xxi. is Irintst rots. 3,1, which is corroborated by the verse immediately following. 2. It shows us that the Jews of that age believed in the survival of the soul after the death of the body (xxiii. ir5), though the resurrection of the body is nowhere mentioned therein ; that they believed in the existence of Satan, the prince of legions of evil spirits, respecting which so little is said in the O. T. and so much in the New ; and that these evil spirits have dominion over men, and are often the cause of their illnesses and death (x. 35-47 ; xlix. 7-1o). 3. It shows us what the Jews believed about the coming of the Messiah, and the great day of judgment (xxxiii. 37-r IS). 4. It explains the statements in Acts vii. 53 ; Gal. iii. 19 ; Heb. ii. 2, which have caused so much difficulty to interpreters, by most distinctly declaring- that the law was given through the presence angel (i. 99-Io2). 5. There can hardly be any doubt that it is quoted in the N. T. (comp. 2 Pet. ii. 4 ; Jude 6, with Jubil. iv. 76 ; v. 3, 2o).
5. Literature.—lt has already been remarked that the Hebrew original of this book is lost. Chapters xxxiv. and xxxv. are, however, preserved from Illia'rash Vajisau in Midrash Yalkut Sab batic, section Bereshith, cxxxiii., as has been pointed out by Jellinek (see below) ; and Treuenfels has shown parallels between other parts of the book of Jubilees and the Hagada and Midrashim in Liter aturblatt des Orients, 1846, p. 81, ff. The Greek version of this book, which was made at a very early period of the Christian era, as is evident from RecogNit. Clement., cap. xxx.-xxxii., though Epi phanius (Adv. Haer. lib. i., cap. iv. vi.; lib. ii.; tom. ii., cap. lxxxiii. Lxxxiv.) and St. Jerome (in Epistola ad Fabiolanz de mansionibus, Mansio xviii. on Num. xxxiii. 21, 22 ; Mansio xxiv. on Num. xxxiii. 27, 23) are the first who mention it by name, vvas soon lost in the Western Church, but it still existed in the Eastern Church, and was copiously used in the Chronographia of Georgius Syncellus and Georgius Credrenus, and quoted several times by joannes Zanoras and Michael Glycas, Byzan tine theologians and historians of the rith and r2th centuries (comp. Fabricius, Coa'ex Psezta'-epi
graph. V. Test., 851-863; Dillmann in Ewald'i Yahrb. iii. 94, ff.) From that time, however, the Greek version was also lost, and the book of Jubilees was quite unknown to Europeans till 1844, when Ewald announced in Der Zeitschnft Al- die Hunde des Morgenlandes, pp. 176-179, that Dr. Krapff had found it preserved in the Abyssinian church in an Ethiopic translation, and brought over a MS. copy which was made over to the Tlibingen University. This Ethiopic version was translated into German by Dillmann in Ewald's Yahrbzichcr, vols. ii., pp. 23o-256, and iii., pp. 1-96, Gottingen 1851-1853 ; and Ewald at once used its contents for the new edition of his Gesehichte des Volkes Israel,vol.i., Got tingen 185r, p. 271; vol. ii. (r853), p. 294. This was seasonably followed by Jellinek's edit:on of the Mia'rash Vajirazt, with an erudite preface ; Peas Ha-Midrask, vol. , Leipzig r 855 ; by the learned treatises of Beer, Das L'zsch der Yubilden mid sein Verhiillmss zzt den Midraschinz, 1856; and Frankel, Das Buch der yebilden, Geschichte and Wissenschaft a'es Yudenthzems, v. pp. 311-316 ; 3So-400 ; and another masterly production by Beer, entitled Noch ein Wort iibez das Bitch der ylubilden, Frazzkel's llionalschrift, 1857 ; and strictures on the works of Jellinek, Beer, and Frankel, by Dillmann, in Zeitschrift der Deutschen mowenlandisehezz Gesellschaft, xi., Leipzig 1357, p. 16r, ff. Kriiger, too, published an article on Die Chronologie m Bztche der Yubilden, Zeitschrift dee Dell'schen morgezzleindischen Gesell schaft, vol. xii., Leipzig ISA p. 279, ff.; and Dillmann has at last published the Ethiopic itself, Kiel and London 1859.—C. D. G.