Moses

Although few might think of Moses as a ‘leader’ in the contemporary business and political sense, Moses is not only among the most significant leaders in Western civilization but is also arguably the quintessential example of a powerful leader from whom much can be learned by anyone entering and occupying leadership positions. Various types of leadership approaches are considered that have been advocated by scholars over the past century. Moses’ example as described in the Bible is analyzed to assert why Moses’ approach makes for an appropriate and compelling form of leadership today.

While present leadership and management vocabulary might differ from the Hebrew Bible, many of the notions advocated by modern leadership theorists appear to parallel major behaviors, traits, functions, experiences and actions ascribed to Moses, especially in the first five books of the Hebrew Bible. Anyone can view Moses through the lens of a particular religion, whether shared or not, and still learn considerably from the experience. One will find Moses depicted as heroic, charismatic, and certainly empathic. Yet, Moses also shows transactional, transformational and visionary leadership qualities. Hence, ‘Religion and Contemporary Management’ discerns why Moses represents such an important model of effective leadership for contemporary times.

The present study investigates the spread of the ho Ôn (ὁ ὤν) inscription in Christ's halo. Developed in the early Palaiologan period, the inscription originates with the liturgy for the Feast of the Transfiguration and was popularized through the theology of light elucidated by Hesychasts. Contextualizing the epigraphic innovation within the wider debates over Hesychast theology, this essay pursues lines of inquiry first proposed by Titos Papamastorakis, who drew attention to the proliferation of this inscription in dome ensembles. The study concludes by discussing the reception of the ho Ôn inscription in the Post-Byzantine Greek and Slavic worlds.

DNA and other evidence suggests the early history of the Hebrew Old Testament concerns two entirely separate people united by monotheism and military conquest. The first, taking the name of Israelites from Israel (Jacob), the grandson of the Patriarch Jacob, had a brief stay in the Egyptian Eastern Delta before falling out of favour and eventually fleeing to West Arabia in the chaos of Bronze Age collapse ca.1200 BC. There they were overwhelmed in a lengthy campaign by a black Nubian Cushitic-speaking people called the Hebrew, recently converted to the cult of YHWH. The two peoples intermarried but the Nubian priesthood dominated thereafter and eventually reinvented itself as part of the Semitic Abrahamic tradition. Cut off through Babylonian exile from its gene pool in West Arabia, the Nubian high priesthood identified the present-day area of Israel and Palestine as the Promised Land of Moses and portrayed themselves as a special Middle East people who had escaped slavery in the Delta, not as a black Nubian enslaved gold mining force that had fled to Yemen during a time of ecological disaster characterised by severe earthquake and volcanic activity.

The article reads the invention of the Exodus-Narrative in its historical context of the religious and political system of the Ancient Near East. It reconstructs the revolutionary different approach to political power and theological foundation in the development of the Mose- and Exodus-Narrative and its innerbiblical Fortschreibung. For this development it is most decisive that the Exodus-Narrative is not based on a historical migration-movement "from point A to point B", but on a historical confrontation with the political powers at that time. The foundation of a strict monotheistic understanding of theology and the invention of “textual authority” that diverged from the status of scripture in the Ancient Near East and which can be reconstructed through the structure of the Exodus-Narrative and its canonical form as the Tora of Mose, has laid the foundation for the identity of Israel and the basis for the three Monotheistic Religions. The article's argument is strictly developed in correspondence with contemporary exegetical and historical research (esp. E. Otto and Chr. Dohmen) and is brought together with contemporary accounts to political thought from poststructuralist and deconstructive philosophers like Derrida, Levinas, Badiou and Agamben. The outcome of this study is articulated as a contribution to an affirmative reading of the so-called »crisis of representation«.

This work draws upon a host of late antique and medieval sources to examine selected Muslim exegeses of Moses in the Quran. The Muslim exegetical image o f Moses in the Quran is linked with ancient Sumerian stories o f Gilgamesh, var- ious versions of the Alexander Romance (Ethiopic, Syriac, Persian), Aramaic translations of the Abraham story in Genesis, and rabbinic accounts of the Ten Lost Tribes in the Talmud and the Midrash. Muslim exegetes associate Moses with the Jacob story in Genesis, Dhu al-Qarnayn 's visit to the cities at the ends of the Earth, and the Prophet Muhammad as caretaker in the garden of Eden. In doing so, the Muslim exegetes do not confuse and mistake earlier sources, but they intentionally use non-Quranic elements thick in Biblical allusions to delineate a particular image of Moses, the Torah, and the Israelites. It is an image of Moses, drawn in contrast to the Biblical and Jewish image o f Moses, which the Muslim exegetes use to identify and authorize themselves as linked to the different image of the Prophet Muhammad. Using approaches from Biblical Studies, History of Religions, Folklore Studies, and Judeo-Arabic Studies, this book suggests how Muslim exegesis ofthe Quran is purposeful in its appropriation and adapta- tion ofelements consonant with Jewish and Christian interpretation and theology of the Bible.

This paper has been published in a somewhat different form in Meg Harris Williams' "Aesthetic Conflict  and its Clinical Relevance." - Karnac, 2018.

It outlines the various "knife-edge" defenses the infant mind must struggle with in the face of the emotional impact of the mother's beauty, particularly when there is no absolute guarantee of this being reciprocated.
An attempt is made to disambiguate this vulnerability from those which call into play defenses against (Kleinian) unconscious envy.
Both serve to protect the internal good/beautiful mother from destruction, in the infant mind.
One aspect of Narcissism, not usually emphasized, is the lack of conscious awareness of one's rejection of love and beauty when offered by another.
Instead, the narcissist remains almost totally merely conscious of his or her own feelings of being rejected, especially aesthetically.

This document has been developed for a course on Christian-Muslim theological encounter in response to student interest in understanding the extent of similiarity/connections between the main figures of Jewish-Christian-Muslim traditions.

Please note this document is work in progress with the list of names initially derived from the Wikipedia article `List of people in both the Bible and the Quran' <https://en.wikipedia.org/wiki/List_of_people_in_both_the_Bible_and_the_Quran>

The file contains my Biblical Litographs from years 2007-2015. They include: Hagar, Jacob, Moses, Elijah, The Great Father Jesse, Gabriel, Mary Meets Elisabeth, Joseph Shares His Dream, The Baptism of Jesus, A Journey towards the Mountain of Transfiguration, A Woman Caught in Adultery, A Samaritan Woman at the Well, Zacheus, Crucifixion, Descent into Hell, Noli me tangere, Ascention, Pentecost, With the Moon under Her Feet, Pantokrator and others. The file also includes various posters of and invitations to exhibitions.

This study focuses on the exegesis of Gregory of Nyssa, a 4th century exegete, a Church Father, and one of the three Cappadocian Fathers. The main primary source of my thesis is Gregory’s treatise The Life of Moses, an intriguing example of Patristic exegesis based on the Exodus narrative. The main purpose of Gregory’s treatise is not to make a historical presentation of the journey of Moses and the Israelites, but to elevate the reader into a higher state of consciousness in order to perceive the spiritual meaning of the narrative. The kind of exegesis that Gregory applies is often defined as allegorical interpretation or allegorical exegesis, rich on symbols and enigmas, which was at first neglected in scholarly discussion. Fortunately, there has been a growing interest in Biblical interpretation of the Church Fathers since the mid-20th century. The main objective of my thesis is to focus on Gregory’s interpretations of topographical imagery presented in the Exodus narrative. Greg...

This study argues that Moses' call narrative is both a test of Moses, to see whether he will be up to it, and an education of the future hero in the modes by which the deity rules the world. As the tale develops a series of moves evolves in which Moses' firmness is revealed and he is finally compelled to accept the call.

JBL 137.3 (2018): 555-79.

The postmodern turn in the humanities is now at a point that requires response and revision to some deconstructionist trends. As a case study, this article examines the inversion principle formulated by Claude Lévi-Strauss against Yair Zakovitch’s analysis of mirror narratives through three examples. In the first example, the mirror narratives of two destructions in Genesis are shown to be better explained by the inversion principle. The second example considers aspects of the Mesopotamian flood hero Utnapishtim that have been divided in subsequent Jewish traditions between Enoch and Noah. The third example considers the transformation of the myth of the sacrificial son in Judaism, Christianity, and Islam. These three examples lead to the following conclusions: (1) that other myths, particularly in Genesis, should be reconsidered in light of the inversion principle; (2) that this principle is crucial for the reception history of biblical narratives, as seen in the development of the figure of the flood hero in Second Temple Judaism; and (3) that intentional adaptations are equally susceptible to the subconscious structural changes that occur in the intercultural journeys of myth, as described by Lévi-Strauss.

Indians had a highly rich heritage of culture, science and education. In order to colonise India, it was necessary for them to make Indians mentally broke and turn them against the glorious past of India and be the perpetrator of British strategy.

It is nothing new to say that the texts of the bible, and in particular the Old Testament, are hopelessly patriarchal. It is a man's book, written by men, for men, and featuring predominantly male characters. So much so, that representation and experience of women in the text is a common point of conjecture, given that female voices and experience are mediated to us through this now multi-layered patriarchal prism. We are indebted to the pioneering work of scholars who have deconstructed the layers of ideology, and laid bare some of the assumptions regarding the construction of women in these texts. Likewise, we are indebted to them for the new approaches which have been introduced to our discipline through their efforts,1 enriching our work in innumerable ways. One of the trajectories that feminist criticism set into train was the investigation of gender roles and performance. We know that gender roles are culturally formed and performed, and that within any specific culture, a variety of masculinities or femininities are to be expected. To talk of a biblical masculinity in any singular sense, then, is fraught with this cultural ambiguity, particularly given the diverse set of historical questions which bear upon any responsible reading of the scriptural text. Further, we must bear in mind the weight of our own culture's view of gender and the way in which that influences our reading, a point well borne out in Clines' essay on David.2 Nonetheless, Clines lays out a typology of biblical masculinity under six categories: The fighting male, the persuasive male, the beautiful male, the bonding male, the womanless male, and the musical male. While these categories come from a reading of David and not the whole Old Testament canon, Clines asserts his view that the myth of masculinity enshrined in the David story was potent amongst Israelite men and must have been influential in the ongoing perception of masculinity within that culture. It is easy to see how these categories (perhaps with the exception of the beautiful male) might be used in a more comprehensive study of Moses' own masculinity. For the purposes of this more limited paper, my emphasis will be on the categories of the bonding male, and the persuasive male. I will also draw on the work of Susan Haddox, who provides a less-clearly developed typology than Clines, but who nonetheless identifies key traits in the characterisation of masculinity. Haddox identifies three broadly conceived components: honour, potency, and wisdom.3 Together, these features make up what is best described as a hegemonic masculinity, a term developed by Robert Connell in his influential monograph, Masculinities.4 Hegemonic masculinity is that demonstration of masculinity which is culturally exalted as the ideal type. Such men are not necessarily the bearers of powerful office, and indeed, this myth of masculinity may well be propagated through fictional characters, such as James Bond, Jason Bourne, Frank Underwood, Harvey Spectre, Don Draper, and so on.5 However, as Connell notes, hegemony is unlikely to be achieved without a correspondence between cultural ideals and institutional power, so that in our world, top level corporate, business, and military demonstrations of masculinity must play into the construction of the idealised type.6 The text I will consider is the story of Numbers 20: the waters of Meribah. In it, Moses is confronted by a mob of angry people, suffering from a lack of food and water. It is not the first instance of such complaints. Typically, these events stir up the wrath of God, and a

Toledo Cathedral’s stone choir screen was carved by local artists in the late fourteenth century, during a period of heightened anti-Jewish rhetoric and widespread conversion. Its fifty-six large reliefs show stories from Genesis and Exodus, and stand out from contemporary choir screens and sculpted ensembles due to the inclusion of rarely-depicted apocryphal legends and the absence of New Testament stories. The extensive narratives of the Creation, the life of Cain, the death of Adam, the plagues in Egypt and the Exodus of the Israelites from Egypt are particularly unusual. The presence of some of these stories can be explained within a specific local devotional and liturgical context, in which the screen served as a backdrop for processions, preaching and baptismal ceremonies. The unprecedented iconography of Cain biting Abel at the neck betrays an engagement with Hebrew scholarship, and should be understood in the light of patristic and polemical texts then found in the cathedral library. Recurrent themes include an emphasis on stories that were commonly considered to be types for the division of Jews and Christians. Reliefs showing the Israelites in the desert can be read as a critique of Jewish idolatry, whilst also articulating ideas about the proper veneration of images in the Christian church.

The structure of the tabernacle and the order of the divine service (תמיד) reflect the cosmology and ritual of creation. Through the divine service Israel actualizes the divinely created order, becoming partakers of God's "very good" and bringing holiness and blessing to the world.

A comparison of  two deifying statements about Moses in Ex 4:16 and in Ex 7:1 in their respective literary contexts. As a result, Ex 7:1 is understood as a priestly attempt to safeguard the practical hierocracy in Jerusalem during the Persian era. Clearly dependent on it and therefore younger, the statement in Ex 4:16 is interpreted as an attempt of  non-priestly Jewish circles to come to terms with this state of matters.

This translation of Deuteronomy follows a similar approach to my translations of Genesis and Samuel. In this, as in my other translations, my priority was always to express the ideas in the text in the most natural way in English, and at the same time to capture the energy and rhythm of the original Hebrew. Compared with my other translations, this translation is "freer" and departs further and more frequently from the literal meaning of the text. This is especially true for the many laws in the middle portions of the book, which are written in a legalistic prose style that I could only reproduce by employing a more formal semi-legalistic vocabulary and syntax.

One unique aspect of this translation is that it jettisons the traditional chapter divisions and instead organizes the material according to the Masoretic parashot. Organizing the text in this way gets us closer to the ancient writers, and yields numerous insights into their composition approach.

The commentary accompanying the translation focuses primarily on issues of translation and language. After the commentary I provide an essay that summarizes my views on the composition history of Deuteronomy and that assigns each of the parashot to one of the four major compositional stages that I identify, which span a period of nearly three hundred years, from the late seventh century to the mid fourth century BCE.

This work is licensed under a Creative Commons Attribution-Share Alike International 4.0 license. The full text can also be downloaded at the Internet archive at https://archive.org/details/deuteronomy_202008/mode/2up.

The print edition of this book is available at: https://www.amazon.com/gp/product/1733441573/

Light as a metaphor for truth is one of the images that most strikingly captures the impassable philosophical divide between Maimonides and Crescas. Hans Blumenberg chose light as a prime illustration of a philosophically inexhaustible metaphor throughout the history of philosophy: “Light remains what it is while letting the infinite participate in it; it is consumption without loss.” Since metaphor is a primary instrument of philosophical exegesis Blumenberg’s theory is important for providing a deeper understanding in general of medieval Jewish philosophy. My paper focuses on light as one such root metaphor which illustrates its “inexhaustibility” that illuminates an array of the challenges Crescas mounts against Maimonides. Moses Maimonides’ (1138-1205) Guide of the Perplexed, and his later philosophical and theological arch-nemesis Hasdai Crescas’ (circa 1340-1412) Light of the Lord, are works of philosophical theology intended in a core sense as primers on how to properly understand God’s revealed word. Their different uses of light imagery capture what is the core issue that informs the opposition between them across the theological spectrum. For Maimonides reason is the ultimate arbiter of truth and, ipso facto, of the Torah’s meaning, while for Crescas reason is subordinate to the supra-rational truth of the Torah which alone resolves a faith that is ‘perplexed’. Maimonides incorporates Greek notions of intellect and knowledge as light while Crescas sought to repatriate light to its origins in God and His revelation through Torah. For example, what anticipates Crescas’ entire critique of Maimonides’ thoroughgoing rationalism is his early overturning of Maimonides’ hierarchy of light which grades people in terms of its length and intensity ascending from a darkness that does not even qualify as a level of existence to its peak of “unceasing light”. Crescas immediately subverts Maimonides’ hierarchy of light with one grounded in divine grace free to discriminate as to who will be its recipient. What is sight for Maimonides is blindness for Crescas.

This paper is a short review of some of the arguments regarding the relationship between the Proto Semitic / Sinaitic/ Canaanite inscriptions and Paleo Hebrew. It looks at the film of Timothy Mahoney with a disputation between such scholars as Orly Goldwasser and Christopher Rollston and David Rohl and Petrovitch around the studies of Joseph Naveh. Naveh notes that in the tenth century BC Paleo Hebrew, Aramaic and Phoenician were indistinguishable, leaving the door open for a bridge between Proto sinaitic and Paleo Hebrew.  The genius of the alphabet was needed in oder for the Torah to be written. Spome scholars argue that the Proto Sinaitic inscriptions are in fact the earliest form of Hebrew. Rohl sughgest it was designed by Joseph whilst he was in Egypt because of the coincidence between the first inscriptions and Josephs's period in Egypt.

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A great American psychologist summarizes one of the most difficult of subjects--the nature of dreaming--after decades of lifting matters out of the morass of Freudianism. The result nonetheless is a thin gruel that misses the main thing about dreams: their unworldly imaginative power. But he is not the only one. Who defends the psyche in modern science? Who knows what it is, where it resides, and how it controls the brain? The true theory of dreaming will emerge only by facing and answering these questions, which can be said to have baffled ancient, medieval, and modern investigators alike. At present materialism stands confused, pathetically benighted in its own shadow.

Readers are now advised that a new approach to the true theory of dreaming, as well as the first mechanistic explanation of Night Terrors in scientific history, is contained in the reviewer's illustrated essay on this page called 'The Last Day.' Both this late 2017 review and the new 2020 essay concern the same foundational ideas within idealism and can be said to blend smoothly together to produce an increasingly coherent view of the phenomenology as well as the fundamental nature of dreaming, the achievement of which depends on isolating and identifying the cosmic generator of dreams.

See also 'Sartre on Dreaming' (2022) and 'On the Materialization of Being' (2022) for deeper insights into the nature of dreaming according to idealism and in the context of the embodiment of the psyche, which reaches far deeper inwardly than the farthest galaxies are from the Solar System.

This article retrieves Freud's Paul as a forgotten predecessor and untapped critic of the "return to Paul" in contemporary political theology and continental philosophy. Given that Sigmund Freud published Moses and Monotheism in 1939 having barely escaped from Vienna, the text's reception has justly been dominated by the question of Freud's identification with Moses and the relationship between psychoanalysis and Judaism. However, I argue that this narrow focus has obscured the more fundamental problem of the connection between religion and Freud's enigmatic notion of "historical truth," which he works out not through Moses but through Saint Paul. To do so, I first show how Freud's genealogy of monotheism is modeled on the pathogenesis of hysterical symptoms. I then trace how Freud deepens his investigation into the etiology of symptom-formation until he arrives at the notion of historical truth and the archaic heritage that transmits it. Lastly, I demonstrate that Freud presents himself less as a Pauline figure than he does Paul as a proto-analyst. Through this staging, I contend that Freud parochializes the claims of Christianity as symptomatic of a more archaic historical truth that psychoanalysis alone is able to access. Freud's Paul demonstrates that it is not a question of whether but how ostensibly modern secular discourses inherit the theological traditions in which they are imbedded. Reading Freud as a philosopher of religion ultimately offers an indictment of any philosophy or emancipatory politics naively modeled on theological universalism.

St. Gregory of Nyssa is considered one of the fundamental Cappadocian fathers, whose spirituality, philosophy and theology influenced the history of Christianity and Christian spirituality. This paper aims to understand the historical background of the "Second Theophany" of St. Gregory of Nyssa's "The Life of Moses" and its spirituality. Eventually, it will conclude with practical suggestions to show how St. Gregory's mystical approach can help one into their relationship with God or overall in their spiritual life.

Studies of divine revelation in the Old Testament rightly focus on Israel’s encounter with God at Mount Sinai recorded in Exodus 19-24 (and interpreted in Deuteronomy 4). But theologians often neglect the earlier expressions of divine self-disclosure, which hold potential to enrich our understanding of this essential Christian doctrine. This paper investigates the ancestral narratives of Genesis (especially Gen 12:7 and 17:1) and the appearance of Yhwh to Moses at the burning bush (Exod 3-4), in order to gain a more complete perception of divine revelation in the Pentateuch, which then offers contributions to Christian theologizing about the doctrine of revelation generally.

In both popular and academic realms the character of Moses has been mined, analysed, and evaluated for models of leadership and theological significance, among other things. Despite innumerable endeavours to draw conclusions about the character of Moses, even if one eschews his physical existence, a careful reading of the biblical accounts suggests that the Moses figure does not present in a monolithic form. Rather the Moses character ought to be recognized as truly mosaic. When this mosaic character is placed on the blank canvas of the midbar readers encounter opportunity after opportunity to walk alongside this complex mosaic character who is presented as the key leader of the nascent community of Israelites. Perhaps in contrast to an anticipated brief sojourn, the biblical text presents a community traversing the midbar and finding itself in a seemingly intractable liminal space between captivity and liberation which refuses to loosen its grasp. 
My intention in this paper is to consider four features of this midbar experience, which I view as a liminal space, under the leadership of Moses. Several contrasting images of Mosaic leadership found in the book of Numbers will be presented. These images, emerging at various junctures in the narrative, bear witness to leader and community in a liminal space offering mimetic, parenetic, mythic and parabolic visions. When viewed together these visions create a montage which highlights the enigma of the person Moses and the value of liminal space. In addition I will argue that they also offer a fresh vision of how leaders and communities develop in liminal spaces such as that symbolized by the midbar. The result of such a process can be both challenging and transforming for leaders and followers alike.

This is the story of Adam and Eve after they had gone out of Paradise. And Adam knew his wife 2 Eve and went upwards to the sun-rising and abode there eighteen years and two months. And 3 Eve conceived and bare two sons; Adiaphotos, who is called Cain and Amilabes who is called Abel. 1 And after this, Adam and Eve were with one another and while they were sleeping, Eve said to Adam her lord: 'My lord, Adam, behold, 2 I have seen in a dream this night the blood of my son Amilabes who is styled Abel being poured into the mouth of Cain his brother and he went on drinking it without pity. But he begged him to leave him a little of it. Yet he hearkened 3 not to him, but gulped down the whole; nor did it stay in his stomach, but came out of his mouth. And Adam said, 'Let us arise and go 4 and see what has happened to them. (I fear) lest the adversary may be assailing them somewhere.'

Other Syriac and English , Arabic , Greek works listed below I myself can obtain if you message me !
Table of Contents
1. The Life of Adam and Eve (Apocalypse of Moses) (Arabic)
2. The Testament of Adam (Syriac and Arabic)
3. The Cave of Treasures (Syriac and Arabic)
4. The Conflict of Adam and Eve with Satan (Arabic)
5. ​The Book of Adam (Codex Nazaraeus; Mandean Fragment) (Syriac)
6. Life of Abel, by Symmachus (Syriac)
7. Syriac Book of Seth (Syriac)
8. 1 Enoch (Syriac)
9. Apocalypse of Enoch (Syriac)
10. Tractate of Shem (Syriac)
11. The Testament of Abraham (On the Death of Abraham) (Arabic)
12. History of Melchizedek (Syriac and Arabic)
13. Joseph and Asenath (Recension Two) (Syriac)
14. History of Joseph (Syriac)
15. History of Joseph, Son of Jacob [Version A] (Arabic)
16. History of Joseph, Son of Jacob [Version B] (Arabic)
17. History of Joseph (Arabic)
18. Dormition of Joseph, the Son of Jacob (Arabic)
19. Testament of the Twelve Patriarchs (Syriac)
20. The Names of the Wives of the Patriarchs (Syriac)
21. The Conversation of Moses with God (Syriac and Arabic)
22. The Book of Jubilees (Syriac)
23. The Life of Moses (Arabic)
24. Instruction of David to Solomon (Arabic)
25. The Palace of Solomon (Arabic)
26. Questions of the Queen of Sheba to Solomon (Syriac)
27. Testament of Solomon to Rehoboam his son (Arabic)
28. The Final Counsel of Solomon (Arabic)
29. The Death of Solomon (Arabic)
30. Aphikia (2 Recensions) (Arabic)
31. History of the Rechabites (Syriac and Arabic)
32. History of the Prophet Elijah (Arabic)
33. ​History of the Prophet Elijah and the son of the Widow (Arabic)
34. ​​History of the Prophet Elijah and his Ascension (Arabic)
35. ​​Sermon of Elisha the Prophet on Sinners (Arabic)
36. ​​​Sermon of the Prophet Elisha on the necessity of purification (Arabic)
37. ​​​Prayer of Manasseh (Syriac and Arabic)
38. ​​​Prayer of Manasseh (Cited from the Apostolic Constitutions) (Syriac and Arabic)
​​​​39. Prayer of Manasseh (from the Byzantine Horologion) (Christian Palestinian Aramaic and Syriac)
​​​40. ​4 Esdras (The Apocalypse of Ezra) (Syriac and Arabic)
41. ​​​​​The Apocalypse of Ezra on the reign of the Arabs (Syriac)
42. ​History and Wisdom of Ahiqar (Syriac and Arabic)
43. ​​5 Maccabees (Syriac)
44. ​​History of St. Shamuni (Arabic)
45. ​​Syriac Apocryphal Psalms (Syriac)
46. ​​Odes of Solomon (Syriac)
47. ​​History of Job (Arabic)
​48. ​Psalms of Solomon (Syriac)
49. ​​The Lives of the Prophets (Syriac and Arabic)
50. ​​The History of Jonah (Syriac and Arabic)
51. ​​Habakkuk Apocryphon (Arabic)
​​52. History of Isaiah the Prophet (Arabic)
​​53. Apocryphon of Jeremiah on the Captivity of Babylon (Arabic)
​54. Syriac Apocalypse of Baruch (2 Baruch) (Syriac and Arabic)
55. Epistle of Baruch (Syriac)
​​56. Apocalypse of Pseudo-Methodius (Syriac and Arabic)
​​​57. On our Lord and on the end written by the youth Daniel (Syriac)
​​58. ​ Fourteenth Vision of Daniel (Arabic)
​​​59. Apocalypse of Daniel (Arabic)
60. On Daniel and the boy Caleb (Arabic)
61. Conversation of Joseph and Nebuchadnezzar (Arabic)
​​​​62. The Tiburtine Sibyl (Syriac and Arabic)

This interview was made in April 2017 and published in Estonian in the Estonian edition of Jan Assmann’s "Die Mosaische Unterscheidung: oder der Preis des Monotheismus": Jan Assmann, "Moosese eristus ehk monoteismi hind". Tallinn: Tallinn University Press, 2017, pp. 211–236. This is the original English version of the interview, made available with the kind consent of the interviewee.

La figure de Moïse, qui domine le Pentateuque, a donné lieu à d'innombrables interprétations et à des productions artistiques de toute nature. Face à cette réception foisonnante, l'A. se propose de remonter en amont : Que s'est-il passé au juste ? La question est très vaste, et dans cette livraison l'A. offre une synthèse sur la première phase, qui court de l'oppression des Israélites à la traversée de la mer Rouge. L'étude est détaillée et très claire, avec divers tableaux. De nom-breux aspects du récit sont illustrés par des documents provenant de cultures voisines (Égypte, Mésopotamie au sens large) et des parallèles bibliques. L'exposition de la stratigraphie littéraire en montre l'extrême complexité. L'A. distingue en conclusion cinq moments décisifs : 1. Origines orales (IX e ou VIII e s.) dans le royaume du nord (Israël), d'une tradition de sortie d'Égypte reflétant des conflits entre l'Égypte et des groupes nomadiques (Shassu, Apiru) ; 2 Après la chute de Samarie en-722, transfert au VII e s. de cette tradition d'exode dans le royaume de Juda et construction, par les scribes du roi Josias, d'une « vie de Moïse » à l'image des rois assyriens, non sans souvenirs de la cour égyptienne, d'où une double identité de Moïse, à la fois hébraïque et égyp-tienne ; 3. Après la destruction de Jérusalem en-587, l'histoire de Moïse est re-visité par les exilés sous deux angles : d'abord, pour le courant deutéronomiste il est le premier des prophètes d'Israël et leur précurseur, alors que Pharaon, noyé avec son peuple dans la mer Rouge, est vaincu par un Yhwh guerrier ; 4. Ensuite est introduit un complément sacerdotal concurrent, où Aaron est in-troduit comme ancêtre des prêtres, où Moïse reçoit une nouvelle révélation du nom divin, et où le miracle de la mer a l'allure d'une nouvelle création ; 5. Vers le milieu de l'époque perse, des rédacteurs ont combiné les versions deutérono-mistes et sacerdotales, en l'enrichissant d'autres récits, où en particulier des femmes étrangères jouent un rôle décisif, en opposition avec les doctrines d'Esdras et de Néhémie, qui les excluent. Ce résumé rend mal compte d'innombrables observations judicieuses et de l'apport multiple des sources externes. Il appelle cependant quelques observations , d'autant plus que les résultats proposés sont à la fois émiettés et hypothé-tiques dans le détail, quoique remarquablement simples dans la synthèse. Il faut d'abord se demander quel est le statut des ultimes rédacteurs. Car il y un paradoxe : d'un côtés ils ont procédé à des harmonisations d'interventions antérieures (deutéronomistes et sacerdotales), mais en même temps ils ont laissé des discordances nettes. On pourrait comprendre qu'ils aient compilé passive