/5000<\/h4>\n
Jewish Apocrypha and Pseudepigrapha<\/strong><\/p>\nA. Some Critical Studies<\/strong><\/em><\/p>\nRoland Barthes, \u201cThe Death of the Author,\u2019 in his Image, Music, Text<\/em> (trans. Stephen Heath; New York: Hill and Wang, 1977), 142-48.<\/p>\nRegina Bendix, In Search of Authenticity: The Formation of Folklore Studies<\/em> (Madison: University of Wisconsin Press, 1997).<\/p>\nGerald L. Bruns, “The Originality of Texts in a Manuscript Culture,” Comparative Literature<\/em> 32 (1980): 113-29.<\/p>\nBernard Cerquiglini, In Praise of the Variant: A Critical History of Philology<\/em> (trans. Betsy Wing; Baltimore: The Johns Hopkins University Press, 1999).<\/p>\nRoger Chartier, \u201cFigures of the Author,\u201d in his The Order of Books: Readers, Authors, and Libraries in Europe between the Fourteenth and Eighteenth Centuries<\/em> (trans. Lydia G. Cochrane; Stanford: Stanford University Press, 1994), 25-59.<\/p>\nGiles Constable, \u201cForgery and Plagiarism in the Middle Ages,\u201d Archiv f\u00fcr Diplomatik, Schriftgeschichte, Siegel- und Wappenkunde<\/em> 29 (1983): 1-41.<\/p>\nUmberto Eco, \u201cThe Force of Falsity,\u201d in his Serendipities: Language and Lunacy<\/em> (trans. William Weaver; New York: Columbia University Press, 1998; repr., San Diego: Harcourt Brace & Company, 1999), 1-21.<\/p>\nMichel Foucault, \u201cWhat Is an Author?\u2019 in his Language, Counter-Memory, Practice: Selected Essays and Interviews<\/em> (ed. Donald F. Bouchard; Ithaca: Cornell University Press, 1977), 113-38; also in Josu\u00e9 V. Harari, ed., Textual Strategies: Perspectives in Post-Structuralist Criticism<\/em> (Ithaca: Cornell University Press, 1979), 141-60; also in Paul Rabinow, ed., The Foucault Reader<\/em> (New York: Pantheon, 1984), 101-20. Originally published as \u201cQu\u2019est-ce qu\u2019un auteur?\u201d Bulletin de la Soci\u00e9t\u00e9 Fran\u00e7aise de Philosophie<\/em> 44 (1969): 73-104; reprinted in Littoral<\/em> 9 (1983): 3-32.<\/p>\nAnthony Grafton, Forgers and Critics: Creativity and Duplicity in Western Scholarship<\/em> (Princeton: Princeton University Press, 1990).<\/p>\nRobert J. Griffin, \u201cAnonymity and Authorship,\u201d New Literary History<\/em> 30 (1999): 877-95.<\/p>\nIan Haywood, Faking It: Art and the Politics of Forgery<\/em> (New York: St. Martin\u2019s Press, 1987).<\/p>\nRebecca Moore Howard, \u201cPlagiarisms, Authorships, and the Academic Death Penalty,\u201d College English<\/em> 57 (1995): 788-806.<\/p>\nPeggy Kamuf, Signature Pieces: On the Institution of Authorship<\/em> (Ithaca: Cornell University Press, 1988).<\/p>\nJames Kennedy et al., \u201cNotes on Anonymity and Pseudonymity,\u201d in Samuel Halkett and John Laing, Dictionary of Anonymous and Pseudonymous English Literature<\/em> (9 vols.; Edinburgh: Oliver and Boyd, 1926-62), 1:xi-xxiii.<\/p>\nDonald E. Pease, \u201cAuthor,\u201d in Frank Lentricchia and Thomas McLaughlin, eds., Critical Terms for Literary Study<\/em> (2d ed.; Chicago: University of Chicago Press, 1995), 105-17.<\/p>\nK. K. Ruthven, Faking Literature<\/em> (Cambridge: Cambridge University Press, 2001).<\/p>\nJack Stillinger, Multiple Authorship and the Myth of Solitary Genius<\/em> (Oxford: Oxford University Press, 1991).<\/p>\nB. On Manuscripts, Scribes, and the Transmission of Texts by Jews, Christians, & Muslims in Late Antiquity & the Middle Ages<\/strong><\/em><\/p>\nN.B<\/em>. Although some of these \u2018logistical\u2019 studies focus on later periods and differing genres of literature, they are extremely useful for framing some salient issues that are of direct relevance to the manufacture, preservation, and inter-religious transmission of our parascriptural materials.<\/p>\nDaniel Abrams, \u201cCritical and Post-Critical Textual Scholarship of Jewish Mystical Literature: Notes on the History and Development of Modern Editing Techniques,\u201d Kabbalah<\/em> 1 (1996): 17-71.<\/p>\n______, Kabbalistic Manuscripts and Textual Theory: Methodologies of Textual Scholarship and Editorial Practice in the Study of Jewish Mysticism<\/em> (2d ed.; Jerusalem & Los Angeles: The Magnes Press and Cherub Press, 2013)<\/p>\nLeila Avrin, \u201cThe Hebrew Book,\u201d in her Scribes, Script and Books: The Book Arts from Antiquity to the Renaissance<\/em> (Chicago\/London: American Library Association\/The British Library, 1991), 101-37.<\/p>\nMalachi Beit-Ari\u00e9, Hebrew Manuscripts of East and West: Towards a Comparative Codicology<\/em> (The Panizzi Lectures 1992; London: The British Library, 1993).<\/p>\n______, \u201cPublication and Reproduction of Literary Texts in Medieval Jewish Civilization: Jewish Scribality and its Impact on the Texts Transmitted,\u201d in Yaakov Elman and Israel Gershoni, eds., Transmitting Jewish Traditions: Orality, Textuality, and Cultural Diffusion<\/em> (New Haven: Yale University Press, 2000), 225-47.<\/p>\n______, \u201cTransmission of Texts by Scribes and Copyists: Unconscious and Critical Interferences,\u201d Bulletin of the John Rylands University Library of Manchester<\/em> 75 (1993): 33-51.<\/p>\nLawrence I. Conrad, \u201cRecovering Lost Texts: Some Methodological Issues,\u201d Journal of the American Oriental Society<\/em> 113 (1993): 258-63.<\/p>\nPhilip R. Davies, Scribes and Schools: The Canonization of the Hebrew Scriptures<\/em> (Louisville: Westminster John Knox, 1998).<\/p>\nAaron Demsky and Meir Bar-Ilan, \u201cWriting in Ancient Israel and Early Judaism,\u201d in Martin Jan Mulder, ed., Mikra: Text, Translation, Reading and Interpretation of the Hebrew Bible in Ancient Judaism and Early Christianity<\/em> (CRINT 2.1; Assen\/Philadelphia: Van Gorcum\/Fortress Press, 1988), 2-38.<\/p>\nHarry Y. Gamble, Books and Readers in the Early Church: A History of Early Christian Texts<\/em> (New Haven: Yale University Press, 1995).<\/p>\nKim Haines-Eitzen, Guardians of Letters: Literacy, Power, and the Transmitters of Early Christian Literature<\/em> (Oxford: Oxford University Press, 2000). Pp. 53-132 are especially important.<\/p>\nPaul Mandel, \u201cBetween Byzantium and Islam: The Transmission of a Jewish Book in the Byzantine and Early Islamic Periods,\u201d in Elman and Gershoni, Transmitting Jewish Traditions<\/em>, 74-106.<\/p>\nChaim Milikowsky, \u201cThe Status Quaestionis of Research in Rabbinic Literature,\u201d Journal of Jewish Studies<\/em> 39 (1988): 201-11.<\/p>\nC. H. Roberts, Manuscript, Society and Belief in Early Christian Egypt<\/em> (London: Oxford University Press, 1979).<\/p>\nC. H. Roberts and T. C. Skeat, The Birth of the Codex<\/em> (London: Oxford University Press, 1987).<\/p>\nFranz Rosenthal, \u201cOf Making Many Books There Is No End: The Classical Muslim View,\u201d in George N. Atiyeh, ed., The Book in the Islamic World: The Written Word and Communication in the Middle East<\/em> (Albany: State University of New York Press, 1995), 33-55.<\/p>\nPeter Sch\u00e4fer, \u201cResearch into Rabbinic Literature: An Attempt to Define the Status Quaestionis,\u201d Journal of Jewish Studies<\/em> 37 (1986): 139-52.<\/p>\n______, \u201cOnce Again the Status Quaestionis of Research in Rabbinic Literature: An Answer to Chaim Milikowsky,\u201d Journal of Jewish Studies<\/em> 40 (1989): 89-94.<\/p>\nColette Sirat, Hebrew Manuscripts of the Middle Ages<\/em> (ed. and trans. Nicholas de Lange; Cambridge: Cambridge University Press, 2002).<\/p>\nEmanuel Tov, \u201cHebrew Biblical Manuscripts from the Judaean Desert: Their Contribution to Textual Criticism,\u201d Journal of Jewish Studies<\/em> 39 (1988): 5-37.<\/p>\nC. Some Important Collections of Biblical Apocrypha and Pseudepigrapha<\/strong><\/em><\/p>\nRichard Bauckham, James R. Davila, and Alexander Panaytov, eds., Old Testament Pseudepigrapha: More Noncanonical Scriptures, Volume 1<\/em> (Grand Rapids, Mich.: William B. Eerdmans, 2013).<\/p>\nR. H. Charles, ed., The Apocrypha and Pseudepigrapha of the Old Testament in English<\/em> (2 vols.; Oxford: Clarendon Press, 1913).<\/p>\nJames H. Charlesworth, ed., The Old Testament Pseudepigrapha<\/em> (2 vols.; Garden City, N.Y.: Doubleday, 1983-85).<\/p>\nAndr\u00e9 Dupont-Sommer and Marc Philonenko, eds., La Bible: \u00c9crits intertestamentaires<\/em> (Paris: Gallimard, 1987).<\/p>\nLouis H. Feldman, James L. Kugel, and Lawrence H. Schiffman, eds., Outside the Bible: Ancient Jewish Writings Related to Scripture<\/em> (3 vols.; Philadelphia: The Jewish Publication Society, 2013).<\/p>\nAbraham Kahana, ed., Ha-sefarim ha-\u1e25i\u1e63onim<\/em> (2 vols.; Tel Aviv, 1936-37; repr., Tel Aviv: Masada, 1956).<\/p>\nE(mil). Kautzsch, ed., Die Apokryphen und Pseudepigraphen des Alten Testaments<\/em> (2 vols.; T\u00fcbingen: J. C. B. Mohr, 1898-1900).<\/p>\nPaul Riessler, Altj\u00fcdisches Schrifttum ausserhalb der Bibel<\/em> (Augsburg: B. Filser, 1928).<\/p>\nH. F. D. Sparks, ed., The Apocryphal Old Testament<\/em> (Oxford: Clarendon Press, 1984).<\/p>\nD. Generic Surveys of Biblical Pseudepigrapha<\/strong><\/em><\/p>\nJames H. Charlesworth, The Pseudepigrapha and Modern Research, With a Supplement<\/em> (Chico, Calif.: Scholars Press, 1981).<\/p>\nAlbert-Marie Denis and Jean-Claude Haelewyck, Introduction \u00e0 la literature religieuse jud\u00e9o-hell\u00e9nistique: Pseud\u00e9pigraphes de l\u2019Ancien Testament<\/em> (2 vols.; Turnhout: Brepols, 2000). A much expanded and revised edition of Albert-Marie Denis, Introduction aux pseud\u00e9pigraphes grecs d\u2019Ancien Testament<\/em> (Leiden: Brill, 1970).<\/p>\nSusan Docherty, The Jewish Pseudepigrapha: An Introduction to the Literature of the Second Temple Period<\/em> (Minneapolis: Fortress Press, 2015).<\/p>\nM. R. James, The Lost Apocrypha of the Old Testament, Their Titles and Fragments<\/em> (London: Society for Promoting Christian Knowledge, 1920). Note especially the important collection of materials amassed by Bob Kraft and his associates here<\/a>.<\/p>\nRobert A. Kraft and George W. E. Nickelsburg, eds., Early Judaism and its Modern Interpreters<\/em> (Atlanta: Scholars Press, 1986). See especially the essays by Attridge, Collins, Doran, Harrington, Horgan, and Kolenkow.<\/p>\nGeorge W. E. Nickelsburg, Jewish Literature Between the Bible and the Mishnah: A Historical and Literary Introduction<\/em> (Philadelphia, 1981; 2d ed., Minneapolis: Fortress Press, 2005).<\/p>\nEmil Sch\u00fcrer, The History of the Jewish People in the Age of Jesus Christ (175 B.C.-A.D. 135): A New English Version<\/em> (rev. and ed. Geza Vermes, Fergus Millar, and Martin Goodman; 3 vols. in 4; Edinburgh: T. & T. Clark, 1973-87), 3.1:177-704; 3.2:705-808.<\/p>\nMichael E. Stone, ed., Jewish Writings of the Second Temple Period<\/em> (CRINT 2.2; Assen and Philadelphia: Van Gorcum and Fortress Press, 1984). Practically every article in this seminal collection is of extraordinary importance.<\/p>\nCharles Cutler Torrey, The Apocryphal Literature: A Brief Introduction<\/em> (New Haven: Yale University Press, 1945).<\/p>\nE. Issues in Biblical Pseudepigraphy<\/strong><\/em><\/p>\nWilliam Adler, \u201cThe Pseudepigrapha in Early Christianity,\u201d in Lee Martin McDonald and James A. Sanders, eds., The Canon Debate<\/em> (Peabody, Mass.: Hendrickson, 2002), 211-28.<\/p>\nGary A. Anderson and Michael E. Stone, eds., A Synopsis of the Books of Adam and Eve<\/em> (2d ed.; SBLEJL 17; Atlanta: Scholars Press, 1999).<\/p>\nGary [A.] Anderson, Michael [E.] Stone, and Johannes Tromp, eds., Literature on Adam and Eve: Collected Essays<\/em> (SVTP 15; Leiden: Brill, 2000).<\/p>\nJames E. Bowley and John C. Reeves, \u201cRethinking the Concept of \u2018Bible\u2019: Some Theses and Proposals,\u201d Henoch<\/em> 25 (2003): 3-18.<\/p>\nDaniel Boyarin, Border Lines: The Partition of Judaeo-Christianity<\/em> (Philadelphia: University of Pennsylvania Press, 2004).<\/p>\n______, Dying for God: Martyrdom and the Making of Christianity and Judaism<\/em> (Stanford: Stanford University Press, 1999), esp. 1-21.<\/p>\n______, \u201cSemantic Differences; or, \u2018Judaism\u2019\/\u2018Christianity\u2019,\u201d in Adam H. Becker and Annette Yoshiko Reed, eds., The Ways that Never Parted: Jews and Christians in Late Antiquity and the Early Middle Ages<\/em> (TSAJ 95; T\u00fcbingen: Mohr Siebeck, 2003), 65-85.<\/p>\nNorbert Brox, ed., Pseudepigraphie in der heidnischen und j\u00fcdisch-christlichen Antike<\/em> (Darmstadt: Wissenschaftliche Buchgesellschaft, 1977).<\/p>\nDavid Bundy, \u201cPseudepigrapha in Syriac Literature,\u201d in Kent H. Richards, ed., Society of Biblical Literature 1991 Seminar Papers<\/em> (Atlanta: Scholars Press, 1991), 745-65.<\/p>\nJames H. Charlesworth, \u201cA History of Pseudepigrapha Research: The Re-emerging Importance of the Pseudepigrapha,\u201d in Wolfgang Haase, ed., Aufstieg und Niedergang der r\u00f6mischen Welt, II.19.1: Religion (Judentum: Allgemeines; pal\u00e4stinisches Judentum)<\/em> (Berlin and New York: Walter de Gruyter, 1979), 54-88.<\/p>\nNaomi G. Cohen, \u201cFrom Nabi<\/em> to Mal\u2019ak<\/em> to \u2018Ancient Figure\u2019,\u201d Journal of Jewish Studies<\/em> 36 (1985): 12-24.<\/p>\nShaye J. D. Cohen, The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties<\/em> (Berkeley: University of California Press, 1999).<\/p>\nPhilip R. Davies, \u201cSpurious Attribution in the Hebrew Bible,\u201d in James R. Lewis and Olav Hammer, eds., The Invention of Sacred Tradition<\/em> (Cambridge: Cambridge University Press, 2007), 258-76.<\/p>\nDevorah Dimant, \u201cThe Biography of Enoch and the Books of Enoch,\u201d Vetus Testamentum<\/em> 33 (1983): 14-29.<\/p>\nDavid Frankfurter, \u201cBeyond \u2018Jewish Christianity\u2019: Continuing Religious Sub-Cultures of the Second and Third Centuries and Their Documents,\u201d in Becker and Reed, The Ways that Never Parted<\/em>, 131-43.<\/p>\n______, \u201cJews or Not? Reconstructing the \u2018Other\u2019 in Rev 2:9 and 3:9,\u201d Harvard Theological Review<\/em> 94 (2001): 403-25.<\/p>\nJ.-C. Haelewyck, Clavis apocryphorum Veteris Testamenti<\/em> (Turnhout: Brepols, 1998). Supplies a comprehensive bibliography of important editions and studies.<\/p>\nMoshe D. Herr, \u201cLes raisons de la conservation des restes de la literature juive de l\u2019\u00e9poque du Second Temple,\u201d Apocrypha<\/em> 1 (1990): 219-30.<\/p>\nMartha Himmelfarb, Tours of Hell: An Apocalyptic Form in Jewish and Christian Literature<\/em> (Philadelphia: University of Pennsylvania Press, 1983; repr., Philadelphia: Fortress, 1985), esp. 127-68.<\/p>\nMarinus de Jonge, \u201cChristian Influence in the Testaments of the Twelve Patriarchs,\u201d Novum Testamentum<\/em> 4 (1960): 182-235.<\/p>\n______, Pseudepigrapha of the Old Testament as Part of Christian Literature: The Case of the Testaments of the Twelve Patriarchs and the Greek Life of Adam and Eve<\/em> (SVTP 18; Leiden: Brill, 2003).<\/p>\n______, \u201cThe So-Called Pseudepigrapha of the Old Testament and Early Christianity,\u201d in Peder Borgen and S\u00f8ren Giversen, eds., The New Testament and Hellenistic Judaism<\/em> (Aarhus: Aarhus University Press, 1995), 59-71.<\/p>\n______, \u201cThe Transmission of the Testaments of the Twelve Patriarchs by Christians,\u201d Vigiliae Christianae<\/em> 47 (1993): 1-28.<\/p>\n______, \u201cThe Two Great Commandments in the Testaments of the Twelve Patriarchs,\u201d Novum Testamentum<\/em> 44 (2002): 371-92.<\/p>\nMichael A. Knibb, \u201cChristian Adoption and Transmission of Jewish Pseudepigrapha: The Case of 1 Enoch<\/em>,\u201d Journal for the Study of Judaism in the Persian, Hellenistic and Roman Period<\/em> 32 (2001): 396-415.<\/p>\nRoss Kraemer, When Aseneth Met Joseph: A Late Antique Tale of the Biblical Patriarch and his Wife Reconsidered<\/em> (Oxford: Oxford University Press, 1998).<\/p>\nRobert A. Kraft, \u201cThe Codex and Canon Consciousness,\u201d in McDonald-Sanders, The Canon Debate<\/em>, 229-33.<\/p>\n______, Exploring the Scripturesque: Jewish Texts and Their Christian Contexts<\/em> (Leiden: Brill, 2009).<\/p>\n______, \u201cThe Pseudepigrapha in Christianity,\u201d in John C. Reeves, ed., Tracing the Threads: Studies in the Vitality of Jewish Pseudepigrapha<\/em> (SBLEJL 6; Atlanta: Scholars Press, 1994), 55-86.<\/p>\n______, \u201cScripture and Canon in Jewish Apocrypha and Pseudepigrapha,\u201d in Magne S\u00e6b\u00f8, ed., Hebrew Bible\/Old Testament: The History of Its Interpretation<\/em> (2 vols.; G\u00f6ttingen: Vandenhoeck & Ruprecht, 1996-2000), 1:199-216.<\/p>\n______, \u201cSetting the Stage and Framing Some Central Questions,\u201d Journal for the Study of Judaism in the Persian, Hellenistic and Roman Period<\/em> 32 (2001): 371-95.<\/p>\n______, \u201cThe Weighing of the Parts: Pivots and Pitfalls in the Study of Early Judaisms and their Early Christian Offspring,\u201d in Becker and Reed, The Ways that Never Parted<\/em>, 87-94.<\/p>\nJames L. Kugel, In Potiphar\u2019s House: The Interpretive Life of Biblical Texts<\/em> (San Francisco: Harper, 1990).<\/p>\n______, Traditions of the Bible<\/em> (Cambridge, Mass.: Harvard University Press, 1998).<\/p>\nDavid Lambert, \u201cHow the \u2018Torah of Moses\u2019 Became Revelation: An Early, Apocalyptic Theory of Pentateuchal Origins,\u201d Journal for the Study of Judaism in the Persian, Hellenistic and Roman Period<\/em> 46 (2015): 1-33.<\/p>\nHayim Lapin, \u201cIntroduction: Locating Ethnicity and Religious Community in Later Roman Palestine,\u201d in idem, ed., Religious and Ethnic Communities in Later Roman Palestine<\/em> (Bethesda, Md.: University Press of Maryland, 1998), 1-28.<\/p>\nJudith M. Lieu, Christian Identity in the Jewish and Graeco-Roman World<\/em> (Oxford: Oxford University Press, 2004).<\/p>\n______, \u201c\u2018Impregnable Ramparts and Walls of Iron\u2019: Boundary and Identity in Early \u2018Judaism\u2019 and \u2018Christianity\u2019,\u201d New Testament Studies<\/em> 48 (2002): 297-313.<\/p>\nDavid G. Meade, Pseudonymity and Canon: An Investigation into the Relationship of Authorship and Authority in Jewish and Earliest Christian Tradition<\/em> (WUNT 39; T\u00fcbingen: J. C. B. Mohr, 1986), 1-16.<\/p>\nBruce M. Metzger, \u201cLiterary Forgeries and Canonical Pseudepigrapha,\u201d Journal of Biblical Literature<\/em> 91 (1972): 3-24.<\/p>\nHindy Najman, \u201cThe Vitality of Scripture Within and Beyond the \u2018Canon\u2019,\u201d Journal for the Study of Judaism in the Persian, Hellenistic and Roman Period<\/em> 43 (2012): 497-518.<\/p>\nGeorge W. E. Nickelsburg, \u201cScripture in 1 Enoch<\/em> and 1 Enoch<\/em> as Scripture,\u201d in Tord Fornberg and David Hellholm, eds., Texts and Contexts: Biblical Texts in Their Textual and Situational Contexts: Essays in Honor of Lars Hartman<\/em> (Oslo: Scandinavian University Press, 1995), 333-54.<\/p>\nRivka Nir, \u201cThe Aromatic Fragrances of Paradise in the Greek Life of Adam and Eve<\/em> and the Christian Origin of the Composition,\u201d Novum Testamentum<\/em> 46 (2004): 20-45. [see Smit below]<\/p>\n
![\"Enoch](\"https:\/\/i0.wp.com\/pages.charlotte.edu\/john-reeves\/wp-content\/uploads\/sites\/521\/2016\/01\/Enoch_med600x655.jpg?ssl=1\")
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