Ascension of Isaiah

Last updated

Fragmentary Greek text of the Ascension from the Amherst papyrus 1 Amherst Greek Papyrus 1, verso.jpg
Fragmentary Greek text of the Ascension from the Amherst papyrus 1

The Ascension of Isaiah is a pseudepigraphical Judeo-Christian text. [1] [2] Scholarly estimates regarding the date of the Ascension of Isaiah range from 70 AD to 175 AD. [3] [4] Many scholars believe it to be a compilation of several texts completed by an unknown Christian scribe who claimed to be the Prophet Isaiah, while an increasing number of scholars in recent years have argued that the work is a unity by a single author that may have utilized multiple sources. [5]

Contents

Many scholars have seen some similarities between Gnosticism and the Ascension of Isaiah. [6]

Dating of the text

It is generally believed that the text is composed of three different sections written at different times, by different authors. [7] The earliest section, regarding chapters 3:13–4:22, was composed at about the end of the first century AD or perhaps early second century and is believed to be a text of Jewish origins which was later on redacted by Christian scribes. [8] The date of the Vision of Isaiah (chapters 6–11) is rather more difficult to determine, but it is no more recent than the third century, since Jerome (c. 347–420 AD) cites a fragment of the work in some of his writings, but from internal evidence it seems that the text is to be placed before the end of the second century AD. The whole work was on a later date assembled as M.A. Kinibb [9] writes:

It is not known when exactly the three sections of the Ascension were combined. The Greek fragment (from the 5th–6th cent.), the palimpsest giving the text of the fragments of the first Latin translation (likewise from the 5th–6th cent.), and the Ethiopic translation (which was made some time during the 4th-6th cent.) all presuppose the existence of the complete work. But the character of the mistakes in the Greek fragment and the Latin palimpsest suggests that the complete work had already been in existence for some time when these manuscripts were copied. It thus seems likely that the three sections of the Ascension were brought together in the third or fourth century A.D., and this is confirmed by the fact that Jerome seems to have known the complete book. It is possible that there were two stages in the process, first the combination of 3:13-4:22 with the Martyrdom, and second the combination of the enlarged Martyrdom with the Vision.

Knibb thus dates the whole text as being written between AD 150 and 200 but assembled at a later time. Most scholars agree that a mid to early second century date for the principal portion of the document is probable, [10] dateable in its present to the least the early part of the second century. [11]

Content

Structure

The book has three main sections:

The extant complete manuscripts of the Ascension of Isaiah include a brief account of Jesus' nativity, birth, and crucifixion (11:2–22). According to Jonathan Knight, these expanded traditions are found in the Ethiopic translation (E) while the Slavonic and one of the two Latin translations (S and L2) replace them with a short summary of the earthly appearance traditions. Furthermore, he states that the common outlook among scholars is that 11:2-22 was originally in the Ascension of Isaiah and not a later insertion or adulteration. [12]

Elements of the Ascension of Isaiah are paralleled in other Jewish and Christian writings. The method of Isaiah's death (sawn in half by Manasseh) is agreed upon by both the Babylonian Talmud and Jerusalem Talmud and is probably alluded to by the writer of the Epistle to the Hebrews (11:37). The demon Beliar appears in quite a number of apocryphal works, including the Book of Jubilees , the Book of Enoch , the Testaments of the Twelve Patriarchs , and the Sibylline Oracles . Finally, Isaiah's journey through the Seven Heavens parallels that of Enoch in the Second Book of Enoch , and the Epistula Apostolorum.

The first section of the text also contains hostility toward the Samaritans, a Jewish sect that claim to be Jews left behind during the Babylonian exile disowned by the remainder.

Proto-Trinitarianism

Some scholars have noted that the Ascension reflects a proto-Trinitarian perspective, [13] such as when the inhabitants of the sixth heaven sing praises to "the primal Father and his Beloved Christ, and the Holy Spirit". Larry Hurtado writes;

The most extended narrative of heavenly worship is in 9.27–42, however, where a similar triadic view is presented. Having reached the seventh heaven, which is bathed in incomparable light, Isaiah sees innumerable angels and "all the righteous from the time of Adam onwards" (9.6–9). Then, after his angel guide explains how the descent of the Beloved One will make it possible for the righteous to receive their robes, crowns, and thrones (9.10–26), Isaiah sees a figure "whose glory surpassed that of all" being worshiped by Adam, Abel, and all the other righteous and angels (9.27–28). Crucially, at this point the angel guide directs Isaiah to "Worship this one," whom the angel identifies as "the Lord of all the praise which you have seen" (9.31–32), the Beloved One; Isaiah joins in the worship and sung praise directed to this figure. Then another glorious figure approaches, subsequently identified as "the angel of the Holy Spirit who has spoken in you and also in the other righteous" (9.36), and Isaiah is likewise told to join the angels in worshiping this one (9.35–36). Finally, in a carefully prepared climax to this scene, Isaiah sees "the Great Glory" (but with his spirit, for it appears that his eyes are blinded by the light of this glory, 9.37), and he relates how "my Lord" and "the angel of the Spirit" both offered worship to this third figure, along with "all the righteous" and the angels (9.40–42). [3]

Theological controversy

The Ascension of Isaiah suggests early Christian belief in subordinationism, similar to that of Origen and, later, Novatian. [2] The text describes the worship of the "Great Glory" by the "Beloved" and the "Angel of the Holy Spirit," implying hierarchy in the ranks of the trinity. Further, it is suggested that the angels escorting Isaiah in his ascension are none other than Jesus ("the Beloved") and the Angel of the Holy Spirit. By the text labeling Jesus and the Holy Spirit as angelic beings, a Christology and pneumatology are established that distinguish "the LORD" from "my LORD" and the Holy Spirit. [2] This would be cause to label the story as heretical in the Western Orthodox tradition, along with similar theological beliefs, such as Arianism. Nonetheless, early Jewish-Christians, most likely in the Palestinian region, would have found this story influential in understanding theology, pneumatology and Christology, largely due to its referral to the Hebrew scriptures' prophets.

Demons

Theological demons noted in the text are:

Composition

According to the theory of R. H. Charles, [18] the text incorporates three distinct sections, each once a separate work that is a single compilation here. Of these, one, the first, appears to have been written by a Jewish author, and the other two by Christians. However modern scholarship holds that it was all the work of Christians writers. [19]

According to Charles, The Martyrdom consists of:

  1. Ch. i. 1–2a, 6b–13a; ii. 1–iii. 12; v. 1b–14.
  2. Ch. iii. 13b–iv. 18 are to be counted as a separate work, added by the first editor of the entire work, probably before the "Greek Legend" and the Latin translation were written.
  3. The Vision comprises ch. vi. 1–xi. 40, ch. xi. 2–22 being thus an integral part of this section.
  4. Editorial additions are: ch. i. 2b–6a, 13b; ii. 9; iii. 13a; iv. 1a, 19–22; v. 1a, 15–16; xi. 41–43.

E. Norelli suggests on the contrary that the whole text, even if written in different times, is the expression of a docetic Christian prophetic group related with the group attacked by Ignatius of Antioch in his letters to the Smyrnaeans and to the Trallians. [20] According to this scholar chapters 6-11 (the Vision) are older than chapters 1–5 (which represent a later pessimistic introduction to the original Vision), the date of composition is the end of the 1st century AD, and the narrative of Mary's pregnancy (AI 11:2-5) is independent from the Gospel of Matthew. [21] Other scholars reject characterizing the Ascension of Isaiah as a docetic text. [22]

Manuscript tradition

The text exists as a whole in three Ge'ez manuscripts of around the 15th-18th centuries, but fragments have also survived in Greek, Coptic, Latin, and Old Church Slavonic. All three component texts appear to have been originally in Greek, although it is possible that the "Martyrdom of Isaiah" derives from a Hebrew or Aramaic original. Comparison of the various translations suggests that two different recensions of the Greek original must have existed; one on which the Ethiopic and one of the Latin versions were based, and the other on which the Slavonic and the other Latin version were based. Fragments of both Greek versions have survived. The work's current title is derived from the title used in the Ethiopic manuscripts ('Ergata Īsāyèyās – "The Ascension of Isaiah"). In antiquity, Epiphanius also referred to it by this title (in Greek: Τὸ Αναβατικὸν Ἡσαΐου), as did Jerome (in Latin: Ascensio Isaiæ).

Textual sources

Extant content indexed to Ethiopic TOC
Greek autograph MS (G)
Second recension (G2)G1G2
Ethiopic
Amherst papyri
Legendary menologium
Vat. Lib. 5750
Visio Iesaiae
Slavonic Visio Iesaiae
Eth. chapter;verseGreekLatin
1;1-2;3•
2;4-13••
2;14-3;13•••
3;14-4;4••
4;5-5;16•
6;1-16•••
6;17•
7;1-19••••
7;20-10;25•••
10;26-28•
10;29-11;2•••
11;3-18•
11;19-40•••
11;41-43•
  1. The fuller of the two was printed at Venice by Antonio De Fantis  [ it ] in 1522 [24] [25] from a MS now unknown, and republished by J.C.L. Gieseler in 1832.
  2. The other version occurs in two fragments discovered by Mai in 1828 in the Codex Rescriptus of the Acts of Chalcedon, Vat. Lib. 5750, of the 5th or 6th century.
  1. The Greek text from which the Slavonic and the fuller Latin Versions were derived. Of this text 2.4–4.4 have been recovered in the Amherst papyri by Grenfell and Hunt.
  2. A lost Greek text on which the Greek Legend is based. It was found at the Bibliothèque nationale de France [a] by Gebhardt in a Greek MS of the 12th century [27] This work is really a lection [b] for Church use and so takes liberties in the way of rearranging and abbreviating the text. The Martyrdom is brought to the end and details are added. It is however very valuable for correcting and restoring the text. [28]

[29]

From the authoritative texts, two recensions may traced to the Greek autograph MS.

  1. The Greek Legend and the Latin fragments support the first recension (G1) of the Greek autograph MS (G).
  2. The Greek Amherst Papyri, the Ethiopic, the Slavonic, and the fuller Latin Version follow the second recension (G2).

Notes

  1. ↑ Online per the Gallica website [26]
  2. ↑ The term "menologium" is very widely applied to the legendary "lives of the saints" of the Orthodox Church

Related Research Articles

<i>The Shepherd of Hermas</i> Christian literary work of the 1st or 2nd century

The Shepherd of Hermas, sometimes just called The Shepherd, is a Christian literary work of the late first half of the second century, considered a valuable book by many Christians, and considered canonical scripture by some of the early Church fathers such as Irenaeus. The Shepherd was popular among Christians in the 2nd, 3rd, and 4th centuries. It is found in the Codex Sinaiticus. The Muratorian fragment identifies the author of The Shepherd as Hermas, the brother of Pius I.

<span class="mw-page-title-main">Gospel of Nicodemus</span> Apocryphal gospel, also known as the Acts of Pilate

The Gospel of Nicodemus, also known as the Acts of Pilate, is an apocryphal gospel purporting to derived from an original work written by Nicodemus, who appears in the Gospel of John as an acquaintance of Jesus. The title "Gospel of Nicodemus" is medieval in origin. The dates of its accreted sections are uncertain, but the work in its existing form is thought to date to around the 4th or 5th century AD.

<span class="mw-page-title-main">Apocalypse of Peter</span> 2nd-century Christian apocalyptic text

The Apocalypse of Peter, also called the Revelation of Peter, is an early Christian text of the 2nd century and a work of apocalyptic literature. It is the earliest-written extant work depicting a Christian account of heaven and hell in detail. The Apocalypse of Peter is influenced by both Jewish apocalyptic literature and Greek philosophy of the Hellenistic period. The text is extant in two diverging versions based on a lost Koine Greek original: a shorter Greek version and a longer Ethiopic version.

The Testament of Adam is a Christian work of Old Testament pseudepigrapha that dates from the 2nd to 5th centuries AD in origin, perhaps composed within the Christian communities of Syria. It purports to relate the final words of Adam to his son Seth; Seth records the Testament and then buries the account in the legendary Cave of Treasures. Adam speaks of prayer and which parts of Creation praise God each hour of the day; he then prophesies both the coming of the Messiah and the Great Flood; and finally, a description of the celestial hierarchy of angels is given.

The Life of Adam and Eve, also known in its Greek version as the Apocalypse of Moses, is a Jewish apocryphal group of writings. It recounts the lives of Adam and Eve from after their expulsion from the Garden of Eden to their deaths. It provides more detail about the Fall of Man, including Eve's version of the story. Satan explains that he rebelled when God commanded him to bow down to Adam. After Adam dies, he and all his descendants are promised a resurrection.

The Clementine literature is a late antique third-century Christian romance or "novel" containing a fictitious account of the conversion of Clement of Rome to Christianity, his subsequent life and travels with the apostle Peter and an account of how they became traveling companions, Peter's discourses, and finally Clement's family history and eventual reunion with his family. To reflect the pseudonymous nature of the authorship, the author is sometimes referred to as Pseudo-Clement. In all likelihood, the original text went by the name of Periodoi Petrou or Circuits of Peter; sometimes historians refer to it as the "Basic Writing" or "Grundschrift".

<span class="mw-page-title-main">New Testament apocrypha</span> Writings by early Christians, not included in the Biblical Canon

The New Testament apocrypha are a number of writings by early Christians that give accounts of Jesus and his teachings, the nature of God, or the teachings of his apostles and of their lives. Some of these writings were cited as scripture by early Christians, but since the fifth century a widespread consensus has emerged limiting the New Testament to the 27 books of the modern canon. Roman Catholic, Eastern Orthodox, and Protestant churches generally do not view the New Testament apocrypha as part of the Bible.

<span class="mw-page-title-main">2 Esdras</span> Apocalyptic appendix to Vulgate (70-218 CE)

2 Esdras, also called 4 Esdras, Latin Esdras, or Latin Ezra, is an apocalyptic book in some English versions of the Bible. Tradition ascribes it to Ezra, a scribe and priest of the fifth century BC, whom the book identifies with the sixth-century figure Shealtiel.

<span class="mw-page-title-main">Acts of Peter</span> Early Christian apocryphal Acts of the Apostles

The Acts of Peter is one of the earliest of the apocryphal Acts of the Apostles in Christianity, dating to the late 2nd century AD. The majority of the text has survived only in the Latin translation of the Codex Vercellensis, under the title Actus Petri cum Simone. It is notable for a description of a miracle contest between Saint Peter and Simon Magus, the first record of the tradition that Saint Peter was crucified head-down, and as the origin of the saying Quo vadis?

<span class="mw-page-title-main">Acts of Andrew</span> Earliest testimony of the acts and miracles of the Christian apostle Andrew

The Acts of Andrew is a Christian apocryphal work describing acts and miracles of Andrew the Apostle. It is alluded to in a Coptic 3rd-century work titled the Manichaean Psalm Book, so it must have been composed prior to that century. By the 4th century, the stories told in the book were considered apocryphal, and the book was relegated to the New Testament apocrypha.

<span class="mw-page-title-main">Acts of John</span> Biblical apocrypha

The Acts of John refers to a collection of stories about John the Apostle that began circulating in written form as early as the 2nd-century AD. Translations of the Acts of John in modern languages have been reconstructed by scholars from a number of manuscripts of later date. The Acts of John are generally classified as New Testament apocrypha.

<span class="mw-page-title-main">Apocalypse of Thomas</span>

The Apocalypse of Thomas is a work from the New Testament apocrypha, apparently composed originally in Greek. It concerns the end of the world, and appears to be influenced by the Apocalypse of John, although it is written in a less mystical and cosmic manner. The Apocalypse of Thomas is the inspiration for the popular medieval millennial list Fifteen Signs before Doomsday.

<span class="mw-page-title-main">Gnostic Apocalypse of Peter</span> Gnostic Christian text (c. 200 CE)

The Gnostic Apocalypse of Peter, also known as the Coptic Apocalypse of Peter and Revelation of Peter, is the third tractate in Codex VII of the Nag Hammadi library. The work is associated with Gnosticism, a sect of early Christianity, and is considered part of the New Testament apocrypha and a work of apocalyptic literature. It was likely originally written in the Koine Greek language and composed around 200 CE. The surviving manuscript from Nag Hammadi is a poor-quality translation of the Greek into Coptic, and likely dates from the 4th century.

<span class="mw-page-title-main">Apocalypse of Paul</span> 4th-century Christian text

The Apocalypse of Paul is a fourth-century non-canonical apocalypse and part of the New Testament apocrypha. The full original Greek version of the Apocalypse of Paul is lost, although fragmentary versions still exist. Using later versions and translations, the text has been reconstructed, notably from Latin and Syriac translations of the work.

<span class="mw-page-title-main">Epistula Apostolorum</span> Work of New Testament apocrypha

The Epistle of the Apostles is a work of New Testament apocrypha. Despite its name, it is more a gospel or an apocalypse than an epistle. The work takes the form of an open letter purportedly from the remaining eleven apostles describing key events of the life of Jesus, followed by a dialogue between the resurrected Jesus and the apostles where Jesus reveals apocalyptic secrets of reality and the future. It is 51 chapters long. The epistle was likely written in the 2nd century CE in Koine Greek, but was lost for many centuries. A partial Coptic language manuscript was discovered in 1895, a more complete Ethiopic language manuscript was published in 1913, and a full Coptic-Ethiopic-German edition was published in 1919.

<i>Joseph and Aseneth</i> 1st-century Christian text in Greek

Joseph and Asenath is a narrative that dates from between 200 BCE and 200 CE. It concerns the Hebrew patriarch Joseph and his marriage to Asenath, expanding the fleeting mentions of their relationship in the Book of Genesis. The text was translated widely, including into Amharic, Arabic, Armenian, Early Modern German, Latin, Middle English, Old French, Romanian, Serbian and Syriac.

Martyrdom of Polycarp is a manuscript written in the form of a letter that relates the religious martyrdom of Polycarp, Bishop of Smyrna in the 2nd century AD. It forms the earliest account of Christian martyrdom outside of the New Testament. The author of Martyrdom of Polycarp is unknown, but it has been attributed to members of the group of early Christian theologians known as the Church Fathers. The letter, sent from the church in Smyrna to another church in Asia Minor at Philomelium, is partly written from the point of view of an eye-witness, recounting the arrest of the elderly Polycarp, the Romans' attempt to execute him by fire, and subsequent miraculous events.

<i>Lives of the Prophets</i> Ancient account of the lives of the Old Testament prophets

The Lives of the Prophets is an ancient apocryphal account of the lives of the prophets of the Old Testament. It is not regarded as scripture by any Jewish or Christian denomination. The work may have been known by the author of some of the Pauline epistles, as there are similarities in the descriptions of the fates of the prophets, although without naming the individuals concerned.

A biblical canon is a set of texts which a particular Jewish or Christian religious community regards as part of the Bible.

References

  1. ↑ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
  2. 1 2 3 Gieschen, Charles (1998). Angelomorphic Christology: Antecedents and Early Evidence . Boston: Brill. pp.  195, 196, 229–237. ISBN   9789004108400.
  3. 1 2 Hurtado, Larry. Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Eerdmans, 2005, 595-602, p.588 "the Ascension of Isaiah (variously dated from 70 to ca. 175, and hereafter Asc. Isa.)"
  4. ↑ Knight, Jonathan (2016). "3. Ascension of Isaiah: A New(er) Interpretation". In Bremmer, Jan; Karman, Thomas; Nicklas, Tobias (eds.). The Ascension of Isaiah. Peeters-Leuven. p. 46. ISBN   9789042931992. It is by substantial consent acknowledged to have been compiled at some point in the period of 70-120 CE...written in Syria
  5. ↑ Hannah, Darrell D. "Isaiah's Vision in the Ascension of Isaiah and the Early Church." The Journal of Theological Studies 50.1 (1999): 84-85.
  6. ↑ Helmbold, Andrew K. (January 1972). "Gnostic Elements in the 'Ascension of Isaiah'". New Testament Studies. 18 (2): 222–227. doi:10.1017/S0028688500012820. ISSN   1469-8145. S2CID   171025228. Archived from the original on 2022-06-05. Retrieved 2022-06-05.
  7. ↑ M. A. Knibb - "Martyrdom and Ascension of Isaiah (Second Century B.C.-Fourth Century A . D . )" in The Old Testament Pseudepigrapha, vol. 2, 1985
  8. ↑ C. Detlef G. Müller writes (New Testament Apocrypha, vol. 2)
  9. ↑ M. A. Knibb - "Martyrdom and Ascension of Isaiah (Second Century B.C.–Fourth Century A. D.)" in The Old Testament Pseudepigrapha, vol. 2, 1985
  10. ↑ Gieschen, Charles (1998). Angelomorphic christology : antecedents and early evidence. Leiden Boston: Brill. p. 229. ISBN   9004108408.
  11. ↑ Stuckenbruck, Loren T. (2004). "The Holy Spirit in the Ascension of Isaiah". In Dunn, James (ed.). The Holy Spirit and Christian origins : essays in honor of James D.G. Dunn. Grand Rapids, Mich: W.B. Eerdmans Pub. Co. p. 308. ISBN   0802828221.
  12. ↑ Knight, Jonathan (2003). "The Portrait of Mary in the Ascension of Isaiah". In Jones, F. Stanley (ed.). Which Mary?: The Marys of Early Christian Tradition. Leiden: Brill. ISBN   978-9004127081. This common outlook argues strongly that Ascen. Isa. 11.2-22 in the Ethiopic text is an original part of the Ascension of Isaiah and not a later insertion. This conclusion is supported by a second consideration. Ascension of Isaiah 11.2-22 seems to make concessions in a docetic direction, or at least it can be read in that way. It is possible that a later editor found this section either too docetic or possibly insufficiently docetic and removed it for that reason. It is very substantially easier to see Ascen. Isa. 11.2-22, with all its warts, as part of the original apocalypse than to treat it as later hagiography.
  13. ↑ Hannah, Darrell D. "Isaiah's Vision in the Ascension of Isaiah and the Early Church." The Journal of Theological Studies 50.1 (1999): 90–99.
  14. ↑ Rogers, Mark (30 July 2014). The Esoteric Codex: Demonology I. Lulu.com. p. 215. ISBN   978-1-312-39743-9.
  15. ↑ Charles, Robert Henry (1900). The Ascension of Isaiah: Translated from the Ethiopic Version, Which, Together with the New Greek Fragment, the Latin Versions and the Latin Translation of the Slavonic, is Here Published in Full. A. & C. Black. p.  48.
  16. ↑ "Ascension of Isaiah". earlychristianwritings.com. Archived from the original on 11 August 2016. Retrieved 16 August 2016.
  17. ↑ "BIBLICAL APOCRYPHA: The Ascension of Isaiah". On the way to Ithaca. 8 August 2012. Archived from the original on 13 October 2016. Retrieved 16 August 2016.
  18. ↑ Knight 1995, p. 26.
  19. ↑ Bauckham 2015, p. 128. "For much of the twentieth century, study of it as an early Christian work was impeded by attempts to excavate pre-Christian Jewish sources within it (still reflected in Charlesworth 1985: 143-76; Hennecke-Schneemelcher 1992: 603-20), an attempt that has now been universally abandoned."
  20. ↑ Norelli 1994, p. 271
  21. ↑ Norelli 1994, p. 140
  22. ↑ Hannah, Darrell D. "The ascension of Isaiah and docetic christology." Vigiliae christianae 53.2 (1999): 165–196.
  23. ↑ Michael A. Knibb, Martyrdom and Ascension of Isaiah (Second Century B.C.-Fourth Century A.D.). A New Translation and Introduction, in James H. Charlesworth (1985), The Old Testament Pseudoepigrapha, Garden City, NY: Doubleday & Company Inc., Volume 2, ISBN   0-385-09630-5 (Vol. 1), ISBN   0-385-18813-7 (Vol. 2), p. 144
  24. ↑ "Visio qua vidit Isaías". GoogleBooks (in Latin). 1522.
  25. ↑ Charles, Robert Henry (1900). "The Ascension of Isaiah". p. 98. Image of p. 98 Archived 2024-03-08 at the Wayback Machine at Google Books
  26. ↑ "A propos". Gallica (in French). Archived from the original on 26 November 2022. Retrieved 24 November 2022. Gallica est la bibliothèque numérique de la Bibliothèque nationale de France et de ses partenaires. En ligne depuis 1997, elle s'enrichit chaque semaine de milliers de nouveautés et offre aujourd'hui accès à plusieurs millions de documents.
  27. ↑ Paris, BNF, gr. 1534, fols. 245–251 (12th cent.) Archived 2022-10-20 at the Wayback Machine
  28. ↑ Gebhardt, Oscar von. “Die Ascensio Isaiae als Heiligenlegende. Aus Cod. Gr. 1534 der Nationalbibliothek zu Paris. Archived 2022-10-20 at the Wayback Machine ” ZWT 21 (1878): 330–53 (editio princeps of the Greek Legend based on the Paris manuscript, pp. 341–53). "…was hier als der Ascensio Isaiae entnommen erscheint, findet sich in der officiellen Legendensammlung der griechischen Kirche, den Menäen, keine Spur." (p. 331.)
  29. ↑ Davies, A. L. (1922). "Ascension of Isaiah". In Hastings, James (ed.). Dictionary of the Apostolic Church. C. Scribner's sons. p. 101. Archived from the original on 2023-03-26. Retrieved 2023-03-18. (image of p.101 Archived 2023-03-26 at the Wayback Machine .) Google Books . PD-icon.svg This article incorporates text from this source, which is in the public domain .

Bibliography

Further reading

This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.