e ultimately from Jewish
sources, are Christian in their present form, (iv.) _The Book of Adam
and Eve_, also called the _Conflict of Adam and Eve with Satan_,
translated from the Ethiopic (1882) by Malan. This was first translated
by Dillmann (_Das christl. Adambuch des Morgenlandes_, 1853), and the
Ethiopic book first edited by Trump (_Abh. d. Munch. Akad._ xv.,
1870-1881). (v.) A Syriac work entitled _Die Schalzhohle_ translated by
Bezold from three Syriac MSS. in 1883 and subsequently edited in Syriac
in 1888. This work has close affinities to (iv.), but is said by
Dillmann to be more original, (vi.) Armenian books on the _Death of
Adam_ (_Uncanonical Writings of O.T._ pp. 84 sqq., 1901, translated from
the Armenian), _Creation and Transgression of Adam_ (_op. cit._ 39
sqq.), _Expulsion of Adam from Paradise_ (_op. cit._ 47 sqq.),
_Penitence of Adam and Eve_ (_op. cit._ 71 sqq.) are mainly later
writings from Christian hands.

Returning to the question of the Jewish origin of i., ii., iii., we have
already observed that these spring from a common original. As to the
language of this original, scholars are divided. The evidence, however,
seems to be strongly in favour of Hebrew. How otherwise are we to
explain such Hebraisms (or Syriacisms) as [Greek: euo rheei to helaion
ex autou] (S 9), [Greek: ou eipen ... me phagein ap autou] (S 21). For
others see SS 23, 33. Moreover, as Fuchs has pointed out, in the words
[Greek: hesau en mataiois] addressed to Eve (S 25) there is a corruption
of [Hebrew: havalim] into [Hebrew: avalim]. Thus the words were: "Thou
shalt have pangs." In fact, Hebraisms abound throughout this book. (See
Fuchs, _Apok. u. Pseud, d. A.T._ ii. 511; _Jewish Encyc._ i. 179 sq.)

_Jannes and Jambres._--These two men are referred to in 2 Tim. iii. 8 as
the Egyptian magicians who withstood Moses. The book which treats of
them is mentioned by Origen (_ad Matt._ xxiii. 37 and xxvii. 9 [_Jannes
et Mambres Liber_]), and in the Gelasian Decree as the Paenitentia
Jamnis et Mambre. The names in Greek are generally [Greek: Iannes kai
Iambres] (= [Hebrew: yanim veyambarim]) as in the Targ.-Jon. on Exod. i.
15; vii. ii. In the Talmud they appear as [Hebrew: iohani umamra]. Since
the western text of 2 Tim. iii. 8 has [Greek: Mambres], Westcott and
Hort infer that this form was derived from a Palestinian source. These
names were known not only to Jewish but also to heathen writers, such as
Pliny and Apuleius. The boo