In Abraham in the Book of Jubilees Jacques van Ruiten offers a systematic analysis of one of the most important and extensive Second Temple Jewish treatments of the figure of Abraham (Jub. 11:14-23:8).

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How did the books of the Bible come to be recognized as Holy Scripture? After nearly nineteen centuries the canon of Scripture remains an issue of debate. Adept in both Old and New Testament studies, F. F. Bruce brings the wisdom of a lifetime of reflection and biblical interpretation to bear in addressing the criteria of canonicity, the canon within the canon, and canonical criticism.

The first part of this book is an extensive verse-by-verse commentary on the Book of Jubilees. Kugel's stated aim is "to understand what the text is saying and why it is saying it," and in particular to explore the numerous bits of biblical interpretation found in Jubilees and their connection to other exegetical writings of the Second Temple period. Subsequent chapters focus on the possibility that Jubilees had more than one author, as well as on the book’s specific relationship to four other Second Temple texts: the Genesis Apocryphon, the Aramaic Levi Document, 4Q225 Pseudo-Jubilees, and the writings of Philo of Alexandria.

The Apocalypse of Moses is the Greek version of the Life of Adam and Eve. The original version is believed to have been written in a Semitic language, as there as terms transliterated into Greek from a Semitic language, however, it is not known positively which language, as the original text is lost, and so far, no fragments have been found among the Dead Sea Scrolls that can be firmly linked to it. The closest text discovered to date among the Dead Sea Scrolls would be the Genesis Apocryphon scroll, written in Aramaic and generally dated to between 37 BC to 50 AD. The original language of the Apocalypse of Moses was likely also Aramaic, as demonstrated by the use of the name Iah (Jah), which is found more commonly in Aramaic language books, like Tobit. A number of references circumstantially date the original work to the era when the Greeks ruled Judea, between 330 and 140 BC. The reference to Iah is itself evidence of a pre-Hasmonean origin, as the Hasmoneans’ authorized’ version of the Hebrew texts appear to have redacted Iah (יה) to Yahweh (יהוה) when they converted the Jews from the Canaanite (Samaritan/Paleo-Hebrew) script to the Assyrian (Hebrew) script. The name Iah (Jah) does show up in many ancient names, such as Josiah, and phrases such as Hallelujah, implying it was once widely accepted as the name of (a) God, however, virtually disappeared from the Hebrew scriptures at some point, likely during the Hasmonean redaction and standardization circa 140 BC. The reference to Lord Sabaoth (κυρίῳ σαβαωθ) is another indicator of a pre-Hasmonean origin for the text. Lord Sabaoth was the Major-General of the Lord God’s army that helped Joshua destroy the walls of Jericho in the Septuagint’s Book of Joshua. There are many references to Lord Sabaoth, the ‘Lord of War’ in the Greek era, however, during the early Hasmonean era, he became an epitaph of Iaw (Yahweh) the national God of Hasmonean Judea: Iaw Sabaoth (יהוה צבאות). The Hasmoneans redacted Lord Sabaoth from the Book of Joshua, replacing him with Yahweh (יהוה), meaning that Yahweh was the Major-General of his own army in the Masoretic version of Joshua. According to later-Hasmonean records, Yahweh Sabaoth became the Jewish version of Dionysus or Bacchus, a god of war, wine, and lust, before he was abandoned during the formation of the Pharisee sect, who rejected the pronunciation of any of the names of God.

Jews, Christians and Muslims describe their origins with close reference to the narrative of Abraham, including the complex story of Abraham's relation to Hagar. This volume sketches the history of interpretation of some of the key passages in this narrative, not least the verses which state that in Abraham all the nations of the earth will be blessed. This passage, which features prominently in Christian historiography, is largely disregarded in ancient Judaism, prompting the question how the relation between Abraham and the nations was perceived in Jewish sources. This focus is supplemented with the question how Islamic historiography relates to the Abraham narrative, and in particular to the descent of the Arabs from Abraham through Ishmael and Hagar. In studying the traditional readings of these narratives, the volume offers a detailed yet wide-ranging analysis of important aspects of the accounts of their origins which emerged within the three Abrahamic religions.