Slavonic Pseudepigrapha PDF

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Introduction
The Slavonic Pseudepigrapha
Andrei 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 Byzantium
which exercised an unmatched formative influence on the development of the Slavic literary heritage. An
important witness to the early existence and the scope of the Jewish extra-biblical writings circulated in the
Slavic lands can be found in the so-called the Lists of the True and False Books the indexes of
non-canonical works brought from Byzantium and then translated, revised, and incorporated in various
Slavonic collections, such as the Izbornik (Florilegium) of Svjatoslav (1073). The remarkable fluidity found in
these lists can be explained by the peculiarities of dissemination of the non-canonical materials in the Eastern
Orthodox environment in which the apocryphal texts and fragments were not sharply demarcated from
ideologically mainstream materials and were preserved alongside each other in the same collections. Many
ancient Jewish documents and traditions were adopted into the framework of Eastern Orthodoxy in a new
theological capacity. Thus, for example, some pseudepigraphical texts and fragments about Adam, Enoch,
Noah, J acob, Abraham, Moses, and other exalted patriarchs and prophets were often viewed as the lives of the
protological saints and were incorporated in hagiographical collections.
Eastern Orthodoxy represented a literary environment in which the J ewish pseudepigraphical texts and
fragments were usually transmitted as part of the larger historiographical, moral, hagiographical, liturgical,
and other collections that contained both ideologically marginal and mainstream materials. In these
compilations the Jewish pseudepigraphical materials were often rearranged, expanded, or abbreviated. There
were several types of collections by which the J ewish pseudepigraphical documents and fragments were
perpetuated in the Slavic milieu.
One type of the media that played a major role in dissemination of the Jewish pseudepigraphical traditions
were historiographical compendiums known as Palaeas (from Greek Palaea ancient). The Palaeas are
historiographies in which canonical biblical stories are mixed with non-canonical elaborations and
interpretations. 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 from
creation 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 historiographical
genre 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 early
Jewish pseudepigraphical traditions were the chronographs. This category included the Slavonic translations
of the chronicles of universal history of such Byzantine authors as George Hamartolos, John Malalas, and
George Synkellos, along with anonymous chronographic compilations originated in the Slavic lands on the
basis of earlier sources. Similar to the Palaeas, the chronographs did not merely retell the canonical materials
but 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 of
moral and liturgical nature, such as the Great Menologia (Velikie Chetii Minei) and the Just Balance (Merilo
Pravednoe), among others.
Given the aforementioned peculiarities of the transmission of the Jewish pseudepigraphic materials in the
Christian historiographical, liturgical, and moral collections, the task of discerning the possible provenance
and purposes of the original pseudepigraphic texts and fragments is made very difficult by the numerous
editorial additions, abbreviations, and rearrangements. In recent years, however, several promising
methodological approaches to the study of Jewish texts preserved in the Slavonic language have come to
surface (Kulik, 2004). These studies help to distinguish between various levels of transmission and adaptation
of the early Jewish materials in the Slavic literary environment.
2. Major Clusters of the Pseudepigraphical Materials
A classic study by A. I. Jacimirskij, which still remains unsurpassed in its thoroughness, distinguishes more
than twenty clusters of pseudepigraphical works and fragments organized around major biblical characters.
(J acimirskij, 1921).
The majority of these pseudepigraphical materials were also preserved by other Christian traditions and
survived not only in Slavonic, but also in Greek, Latin, Syriac, Ethiopic, Georgian, Armenian, and other
languages of Christian East and West. Yet, among the great variety of the pseudepigraphical materials that
circulated 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 of
Jacob.
2 Enoch is a Slavonic translation of a J ewish pseudepigraphon traditionally dated to the first century C.E. The
central theme of the text is the celestial ascent of the seventh antediluvian patriarch Enoch through the seven
heavens and his luminous metamorphosis near the Throne of Glory. The book, which combines the features of
an apocalypse and a testament, can be divided into three parts. The first part (chapters 138) describes
Enochs heavenly journey which culminates in his encounter with the Deity who reveals to the seer the secrets
of creation. This part ends with Enochs return to earth where he must instruct his children in the celestial
knowledge received from God and the angels. The second part (chapters 3967) deals with Enochs
testamentary admonitions to his sons during his short visit to earth and ends with the second ascension of the
patriarch. The third part of the book (chapters 6873) describes the priestly functions of Enochs family and
the 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 the
text, and both of them preserve original material. The majority of scholars hold the opinion that the Slavonic
version was translated from Greek. The Semitisms found in various parts of the text point to the possibility of
the Semitic Vorlage behind the Greek version.
The Apocalypse of Abraham, another text preserved solely in its Slavonic translation, represents a J ewish
work 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 the
apocalypse can be divided into two parts. The first part represents an aggadic elaboration of the story of
Abraham's rejection of the idols. The second, apocalyptic, part depicts the patriarch's ascension to heaven
where he is accompanied by his angelic guide, Yahoel, and becomes initiated into the heavenly and
eschatological mysteries. According to some scholars the two parts might have originally existed
independently, yet in the pseudepigraphon they appear synthesized into a coherent unity, sharing common
theological themes.
The Ladder of Jacob, which has also been preserved in its entirety solely in Slavonic, circulated in the
Slavonic environment as a part of the Explanatory Palaea where the text underwent extensive editing and
rearrangement. Despite its afterlife inside the compendium of heterogeneous materials and its long history of
transmission in Greek and Slavonic milieux, the pseudepigraphon seems to have preserved several early
traditions that can be safely placed within the Jewish environment of the first century CE. Scholars propose
that the Slavonic Ladder of Jacob is most likely derived from its Greek variant, which in turn appears to have
been translated from Hebrew or Aramaic. The content of the work is connected with J acobs dream about the
ladder and the interpretation of his vision.
Besides these three works available exclusively in Slavonic, the Slavic Orthodox literary heritage has
preserved a substantial number of texts and fragments attested elsewhere in other languages, including Greek.
One of the most extensive clusters of the J ewish traditions circulated in the Slavic literary milieux includes
materials dealing with the stories of creation and the fall of the protoplasts. The impressive bulk of materials
pertaining to the story of Adam and Eve is represented by the Slavonic Life of Adam and Eve, a Slavonic
version of the primary Adam books. It contains some material absent in other versions of the primary Adam
books, including the story of Satan's second deception of Adam and Eve and the legend of the contract or
cheirograph that Satan made with the protoplasts. The Slavonic Vita is a translation from Greek and exists in
longer and shorter recensions.
Another cluster of important Adamic materials circulated in the Slavic environment includes a fragment
known as the Adam Octipartite, the so-called Sataniel Text, and the Story of God's Creation of Adam. The
Adam Octipartite contains the tradition about the creation of Adams body from eight elements. The Sataniel
text is an Adamic fragment interpolated into the Russian manuscripts of the Slavonic version of 3 Baruch. It
attests to the traditions of Sataniel's refusal to venerate Adam and his deception of Eve by using the serpent as
a proxy. The Story of God's Creation of Adam exhibits strikingly dualistic tendencies, portraying the creation
of the protoplast as the work both God and Satan.
A number of significant early Jewish traditions pertaining to the story of the protoplasts were also
incorporated in the Christian Adamic writings circulated in the Slavic milieux, such as the Legend about the
Wood of the Cross, the Struggle of the Archangel Michael with Sataniel, the Legend of the Tiberian Sea, the
Discourse of the Three Hierarchs, and the Homily of Adam to Lazarus in the Hell. Although these
macroforms have distinctive Christian features, it is clear that they contain a wealth of early J ewish
pseudepigraphical traditions. The themes of creation are also reflected in the fragments Seventy Names of God
and 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 Two
Tablets 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 other
versions in other languages. These pseudepigraphons include the Slavonic versions of the Testament of
Abraham, 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 Blessed
Zerubabel. Yet despite the existence of the Greek and other versions of these works, the Slavonic materials
sometimes 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 Bogomils
There have been a number of studies that attempted to explicate the theological tenets found in the Slavonic
translations of some pseudepigraphical works, such as 2 Enoch, 3 Baruch, and the Slavonic Life of Adam and
Eve, through their alleged connections with the Bogomil movement, a dualistic sect that flourished in the
Balkans in the middle ages. These studies argued that the large number of J ewish pseudepigraphical writings
preserved in Slavonic appear to contain Bogomil interpolations (Ivanov, 1925). Some scholars have even
proposed the possibility that works like 2 Enoch were composed in the Slavonic language by the Bogomils
between the 12th and 15th centuries C.E. (Maunder, 1918). Recent scholarship however is increasingly
skeptical of such radical proposals and generally finds little or no connection between the aforementioned
pseudepigraphons 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 slavische
Henochbuch, J SHRZ Band V Lieferung 7; Gtersloh. Gaylord, H. E. 1982, "How Sataniel Lost His '-el'," JJS
33:303-9. Franko, I. 1896-1910, i i i, Monumenta Linguae Necnon
Litterarum 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 the
Slavonic 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 Adam
and 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 Slavonic
Pseudepigrapha (Supplements to the J ournal for the Study of Judaism, 114; Leiden: Brill, 2007) pp. xii+481. $207.00. ISBN 978
9004154 391]
Collections of the Slavonic Pseudepigraphical Texts
Collections of the Translations of Slavonic Pseudepigraphical Texts
Bibliographies of the Slavonic Pseudepigrapha
Fragment Seventy Names of God
Fragment About All Creation
Slavonic Life of Adam and Eve
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The Story of God's Creation of Adam
Adam Octipartite
The Circle about the Tree of the Cross
Discourse of the Three Hierarchs
The Homily of Adam in Hades to Lazarus
Sataniel Text
Legend about the Tiberian Sea
Struggle of Archangel Michael with Sataniel
2 Enoch
Enochic Fragment about the Two Tablets
Fragment About the Flood
Apocalypse of Abraham
Testament of Abraham
Fragments about Melchisedek
The Ladder of J acob
J oseph and Aseneth
Testaments of the Twelve Patriarchs
Testament of J ob
Life of Moses
Apocryphal Fragments about David
Apocryphal Fragments about Solomon
Apocryphal Fragments about Elijah
Ascension of Isaiah
3 Baruch
4 Baruch
Pseudo-Danielic Fragments
Apocalypse of Zosimus
Ahiqar
The Word of the Blessed Zerubabel
The Josippon
Palaea Historica
Interpretive Palaea
Palaea Chronographica
J ewish Pseudepigraphical Works and Traditions in Slavic Milieux
"Prohibited Books"

Texts

Slavonic Life of Adam and Eve html pdf
The Story of God's Creation of Adam html html
Adam Octipartite html pdf
5 de 11 18/05/2014 12:51 p.m.
The Circle about the Tree of the Cross html pdf
Discourse of the Three Hierarchs html
The Homily of Adam in Hades to Lazarus html pdf
Sataniel Text
2 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 Tablets
Fragment About the Flood html
Apocalypse of Abraham Ms. S (Part I Part II Part III)
Testament of Abraham pdf
Fragments about Melchisedek html pdf
The Ladder of J acob pdf
J oseph and Aseneth
Testament of J ob
Life of Moses html pdf
Apocryphal Fragments about David html
Apocryphal Fragments about Solomon html pdf
Ascension of Isaiah html
3 Baruch html Tichonravov's Ms.
4 Baruch pdf
Pseudo-Danielic Fragments pdf
Ahiqar html
The Word of the Blessed Zerubabel html pdf
The Josippon html
Palaea Historica
Interpretive Palaea
"" html
html
Translations
Slavonic 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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On 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 Abraham
Fragments about Melchisedek (Russian) (Russian)
The Ladder of J acob
J oseph and Aseneth
Testament of J ob
Life of Moses (Russian) (Russian)
Apocryphal Fragments about David (Russian) (Russian)
Apocryphal Fragments about Solomon (Russian) (Russian) (Ukranian)
Ascension of Isaiah (Russian) (Russian)
3 Baruch (Russian)
4 Baruch
Pseudo-Danielic Fragments
Ahiqar (Russian)
The Word of the Blessed Zerubabel (Russian) (Russian) (Russian)
The Josippon ( ) (Russian)
Palaea Historica
Interpretive Palaea
(Russian)
"" (Russian)
(Russian)

Research on the Slavonic Pseudepigrapha
The Theophaneia School: Jewish Roots of Eastern Christian Mysticism (Scrinium III; eds. B. Lourie
and 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 (. ),
7 de 11 18/05/2014 12:51 p.m.
T. Jovanovic (. ),
N.L. Kozlova (.. ), (, 2000).

A. Kulik (. ), English Translation of the Apocalypse of Abraham
V.S. Kuznezova (.. ),
(, 1997).
D.S. Lihachev (.. ),
D.S. Lihachev (.. ), .

B. Lourie (. ), Propitiatorium in the Apocalypse of Abraham
B. Lourie (. ), :
B. Lourie (. ), Review of Alexander Kulik's Retroverting Slavonic Pseudepigrapha: Toward the
Original 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 Testamenti
Pseudepigrapha, 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 of
Biblical 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 Study
of 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; Library
of 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 in
the 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 the
Study of Judaism 34 (2003) 274-303.
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A. Orlov, "Celestial Choirmaster: The Liturgical Role of Enoch-Metatron in 2 Enoch and Merkabah
Tradition," 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 of
the 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 Enoch
an 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:10
A. 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 in
2 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 the
Tragedian," 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 the
Tragedian, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and
Christianity (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 of
Abraham, Journal of Biblical Literature 127.1 (2008) 53-70.
A. Orlov (. ), The Gods of My Father Terah: Abraham the Iconoclast and Polemics with the
Divine Body Traditions in the Apocalypse of Abraham, Journal for the Study of the Pseudepigrapha
18.1 (2008) 33-53.
A. Orlov (. ), "The Pteromorphic Angelology of the Apocalypse of Abraham," Catholic
Biblical Quarterly 72 (2009) 830-842.
A. Orlov (. ), Arboreal Metaphors and Polemics with the Divine Body Traditions in the
Apocalypse 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 and
Mysticism (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 (.. ), .
Resources
Resources on 2 (Slavonic) Enoch
Resources on the Apocalypse of Abraham

Byzantinorossica
Church-Slavonic Dictionary (G. D'jachenko)
Slavonic Grammars
Slavonic Fonts
Bibliography 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 Pseudepigrapha
Basil 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 des
Adambuches, Denkschriften der kaiserlichen Akademie der Wissenschaften. Philosophisch-historische
10 de 11 18/05/2014 12:51 p.m.
Classe 42 (Vienna, 1893) 1104. (Slavonic Life of Adam and Eve).
(3 ): 1, 2
( ).
( ).
. . .

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Introduction|

N.L. Kozlova (.. ), (, 2000).

D.S. Lihachev (.. ), .

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