Apocalypse of Abraham.—This book is found only in the Slavonic (edited by Bonwetsch, Studien zur Geschichte d. Theologie und Kirche, 1897), a translation from the Greek. It is of Jewish origin, but in part worked over by a Christian reviser. The first part treats of Abraham’s conversion, and the second forms an apocalyptic expansion of Gen. xv. This book was possibly known to the author of the Clem. Recognitions, i. 32, a passage, however, which may refer to Jubilees. It is most probably distinct from the Άποκάλυψις Άβραάμ used by the gnostic Sethites (Epiphanius, Haer. xxxix. 5), which was very heretical. On the other hand, it is probably identical with the apocryphal book Άβραάμ mentioned in the Stichometry of Nicephorus, and the Synopsis Athanasii, together with the Apocalypses of Enoch, &c.
Lost Apocalypses: Prayer of Joseph.—The Prayer of Joseph is quoted by Origen [In Joann. II. xxv, (Lommatzsch, i. 147, 148); in Gen. III. ix. (Lommatzsch, viii. 30-31)]. The fragments in Origen represent Jacob as speaking and claiming to be “the first servant in God’s presence,” “the first-begotten of every creature animated by God,” and declaring that the angel who wrestled with Jacob (and was identified by Christians with Christ) was only eighth in rank. The work was obviously anti-Christian. (See Schürer3, iii. 265-266.)
Book of Eldad and Modad.—This book was written in the name of the two prophets mentioned in Num. xi. 26-29. It consisted, according to the Targ. Jon. on Num. xi. 26-20, mainly of prophecies on Magog’s last attack on Israel. The Shepherd of Hermas quotes it Vis. ii. 3. (See Marshall in Hastings’ Bible Dictionary, i. 677.)
Apocalypse of Elijah.—This apocalypse is mentioned in two of the lists of books. Origen, Ambrosiaster, and Euthalius ascribe to it I Cor. ii. 9. If they are right, the apocalypse is pre-Pauline. The peculiar form in which I Cor. ii. 9 appears in Clemens Alex. Protrept. x. 94, and the Const. Apost. vii. 32, shows that both have the same source, probably this apocalypse. Epiphanius (Haer. xlii., ed. Oehler, vol. ii. 678) ascribes to this work Eph. v. 14. Isr. Lévi (Revue des études juives, 1880, i. 108 sqq.) argues for the existence of a Hebrew apocalypse of Elijah from two Talmudic passages. A late work of this name has been published by Jellinek, Bet ha-Midrasch, 1855, iii. 65-68, and Buttenwieser in 1897. Zahn, Gesch. des N.T. Kanons, ii. 801-810, assigns this apocalypse to the 2nd century A.D. (See Schürer3, iii. 267-271.)
Apocalypse of Zephaniah.—Apart from two of the lists this work is known to us in its original form only through a citation in Clem. Alex. Strom. v. II, 77. A Christian revision of it is probably preserved in the two dialects of Coptic. Of these the Akhmim text is the original of the Sahidic. These texts and their translations have been edited by Steindorff, Die Apokalypse des Elias, eine unbekannte Apokalypse und Bruchstucke der Sophonias-Apokalypse (1809). As Schürer (Theol. Literaturzeitung, 1899, No. I. 4-8) has shown, these fragments belong most probably to the Zephaniah apocalypse. They give descriptions of heaven and hell, and predictions of the Antichrist. In their present form these Christianized fragments are not earlier than the 3rd century. (See Schürer, Gesch. des jüd. Volkes3, iii. 271-273.)
2 Enoch, or the Slavonic Enoch, or the Book of the Secrets of Enoch.—This new fragment of the Enochic literature was recently brought to light through five MSS. discovered in Russia and Servia. The book in its present form was written before A.D. 70 in Greek by an orthodox Hellenistic Jew, who lived in Egypt. For a fuller account see [Enoch].
Oracles of Hystaspes.—See under N. T. Apocalypses, below.
Testament of Job.—This book was first printed from one MS. by Mai, Script. Vet. Nov. Coll. (1833), VII. i. 180, and translated into French in Migne’s Dict. des Apocryphes, ii. 403. An excellent edition from two MSS. is given by M.R. James, Apocrypha Anecdota, ii. pp. lxxii.-cii., 104-137, who holds that the book in its present form was written by a Christian Jew in Egypt on the basis of a Hebrew Midrash on Job in the 2nd or 3rd century A.D. Kohler (Kohut Memorial Volume, 1897, pp. 264-338) has given good grounds for regarding the whole work, with the exception of some interpolations, as “one of the most remarkable productions of the pre-Christian era, explicable only when viewed in the light of Hasidean practice.” See Jewish Encycl. vii. 200-202.
Testaments of the III. Patriarchs.—For an account of these three Testaments (referred to in the Apost. Const. vi. 16), the first of which only is preserved in the Greek and is assigned by James to the 2nd century A.D., see that scholar’s “Testament of Abraham,” Texts and Studies, ii. 2 (1892), which appears in two recensions from six and three MSS. respectively, and Vassiliev’s Anecdota Graeco-Byzantina, (1893), pp. 292-308, from one MS. already used by James. This work was written in Egypt, according to James, and survives also in Slavonic, Rumanian, Ethiopic, and Arabic versions. It deals with Abraham’s reluctance to die and the means by which his death was brought about. James holds that this book is referred to by Origen (Hom. in Luc. xxxv.), but this is denied by Schürer, who also questions its Jewish origin. With the exception of chaps. x.-xi., it is really a legend and not an apocalypse. An English translation of James’s texts will be found in the Ante-Nicene Christian Library (Clark, 1897), pp. 185-201. The Testaments of Isaac and Jacob are still preserved in Arabic and Ethiopic (see James, op. cit. 140-161). See [Testaments of the III. Patriarchs].