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early Jewish work extant in Latin, probably written originally in Hebrew and emanating from Palestine. It was attributed to Philo (c.20 B.C.–A.D. 50) because it circulated with his writings. The work is an imaginative re-telling of biblical narratives found in Genesis, Exodus, Numbers, Deuteronomy, Joshua, Judges, amd First Samuel, but also preserving traditions not found in other writings of the period.


See J. H. Charlesworth, ed., The Old Testament Pseudepigrapha (Vol. II, 1985).

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Among the topics are whether the books of Hosea and Jeremiah know of a Sinai/Horeb Golden Calf story, whether the sheep worshiped the Golden Calf: the animal apocalypse's reading of Exodus 32, leaders without blemish: pseudo-Philo's retelling of the biblical Golden Calf story, traces of the Golden Calf in the Epistle to the Hebrews, anti-Judaism and pedagogy: Greek and Latin patristic interpretations of the calf incident, and the incident of the Golden Calf in pre-Islamic Syriac authors.
The actual texts included are too numerous to mention here, but among them are the Septuagint; the Book of Jubilees; Pseudo-Philo's Book of Biblical Antiquities; generous selections of the writings of Philo and Josephus; various testaments, including the Testament of Abraham and the Testaments of the Twelve Patriarchs; wisdom literature, such as the Wisdom of Solomon and the Wisdom of Ben Sira; stories set in biblical and early post-biblical times, such as Joseph and Asenath, Judith, and Tobit; historical writings from post-biblical times, including 1 and 2 Maccabees; and numerous sectarian texts found at Qumran, such as the Rule of the Community and the Temple Scroll.
Bernstein, "The Genesis Apocryphon: Compositional and Interpretive Perspectives"; and Howard Jacobson, "Biblical Interpretation in Pseudo-Philo's Liber Antiquitatum Biblicarum." A carefully crafted synoptic approach characterizes van Ruiten's treatment of Jubilees.
Gross also explores the reception history of the story, beginning with Pseudo-Philo.
"Remember Amalek!" Vengeance, Zealotry, and Group Destruction in the Bible According to Philo, Pseudo-Philo, and Josephus, by Louis H.
Pseudo-Philo's Liber Antiquitatum Biblicarum 3:10 has a clear allusion to 1 Enoch 51:1.
This compendious set of two volumes of translation and commentary, with an extended introduction, of the Liber Antiquitatum Biblicarum of Pseudo-Philo, is a landmark in the study of this remarkable document.
Among their topics are Pseudo-Philo and the Pharisees, a look at the prehistory of rabbinic Judaism, the Aqedah in the Bavli: an analysis of Sanhedrin 89b, midrash and metalepsis in Genesis Rabbah: a reappraisal of rabbinic atomism, and the lost matriarch in Genesis Rabbah.
The essays of the first half (Part I: Paradises of Second Temple Judaism and Christian Origins) address the New Testament, Philo, Pseudo-Philo, Josephus, and the Gospel of Thomas.
It is, however, unclear whether this assessment also applies to other forms of Rewritten Scriptures, such as the Liber Antiquitatum Bibli-carum of Pseudo-Philo, which she mentions only in passing.
Chapters four through six concentrate on apocryphal literature, especially Pseudo-Philo and Enoch.
Thereafter, Stuckenbruck considers Tobit 11:14-15 (Tobit blesses God and 'all his holy angels'), Joseph and Asenath 14:1-12; 15:11-12 (Asenath possibly blesses the angel with God); Pseudo-Philo 13:6 (the feast of trumpets 'an offering for your watchers'), and a number of passages (in I Enoch, Testament of Levi, Testament of Dan, 3 Baruch, Pseudo-Philo, Life of Adam and Eve, and Testament of Solomon) in which angelic mediation of prayers is mentioned.

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