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IntroductionThe Slavonic PseudepigraphaAndrei A. Orlov

1. Transmission of Jewish Pseudepigraphical Texts in the Slavic Milieux

The majority of the Jewish extra-biblical materials that circulated in the Slavic lands came from Byzantiumwhich exercised an unmatched formative influence on the development of the Slavic literary heritage. Animportant witness to the early existence and the scope of the Jewish extra-biblical writings circulated in theSlavic lands can be found in the so-called the Lists of the True and False Books the indexes ofnon-canonical works brought from Byzantium and then translated, revised, and incorporated in variousSlavonic collections, such as the Izbornik (Florilegium) of Svjatoslav (1073). The remarkable fluidity found inthese lists can be explained by the peculiarities of dissemination of the non-canonical materials in the EasternOrthodox environment in which the apocryphal texts and fragments were not sharply demarcated fromideologically mainstream materials and were preserved alongside each other in the same collections. Manyancient Jewish documents and traditions were adopted into the framework of Eastern Orthodoxy in a newtheological capacity. Thus, for example, some pseudepigraphical texts and fragments about Adam, Enoch,Noah, Jacob, Abraham, Moses, and other exalted patriarchs and prophets were often viewed as the lives of theprotological saints and were incorporated in hagiographical collections.Eastern Orthodoxy represented a literary environment in which the Jewish pseudepigraphical texts andfragments were usually transmitted as part of the larger historiographical, moral, hagiographical, liturgical,and other collections that contained both ideologically marginal and mainstream materials. In thesecompilations the Jewish pseudepigraphical materials were often rearranged, expanded, or abbreviated. Therewere several types of collections by which the Jewish pseudepigraphical documents and fragments wereperpetuated in the Slavic milieu.One type of the media that played a major role in dissemination of the Jewish pseudepigraphical traditionswere historiographical compendiums known as Palaeas (from Greek Palaea ancient). The Palaeas arehistoriographies in which canonical biblical stories are mixed with non-canonical elaborations andinterpretations. The Slavic Orthodox literary heritage knew several versions of Palaeas," including the

Slavonic Pseudepigrapha http://www.marquette.edu/maqom/pseudepigrapha.html

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so-called the Explanatory Palaea (Tolkovaja Paleja) which contained the biblical and Israelite history fromcreation to the reign of Solomon embellished with the apocryphal stories about Adam, Eve, Abel, Cain, Noah,Isaac, and other figures of primeval and Israelite history. Another important witness to this historiographicalgenre was the so-called Chronographical Palaea (Hronograficheskaja Paleja) which included the extra-canonical stories about Lamech, Melchizedek, Moses, and Solomon.Another important category of historiographical media which served as a vehicle for the preservation of earlyJewish pseudepigraphical traditions were the chronographs. This category included the Slavonic translationsof the chronicles of universal history of such Byzantine authors as George Hamartolos, John Malalas, andGeorge Synkellos, along with anonymous chronographic compilations originated in the Slavic lands on thebasis of earlier sources. Similar to the Palaeas, the chronographs did not merely retell the canonical materialsbut compiled extensive extracanonical additions dealing with the characters of biblical and Israelite history.Finally, the Jewish pseudepigraphical texts and traditions were also included in the various collections ofmoral and liturgical nature, such as the Great Menologia (Velikie Chetii Minei) and the Just Balance (MeriloPravednoe), among others.Given the aforementioned peculiarities of the transmission of the Jewish pseudepigraphic materials in theChristian historiographical, liturgical, and moral collections, the task of discerning the possible provenanceand purposes of the original pseudepigraphic texts and fragments is made very difficult by the numerouseditorial additions, abbreviations, and rearrangements. In recent years, however, several promisingmethodological approaches to the study of Jewish texts preserved in the Slavonic language have come tosurface (Kulik, 2004). These studies help to distinguish between various levels of transmission and adaptationof the early Jewish materials in the Slavic literary environment.

2. Major Clusters of the Pseudepigraphical MaterialsA classic study by A. I. Jacimirskij, which still remains unsurpassed in its thoroughness, distinguishes morethan twenty clusters of pseudepigraphical works and fragments organized around major biblical characters.(Jacimirskij, 1921).The majority of these pseudepigraphical materials were also preserved by other Christian traditions andsurvived not only in Slavonic, but also in Greek, Latin, Syriac, Ethiopic, Georgian, Armenian, and otherlanguages of Christian East and West. Yet, among the great variety of the pseudepigraphical materials thatcirculated in the Slavic literary environment, several documents survived solely in their Slavonic translations.This distinctive class of writings includes 2 (Slavonic) Enoch, Apocalypse of Abraham, and the Ladder ofJacob.2 Enoch is a Slavonic translation of a Jewish pseudepigraphon traditionally dated to the first century C.E. Thecentral theme of the text is the celestial ascent of the seventh antediluvian patriarch Enoch through the sevenheavens and his luminous metamorphosis near the Throne of Glory. The book, which combines the features ofan apocalypse and a testament, can be divided into three parts. The first part (chapters 138) describesEnochs heavenly journey which culminates in his encounter with the Deity who reveals to the seer the secretsof creation. This part ends with Enochs return to earth where he must instruct his children in the celestialknowledge received from God and the angels. The second part (chapters 3967) deals with Enochstestamentary admonitions to his sons during his short visit to earth and ends with the second ascension of thepatriarch. The third part of the book (chapters 6873) describes the priestly functions of Enochs family andthe miraculous birth of Melchisedek, and ends with the Flood.2 Enoch exists in longer and shorter recensions which differ not only in length but also in the character of thetext, and both of them preserve original material. The majority of scholars hold the opinion that the Slavonicversion was translated from Greek. The Semitisms found in various parts of the text point to the possibility ofthe Semitic Vorlage behind the Greek version.The Apocalypse of Abraham, another text preserved solely in its Slavonic translation, represents a Jewishwork probably composed in Palestine in the first centuries C.E. Some features of the text hint to the Semitic


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Vorlage, although the Greek stage of transmission should not be excluded. The Slavonic text of theapocalypse can be divided into two parts. The first part represents an aggadic elaboration of the story ofAbraham's rejection of the idols. The second, apocalyptic, part depicts the patriarch's ascension to heavenwhere he is accompanied by his angelic guide, Yahoel, and becomes initiated into the heavenly andeschatological mysteries. According to some scholars the two parts might have originally existedindependently, yet in the pseudepigraphon they appear synthesized into a coherent unity, sharing commontheological themes.The Ladder of Jacob, which has also been preserved in its entirety solely in Slavonic, circulated in theSlavonic environment as a part of the Explanatory Palaea where the text underwent extensive editing andrearrangement. Despite its afterlife inside the compendium of heterogeneous materials and its long history oftransmission in Greek and Slavonic milieux, the pseudepigraphon seems to have preserved several earlytraditions that can be safely placed within the Jewish environment of the first century CE. Scholars proposethat the Slavonic Ladder of Jacob is most likely derived from its Greek variant, which in turn appears to havebeen translated from Hebrew or Aramaic. The content of the work is connected with Jacobs dream about theladder and the interpretation of his vision.Besides these three works available exclusively in Slavonic, the Slavic Orthodox literary heritage haspreserved a substantial number of texts and fragments attested elsewhere in other languages, including Greek.One of the most extensive clusters of the Jewish traditions circulated in the Slavic literary milieux includesmaterials dealing with the stories of creation and the fall of the protoplasts. The impressive bulk of materialspertaining to the story of Adam and Eve is represented by the Slavonic Life of Adam and Eve, a Slavonicversion of the primary Adam books. It contains some material absent in other versions of the primary Adambooks, including the story of Satan's second deception of Adam and Eve and the legend of the contract orcheirograph that Satan made with the protoplasts. The Slavonic Vita is a translation from Greek and exists inlonger and shorter recensions.Another cluster of important Adamic materials circulated in the Slavic environment includes a fragmentknown as the Adam Octipartite, the so-called Sataniel Text, and the Story of God's Creation of Adam. TheAdam Octipartite contains the tradition about the creation of Adams body from eight elements. The Satanieltext is an Adamic fragment interpolated into the Russian manuscripts of the Slavonic version of 3 Baruch. Itattests to the traditions of Sataniel's refusal to venerate Adam and his deception of Eve by using the serpent asa proxy. The Story of God's Creation of Adam exhibits strikingly dualistic tendencies, portraying the creationof the protoplast as the work both God and Satan.A number of significant early Jewish traditions pertaining to the story of the protoplasts were alsoincorporated in the Christian Adamic writings circulated in the Slavic milieux, such as the Legend about theWood of the Cross, the Struggle of the Archangel Michael with Sataniel, the Legend of the Tiberian Sea, theDiscourse of the Three Hierarchs, and the Homily of Adam to Lazarus in the Hell. Although thesemacroforms have distinctive Christian features, it is clear that they contain a wealth of early Jewishpseudepigraphical traditions. The themes of creation are also reflected in the fragments Seventy Names of Godand About All Creation, both published by N. S. Tihonravov (Tihonravov, 1863).The cluster of unique traditions about the Flood is represented by the Enochic Fragment about the TwoTablets from the Historical Palaea and the Noachic narrative known as the Fragment about the Flood.Several pseudepigraphical works preserved in the Slavic milieux are also known to scholars from their otherversions in other languages. These pseudepigraphons include the Slavonic versions of the Testament ofAbraham, Joseph and Aseneth, Testaments of the Twelve Patriarchs, Testament of Job, Life of Moses,Ascension of Isaiah, 3 Baruch, 4 Baruch, Apocalypse of Zosimus, Ahiqar, and the Word of the BlessedZerubabel. Yet despite the existence of the Greek and other versions of these works, the Slavonic materialssometimes attest to more ancient readings missing in other extant translations of the documents.There are also quite extensive clusters of works and fragments pertaining to the stories of David, Solomon,Elijah and Daniel. However the large bulk of the materials pertaining to these clusters appear to derive from


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later medieval Byzantine circles.

3. Slavonic Pseudepigrapha and the BogomilsThere have been a number of studies that attempted to explicate the theological tenets found in the Slavonictranslations of some pseudepigraphical works, such as 2 Enoch, 3 Baruch, and the Slavonic Life of Adam andEve, through their alleged connections with the Bogomil movement, a dualistic sect that flourished in theBalkans in the middle ages. These studies argued that the large number of Jewish pseudepigraphical writingspreserved in Slavonic appear to contain Bogomil interpolations (Ivanov, 1925). Some scholars have evenproposed the possibility that works like 2 Enoch were composed in the Slavonic language by the Bogomilsbetween the 12th and 15th centuries C.E. (Maunder, 1918). Recent scholarship however is increasinglyskeptical of such radical proposals and generally finds little or no connection between the aforementionedpseudepigraphons and the Bogomil movement (Turdeanu, 1981; Andersen, 1987).

Bibliography:Andersen, F. I. 1987, "Pseudepigrapha Studies in Bulgaria," JSP 1:41-55. Bttrich, C. 1995, Das slavischeHenochbuch, JSHRZ Band V Lieferung 7; Gtersloh. Gaylord, H. E. 1982, "How Sataniel Lost His '-el'," JJS33:303-9. Franko, I. 1896-1910, i i i, Monumenta Linguae NecnonLitterarum Ukraino-Russicarum [Ruthenicarum]; 1-5; 5 vols.; L'viv. Ivanov, J. 1925, , . Jacimirskij, A. I. 1921, ( ) 1. , ; Jagi, V.1893, "Slavische Beitrge zu den biblischen Apocryphen, I, Die altkirchenslavischen Texte des Adambuches,"Denkschriften der kaiserlichen Akademie der Wissenschaften. Philosophisch-historische Classe 42:1-104;Kulik, A. 2004, Retroverting Slavonic Pseudepigrapha: Toward the Original of the Apocalypse of Abraham,TCS, 3; Atlanta. Maunder, A. S. D. 1918, "The Date and Place of Writing of the Slavonic Book of Enoch,"The Observatory 41:309-316. Orlov, A. 2006, From Apocalypticism to Merkabah Mysticism: Studies in theSlavonic Pseudepigrapha, SupJSJ, 114; Leiden: Brill. Petkanova, D. and A. Miltenova. 1993, . , . Porfirev, I. Ja. 1877, , , 17.1; .-. Pypin, A. N. 1862, , , -, 3; .-. Stone, M. 1992, A History of the Literature of Adamand Eve, Early Judaism and Its Literature, 3; Atlanta. Tihonravov, N. S. 1863, , 2 vols.; .-/. Tihonravov, N. S. 1894, , , LVIII:4;.-. Turdeanu, E. 1981, Apocryphes slaves et roumains de l'Ancien Testament, SVTP, 5; Leiden.

Bibliographies[all bibliographical materials are excerpted from A. Orlov, From Apocalypticism to Merkabah Mysticism: Studies in the SlavonicPseudepigrapha (Supplements to the Journal for the Study of Judaism, 114; Leiden: Brill, 2007) pp. xii+481. $207.00. ISBN 9789004154 391]

Collections of the Slavonic Pseudepigraphical TextsCollections of the Translations of Slavonic Pseudepigraphical TextsBibliographies of the Slavonic PseudepigraphaFragment Seventy Names of GodFragment About All CreationSlavonic Life of Adam and Eve


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The Story of God's Creation of AdamAdam OctipartiteThe Circle about the Tree of the CrossDiscourse of the Three HierarchsThe Homily of Adam in Hades to LazarusSataniel TextLegend about the Tiberian SeaStruggle of Archangel Michael with Sataniel2 EnochEnochic Fragment about the Two TabletsFragment About the FloodApocalypse of AbrahamTestament of AbrahamFragments about MelchisedekThe Ladder of JacobJoseph and AsenethTestaments of the Twelve PatriarchsTestament of JobLife of MosesApocryphal Fragments about DavidApocryphal Fragments about SolomonApocryphal Fragments about ElijahAscension of Isaiah3 Baruch4 BaruchPseudo-Danielic FragmentsApocalypse of ZosimusAhiqarThe Word of the Blessed ZerubabelThe JosipponPalaea HistoricaInterpretive PalaeaPalaea ChronographicaJewish Pseudepigraphical Works and Traditions in Slavic Milieux"Prohibited Books"

Texts

Fragment Seventy Names of GodFragment About All CreationSlavonic Life of Adam and Eve html pdfThe Story of God's Creation of Adam html htmlAdam Octipartite html pdf


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The Circle about the Tree of the Cross html pdfDiscourse of the Three Hierarchs htmlThe Homily of Adam in Hades to Lazarus html pdfSataniel TextLegend about the Tiberian SeaStruggle of Archangel Michael with Sataniel2 Enoch html Ms. R (with variants) (Part I Part II Part III Part IV) Ms. J (Part I Part II Part III) Ms. V Enochic Fragment about the Two TabletsFragment About the Flood htmlApocalypse of Abraham Ms. S (Part I Part II Part III) Testament of Abraham pdfFragments about Melchisedek html pdfThe Ladder of Jacob pdfJoseph and AsenethTestaments of the Twelve PatriarchsTestament of JobLife of Moses html pdfApocryphal Fragments about David htmlApocryphal Fragments about Solomon html pdfApocryphal Fragments about ElijahAscension of Isaiah html3 Baruch html Tichonravov's Ms.4 Baruch pdfPseudo-Danielic Fragments pdfApocalypse of ZosimusAhiqar htmlThe Word of the Blessed Zerubabel html pdfThe Josippon htmlPalaea HistoricaInterpretive PalaeaPalaea Chronographica "" html html

TranslationsFragment Seventy Names of GodFragment About All CreationSlavonic Life of Adam and Eve (English) (English) (Russian) (Russian) (Russian)The Story of God's Creation of Adam (Russian) (Russian)Adam Octipartite (Russian) (Russian)The Circle about the Tree of the Cross (Russian) (Russian)Discourse of the Three Hierarchs (Russian)The Homily of Adam in Hades to Lazarus (Russian)Sataniel Text


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Legend about the Tiberian SeaStruggle of Archangel Michael with SatanielOn the Rebellion of Lucifer and Angels (Ukranian)About Lamech (Ukranian)2 Enoch (English) (English) (Russian) (Russian) (Russian) Latin (Part I Part II Part III Part IV)Enochic Fragment about the Two Tablets (English)Fragment About the Flood (Russian) (Russian)Apocalypse of Abraham (English) (English) (English)Testament of AbrahamFragments about Melchisedek (Russian) (Russian)The Ladder of JacobJoseph and AsenethTestaments of the Twelve PatriarchsTestament of JobLife of Moses (Russian) (Russian)Apocryphal Fragments about David (Russian) (Russian)Apocryphal Fragments about Solomon (Russian) (Russian) (Ukranian)Apocryphal Fragments about ElijahAscension of Isaiah (Russian) (Russian)3 Baruch (Russian)4 BaruchPseudo-Danielic FragmentsApocalypse of ZosimusAhiqar (Russian)The Word of the Blessed Zerubabel (Russian) (Russian) (Russian)The Josippon ( ) (Russian)Palaea HistoricaInterpretive PalaeaPalaea Chronographica (Russian) "" (Russian) (Russian)

Research on the Slavonic PseudepigraphaThe Theophaneia School: Jewish Roots of Eastern Christian Mysticism (Scrinium III; eds. B. Lourieand A. Orlov; Gorgias, 2009).S. Alvarado, "Un apocrifo eslavo de contenido escatologico y su relacion con la tradicion islamica.Cuestiones y perspectivas,"Al-Qantara 15:1 (1994) 75-98.G. H. Box and J. I. Landsman, The Apocalypse of Abraham (Translations of Early Documents; London:SPCK, 1918).M.S. Fomina (.. ), "" XII-XVI .J. Ivanov (. ), .J. Ivanov (. ),


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T. Jovanovic (. ), N.L. Kozlova (.. ), (, 2000).A. Kulik (. ), English Translation of the Apocalypse of AbrahamV.S. Kuznezova (.. ), (, 1997).D.S. Lihachev (.. ), D.S. Lihachev (.. ), .B. Lourie (. ), Propitiatorium in the Apocalypse of AbrahamB. Lourie (. ), : B. Lourie (. ), Review of Alexander Kulik's Retroverting Slavonic Pseudepigrapha: Toward theOriginal of the Apocalypse of Abraham.V.V. Mil'kov (.. ), . .V.V. Mil'kov (.. ), .V.V. Mil'kov (.. ), .V. V. Mil'kov (.. ), .V.V. Mil'kov (.. ), .E. Nodet, Jewish Features in the Slavonic War of Josephus.A. Orlov, From Apocalypticism to Merkabah Mysticism: Studies in the Slavonic Pseudepigrapha(Supplements to the Journal for the Study of Judaism, 114; Leiden: Brill, 2007), pp. xii+481. $207.00.ISBN 90-04-15439-6.A. Orlov, The Enoch-Metatron Tradition (TSAJ, 107; Tuebingen: Mohr-Siebeck, 2005), pp. xii+383.$175.00. ISBN 3-16-148544-0.A. Orlov, Selected Studies in the Slavonic Pseudepigrapha (Studia in Veteris TestamentiPseudepigrapha, 23; Leiden: Brill, 2009), ISBN 978-90-04-17879-3.A. Orlov, Divine Manifestations in the Slavonic Pseudepigrapha (Orientalia Judaica Christiana, 2;Gorgias Press, 2009) $110. ISBN 978-1-60724-407-3.A. Orlov, "Titles of Enoch-Metatron in 2 Enoch," Journal for the Study of the Pseudepigrapha 18(1998) 71-86.A. Orlov, "Melchizedek Legend of 2 (Slavonic) Enoch," Journal for the Study of Judaism 31 (2000)23-38.A. Orlov, "The Origin of the Name 'Metatron' and the Text of 2 (Slavonic Apocalypse of) Enoch,"Journal for the Study of the Pseudepigrapha 21 (2000) 19-26.A. Orlov, "Secrets of Creation in 2 (Slavonic) Enoch," Henoch 22 (2000) 45-62.A. Orlov, "'Noah's Younger Brother': The Anti-Noachic Polemics in 2 Enoch," Henoch 22 (2000)207-221.A. Orlov, "Ex 33 on God's Face: A Lesson from the Enochic Tradition," Seminar Papers 39, Society ofBiblical Literature Annual Meeting 2000 (Atlanta: Scholars, 2000) 130-47.A. Orlov, "'Two Tablets' Traditions from the Book of Giants to Palaea Historica," Journal for the Studyof Judaism 32 (2001) 137-158.A. Orlov, "The Heavenly Counterpart of the Visionary in the Slavonic Ladder of Jacob," in: Evans,Craig A. (ed.), Of Scribes and Sages (Studies in Scripture in Early Judaism and Christianity, 10; Libraryof Second Temple Studies, 51; London; New York: T &T Clark, 2004) 59 - 76.A. Orlov, "The Flooded Arboretums: The Garden Traditions in the Slavonic Version of 3 Baruch and inthe Book of Giants" Catholic Biblical Quarterly 65 (2003) 184-201.A, Orlov, "On the Polemical Nature of 2 (Slavonic) Enoch: A Reply to C. Bottrich," Journal for theStudy of Judaism 34 (2003) 274-303.


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A. Orlov, "Celestial Choirmaster: The Liturgical Role of Enoch-Metatron in 2 Enoch and MerkabahTradition," Journal for the Study of the Pseudepigrapha 14.1 (2004) 3-29.A. Orlov, "Noah's Younger Brother Revisited: Anti-Noachic Polemics and the Date of 2 (Slavonic)Enoch," Henoch 26 (2004) 172-187.A. Orlov, "'Without Measure and Without Analogy:' Shiur Qomah Traditions in 2 (Slavonic) Enoch,"Journal of Jewish Studies 56 (2005) 224-244.A. Orlov, Review of Alexander Kulik's Retroverting Slavonic Pseudepigrapha: Toward the Original ofthe Apocalypse of Abraham (Text-Critical Studies, 3; Atlanta: Society of Biblical Literature, 2004) in:Review of Biblical Literature, May, 2005.A. Orlov, Roles and Titles of Enoch-Metatron in 2 Enochan excerpt from A. Orlov, The Enoch-Metatron Tradition (TSAJ, 107; Tuebingen: Mohr-Siebeck,2005).A. Orlov, " ' ,'" 11 (2006) 78-99. A. Orlov, The Heirs of the Enochic Lore: Men of Faith in 2 Enoch 35:2 and Sefer Hekhalot 48D:10A. Orlov, "Resurrection of Adam's Body: The Redeeming Role of Enoch-Metatron in 2 (Slavonic)Enoch," From Apocalypticism to Merkabah Mysticism: Studies in the Slavonic Pseudepigrapha(JSJSup., 114; Leiden: Brill, 2007) 231-236.A. Orlov, "The Heir of Righteousness and the King of Righteousness: The Priestly Noachic Polemics in2 Enoch and the Epistle to the Hebrews," Journal of Theological Studies 58.1 (2007) 45-65. PDF file.A. Orlov, "Moses' Heavenly Counterpart in the Book of Jubilees and the Exagoge of Ezekiel theTragedian," Biblica 88 (2007) 153-173.A. Orlov, The Pillar of the World: The Eschatological Role of the Seventh Antediluvian Hero in 2(Slavonic) Enoch, Henoch 30.1 (2008) 119-135.A.Orlov, In the Mirror of the Divine Face: The Enochic Features of the Exagoge of Ezekiel theTragedian, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism andChristianity (eds. G. Brooks, H. Najman, L. Stuckenbruck; Themes in Biblical Narrative, 12; Leiden:Brill, 2008) 183-199.A. Orlov, The Watchers of Satanail: The Fallen Angels Traditions in 2 (Slavonic) Enoch,(unpublished).A. Orlov, " ," (2008).A. Orlov (. ), Praxis of the Voice: The Divine Name Traditions in the Apocalypse ofAbraham, Journal of Biblical Literature 127.1 (2008) 53-70.A. Orlov (. ), The Gods of My Father Terah: Abraham the Iconoclast and Polemics with theDivine Body Traditions in the Apocalypse of Abraham, Journal for the Study of the Pseudepigrapha18.1 (2008) 33-53.A. Orlov (. ), "The Pteromorphic Angelology of the Apocalypse of Abraham," CatholicBiblical Quarterly 72 (2009) 830-842.A. Orlov (. ), Arboreal Metaphors and Polemics with the Divine Body Traditions in theApocalypse of Abraham, Harvard Theological Review 102 (2009) 439-451.A. Orlov (. ), 'The Likeness of Heaven': Kavod of Azazel in the Apocalypse of Abraham," in:With Letters of Light: Studies in the Dead Sea Scrolls, Early Jewish Apocalypticism, Magic andMysticism (eds. D. Arbel and A. Orlov; Berlin; N.Y.: de Gryeter, 2010) (forthcoming).B.M. Pudalov (.. ), "" .M.V. Rozhdestvenskaja (.. ), .M.V. Rozhdestvenskaja (.. ), " ," : .


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R. Rubinkiewicz (ed.) Apokryfy Starego Testamentu (Warszawa, 1999).I. A. Schljapkin (. . ), (, 1913). A.V. Sirenov (.. ), .J. Tabov (. ), - .V. T'pkova-Zaimova and A. Miltenova (. - . ), - M.I. Zubov (.. ), .

ResourcesResources on 2 (Slavonic) EnochResources on the Apocalypse of Abraham ByzantinorossicaChurch-Slavonic Dictionary (G. D'jachenko)Slavonic GrammarsSlavonic FontsBibliography on the Bogomilism (Bart Rosseels)Bibliography on the Bogomilism (David Zbiral)Bibliography on the Pseudepigrapha Studies in Bulgaria (K. Gecheva)Anisava Miltenova's Works on the Slavonic PseudepigraphaBasil Lourie's Works on Pseudepigraphical Traditions in Eastern Christian Milieux . . 1. I-V. 1888. .. . XIV . 1860. .. - .1908. .. , .. 50- - . 1905. .. , 1095-1097 . .. . 1882. .. . , 1406 . , 1477 ., .. ( , 67.3; .-, 1899)., .. (2 ; .-/,1863 [repr. Slavic Printings and Reprintings, 184/12)., .. ( , 17.1; .-, 1877).Jagi, V. Slavische Beitrge zu den biblischen Apokryphen, I, Die altkirchenslavischen Texte desAdambuches, Denkschriften der kaiserlichen Akademie der Wissenschaften. Philosophisch-historische


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Classe 42 (Vienna, 1893) 1104. (Slavonic Life of Adam and Eve). (3 ): 1, 2 ( ). ( ). . . .

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New books on the Slavonic Pseudepigrapha:

All copyrighted materials on this page are for classroom use only. Reproduction other than "fair use" quotations is prohibited. 2009 Andrei Orlov


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