Pseudo-Philo - Knowledge

103:(132-136 CE). A very small minority of scholars suggest dates outside these bounds. Examples include Abram Spiro who suggests that it was composed in the second century BCE, J. R. Porter who dates Pseudo-Philo to 25 CE, and Alexander Zeron who posits that it was composed sometime in the third or fourth centuries CE. Among the evidence cited by scholars in support of a pre-70 CE date of composition is the depiction of the temple in Jerusalem as still standing and in use for sacrifices (e.g., LAB 22:8). Further, 194:, with the daughter being the singer. Commentators have noted that the characterisation of the daughter is (like other female characterisations in Pseudo-Philo) much stronger and more positive than that of her biblical counterpart. She has a name (Seila), and her role is as a wise and willing - rather than passive and reluctant - participant. One commentator has observed that 'the author has done his utmost to put this woman on the same level as the patriarchs, in this case especially Isaac'. 108:

Jacobson, for example, treats this view dismissively, stating that "Simply put, there are no particularly cogent arguments in support of a pre-70 date." Among the evidence cited in support of a post-70 CE date of composition are thematic parallels with 2 Baruch and 4 Ezra, Jewish texts composed post-70 CE and references to the destruction of the temple (e.g., LAB 19:7).

210:, the attribution of Pseudo-Philo to Philo of Alexandria cannot be sustained for four main differences: Philo of Alexandria wrote in Greek, whereas the Pseudo-Philo apparently wrote in Hebrew; "1,652 years from Adam to the Flood (3:6) against Philo's 2,242; the favorable or at least neutral portrayal of 107:

writes: 'A date prior to AD 70 (and perhaps around the time of Jesus) is suggested by the kind of Old Testament text used in the book, the free attitude towards the text, the interest in the sacrifices and other things pertaining to cult, and the silence about the destruction of the temple'. Howard

152:(LAB 65). As Leopold Cohn observes, it “passes rapidly over” or “omits” certain aspects of the scriptural narrative while elaborating on others, even supplying “many quite novel additions” not present in the Jewish Scriptures. Many of its additions have parallels in other Jewish traditions. 49:, it is preserved today only through a Latin translation found in 18 complete and 3 fragmentary manuscripts that date between the eleventh and fifteenth centuries CE. In addition, material paralleling that in the 155:

Some scholars have reasoned that the work's ending with the death of Saul implies there were further parts of the text which are now missing; others believe that the extant text is complete.

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born circumcised. It also contains several other embellishments which deviate quite substantially from the norm, such as Abraham leading a rebellion against the builders of the

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is a selective rewriting of Jewish scriptural texts and traditions. Following a basic narrative outline derived from the Jewish Scriptures, the work opens with the

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by the fourth century CE. The primary evidence for this are the many difficult readings that are best explained by the existence of Hebrew and Greek antecedents.

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Jacobson, Howard (1989). "Thoughts on the Chronicles of Jerahmeel, Ps-Philo's Liber Antiquitatum Biblicarum, and Their Relationship".

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and its temple in 70 CE while other scholars suggest that it was written post-70 CE, possibly as late as shortly following the

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It is probably the earliest reference for many later legendary accretions to the Biblical text, such as the casting of

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was written sometime between the mid-first century CE and the mid-second century CE. Some scholars propose that the

1180:. Prolegomenon by L. Feldman. Library of Biblical Studies. New York: Ktav Pub. House, 1971. (English translation.) 1415: 1229: 1166:. 2 vols. Sources Chrétiennes 229–230. Paris: Éditions du Cerf, 1976. (Critical text and French translation.) 573:

The Hebrew Fragments of Pseudo-Philo's Liber Antiquitatum Biblicarum Preserved in the Chronicles of Jerahmeel

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Harrington, Daniel (1973). "The Text Critical Situation of Pseudo-Philo's Liber Antiquitatum Biblicarum".

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A Commentary on Pseudo-Philo's Liber Antiquitatum Biblicarum, With Latin Text and English Translation

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