Download Noah and His Book(s) by Michael E. Stone; Aryeh Amihay; Vered Hillel (editors) PDF

By Michael E. Stone; Aryeh Amihay; Vered Hillel (editors)

In a suite of unique essays, this booklet deals new insights at the query of the misplaced e-book of Noah, in addition to reviews of Noah's determine in postbiblical literature. It makes a speciality of historic Jewish literature, together with the Septuagint, the Apocrypha and Pseudepigrapha, the lifeless Sea Scrolls, Philo, Josephus, and rabbinic literature, yet Christian resources, specifically Christian iconography, gnostic literature, and Syriac fabric, in addition to later assets resembling the Qur'an and Jewish medieval traditions, also are consulted. The individuals are Michael E. Stone, Vered Hillel, Aryeh Amihay, Michael Tuval, Daniel Machiela, Claire Pfann, Esther Eshel, Jeremy Penner, Rebecca Scharbach, Benjamin G. Wright III, Nadav Sharon and Moshe Tishel, Albert Geljon, Sergey Minov, Erica Martin, and Ruth Clements.

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Therefore, it will be necessary also to examine traditions about Noah and later Jewish and Christian retellings of the Noah story, which may preserve elements of old Noah traditions. For the moment, the modest aim of this paper has, I believe, been achieved. e. or earlier. Some material drawn from this document is preserved in ALD, Jubilees, and the Genesis Apocryphon. 57. However, see below, in the last section. 58. Fabricius 1713, 240–77; Migne 1856, cols. 640–49. See Schmidt 1926, 113, who discusses many of the references.

69 The work is discussed by J. 70 He would interpret the three Noachic books to be related to Enochic writings: “we can recognize in these without much difficulty the earliest compositions attributed to Enoch: the sacred calendars … the astronomical treatise (1 En. 72–82) and the Vision of Enoch (1 En. ”71 I do not find Milik’s identifications convincing, the less so since Asaṭir relates the three works to Noah and not to Enoch. 72 69. The Aramaic text with a Hebrew translation is given by Ben-Ḥ ayyim 1943; 1944.

On pages 130–31 she clearly assumes that the material in Sefer Asaf Harofe draws on a Hebrew source of Jubilees that has been tailored to fit the interests of the author of Sefer Asaf Harofe. 33. ‫זה ספר הרפואות אשר העתיקו חכמים הראשונים מספר שם בן נוח אשר נמסר‬ ‫( לנח בלובר ההר מהררי אררט אחרי המבול‬Jellinek 1938, 3:155). Here I have departed from Himmelfarb’s translation. It is to be noted that Mount Lubar is mentioned in the verse following this passage in Jub. 10:15, in connection with Noah’s burial.

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