PSEUDEPIGRAPHA INDEX, part 1

FAITH HOME

Texts related to the Torah


THE BOOK OF JUBILEES
Primitive history rewritten from the standpoint of the law by Pharisees in the first or second century B.C., this is the most important writing in the Pseudepigrapha.
archive details  (ch. 1 on p. 11)

01     02     03     04     05     06     07     08     09     10     11     12     13     14     15

16     17     18     19     20     21     22     23     24     25     26     27     28     29     30

31     32     33     34     35     36     37     38     39     40     41     42     43     44     45

46     47     48     49     50
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THE BOOK OF JASHER
 Probably a nineteenth century forgery, but included here because of its subject matter, it is claimed that an old copy was discovered in Venice, Italy in 1613 and translated into English in 1840.
archive details  (ch. 8 on p. 19)

01     02     03     04     05     06     07     08     09     10     11     12     13     14     15

16     17     18     19     20     21     22     23     24     25     26     27     28     29     30

31     32     33     34     35     36     37     38     39     40     41     42     43     44     45

46     47     48     49     50     51     52     53     54     55     56     57     58     59     60

61     62     63     64     65     66     67     68     69     70     71     72     73     74     75

76     77     78     79     80     81     82     83     84     85     86     87     88     89     90     91
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THE FIRST BOOK OF ADAM AND EVE
(The Conflict of Adam and Eve)
Rutherford Hayes Platt, editor
archive details

Prologue

01     02     03     04     05     06     07     08     09     10     11     12     13     14     15

16     17     18     19     20     21     22     23     24     25     26     27     28     29     30

31     32     33     34     35     36     37     38     39     40     41     42     43     44     45

46     47     48     49     50     51     52     53     54     55     56     57     58     59     60

61     62     63     64     65     66     67     68     69     70     71     72     73     74     75

76     77     78     79

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THE BOOKS OF ADAM AND EVE

THE MARTYRDOM OF ISAIAH

1 ENOCH

2 ENOCH

THE ASSUMPTION OF MOSES

THE TESTAMENTS OF THE TWELVE PATRIARCHS

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archives:



Geneva Bible (new testament)


The sacred books and early literature of the East:

vol. 1      vol. 2      vol. 3      vol. 4      vol. 5      vol. 6      vol. 7      vol. 8

vol. 9      vol. 10      vol. 11      vol. 12      vol. 13      vol. 14

Vol. 1. Jastrow, Morris. Babylonia and Assyria: The tales of Babylon that survived its fall; Earth's Coldest language: the Sumerian Texts in the Akkadian, or oledst Semitic tongue, The writings of Hammurapi, The creation epic, The epic of Gilgamesh and the goddess Ishtar, Other religious legends, Moral and philosophical texts, The Tel-El-Amarna letters, Records of the conquering kings, Prayers and magic incantations, Nebuchadrezzar and Belshazzar.

Vol. 2. Breasted, J.H. Egypt: The earliest Egyptian remains, The secret pyramid texts, Biography, travel, and romance, The precepts of Ptah-Hotep, Religious and semi-historic texts, Tales of romance and travel, The book of the dead, Egypt's holy scripture, Hymns to the One Universal God, The religion of the poor in ancient Egypt, History and legend under the great empire, Egypt's chief epic poem, Tales of romance and travel, The book of the breaths of life, Romances.

Vol. 3. Ancient Hebrew: The earliest remains, The Mishna or elder talmud, The Gemara, or younger talmud, The Haggada or Tales and traditions of the talmud, The Halacha, or Rules of the law, The tabernacle, Oko, A.W. Bibliography.

Vol. 4. Medieval Hebrew: The Midrash, or Preserved tradition, The Kabbalah or Secret tradition, Religious poetry, The book Cusari, The story of a lost race, The great Hebrew Philosophers, The travels of Benjamin of Tudela, Oko, A.S. Bibliography.

Vol. 5. Ancient Arabia: The genius of Arabic literature, The hanged poems, The koran, Torrey, C.C. Bibliography.

Vol. 6. Medieval Arabic, Moorish, and Turkish: The sunan, or Holy traditions of Mohammed, Early history and science, Philosophy and religion, Romance, The poems of Arabia, Moorish literature: Science and History, Love poetry of the Spanish Moors; Turkish literature: Legends and poetry, The travels of Sidi Ali Reis; Torrey, C.C. Bibliography.

Vol. 7. Ancient Persia: The Zendavesta, or Persian holy scripture, The empire of Cyrus, The later religious books, The Pahlavi historical romances, The final Persian tradition of the past.

Vol. 8 Medieval Persia: Omar Khayyam, the first great mystic poet, Nizami, Persia's chief romantic poet, Jalal Ad-din Rumi, the leader of Sufism, Sadi, the famous poet philosopher, Hafiz, the "poet of love", Jami, the last great mystic; Jackson, A.V.W. Bibliography.

Vol. 9 India and Brahmanism: The Brahmanic books, The Vedas, or Books of holy knowledge, Later Sanskrit literature; Lanman, C.R. Bibliography.

Vol. 10. India and Buddhism: The edicts of Asoka, The earliest suttas or sacred sayings, The book of the great decease, Later legends of the life of Gotama, the buddha, The Jataka or birth tale; The Dhammapada or path of the law, Later teachings; Aiken, C.F. Bibliography.

Vol. 11. Ancient China: The king, or ancient classics, The four great books of the philosophers; Hirth, F. Bibliography.

Vol. 12. Taoism, Later taoist texts, Other religions, History and drama; Hirth, F. Bibliography.

Vo. 13. Japan: The Kojiki, or "records of ancient matters", The Nihongi, or "chronicles of Japan", The Yengishiki, or Shinto rituals, The Man-Yoshu, or "myriad leaves", The Kokinshu, or "collection of odes", Genji Monogatari, the foremost Japanese novel, The medieval dramaa of Japan, Basho, the chief Japanese poet, Modern Buddhism in Japan; Griffis, W.E. bibliography.

Vol. 14. The great rejected books of the biblical apocrypha: The books of Adam and Eve, The writings attributed to Enoch, The apocalypse of Baruch, The story of Ahikar, The gospels of Christ's childhood, The gospels of Nicodemus; Johns, E.H. Bibliography

THE APOCRYPHA AND PSEUDEPIGRAPHA OF ΤΗΕ‏ OLD TESTAMENT

R. H. CHARLES, D.Litt., D.D.

Volume I      Volume 2

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April - May - June, 2012

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Index

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May

                                     TUE 01      WED 02      THU 03      FRI 04      SAT 05

SUN 06      MON 07      TUE 08      WED 09      THU 10      FRI 11      SAT 12

SUN 13      MON 14      TUE 15      WED 16      THU 17      FRI 18      SAT 19

SUN 20      MON 21      TUE 22      WED 23      THU 24      FRI 25      SAT 26

SUN 27      MON 28      TUE 29      WED 30      THU 31


June

                                                                                           FRI 01      SAT 02

SUN 03      MON 04      TUE 05      WED 06      THU 07      FRI 08      SAT 09

SUN 10      MON 11      TUE 12      WED 13      THU 14      FRI 15      SAT 16

SUN 17      MON 18      TUE 19      WED 20      THU 21      FRI 22      SAT 23

SUN 24      MON 25      TUE 26      WED 27      THU 28      FRI 29      SAT 30

IN OLD TIME INDEX

FAITH HOME

INTRODUCTION          FORMER PROPHETS INDEX

GENESIS

bereshit = "in beginning" or "in old time"

01      02      03      04      05      06      07      08      09      10

11      12      13      14      15      16      17      18      19      20

21      22      23      24      25      26      27      28      29      30

31      32      33      34      35      36      37      38      39      40

41      42      43      44      45      46      47      48      49      50

EXODUS

shemot = "names"

01      02      03      04      05      06      07      08      09      10

11      12      13      14      15      16      17      18      19      20

21      22      23      24      25      26      27      28      29      30

31      32      33      34      35      36      37      38      39      40



LEVITICUS
vayikra = "and he called"


01      02      03      04      05      06      07      08      09      10

11      12      13      14      15      16      17      18      19      20

21      22      23      24      25      26      27



NUMBERS
bamidbar = "in the wilderness"


01      02      03      04      05      06      07      08      09      10

11      12      13      14      15      16      17      18      19      20

21      22      23      24      25      26      27      28      29      30

31      32      33      34      35      36



DEUTERONOMY
debarim = "words"


01      02      03      04      05      06      07      08      09      10

11      12      13      14      15      16      17      18      19      20

21      22      23      24      25      26      27      28      29      30

31      32      33      34

PSEUDEPIGRAPHA INDEX, part 2

Texts related to the Prophets, Writings, and Apocrypha



THE SIBYLLINE ORACLES

2 BARUCH

3 BARUCH

4 EZRA

THE PSALMS OF SOLOMON

THE ODES OF SOLOMON

4 MACCABEES

PIRKE ABOTH

THE STORY OF AHIKAR

THE LETTER OF ARISTEAS

Faith in the news, May 1, 2012

from Good News Northwest

TRANSFORMATION A NEW DIRECTION

By Mark Darroch

      A New Year's resolution is your heart's cry for transformation.  Transformation is hard, or is it?  About a year ago, I began transforming my life and God showed me that transformation can be a lot easier than I imagined.

      Last year, after a series of routine blood tests for work (I worked in the medical field), I found out I had severe Anemia of unknown origin.  I had been feeling tired and sluggish for months (maybe years) but blamed myself for being too lazy or not exercising enough.  The day after I got the results, my doctor called and said, "If you don't get into the hospital for some iron infusions, you could die."  Immediately I complied, but as I started the infusions I felt there was a spiritual lesson here as well.

      Taking very little time for myself, i had been working hard since I was 17.  More importantly, I had been ignoring the call of God on my life for years.  I couldn't run any longer.  It was time to make a radical change in my life.  I quit my job, sold my house and spent the rest of the year asking and answering the question, "What is my purpose in life and how do I find it?"

      The only thing I really wanted to do was teach a Bible class at Spokane Dream Center's Bible School.  Little did I know that teaching the class would change my life.  The Lord started speaking to me of my call to teach, write and speak about Him and His ways.

      My class was based on Proverbs 13:12, "Hope deferred makes the heart sick, but desire fulfilled is like a tree of life."  I knew all about a sick heart.  What I didn't know much about was desire fulfilled.  The Bible says that when our desires are fulfilled, it tastes like eating from the Tree of Life.  I wanted that.  I began to read and study the scriptures concerning every aspect of desire fulfillment and the tree of Life.

      Desire fulfillment is all about transformation.  I was being transformed by being obedient to do the only thing I felt led to do, teach that Bible class, and in the process, God was faithful to transform my life.

      As the months passed, i wrote down what I was learning and teaching about transformation.  The Lord prompted me to write a book and by the end of the year, I completed Faith on Purpose: Create The Faith You Need To Fulfill Your Higher Purpose, and started teaching Faith on Purpose seminars.  I wanted to teach others about desire fulfillment.

      In the scriptures, I found that nothing changes in our life until we do.  No one in scripture was handed anything they couldn't handle, and before they were blessed, they were tested.  But the purpose of the test was to transform them, not punish them.  The Bible speaks of being transformed "by the renewing of your mind."  While many people think trials are the main thing God uses to transform us, I don't see that in scripture.  What I see is that it's our response to trials that transforms us.  We become new when we think new thoughts.  These thoughts need to line up with faith and God's word.

      Abraham is called the father of faith.  His transformation began when he looked up at the night sky and believed God when He told him his children would be as numerous as the stars.  Transformation begins with belief and belief is thinking in line with the word of God.

      During that summer, the Lord showed me three important lessons for transforming my mind.

      First, He showed me that he won't do anything through me that he doesn't first do to me.  he will transform my identity first and then my circumstances.  The children of Israel were stuck in the desert for forth years because their identity was stuck in Egypt.  They had gotten out of Egypt, but Egypt hadn't gotten out of them.  When they came to the Promised Land, they saw themselves as "grasshoppers" compared to their enemies.  Although I had been saved for years, my identity was less than what God thought of me.  I believed I was defeated in many areas of my life, but God called me "more than a conqueror."  I was afraid to step out into my call because my identity was wrapped up in what lay behind, not ahead.  I needed to "forget what lay behind and press on."

      Second, God showed me that I was stuck in unbelief because I only looked at life with natural eyes.  I forgot that "Faith is . . . the evidence of things not seen" (Hebrews 11:1), and "all things are possible to him who believes" (Mark 9:23).  I believed that "truth is what I see, not what i don't see," and "nothing is possible without the resources."  I was stuck in unbelief because I couldn't see the resources of the spiritual world.  These resources were released as I stepped forward into my calling.

      Third, God showed me that I had more power over my life than I was aware of.  He has blessed us with individual gifts including the gift of our imagination.  I spent years misunderstanding, undervaluing, and even mistrusting my imagination.  But like the gift of our minds, our imagination is from God.  used correctly, it empowers us.  Through the power of imagination, we create the stories of our lives.  When I got sick, I could have made up the story, "No matter how well you take care of your body you still end up sick.  It's not fair."  But instead i decided that my illness meant "I have been ignoring my heart's desire for years and this illness is just another symptom of that neglect."  Our lives mean what we decide they mean.  We decide what something means by the stories we tell.  God has given us the power to tell our stories our way.  A friend of mine lost his job when his place of work was shut down.  he could have said, "I worked hard all those years and I was faithful.  Now look what happened.  God let me down.  It's going to be hard to get a job in this terrible economy."  Instead he said, "Now I'm free to take time and listen to exactly what God has for me.  I'm free to be who i really ought to be."  That's telling yourself a good story.

      So how does all this tie into transformation?  We transform our lives by changing our minds; by believing we are what God's word says we are.  Transformation begins when we decide to disbelieve what we have been told by others (or what we see in the mirror each day), when we walk by faith, not by sight, and when we turn the facts of our lives into stories that take God's love into account no matter what.

      After a year of seeing tremendous transformation in my own life, including tremendous healing and restoration, I realized that God wants me to work less at transformation, not more.  If I try to change my outward circumstances, it's too hard.  I get frustrated and often give up.  But if I follow His guidelines for transformation, I change on the inside and outward things begin to change as well, often with little effort.

      Transformation is the food that feeds our heart's desire.  Like the Tree of Life, it tastes good.

      Mark Darroch teaces at the Spokane Dream Center (where his parents, Dave and Alice Darroch, are the senior pastors), mentors, and holds seminars and workshops designed to help others understand the spiritual laws that shape their destinies.  Faith on Purpose is available from Amazon.  For more information contact Mark at markjdarroch@gmail.com or on Facebook at www.facebook.com/faithonpurpose.

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from The Fig Tree:

Urban farming improves access to food
By Mary Stamp

As a fifth generation member of his family in agriculture in Eastern Washington, Brian Estes brings a different face to farming from his maternal grandparents who operated the farm their grandparents started in the 1880s for herding sheep.

Brian Estes

“I have begun to rediscover farming. It did not occur to me that farming was anything other than what my grandparents did. I didn’t realize I would want this career,” said Brian, who became interested in social justice and environmental issues during college. “I fell in love with food, good food and eating well,” he said.

Along with promoting urban farming, community gardens and farmers’ markets as parts of urban food production, he has his own small, for-profit farm in Vinegar Flats with a half-acre vegetable garden, a perennial garden, a pasture and experimental projects.

Brian sells to small, local grocery stores, like Main Market in Spokane, and as far away as Leavenworth, where he recently delivered 100 pounds of sunchokes—also called Jerusalem artichokes.

He likes what he’s doing, from simple, mundane tasks of working with his hands, weeding, harvesting, hauling and selling, to dealing with agriculture policies. He finds a quality of life in working on building his own farm enterprise to add to the conversation about food systems from personal experience.

Brian also encourages discussion on the justice of food systems in terms of how food is produced, distributed and consumed.

Growing up in Richland, he often visited his grandparents on their wheat farm near Walla Walla and after they moved into town during his teenage years. Attending Christ the King Catholic Church in Richland, he became interested in philosophy, contemplation and values for living well in the world.

Brian came to Spokane nine years ago to study psychology and environmental studies at Gonzaga University. After completing his degree in 2007, he decided to stay.

His one-year Jesuit volunteer position with St. Margaret’s Women’s Shelter, part of Catholic Charities of Spokane, grew into his role on staff as garden program coordinator for the shelter’s Vinegar Flats Community Farm.

Brian Estes manages Vinegar Flats Community Garden

Vinegar Flats Community Garden of St. Margaret’s Shelter was established in 2002 near 27th and Oak close to Latah Creek on a third of an acre pasture behind the home of a family who offered the land to St. Margaret’s.

It started as a vegetable garden, where some of the 18 shelter residents worked to provide food for the emergency shelter.

Vinegar Flats serves as a community farm for the shelter residents, a place where they may grow and obtain fresh fruits and vegetables. It is a space for women to learn about gardening, gain retail experience and develop a sense of empowerment, while they “grow vegetables, fruit, flowers and community,” he said

The farm also produces for farmers’ markets, Community Supported Agriculture (CSA) sales, a few West Central grocery stores and meal sites.

Brian, who attends St. Ann parish in Spokane, manages the farm in the spring, summer and fall, and does organizing and community development in the winter months.

A Jesuit volunteer and AmeriCorps volunteer assist every year.

“They do hands-on operations of the garden and in the greenhouse, planting starts for the garden, doing plant sales and helping organize other community gardens. A St. Margaret’s Next Steps trainee is learning to manage the greenhouse, building management and sales experience,” he said.

Some produce is sold at the South Perry and West Central farmers markets, which are now able to accept the EBT—electronic benefits transaction—cards that have taken the place of food stamps, Brian said.

The AmeriCorps and Jesuit volunteers are also doing a worm bin compost project with children at St. Margaret’s. The Health District is helping with a community kitchen to teach cooking skills.

The community farm can help meet needs of urban and local food systems, providing food that is affordable and accessible for low-income people, he said.

He expanded the program and production, increasing it to producing 4,500 pounds of food by tripling the size of garden so after four years it now operates as much like a small farm as a traditional community garden.

He also gives his time, energy and expertise to farmers, farmers markets and community gardens, exploring different models such as Community-Supported Agriculture (CSA) and plant-a-row options, so backyard gardeners can donate fresh food to food banks.

Setting up CSA sales and being able to accept food stamps dropped barriers to access at farmers’ markets, Brian said.

CSA introduces diverse vegetables—like kale—and teaches customers how to cook them.

He also helps farmers’ markets find ways to extend the season for fresh produce by helping people learn to eat more types of produce.

Tomatoes, for example, are available fresh for only four to eight weeks. Early season produce includes greens, cabbage and peas. People who change their menus to include them can eat fresh produce longer.

“Much of people’s lives comes from their relationship with food,” Brian said. “I was a picky eater and liked junk food until I was 18. When I was 14, I wanted to open a hamburger stand.”

Drawn to social aspects of food —people eating together—he learned about the history of people as social beings.

More neighborhoods offer resources of fresh, nutritional food at affordable prices, he said, adding that there’s more interest in urban planning around food production and in challenging current farm policies that tend to subsidize large-scale agriculture.

“As cities evolved in the last 50 to 75 years with cars more prevalent, it affected how cities were designed in terms of where people work and live,” he said.

“Specialty markets where people once bought whole food are drying up in favor of large, buy-all-you-need grocery stores. People who cannot drive to those supermarkets pay higher prices and have limited options. These are considerations in revitalizing neighborhoods.

“Can food access be restructured?” he asked.

For example, the Spokane Regional Health District supported development of several West Central Spokane “Healthy Corner Stores” that can sell fresh produce and whole foods at enough profit so that they will stock them.

Brian calls for influencing the macro food system through changing national agricultural policies that subsidize huge farms—for example, to produce corn for soda and highly processed foods—but do not subsidize whole, locally grown or organic foods.

“Policies have influence through direct payments to farmers to grow certain commodities,” he said.

“As farms have grown bigger and grow single crops or focus on livestock, farmers have lost resources they had in diverse farms, such as food to feed pigs or manure to fertilize. So many farms rely on transporting waste, rather than using it to fertilize.

“The transition to monoculture production in the 20th century reduced creative options for feeding people,” Brian said. “Most farmers want to feed people well and care for the land. We need to challenge the disconnect between large farmers and small organic farmers who distrust each other.

“Immigration and environmental issues also affect farming,” he said. “How can we operate our food system to mitigate problems, increase quality of life and create more justice? We will not feed everyone on small plots or small farms on the periphery of cities. We need to know the challenges.”

Local food systems provide the best way to understand positive or negative outcomes of food production, he said, in contrast to buying food products grown halfway around the world.

“I care about farm workers and farmers,” Brian said. “We need to be invested in the whole picture based on our values.”

In 2009, the South Perry Farmers’ Market lost its location and manager, so Brian has been helping restructure it. He has finished a two-year term on the board and continues as an ex-officio advisor.

The Grant Community Garden started in February 2011, when the Parks and Recreation Board opened parks for nonprofit community gardens to use. The South Perry Business and Neighborhood Association contracts to manage it, and 24 individuals and nonprofits signed up to care for their garden beds organically in 2011.

The Grant Garden Club donates food to the East Central Community Center’s food bank.

Brian also assists the Riverfront Farm and West Central Marketplace.

“I try to be mindful of my beliefs and values in my day-to-day life,” he said.

Brian’s thinking on farming has also been influenced by visits to Central America in 2005, 2007 and 2008. In 2005, he studied four months in Costa Rica and Nicaragua through a Boston University program on environmental and sustainable development. He also traveled in the West, Southwest and Mexico, visiting farms, learning what communities are doing as people pursue their wellbeing.

He hopes to increase discussion about growing one’s own food and access to safe, nutritious food, but knows discussions can turn controversial when addressing barriers to access safe, fresh food.

“I see enthusiasm about community gardens, raising chickens and knowing the farmers who grow our food,” he said. “Eating organic, local food is an immediate, approachable argument for change. The food tastes better.”

The cost of farmland is one part of the reason there are fewer farmers than ever before, he reported. Because farmers struggle to make a profit, many are drawn into the corporate food production system that relies on genetically modified crops and heavy use of chemicals.

Because farms operate on debt, from which farmers try to recover each year, big farmers are buying up neighbors’ land and leasing it.

Brian said his family now leases their property near Walla Walla for production of wheat, sweet onions and garbanzos. The choices of crops have become more limited as the markets for commodity crops globalize and local infrastructure is lost. Many Walla Walla area producers growing asparagus lost their market when processing plants closed and moved to South America.

Farms are dependent on the global system where distributors and marketers influence what they can grow affordably, Brian said.

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Genesis 4

CSV draft / HNV

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multi        interlinear        parallel      notes

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Genesis 3      INDEX      Genesis 5

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  1  And the man yada Chavvah his wife, and she conceived, and gave birth to Qayin, and said, "I have gotten a manchild from GOD."

  2  And again she gave birth, to Qayin's brother Habel.  And  Habel became a keeper of sheep, but Qayin was a tiller of the ground.

  3  And it came in process of time Qayin brought an offering to GOD from the fruit of the ground.

  4  And Habel brought also of the firstborn of his flock and of the fatlings; and GOD had regard for Habel and his offering,

  5  And for Qayin and his offering he had no regard; and Qayin became very angry, and his face fell.

  6  And GOD said to Qayin, "Why are you angry?  Why has your face fallen?

  7  If you do well, will you not be lifted up; and if you do not do well, a sin-offering is lying at the entrance; its desire is for you, and you control it."

  8  Qayin said to Habel, his brother, "Let us go into the field;" and it came to pass in the field, and Qayin rose up against Habel his brother, and killed him.

  9  And GOD said to Qayin, "Where is Habel, your brother?" and he said, "I do not know; am I my brother's keeper?"

10  And He said, "What have you done? The voice of your brother's blood is crying unto me from the ground.

11  And now you are cursed because of the ground, which has opened its mouth to receive your brother's blood from your hand.

12  When you till the ground, it will no longer yield its strength to you; you shall be a vagrant wanderer in the land."

13  And Qayin said to GOD, "My punishment is greater than I can bear.

14  Behold, you have driven me out this day from the face of the ground: I will be hidden from your face, and I will be a vagrant wanderer in the land, and it will be that whoever finds me will kill me."

15  And GOD said to him, "Therefore whoever slays Kayin, vengeance will be taken on him sevenfold." And GOD appointed a sign for Kayin, lest any finding him should strike him.

16  And Kayin went out from the presence of GOD's, and lived in the land, wandering east of Eden.

17  And Kayin yada his wife, and she conceived, and gave birth to Hanokh.  And he built a city, and called the name of the city after the name of his son Hanokh.

18  And to Hanokh was born `Irad; and `Irad begat Mechuyael, and Mechuyael begat Metushael,and Metushael begat Lamek.

19  And Lamek took two wives: the name of the one was `Adah, and the name of the other Tzillah.

20  `Adah gave birth to Yabal; he was the father of those who dwell in tents and have cattle.

21   And his brother was Yubal; he was the father of all who handle the lyre and flute.

22   And Tzillah also gave birth to Tubal-Qayin, forger and artificer of all brass and iron; and the sister was Tubal-Qayin was Na'amah.

**

23 Lamekh said to his wives, "`Adah and Tzillah, Hear my voice, You wives of Lamekh, listen to my speech, For I have slain a man for wounding me, A young man for bruising me.

24 If Qayin will be avenged seven times, Truly Lamekh seventy-seven times.

25 Adam knew his wife again. She gave birth to a son, and named him Shet. For, she said, "God has appointed me another child instead of Hevel, for Qayin killed him."

26 There was also born a son to Shet, and he named him Enosh. Then men began to call on the LORD's name.

Notes on Jubilees 1

      Prologue gives admirable account of contents of the book. At once a history and a chronological system dominated by sacred number 7.  History extends from creation to legislation on Sinai. Thus it embraces Genesis and part of Exodus.  A11 is re-written from standpoint of strictest Judaism.

      throughout all the years of the world. These words imply intention of the author to write history up to time of Messianic kingdom. Cf. i. 26.

      1. third month, on the sixteenth day of the month. Completes imperfect date of Exod. xix. l. (Same day as God appears to Jacob on way to Egypt, xliv. 5.) For the rest of the verse cf. Exod. xxiv. 12.

      2-4 a. Exod. xxiv. 15-18.

      3. out of.  Emended in accordance with Exod. xxiv. 26, מתוך by a change of one letter.

          flaming. Change of one vowel would give 'devouring' as in Exod. xxiv. 17.

      4. God taught him the earlier and the later history. Cf. i. 26; also Megilla 19 b 'The Holy One, blessed be his name, showed to Moses all the minutiae of the law and all that the Sopherim would renew in later times' ; so also Shem. Rabb. 40 (Wünsche, 282), Menachoth 29 b, Wajikra Rabb. 26 (Beer).

      5-10. Ezra ix. 9, 10, 11 ; Exod. xxiii. 33, xxxiii. i, 3 ; Deut. xxx. 1-20, xxxi. 19, 20, 24-6, 27 ; 2 Kings xvii. 7-17.

      5. write them, &c. Cf. Exod. xxxiv. 27.

          how I, &c. Cf. Ezra ix. 9.

          transgressing. An emendation, slhlto from 'asheto of bed.

      6. Deut. xxx. I.

      7. write. See i. 27 (note). On verse cf. Deut. xxxi. 27 ; E.xod. xxxiii. 3.

    10. Captivity of Israel who had forsaken ' my sanctuary', &c. Cf. Deut. x.xviii. 15-68, and Lev. xxvi. 14-39.

    11-13. Idolatry and captivity of Judah. Cf. Ezek. xx. 28, 31 ; 2 Chron. xxxiii. 3, xxviii. 3 ; 1 En. xcix. 7.

    12. I will send witnesses . . . but they will not hear.  Cf. 2 Chron. xxiv. 19, xxxvi. 15-16; Jer. xxv. 4; Matt, xxiii. 34 ; Luke xi. 49.

          but . . . will slay the witnesses. Neh. ix. 26.

          work evil before My eyes. 2 Kings xxi. 15.

    13. Cf. xxi. 22 ; Isa. i. 15 ; 2 Kings xxi. 14.

          for a prey = lahabl emended from lahebl.

    14. Captive Judah forgets service of God. Cf. Deut. iv. 28, xxviii. 36, 64.

    15-17. Repentance of Judah will bring return and rebuilding of the Temple.

    15. Deut. iv. 30, 29; Jer. xxix. 13, 14.

    16. remove them the plant of uprightness. The expression 'Plant of uprightness' = Israel from the outset. Original perhaps is Jer. xxxii. 41. Cf. i En. x. 6, xciii. 2, 5, 10. Not improbably ' in this land' was lost after the verb. We might read וגטעתים for והסיעתים = 'I will plant them in this land.' Cf. Jer. xxxii. 41. Reversal of the judgement in 13 is required here. 

          they shall be for a blessing and not for a curse. Zech. viii. 13.

          the head and not the tail. Deut. xxviii. 13 ; i En. ciii. 11.

    17. The second Temple, ab > ' their' before God. Cf. Exod. xxv. 8, xxix. 45; Lev. xxvi. 12; Ezek. xiv. 11; Jer. xxiv. 7, xxx. 22.

    18. Cf. Deut. xxxi. 6.

    19. do not forsake . . . rule over them. 2 Kings xxi. 14; Deut. ix. 26; Ps. cvi. 41.

    20. Ps. li. 10. Beliar, see note on xv. 33.

    21. Deut. ix. 26, 29. a holy spirit. Cf. i. 23 and xv. 14 (note).

    22. Deut. xxxi. 27. confess, lie. Lev. xxvi. 40; Neh. ix. 2.

    23. turn, &c. 2 Chron. vi. 38.  circumcise. Deut. x. 16, xxx. 6.  I will cleanse them ... eternity. Implies no more exile for Israel.

    24. I will be their Father, &c. From 2 Sam. vii. 14; used in 2 Cor. vi. 18 of all Christians. In 2 Sam. vii. 14 these words refer to Solomon, God is the Father of the nation in Deut. xxxii. 6; Isa. Ixiii. 16; Jer. xxxi. 9; Cf. also Exod. iv. 22, 23; Deut. xiv. i ; Isa. xliii. 6; Judges ix. 4. In Sir. xxiii. i ; Wisd. ii. 16, &c., it is used of the righteous individual, elsewhere of righteous Israel. In Jubilees Israelites are God's children in virtue of their physical descent from Jacob. Cf. Wisd. xviii. 13. Also Sayings of the Fathers, iii. 22 (Taylor's ed.).

    25. children of the living God. Hosea i. 10.

    26. Moses receives 'Jubilees' as a secret revelation. Cf. esp. 4 Ezra xiv. 6, also Exod. xxxiv. 27-28 ; Deut. x. 2-4. Conclusion of this verse implies that history of 'Jubilees' is to be brought down to author's own time — that of the early Maccabees. Like 1 En. xxv. 3, l.xxvii. i ; Ass. Mos. x; i En. xci-civ, he expected God would dwell with man. He lived in hourly expectation of the 'end of the times'.  Like author of 'Beast Visions', 1 En. lxxxvii-xc, he believed this would be accomplished by a Messiah, but his Messiah was to spring from Judah, cf. xxxi. 18 n.

    27. Angels only accompany Jahweh in Deut. xxxiii. 2, they mediate indirectly in Ezek. xl. 3. Zechariah and Daniel assign even a larger role to the angels. Test. Dan. vi further develops the idea. In N.T. times the ministry of angels has become the universal means of approaching or hearing from God. Expressly affirmed by Philo, De Somniis, i. 22, Josephus, Ant. XV. 5.3; Paul (Gal. iii. 19), Stephen (Acts vii. 53), and author of 'Hebrews' ii. 2, also Samaritans (Gesenius, Carm. Sam. 15), De Sacy, xii. 16. Hostility to Christians caused Rabbis to revert to older view in Shabb. 88 i, Shem. Rabb. 28. The angel here writes, not the Pentateuch, but a history up to the Messianic kingdom, but Deut. xxviii-xxx may be meant.

    28. Read this verse after 25.  eyes of all. Cf. Rev. i. 7.

          King on Mount Zion. Cf. Isa. xxiv. 23.

    29. angel of the presence, derived from Isa. lxiii.9. Cf. Test. Judah x.w. ; i En. xl. 2 ; probably Michael, Israel's guardian angel ; Weber, Jüdische Theologie,² 168 ; Dan. x. 13, 21, xii. i ; I En. xx. 5 ; 2 En xxii. 6.

          went before, &c. Exod. xiv. 19.

          from the day of the [new] creation > 'new', inserted wrongly.

          when > b. Possibly an interpolation, or a mistake of ώς for έως; translate ' until '.

          Author as Isa. Ixv. 17, Ixvi. 22 ; Test. Levi xviii, believed in a gradual transformation of the world, moral and physical.  Perhaps borrowed from Mazdeism (cf. Soderblom, La Vie future d'après le Mazdéisme, 254).  From 1100 B.C. this view was supplanted by the belief in a violent and sudden revolution of things (l En. xci. 16, xiv. 4; I Apoc. Bar. xxxii. 6, Ivii. 2 ; 4 Ezra vii. 75 ; 2 Peter iii. 13 ; Rev. xxi. 1.  The author divides this process of renewal into three periods:  1st, Deluge, v. 12, 13; 2nd, choice of Israel, i.e. foundation of Hebrew nation, .xix. 25, cf. ii. 22; 3rd, establishment of Messianic kingdom, cf. i. 29, iv. 26, v. 12. This division is unique.

          renewed for healing, as Rev. xxii. 2.