THE APOCALYPSE OF BARUCH.

Besides the apocryphal Book of Baruch, the so-called First Epistle of Baruch in Syriac, found in the London and Paris Polyglots (defended by Whiston as authentic, A Collection of Authentick Records, i., pp. 1 f., 25 ff.), and a work entitled Paralipomena Jeremia (by Ceriani, Monumenta Sacra et Profana, v., fasc. 1, Mediolani, 1868, pp. 9-18), or Reliqua Verborum Baruchi (by Dillmann, Chrestomathia Ethiopica, Lips., 1866, and translated by Prätorius into German, Zeitschrift für w. Theol., 1872, pp. 230-247. Cf. also Ewald, Geschichte d. Volk. Is., vii. 183), there is extant in the Syriac language a work known as the Apocalypse of Baruch. It is found in a MS. belonging to the Ambrosian library at Milan, and was first published in the form of a Latin translation by Ceriani (1866), and five years later (1871), in Syriac, by the same scholar. Fritzsche adopted Ceriani's Latin text in his edition of the Apocrypha and select Pseudepigrapha (1871), and the work has also been more or less fully treated by Langen (De Apocalypsi Baruch, 1867), Ewald (Götting. Gelehr. Anzeigen, 1867, p. 1706 ff., and Geschichte d. Volk. Is., vii., 3te Aufl., 1868, pp. 83-87), Schürer (Neutest. Zeitgeschichte, pp. 542-549), and Kneucker (Das Buch Baruch, etc. Mit einem Anhang über den pseudepigraphischen Baruch, Leipz., 1879). The work seems to have been little known in the early Christian church, but Papias appears to have borrowed largely from it (especially from xxix. 5), and it is possibly referred to in the Synopsis of Athanasius and the Stichometry of Nicephorus, under the title Bapoux Vevdenlypapos. (Cf. Fabricius, Cod. Pseudepig. V. T., i. 1116.) A fragment of the work (chaps. lxxviii -lxxxvi), also in the Syriac language, is found in the London and Paris Polyglots, and Lagarde's edition of the Apocrypha in Syriac (1861), and was rendered into Latin by Fabricius for his work just mentioned.

The composition is quite a long one, although incomplete in its present form (cf. lxxvii. 19), requiring forty-five pages of Fritzsche's work (Libri Apoc. V. T. Grace, pp. 654-699), and purports to be from the pen of Baruch, who everywhere speaks in the first person. The time of receiving the revelations communicated is claimed to be just before and just after the destruction of Jerusalem (by Nebuchadnezzar). Under a thin disguise of symbolism, the writer depicts the relations of Israel to other peoples, and in a series of post facto predictions seeks to comfort them by awakening a hope of better times in the near future. Among the predictions made after the event is one concerning a second destruction of Jerusalem (xxxii. 2, 4), which clearly proves that the work was written subsequent to the overthrow of that city by Titus. And this is the only passage which gives any positive clew to the date of the composition. But it has a close relationship to the Second Book of Esdras (cf. Langen, pp. 6-8), and it is evident that the one must have borrowed from the other. Whether the present book, however, antedates 2 Esdras (so Fritzsche and Schürer), or 2 Esdras first appeared (Ewald, Langen), it is impossible to say with certainty. But the fact that Papias (A. D. 120-170) used so freely the Apocalypse of Baruch (cf. Irenæus, Adv. Hær., v. 33), would seem to favor the view of the former; and it is probable, therefore, that it was composed soon after the destruction of Jerusalem by the RomThe present Syriac version was derived from the Greek, and it is most likely that this was the language of the original (see Langen, De Apocalypsi Baruch, p. 8, "Jam vero græco sermone scriptor usus esse videtur" (cf. also, Judenthum in Palestina, p. 119 f.), and that it first appeared in Palestine.

ans.

THE PSALMS OF SOLOMON.

There is extant in the Greek language a collection of eighteen Psalms under this title (Vaλuol ZaroμwvTOS). They were first published, with a Latin translation by La Cerda, in his work entitled Adversaria Sacra (Lugd. 1626), from a manuscript found in Augsburg, which has since disappeared, then by Fabricius (2d ed., 1722, p. 914 ff.); and in 1869 by Hilgenfeld (Messias Judæorum, pp. 1–33; cf. Zeitschrift für w. Theol., 1868, pp. 134-168). The still later editions of Geiger (1871) and Fritzsche (1871) agree for the most part with Hilgenfeld, in the form of the text adopted, but that of Geiger is accompanied by valuable explanatory notes. Wittichen has furnished a resume of the contents of the Psalms from a theological point of view, in his work, Die Idee des Reiches Gottes (1872, pp. 155–160. Cf. also Smith's Bib. Dict. under "the Maccabees sec. 10).

"

The work displays a remarkable unity of form from beginning to end, the way being prepared in the earlier portions for what appears in the later, and its style and spirit are also everywhere the same. It makes itself no claim to the authorship of Solomon, the title being a later addition, and probably suggested by 1 Kings iv. 32. The place of composition was Palestine, the author identifying himself with those who there suffered, and the original language, probably Hebrew (Hilgenfeld says Greek, but is almost alone in his view). The writer seems to have been an earnest partisan of the Pharisees. He advocates, with earnestness, a righteousness of works (xiv. 1 ; cf. ix. 9); declares the justice of God in the punishment of his people on account of their sins; and holds to a resurrection, when one's past deeds will determine whether it shall be to life (iii. 16), or to condemnation (xiii. 9 ff.; xv.). Having prepared the way for it by his sketch of the course of unrighteous rulers, and the miseries of Israel, the author proceeds in the latest Psalms (xvii., xviii.) to picture on the basis of the Messianic prophecies of the Old Testament the glory of the coming Messiah. The earth is divided among the chosen people, and the heathen come bending to the new king, leading back his dispersed children, who have dwelt in their borders. But, as in the Book of Enoch, the Messiah acts only as a kind of deputy of God. He is sinless (in a ceremonial sense), has wisdom and power to rule, but the real sovereign over all is Jehovah. Much light is hereby thrown on the attitude of the Jews of his time toward our Lord, since the present work may be taken as fairly representative of current sentiment, at least, among the mighty party of the Pharisees.

Respecting the time of composition, scholars differ to some extent, some holding that the work originated in the time of Antiochus Epiphanes (Ewald, Grimm, Oehler, Dillmann, Westcott), others

(Movers, Delitzsch, Keim) in the time of Herod, but a growing number of the later investigators (Langen, Hilgenfeld, Nöldeke, Hausrath, Geiger, Fritzsche, Wittichen, Schürer) fix with great confidence, and on what seem to be conclusive grounds, upon a period soon after the taking of Jerusalem by Pompey (B. C. 63). The walls of the city are represented as having been destroyed with battering rams (viii. 21; ii. 1, èv кpi), the noblest inhabitants put to death, while the young men, women, and children are carried captive to the West (xvii. 13, 14, év ópyý káλλous avтoû ékanéσteiλev avrà ëws ènì dvoμŵv. Cf. ii. 6; viii. 24). Finally, however, the "dragon" is himself slain on the mountains of Egypt, upon the sea," and his body lies unburied (ii. 30-31). This seems to make it reasonably certain that Pompey is referred to. It could have been said only of Pompey and Titus, that they carried their captives to the West, and the other particulars make it evident that Titus cannot be meant. And Pompey was actually murdered, while at sea, off the coast of Egypt (B. C. 48). It is rare, in fact, in books of this character, that we are able to trace with so sure a hand the circumstances amidst which the author wrote.

THE ASSUMPTION OF MOSES.

We receive the earliest notice of a work known as the Assumption of Moses ('Ανάληψις Μωυσέως) through Origen (De Princip., iii. 2. 1) who remarks that what is said in Jude (ver. 9) concerning a strife between the archangel Michael and Satan over the body of Moses is taken from it (he names it the "Ascension" of Moses). It is referred to by other church fathers also, and later Christian writers as Didymus of Alexandria († c. A. D. 395), Clement of Alexandria (Strom., vi. 15), Gelasius (pope, A. D. 492-496), Evodius, who called it "Apocrypha et secreta Moysi," in the so-called Synopsis of Athanasius, in the Apostolical Constitutions, and the Stichometry of Nicephorus. (Cf. Hilgenfeld, Messias Judeorum, p. lxxi., and Fritzsche, Prolegom., pp. xxxiv., xxxv.) In more modern times the work was first brought to light, excepting small fragments found in Fabricius (Cod. Pseudepig. V. T., i.), by Ceriani, in a Latin MS. belonging to the Ambrosian Library at Milan, which he edited and published in his work, Monumenta, etc. (1861). The MS. proves to be itself a fragment, and is without a title, but is of considerable extent, and that it is a version of the original Greek work is evident from a passage found at the beginning (i. 14), which corresponds with an earlier citation. Since the appearance of Ceriani's publication, the composition has been republished by Hilgenfeld (1866), Volkinar (Lat. and Germ., 1867), Schmidt and Merx (Merx' Archiv, 1868), and by Fritzsche (1871). Hilgenfeld has also attempted a retranslation into Greek (Zeitschrift, 1868, and Messias Judæorum, 1869). The work purports to be a sort of historical and prophetic address of Moses to Joshua on the occasion of his succeeding him as leader of Israel. After a brief sketch of Jewish history, intermingled with prophetic announcements, reaching down to the time of Herod the Great, both the descriptions and the predictions become at once more full and definite, showing that we approach the period in which the author himself lived. That Herod the Great is referred to, there would seem to be little room for doubt. His character is described with great exactness, as, also, the more prominent events that characterized his reign. He is called "rex petulans, qui non erit de genere sacerdotum (a reference to the preceding Hasmonean dynasty) homo temerarius et improbus" (vi. 2, of Fritzsche's text). It is said that his reign will continue thirty-four years, and that his sons will succeed him, but their su premacy will be shorter than his. Cohorts will come into their land, and a mighty king of the West (probably Quintilius Varus, B. C. 4) will subdue them, take them prisoners and destroy a part of their temple with fire (" et partem ædis ipsorum igni incendet," vi. 9). Then, after a little, the end would come ("ex quo facto finientur tempora"). The book ends abruptly in the twelfth chapter, the MS. being imperfect at its close; and it is this very portion, as the context shows, which contained the account of the alleged strife over the body of Moses. It is earnestly to be hoped that the lost fragment may yet be discovered.

According to the data already given, it would seem that the author wrote his work just before, or just after the beginning of our era, that is not long after the death of Herod (so Ewald, Wieseler, Schü rer). That it was before the end of the reign of Herod's two sons, Philip and Antipas, seems clear, from the fact that he predicts a shorter reign for them than their father enjoyed, when it was really longer. That it was soon after the war with Varus, the words quoted above, ex quo facto, etc., would lead us to infer.

There has been much discussion concerning the attitude of the author towards the leading Jewish sects, some holding him to be a Pharisee, others a Sadducee. He, in fact, appears to coincide fully with neither of these parties; and Wieseler and Schürer seem to be right, therefore, in placing him among the so-called Zealots. He held, indeed, to the leading principles of the Pharisees, but differed from them widely in his more spiritual interpretation of the law and in his decided stand with respect to the civil government.

It is a noticeable circumstance, that, notwithstanding the Messianic kingdom is the leading thought of the writer, there is not a word said of a personal Messiah. In this respect our work agrees with another of the Old Testament Pseudepigrapha, soon to be noticed, the Book of Jubilees. It is the Most High God ("summus Deus, æternus solus "), the alone Eternal, who will rise up for the destruction of the heathen and the vindication of his people (cf. x. 7). The work appears to have been written in Palestine, and may have been composed in the Hebrew language, though the present Latin text was clearly derived from the Greek.

THE ASCENSION OF ISAIAH.

IN Justin Martyr's Dialogue with Trypho (c. cxx.), there is an allusion made to the death of Isaiah. It is said that he was sawn asunder with a wooden saw (πplovi vλív). It would seem that this was

taken from the Pseudepigraphal work, entitled the Ascension of Isaiah, although it is not there stated that Isaiah was sawn with a wooden saw. Tertullian, also (De Patientia, c. xiv.), makes use of the prophet's example as there depicted to enforce the duty of patience: "His patientia viribus secatur Esaias et de Domino non tacet.' At v. 14 of the Ascension we read: "But Isaiah, while he was being sawn, did not cry nor weep, but his mouth spoke with the Holy Spirit until he was cut in two pieces." (Cf. the translation of the work, with introduction and notes, in the Lutheran Quarterly for October, 1878, pp. 513, 522.) In the Apostolical Constitutions (vi. 16), the work is spoken of under the title anókpupov 'Hoatov. So also by Origen, who cites it in several instances (Com. in Matt., xiii. 57; Epist. ad African., c. ix. ; Hom. in Is. i.). Epiphanius (cf. Dillmann, p. xvii.) named it avaßariKÒV 'Hoatov, and charged that a certain heresy of his day was derived from it. Ambrose alluded to it (Com. in Ps. clxvii.), and Chrysostom quoted it at length (Com. in Matt.).

The first knowledge of this interesting work in modern times was through the discovery of an Ethiopic MS. of it in the Bodleian Library by Laurence, who published it, with translations in Latin and English, in 1819. Two Latin fragments were also edited by Mai (e Codice rescripto Vaticano), Rome, 1828. A new edition of the whole composition has recently appeared (1877), by Dillmann, who made use of two additional Ethiopic MSS., and his work is accompanied by all the critical helps needful for a thorough study of the book. He devotes a number of pages to explanatory notes, appends the fragments previously edited by Mai, and a second Latin version from another MS. of chaps. vi. 1-xi. 40, the part containing the real Ascension, which was found by Gieseler. Some others have treated of the work at different times: as Grimm (Com. über Jesaia, Leipz., 1821, pp. 45–46), Nitzsch (Studien u. Kritiken, 1830, p. 210 ff.), Gfrörer (Das Jahrhundert des Heils, Stuttg., 1838, pp. 65-69, ii., p. 422 ff.), Movers (Kirchen-Lexikon, i. 338), Ewald (Geschichte des Volkes Is., 3d ed., vii., pp. 369-373), and Langen (Judenthum in Palästina, etc., pp. 157-167). It seems to have been written in the Greek language, from which at least the Ethiopic version originated (“universa orationis Græca indoles in libro Ethiopico ita servata est." Dillmann, Prolegom., p. viii.)

The work as it now exists, according to Dillmann, is properly two works: one the Ascension proper, being from the hand of a Christian, and the other part mainly from a Jew, excepting what was added by a later editor. Following this critic's analysis the former includes vi. 1-xi. 1, 23-40. It is evident that this part once circulated as a separate book, since it is shown in the fragments published by Mai, which contain it alone. On the other hand, that the work also circulated in the Western church in its entirety is proved by the other Latin fragment, where parts of the whole are found. In form the original composition is an account of what was revealed to the prophet Isaiah, as he was being carried upward to the seventh heaven, "in the twentieth year of the reign of Hezekiah, king of Judah." Its age may be approximately determined from the fact that it contains Christian elements, and is referred to by Justin Martyr and Tertullian.

THE BOOK OF JUBILEES.

IN our General Introduction, pp. 40-42, we have spoken at some length of the Haggadistic literature of the Jews. In the so-called Book of Jubilees, we have a good specimen of its character. It is nothing more or less than a Haggadistic commentary on the Book of Genesis, from which circumstance also, its other title, the "Little Genesis" (" Little," i. e., not in extent, but in rank) is derived. A commentary in the modern sense of the word it is not, but a free reproduction of the matter of Genesis, and the first part of Exodus with the enlargements, interpolations, and interpretations peculiar to the Judaism of the later times. It professes to be a revelation made to Moses on Mount Sinai, and so to come with the highest authority, but moves, notwithstanding, on a decidedly low plane of intellectual and spiritual attainment. The author is supposed to know whence the first fathers of the race got their wives, how Noah managed to gather the animals into the ark, why it was that Rebecca loved Jacob so much, and other matters of that sort. The patriarchs are also made pattern Jews, of the later order. Good and bad angels participate freely in human affairs. It is represented that the patriarchs, in addition to the teaching embraced in the Mosaic revelations, received secret communications from God, which were afterwards to be made known, as in the present book, for instance. In the fourth and fifth centuries of our era it was cited by a number of the fathers (Epiphanius, Jerome, Rufinus) under both its titles, rà 'Iwẞnλuîa, and ʼn Xeñtà Péveois, but most frequently the latLike several other works of the kind, it seems to have found the most admirers, however, in the church of Abyssinia, and from thence it was brought to Europe and introduced to the modern world. Fragments of it are found in Fabricius (Cod. Pseudepig. V. T., vol. i. of the 2d ed.) and Treuenfels (Fürst's Literaturblatt des Orients, 1846, 1851), and it is fully presented by Dillmann (1850-51) in a German translation, and later (1859) in the Ethiopic text. It was afterwards treated by a number of scholars, whose works or articles will be found in the list of authors below.

ter.

The original language of the work is admitted to be Hebrew, and its birth-place Palestine, though it was early translated into Greek and Latin, from the former of which languages the Ethiopic version was made. In addition to the numerous internal proofs of such an original, we have the positive tes timony of Jerome (cf. Dillmann in Ewald's Jahrbücher, iii. 89). The Book of Enoch was freely used and cited by our author, and, on the other hand, the present book, as it would seem, was known to the writer of the Testaments of the Twelve Patriarchs (Dillmann, . c., pp. 91-94), which originated in the second century of our era. And inasmuch as the work contains not the slightest allusion to the destruction of Jerusalem, but everywhere represents it as being still the great spiritual centre of the nation's religious life, it is tolerably clear that it must have appeared in the first century and probably not far from the middle of it.

THE TESTAMENTS OF THE TWELVE PATRIARCHS.

THE name indicates the professed character of the present work. It is made up of the supposed utterances of the twelve sons of Jacob. With an account of their lives, embracing particulars not found in the Canonical Scriptures, there are combined various moral precepts intended for the instruction of their descendants. There are also pretended revelations of the future in which the coming of the Messiah is made the goal. The work seems to have been written by a Jewish Christian, whose aim was to win over his fellow countrymen to Christianity.

The language in which it was written seems to have been Greek, as we now find it in extant MSS. This is proved, in connection with other things, by the character of the Greek employed, instances of paronomasia, a frequent use of the genitive absolute and of the verb μéλλew, and the introduction of terms common to the Greek philosophy. The Testaments are referred to by Tertullian (Adv. Marcionem, v. 1; Scorpiace, xiii.; cf. Benj., ii.) and by Origen (Hom. in Jos., xv. 6; cf. Reub., 2, 3); also apparently in Jerome (Adv. Vigilant., c. vi.), in the Synopsis ascribed to Athanasius, and the Stichometry of Nicephorus. (Cf. Introductory Notice to the translation of the work found in connection with the works of Lactantius, vol. ii. of the Ante-Nicene Christian Library. pp. 7, 9.)

In times more modern the work came into notice as published in Latin by Bishop Grosseteste, of England, in the middle of the thirteenth century. The Greek text was first published by Grabe (Spicilegium Patrum, etc., Oxford, 1698), from an inaccurate transcript of a Cambridge MS. Fabricius (Cod. Pseudep.) reprinted Grabe's text with but slight changes. Grabe's second edition (1714) was an improvement on the first, but stili left much to be desired. The second edition of Fabricius (1722) and that of Gallandi (who followed Grabe's second edition, Venice, 1765) and Migne (also followed Grabe, Patrologia Græca, ii. Paris, 1857), are all very imperfect. In 1869, Richard Sinker published the text of a Cambridge MS. of the work, noting the variations of one found in Oxford, and used this text in making his translation for the volume of the Ante-Nicene Library above referred to. There are four Greek MSS. of the Testaments extant: one in Cambridge, one in Oxford, a third in the Vatican Library not yet edited (i. e., at the time Sinker's work appeared), and a fourth, which was discovered by Tischendorf at Patmos, the special character of which is unknown. Of the Latin text there are many MSS., twelve being found in Cambridge, England, alone. An English translation was made by Arthur Golding (1581), which was frequently republished. (Cf. under "Sinker" in List of Authors.) It re

The date of the work is confidently placed in the first part of the second century of our era. fers to the destruction of Jerusalem on the one hand, and was cited by Tertullian, and hence must have originated within these limits. The New Testament Books seem to have been already collected to a greater or less extent. There is also an allusion to the Jewish priesthood, which would be without force, if the destruction of Jerusalem by Hadrian had already taken place, that followed the insurrection under Bar-Cochba (A. D. 135). We must, therefore, fix on a period ranging A. D. 100-135 for its composition. So Sinker, but most other scholars place it somewhat earlier. The work has been treated, among others, by Nitzsch (see List of Authors), Ritschl (Die Entstehung der Altkath. Kirche, p. 171 ff., Bonn, 1850; 2d ed., 1857), Vorstman (see below), Kayser (in Reuss and Cunitz's Beiträge zu den theol. Wissenschaften, 1851, pp. 107–140), and an interesting article on its apologetical value appeared in the Presbyterian Review for January, 1880.

LIST OF AUTHORITIES.

ACKERMANN. Introductio in Libros Sacros Vet. Fœderis. Editio Tertia. Viennæ, 1853.
Acta Synodi Dordrechtana. Leyden. 1620.

Alexandre. XPHEMOI ZIBYAAÍAKOI. Oracula Sibyllina. Editio Altera. Parisiis, 1869.
Alexandre. Excursus ad Sibyllinos Libros. Parisiis, 1866.

Anderson. The Annals of the English Bible. Abridged by Prime. New York, 1849.

Apel. Libri Veteris Testamenti Apocryphi Græce. Lips., 1837.

Apocrypha, The, Greek and English in Parallel Columns. Lond., 1871.

Appian. Werke. Stuttg., 1832.

Arnald. A Critical Commentary on Such Books of the Apocrypha as are Appointed to be Read in the Churches. Lond., 1st ed., 1744, 4th ed., 1822.

Assemani. Biblioth. Apost. Vaticana Codicum MSS. Catalogus. Romæ, 1756-59.

Auberlen. Der Prophet Daniel u. die Offenbarung Johannis. 3te Aufl., Basel, 1874.

Augusti. Libri Vet. Test. Apocryphi. Textum Græcum recognovit et Variarum Lectionum Delectum adjecit. Lips., 1804.

Augusti. Grundriss einer Historisch-Kritischen Einleitung in's Alte Testament. 2te Aufl., Leipz.,

1827.

Badt. De Oraculis Sibyllinis a Judæis compositis. Breslau, 1869.

Balfour. The Plants of the Bible. Lond., 1866.

Bauermeister. Commentarius in Sapientiam Salomonis. Götting., 1828.

Baumgarten. "Der Nationaljüdische Hintergrund der Neutest. Geschichte nach Flavius Josephus " (Jahrbücher für Deutsche Theol., 1864, pp. 616-648, 1865, pp. 605-693).

Beer. Das Buch der Jubiläen u. sein Verhältniss zu den Midraschim. Leipz., 1856.

Beer. Noch ein Wort über das Buch der Jubiläen. Leipz., 1857.

Bendtsen. Specimen Exercitationum Criticarum in V. T. Libros Apoc. e Patrum Scriptis et Antiquis Versionibus. Götting., 1789.

Bengel. Gnomon of the New Testament. Edinb., 1860.

Bensly. The Missing Fragment of the Latin Translation of the Fourth Book of Ezra. Cambridge,

1875.

Bernhardy. Grundriss der Griechischen Litteratur. 3te Aufl., Halle, 1861-76.

Bertheau. Die Bücher der Chronik erklärt. 2te Aufl., Leipz., 1873.

Bertheau. De Secundo Libro Maccabeorum. Götting., 1829.

Bertholdt. Einleitung in Sämmtliche Kanonische u. Apokryphische Schriften d. Alten u. Neuen Testaments. Erlangen, 1812-1819.

Besançon. De l'Emploi que les Pères de l'Église ont fait des Oracles Sibyllins. Paris, 1851.
Bianchini (Lat. Blanchinus). Vindicia Canonicarum Scripturarum Vulgatæ. Romæ, 1740.
Bidder. Ueber Koheleth's Stellung zum Unsterblichkeitsglauben. Erlangen, 1875.

Bleek.

"Ueber die Entstehung u. Zusammensetzung der uns in acht Büchern erhaltenen Sammlung Sibyllinischer Orakel" (Theolog. Zeitschrift, i., 1819, pp. 120-246, ii., 1820, pp. 172-239). Bleek. "Ueber die Stellung der Apokryphen des Alten Test. im Christlichen Kanon" (Theolog. Studien u. Krit., 1853, pp. 267-354).

Bleek. An Introduction to the Old Testament. Translated from the 2d German ed. vols., Lond., 1869.

Bleek. Einleitung in das Alte Testament. Vierte Aufl., bearbeitet von Wellhausen. Berlin, 1878. Bloch. Studien zur Geschichte der Sammlung der Althebräischen Literatur. Leipz., 1875.

Bloch. Hellenistische Bestandtheile im Biblischen Schriftthum (previously in Jüdische Literaturblatt).

1877.

Böhl, Forschungen nach einer Volksbibel zur Zeit Jesu u, deren Zusammenhang mit der Septuaginta-Uebersetzung. Wien, 1873.

Bost. L'Epoque des Macchabées. Strassb., 1862.

Bretschneider. De Libri Sapientiæ Parte Priore, c. i-xi., e duobus libellis conflata. Pars i.-iii. Viteb., 1804.

Bretschneider. Liber Jesu Siracidæ Græce. Ratisbona, 1806.

Bretschneider. Systematische Darstellung der Dogmatik u. Moral der Apokryphischen Schriften des Alten Testaments. Erster Band, "die Dogmatik enthaltend." Leipz., 1805.