Armand Abel, “L’apocalypse de BaÐîra et la notion islamique de Mahdî,” Annuaire de l’institut de philologie et histoire orientale (Bruxelles) 3 (1935): 1-12.

______, “Changements politiques et littérature eschatologique dans le monde musulman,” Studia Islamica 2 (1954): 23-43.

______, “Dadjdjāl,” EI² 2:75-76.

______, “Un Ðadīth sur la prise de Rome dans la tradition eschatologique de l’Islam,” Arabica 5 (1958): 1-14.

W. J. Aerts and G. A. A. Kortekaas, eds., Die Apokalypse des Pseudo-Methodius: Die ältesten griechischen und lateinischen Übersetzungen (2 vols.; CSCO 569-570, Subsidia t. 97-98; Louvain: Peeters, 1998).

Amparo Alba Cecilia, “El libro de Zorobabel,” Seferad 61 (2001): 243-58.

Paul J. Alexander, The Byzantine Apocalyptic Tradition (ed. Dorothy deF. Abrahamse; Berkeley: University of California Press, 1985).

______, “Byzantium and the Migration of Literary Works and Motifs: The Legend of the Last Roman Emperor,” Medievalia et Humanistica n.s. 2 (1971): 47-68.

______, “Medieval Apocalypses as Historical Sources,” American Historical Review 73 (1968): 997-1018.

______, “The Medieval Legend of the Last Roman Emperor and its Messianic Origin,” Journal of the Warburg and Courtland Institute 41 (1978): 1-15.

Philip S. Alexander, “Late Hebrew Apocalyptic: A Preliminary Survey,” Apocrypha 1 (1990): 197-217.

Zvi Ankori, “Peraqim be-mishnato ha-meshihit shel Yehudah Hadassi ha-Qara’i le-qevi‘at ha-nusah shel «nifla’ot ha-mashiah» be-’Eshkol ha-Kofer,” Tarbiz 30 (1961): 186-208.

J. P. Arendzen, “A New Syriac Text of the Apocalyptic Part of the ‘Testament of the Lord’,” JTS 2 (1901): 401-16.

Saïd Amir Arjomand, “Islamic Apocalypticism in the Classic Period,” in The Encyclopedia of Apocalypticism (3 vols.; ed. John J. Collins, Bernard McGinn, and Stephen J. Stein; New York and London: Continuum, 1998), 2:238-83.

______, “Messianism, Millennialism and Revolution in Early Islamic History,” in Imagining the End: Visions of Apocalypse from the Ancient Middle East to Modern America (ed. Abbas Amanat and Magnus Bernhardsson; London and New York: I. B. Tauris, 2002), 106-25.

P. Baer, “Eine jüdische Messiasprophetie auf das Jahr 1186 und der dritte Kreuzzug,” MGWJ 70 (1926): 113-22; 155-65.

Friedrich Baethgen, “Beschreibung der syrischen Handschrift Sachau 131 auf der Königlichen Bibliothek zu Berlin,” ZAW 6 (1886): 193-211.

Bernard J. Bamberger, “A Messianic Document of the Seventh Century,” HUCA 15 (1940): 425-31.

Suliman Bashear, “Apocalyptic and Other Materials on Early Muslim-Byzantine Wars: A Review of Arabic Sources,” JRAS (1991): 173-207.

______, Arabs and Others in Early Islam (Princeton: Darwin Press, 1997), esp. pp. 94-111.

______, “Muslim Apocalypses and the Hour: A Case Study in Traditional Reinterpretation,” Israel Oriental Studies 13 (1993): 75-99.

______, “Riding Beasts on Divine Missions: An Examination of the Ass and Camel Traditions,” JSS 36 (1991): 37-75.

Richard Bauckham, “Early Jewish Visions of Hell,” JTS n.s. 41 (1990): 355-85.

C. H. Becker, “Das Reich der Ismaeliten im koptischen Danielbuch,” Nachrichten von der Königlichen Gesellschaft der Wissenschaften zu Göttingen (Berlin, 1916): 6-57.

Abraham Berger, “Captive at the Gate of Rome: The Story of a Messianic Motif,” PAAJR 44 (1977): 1-17.

David Berger, “Three Typological Themes in Early Jewish Messianism: Messiah Son of Joseph, Rabbinic Calculations, and the Figure of Armilus,” Association for Jewish Studies Review 10 (1985): 141-65.

Klaus Berger, Die griechische Daniel-Diegesis: Eine altkirchliche Apokalypse (SPB 27; Leiden: Brill, 1976).

David Biale, “Counter-History and Jewish Polemics Against Christianity: The Sefer Toldot Yeshu and the Sefer Zerubavel,” Jewish Social Studies n.s. 6 (1999): 130-45.

Robert Bonfil, “The Vision of Daniel as Historical and Literary Document,” Zion 44 (1979): 111-47 (Hebrew).

Wilhelm Bousset, The Antichrist Legend: A Chapter in Christian and Jewish Folklore (trans. A. H. Keane; London, 1896; repr., Atlanta: Scholars Press, 1999).

Oskar Braun, “Beiträge zur Geschichte der Eschatologie in den syrischen Kirchen,” Zeitschrift für die katholische Theologie 16 (1892): 273-312.

Sebastian P. Brock, “North Mesopotamia in the Late Seventh Century: Book XV of John Bar Penkāyē’s Rīš Mellē,” JSAI 9 (1989): 51-75.

______, “Syriac Sources for Seventh-Century History,” Byzantine and Modern Greek Studies 2 (1976): 17-36, esp. 33-36.

______, “Syriac Views of Emergent Islam,” in Studies on the First Century of Islamic Society (ed. G. H. A. Juynboll; Carbondale: Southern Illinois University Press, 1982), 9-21; reprinted in Sebastian P. Brock, Syriac Perspectives on Late Antiquity (London: Variorum, 1984) as selection VIII.

Heribert Busse, “‘Omar b. al-Hattab in Jerusalem,” JSAI 5 (1984): 73-119.

______, “‘Omar’s Image as Conqueror of Jerusalem,” JSAI 8 (1986): 149-68.

______, “The Sanctity of Jerusalem in Islam,” Judaism 17 (1968): 441-68.

Moses Buttenwieser, Die hebräische Elias-Apokalypse und ihre Stellung in der apokalyptischen Litteratur des rabbinischen Schrifttums und der Kirche (Leipzig: Eduard Pfeiffer, 1897).

______, Outline of the Neo-Hebraic Literature (Cincinnati: Jennings & Pye, 1901).

J.-B. Chabot, “L’apocalypse d’Esdras touchant le royaume des Arabes,” Revue sémitique 2 (1894): 242-50; 333-47.

Gerson D. Cohen, “The Symmetry of History” and “The Four Empires and Jewish History,” in his A Critical Edition with a Translation and Notes of The Book of Tradition (Sefer ha-Qabbalah) by Abraham Ibn Daud (Philadelphia: The Jewish Publication Society of America, 1967), 189-262.

David Cook, “The Apocalyptic Year 200/815-16 and the Events Surrounding It” in Apocalyptic Time (ed. Albert I. Baumgarten; Leiden: Brill, 2000), 41-67.

______, “An Early Muslim Daniel Apocalypse,” Arabica 49 (2002): 55-96.

______, “Muslim Apocalyptic and Jihād,” JSAI 20 (1996): 66-104.

______, Studies in Early Muslim Apocalyptic (Princeton: Darwin Press, 2002).

Michael Cook, “An Early Islamic Apocalyptic Chronicle,” JNES 52 (1993): 25-29.

______, “Eschatology and the Dating of Traditions,” Princeton Papers in Near Eastern Studies 1 (1992): 23-47.

______, “The Heraclian Dynasty in Early Muslim Eschatology,” Al-Qantara 13 (1992): 3-23.

Patricia Crone and Michael Cook, Hagarism: The Making of the Islamic World (Cambridge: Cambridge University Press, 1977).

Gilbert Dagron, “Introduction historique: Entre histoire et apocalypse,” apud “Juifs et Chrétiens dans l’Orient du VIIe siècle,” Travaux et mémoires 11 (1991): 17-46.

Joseph Dan, “Armilus: The Jewish Antichrist and the Origins and Dating of the Sefer Zerubbavel,” in Toward the Millennium: Messianic Expectations from the Bible to Waco (ed. Peter Schäfer and Mark Cohen; Leiden: Brill, 1998), 73-104.

______, Ha-Sippur ha-'ivri be-yemey ha-beyanim: 'Iyyunim be-toldotav (Jerusalem: Keter, 1974), esp. 33-46.

James Darmesteter, “L’Apocalypse persane de Daniel,” in Mélanges [Léon] Renier (Paris: École Pratique des Hautes Études, 1887), 405-20.

H. J. W. Drijvers, “Christians, Jews and Muslims in Northern Mesopotamia in Early Islamic Times: The Gospel of the Twelve Apostles and Related Texts,” in La Syrie de Byzance à l’Islam, VII^e-VIII^e siècles (ed. Pierre Canivet and Jean-Paul Rey-Coquais; Damas: Institut français de Damas, 1992), 67-74.

______, “The Gospel of the Twelve Apostles: A Syriac Apocalypse from the Early Islamic Period,” in The Byzantine and Early Islamic Near East, I: Problems in the Literary Source Material (ed. Averil Cameron and Lawrence I. Conrad; Princeton: Darwin Press, 1992), 189-213.

______, “The Testament of Our Lord: Jacob of Edessa’s Response to Islam,” Aram 6 (1994): 104-14.

Richard K. Emmerson, Antichrist in the Middle Ages: A Study of Medieval Apocalypticism, Art and Literature (Seattle: University of Washington Press, 1981).

Michel van Esbroeck, “Le soi-disant roman de Julien l’Apostat,” in IV Symposium Syriacum 1984: Literary Genres in Syriac Literature (Groningen-Oosterhesselen 10-12 September) (OCA 229; ed. H. J. W. Drijvers, et al.; Roma: Pontificium Institutum Studiorum Orientalium, 1987), 191-202.

Josef van Ess, “‘Abd al-Malik and the Dome of the Rock: An Analysis of Some Texts,” in Bayt al-Maqdis: ‘Abd al-Malik’s Jerusalem (2 vols.; ed. Julian Raby and Jeremy Johns; Oxford: Oxford University Press, 1992), 1:89-103.

Yehudah Even-Shemuel, Midrashey ge’ullah (2d ed.; Jerusalem and Tel Aviv: Mosad Bialik, 1954).

Ezra Fleischer, “Haduta -- Hadutahu -- Chedweta: Solving an Old Riddle,” Tarbiz 53 (1983-84): 71-96.

______, “New Light on Qiliri,” Tarbiz 50 (1980-81): 282-302.

______, “Solving the Qiliri Riddle,” Tarbiz 54 (1984-85): 383-427.

Clive Foss, “The Persians in Asia Minor and the End of Antiquity,” The English Historical Review 90 (1975): 721-47.

______, “The Persians in the Roman Near East (602-630 AD),” JRAS series 3, 13, 2 (2003): 149-70.

Florentino García Martínez, Qumran and Apocalyptic: Studies on the Aramaic Texts from Qumran (Leiden: Brill, 1992), esp. 149-61.

Richard J. H. Gottheil, “An Arabic Version of the ‘Revelation of Ezra’,” Hebraica 4 (1887-88): 14-17.

______, “A Christian Bahira Legend,” ZA 13 (1898): 189-242; 14 (1899): 203-68; 15 (1900): 56-102; 17 (1903): 125-66.

Heinrich Graetz, Geschichte der Juden vom Abschluss des Talmud (500) bis zum Aufblühen der jüdisch-spanischen Cultur (1027) (3d ed.; Leipzig: Oskar Leiner, 1895), esp. 152-60; 400-13.  This is the fifth volume of the third edition of Graetz’s monumental Geschichte der Juden von den ältesten Zeiten bis auf die Gegenwart.

Avraham Grossman, “Jerusalem in Jewish Apocalyptic Literature,” in The History of Jerusalem: The Early Muslim Period, 638-1099 (ed. Joshua Prawer and Haggai Ben-Shammai; New York: New York University Press, 1996), 295-310.

Jaakko Hämeen-Anttila, “Arabian Prophecy,” in Prophecy in its Ancient Near Eastern Context: Mesopotamian, Biblical, and Arabian Perspectives (ed. Martti Nissinen; Atlanta: Society of Biblical Literature, 2000), 115-46.

David J. Halperin, “The Ibn ªayyād Traditions and the Legend of al-Dajjāl,” JAOS 96 (1976): 213-25.

Isaac Hasson, “Last Judgment,” EncQur 3:136-45.

______, “The Muslim View of Jerusalem: The Qur’ān and Hadīth,” in The History of Jerusalem: The Early Muslim Period, 638-1099 (ed. Joshua Prawer and Haggai Ben-Shammai; New York: New York University Press, 1996), 349-85.

Des Heiligen Ephraem des Syrers Sermones III (CSCO 320, scrip. syri t. 138; ed. Edmund Beck; Louvain: Secrétariat du Corpus SCO, 1972), 60-71.

Joseph Heinemann, “The Messiah of Ephraim and the Premature Exodus of the Tribe of Ephraim,” HTR 68 (1975): 1-15.

Matthias Henze, The Syriac Apocalypse of Daniel: Introduction, Text, and Commentary (Studien und Texte zu Antike und Christentum 11; Tübingen: Mohr Siebeck, 2001).

C. E. Hill, “Antichrist from the Tribe of Dan,” JTS n.s. 46 (1995): 99-117.

Martha Himmelfarb, “The Mother of the Messiah in the Talmud Yerushalmi and Sefer Zerubbabel,” in The Talmud Yerushalmi and Graeco-Roman Culture, III (TSAJ 93; ed. Peter Schäfer; Tübingen: Mohr Siebeck, 2002), 369-89.

______, “Sefer Zerubbabel,” in Rabbinic Fantasies: Imaginative Narratives from Classical Hebrew Literature (ed. David Stern and Mark J. Mirsky; repr., New Haven: Yale University Press, 1998), 67-90.

______, Tours of Hell: An Apocalyptic Form in Jewish and Christian Literature (Philadelphia: Fortress Press,
1983).

J. G. E. Hoffmann, ed., Iulianos der Abtruennige: Syrische Erzaehlungen (Leiden: Brill, 1880).

E. Horowitz, “‘The Vengeance of the Jews Was Stronger Than Their Avarice’: Modern Historians and the Persian Conquest of Jerusalem in 614,” Jewish Social Studies n.s. 4 (1998): 1-39.

Robert G. Hoyland, “The Earliest Christian Writings on MuÐammad: An Appraisal,” in The Biography of MuÐammad: The Issue of the Sources (ed. Harald Motzki; Leiden: Brill, 2000), 276-97.

______, “Sebeos, the Jews and the Rise of Islam,” in Medieval and Modern Perspectives on Muslim-Jewish Relations (ed. Ron L. Nettler; Luxembourg: Harwood Academic Publishers, 1995), 89-102.

______, Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam (Princeton: Darwin Press, 1997).

C. Hunnius, “Das syrische Alexanderlied,” ZDMG 60 (1906): 169-209; 558-89; 802-21.

Manfred Hutter, Manis kosmogonische Šābuhragān-Texte: Edition, Kommentar und literaturgeschichtliche Einordung der manichäisch-mittelpersischen Handschriften M 98/99 I und M 7980-7984 (Wiesbaden: Otto Harrassowitz, 1992).

Moshe Idel, “Jewish Apocalypticism: 670-1670,” in The Encyclopedia of Apocalypticism (3 vols.; ed. John J. Collins, Bernard McGinn, and Stephen J. Stein; New York and London: Continuum, 1998), 2:204-37.

Oded Irshai, “Dating the Eschaton: Jewish and Christian Apocalyptic Calculations in Late Antiquity,” in Apocalyptic Time (ed. Albert I. Baumgarten; Leiden: Brill, 2000), 113-53.

Gregory C. Jenks, The Origins and Early Development of the Antichrist Myth (Berlin and New York: Walter de Gruyter, 1991).

Walter Emil Kaegi, “Initial Byzantine Reactions to the Arab Conquest,” Church History 38 (1969): 139-49.

P. G. Kalemkiar, “Die siebente Vision Daniels,” WZKM 6 (1892): 109-32; 227-40.

Hans G. Kippenberg, “Die Geschichte der mittelpersischen apokalyptischen Traditionen,” Studia Iranica 7 (1978): 49-80.

M. Kmosko, “Das Rätsel des Pseudomethodius,” Byzantion 6 (1931): 273-96.

Israel Knohl, “About the ‘Son of God,’ Armilos and the Messiah son of Joseph,” Tarbiz 68 (1999): 13-37.

Ludwig Koenen, “Manichaean Apocalypticism at the Crossroads of Iranian, Egyptian, Jewish and Christian Thought,” in Codex Manichaicus Coloniensis: Atti del Simposio Internazionale (Rende-Amantea 3-7 settembre 1984) (ed. Luigi Cirillo and Amneris Roselli; Cosenza: Marra Editore, 1986), 286-332.

Samuel Krauss, “Un nouveau texte pour l’histoire judéo-byzantine,” REJ 87 (1929): 11-27.

______, “Der römisch-persische Krieg in der jüdischen Elia-Apokalypse,” JQR o.s. 14 (1902): 359-72.

______, Studien zur byzantinisch-jüdischen Geschichte (Leipzig: Buchhandlung Gustav Fock, 1914).

Jacob Lassner, “The Dialectic of Jewish-Muslim Relations in the Medieval Near East,” in his The Middle East Remembered: Forged Identities, Competing Narratives, Contested Spaces (Ann Arbor: University of Michigan Press, 2000), 267-91.

______, “Joseph Sambari on Muhammad and the Origins of Islam: A Learned Rabbi Confronts Muslim Apologetics and a Christian Polemical Tradition,” in ibid., 341-85.  Important for the Bahira legends.

Frederik Leemhuis, “Apocalypse,” EncQur 1:111-14.

Israel Lévi, “L’apocalypse de Zorobabel et le roi de Perse Siroès,” REJ 68 (1914): 129-60; 69 (1919): 108-21; 71 (1920): 57-65.

______, “Une apocalypse judéo-arabe,” REJ 67 (1914): 178-82.

______, “Apocalypses dans le Talmud,” REJ 1 (1880): 108-14.

Bernard Lewis, “An Apocalyptic Vision of Islamic History,” BSOAS 13 (1949-51): 308-38.

______, “On That Day: A Jewish Apocalyptic Poem on the Arab Conquest,” in Mélanges d’Islamologie: Volume dédié à la memoire de Armand Abel (ed. Pierre Salmon; Leiden: Brill, 1974), 197-201.

A. Lolos, Die Apokalypse des Ps.-Methodius (Meisenheim am Glan: Hain, 1976).

______, Die dritte und vierte Redaktion des Ps.-Methodius (Meisenheim am Glan: Hain, 1978).

Bernard McGinn, Antichrist: Two Thousand Years of the Human Fascination with Evil (San Francisco, 1994; repr., New York: Columbia University Press, 2000).

D. N. Mackenzie, “Mani's Shābuhragān,” BSOAS 42 (1979): 500-534; 43 (1980): 288-310.

Frédéric Macler, Les apocalypses apocryphes de Daniel (Paris: C. Noblet, 1895).

______, “L’apocalypse arabe de Daniel, publiée, traduite et annotée,” RHR 37 (1896): 37-55; 163-76; 288-319.

______, “L’apocalypse arabe de Daniel, traduite et annotée,” RHR 49 (1904): 265-305.

Wilferd Madelung, “Apocalyptic Prophecies in imê in the Umayyad Age,” JSS 31 (1986): 141-85.

______, “The Sufyānī Between Tradition and History,” Studia Islamica 63 (1986): 5-48.

Paul Magdalino, “The History of the Future and its Uses: Prophecy, Policy and Propaganda,” in The Making of Byzantine History: Studies Dedicated to Donald M. Nicol (ed. Roderick Beaton and Charlotte Roueché; Aldershot: Variorum, 1993), 3-34.

Arthur Marmorstein, “Les signes du Messie,” REJ 52 (1906): 176-86.

F. J. Martinez, “The Apocalyptic Genre in Syriac: The World of Pseudo-Methodius,” in IV Symposium Syriacum 1984: Literary Genres in Syriac Literature (Groningen-Oosterhesselen 10-12 September) (OCA 229; ed. H. J. W. Drijvers, et al.; Roma: Pontificium Institutum Studiorum Orientalium, 1987), 337-52.

______, Eastern Christian Apocalyptic in the Early Muslim Period: Pseudo-Methodius and Pseudo-Athanasius (Ph.D. dissertation, The Catholic University of America, 1985).

Alexander Marx, “Additions et rectifications,” REJ 71 (1920): 222.  Some notes on Sefer Zerubbabel.

______, “Studies in Gaonic History and Literature,” JQR n.s. 1 (1910-11): 61-104.  Pp. 75-78 treat Sefer Zerubbabel and a transcription is given of fol. 109a of Paris Ms. Heb. 326.

O. Meinardus, “A Commentary on the XIVth Vision of Daniel according to the Coptic Version,” OrChrPer 32 (1966): 394-499.

______, “New Evidence on the XIVth Vision of Daniel from the History of the Patriarchs of the Egyptian Church,” OrChrPer 34 (1968): 281-309.

David C. Mitchell, The Message of the Psalter: An Eschatological Programme in the Book of Psalms (JSOT Supplement Series 252; Sheffield: Sheffield Academic Press, 1997).  Note especially Appendix 1 (pp. 304-350), which features Hebrew texts (largely from Jellinek) and his English renderings of Aggadat Mashiah, Otot ha-Mashiah, Sefer Zerubbabel, ‘Aseret Melakhim (partial), Pirqey Mashiah (partial), and Nistarot Rav Shimon ben Yohai.

F. Nau, “Révélations et légendes: Méthodius – Clément – Andronicus,” JA ser. XI, t. 9 (1917): 415-71.

Gordon D. Newby, “Text and Territory: Jewish-Muslim Relations 632-750 CE,” in Judaism and Islam: Boundaries, Communication and Interaction: Essays in Honor of William M. Brinner (ed. Benjamin H. Hary, John L. Hayes, and Fred Astren; Leiden: Brill, 2000), 83-96.

Rivka Nir, The Destruction of Jerusalem and the Idea of Redemption in the Syriac Apocalypse of Baruch (SBLEJL 20; Atlanta: Society of Biblical Literature, 2003).

Theodor Nöldeke, “Über den syrischen Roman von Kaiser Julian,” ZDMG 28 (1874): 263-92.

______, “Zur Geschichte der Araber im 1. Jahr. d.H. aus syrischen Quellen,” ZDMG 29 (1875): 76-98.

Nu‘aym b. Hammād, Kitāb al-Fitan (ed. Suhayl Zakkār; Beirut: Dār al-Fikr lil-Tibā‘ah wa-al-Nashr wa-al-Tawzī‘,
1993).

David M. Olster, “Byzantine Apocalypses,” in The Encyclopedia of Apocalypticism (3 vols.; ed. John J. Collins, Bernard McGinn, and Stephen J. Stein; New York and London: Continuum, 1998), 2:48-73.

______, Roman Defeat, Christian Response, and the Literary Construction of the Jew (Philadelphia: University of Pennsylvania Press, 1994), esp. 158-79.

Gerhard Podskalsky, Byzantinische Reichseschatologie: Die Periodisierung der Weltgeschichte in den vier Grossreichen (Daniel 2 und 7) und dem tausendjährigen Friedensreiche (Apok. 20) (München: W. Fink, 1972).

Samuel Poznanski, “Meswi al-Okbari, chef d’une secte juive du IX^e siècle,” REJ 84 (1897): 161-91.

Joshua Prawer, “Christian Attitudes Towards Jerusalem in the Early Middle Ages,” in The History of Jerusalem: The Early Muslim Period, 638-1099 (ed. Joshua Prawer and Haggai Ben-Shammai; New York: New York University Press, 1996), 311-48.

G. J. Reinink, “Der edessenische ‘Pseudo-Methodius’,” Byzantinische Zeitschrift 83 (1990): 31-45.

______, “Die Entstehung der syrischen Alexanderlegende als politisch-religiöse Propagandaschrift für Herakleios’ Kirchenpolitik,” in After Chalcedon: Studies in Theology and Church History Offered to Professor Albert van Roey for his Seventieth Birthday (OLA 18; ed. C. Laga, et al.; Leuven: Peeters, 1985), 263-81.

______, “Heraclius, the New Alexander: Apocalyptic Prophecies during the Reign of Heraclius,” in The Reign of Heraclius (610-641): Crisis and Confrontation (ed. Gerrit J. Reinink and Bernard H. Stolte; Leuven: Peeters, 2002), 81-94.

______, “Ismael, der Wildesel in der Wüste: Zur Typologie der Apokalypse des Pseudo-Methodius,” Byzantinische Zeitschrift 75 (1982): 336-44.

______, “Pseudo-Ephraems ‘Rede über das Ende’ und die syrische eschatologische Literatur des siebenten Jahrhunderts,” ARAM 5 (1993) [A Festschrift for Dr. Sebastian P. Brock]: 437-63.

______, “Pseudo-Methodius: A Concept of History in Response to the Rise of Islam,” in The Byzantine and Early Islamic Near East I: Problems in the Literary Sources (Studies in Late Antiquity and Early Islam 1; ed. Averil Cameron and Lawrence I. Conrad; Princeton: Darwin Press, 1992), 149-87.

______, “Pseudo-Methodius and the Pseudo-Ephremian ‘Sermo de Fine Mundi’,” in Media Latinitas: A Collection of Essays to Mark the Occasion of the Retirement of L. J. Engels (ed. R. I. A. Nip, et al.; Turnhout: Brepols, 1996), 317-21.

______, “Pseudo-Methodius und die Legende vom römischen Endkaiser,” in The Use and Abuse of Eschatology in the Middle Ages (ed. Werner Verbeke, et al.; Leuven: Leuven University Press, 1988), 82-111.

______, “The Romance of Julian the Apostate as a Source for Seventh Century Syriac Apocalypses,” in La Syrie de Byzance à l’Islam, VII^e-VIII^e siècles (ed. Pierre Canivet and Jean-Paul Rey-Coquais; Damas: Institut français de Damas, 1992), 75-86.

______, Das syrische Alexanderlied: Die drei Rezensionen (CSCO 454-55, scrip. syri 195-96; Lovanii: Peeters, 1983).

______, Die syrische Apokalypse des Pseudo-Methodius (CSCO 540-41, t. 220-21; Lovanii: E. Peeters, 1993).

______, “Die syrischen Wurzeln der mittelalterlichen Legende vom römischen Endkaiser,” in Non Nova, sed Nove: Mélanges de civilisation médiévale dédiés à Willem Noomen (ed. Martin Gosman and Jaap van Os; Groningen: Bouma’s Boekhuis, 1984), 195-209.

______, “Tyrannen und Muslime: Die Gestaltung einer symbolischen Metapher bei Pseudo-Methodius,” in Scripta Signa Vocis: Studies about Scripts, Scribes and Languages in the Near East, Presented to J. H. Hospers by his Pupils, Colleagues and Friends (ed. H. L. J. Vanstiphout, et al.; Groningen: E. Forsten, 1986), 163-75.

______, “Der Verfassername ‘Modios’ der syrischen Schatzhöhle und die Apokalypse des Pseudo-Methodius,” Oriens Christianus 67 (1983): 46-64.

J. Rendel Harris, The Gospel of the Twelve Apostles, together with the Apocalypses of Each One of Them (Cambridge: The University Press, 1900).

Neal Robinson, “Antichrist,” EncQur 1:107-11.

J.-M. Rosenstiehl, “Le portrait de l’Antichrist,” in Pseudépigraphes de l’Ancien Testament et manuscripts de la Mer Morte (ed. Marc Philonenko; Paris: Presses Universitaires de France, 1967), 45-60.

Uri Rubin, Between Bible and Qur’ān: The Children of Israel and the Islamic Self-Image (Princeton: Darwin Press, 1999).  See esp. pp. 11-52; 251-80.

______, “Sā‘a: 2. In eschatology,” EI² 8:656-57.

Peter Schäfer, Mirror of His Beauty: Feminine Images of God from the Bible to the Early Kabbalah (Princeton: Princeton University Press, 2002), esp. pp. 212-16.

Hans Schmoldt, “Die syrische Schrift ‘Vom jungen Daniel über unseren Herrn und das Ende’,” in his Die Schrift "Vom jungen Daniel" und "Daniels letzte Vision" (Ph.D. dissertation, Universität Hamburg, 1972), 25-113.

The Seventh Century in the West-Syrian Chronicles (ed. Andrew Palmer, Sebastian Brock, and Robert Hoyland; Liverpool: Liverpool University Press, 1993).

Andrew Sharf,  Byzantine Jewry from Justinian to the Fourth Crusade (New York: Schocken Books, 1971).  See especially “The Vision of Daniel,” 201-204.

______, “Byzantine Jewry in the Seventh Century,” Byzantinische Zeitschrift 48 (1955): 103-15.

Hagith Sivan, “From Byzantine to Persian Jerusalem: Jewish Perspectives and Jewish/Christian Polemics,” Greek, Roman, and Byzantine Studies 41 (2000): 277-306.

Jane I. Smith, “Eschatology,” EncQur 2:44-54.

Paul Speck, “The Apocalypse of Zerubbabel and Christian Icons,” Jewish Studies Quarterly 4 (1997): 183-90.

Joshua Starr, “Byzantine Jewry on the Eve of the Arab Conquest,” Journal of the Palestine Oriental Society 15 (1935): 280-93.

______, The Jews in the Byzantine Empire, 641-1204 (Athens: Verlag der “Byzantinisch-Neugriechischen Jahrbücher”, 1939).

______, “Le mouvement messianique au début du VIIIe siècle,” REJ 102 (1937): 280-93.

Moritz Steinschneider, “Apocalypsen mit polemischer Tendenz,” ZDMG 28 (1874): 627-59; 29 (1875): 162-66.

Michael E. Stone, “Aramaic Levi in Its Contexts,” Jewish Studies Quarterly 9 (2002): 307-26.

______, “The Metamorphosis of Ezra: Jewish Apocalypse and Medieval Vision,” JTS n.s. 33 (1982): 1-18.

Michael E. Stone and John Strugnell, The Books of Elijah: Parts 1-2 (Missoula, Mont.: Scholars Press, 1979).

Guy G. Stroumsa, “Aspects de l’eschatologie manichéenne,” RHR 198 (1981): 163-81.

Harald Suermann, “L’apocalypse copte de Daniel et la chute des Omayyades,” Parole de l’Orient 11 (1983): 329-48.

______, “Der byzantinische Endkaiser bei Pseudo-Methodius,” OrChr 71 (1987): 140-55.

______, Die geschichtstheologische Reaktion auf die einfallenden Muslime in der edessenischen Apokalyptik des 7. Jahrhunderts (Frankfurt am Main: P. Lang, 1985).

______, “Orientalische Christen und der Islam: Christliche Texte aus der Zeit von 632-750,” Zeitschrift für Missionswissenschaft und Religionswissenschaft 67 (1983): 120-36.

Ephraim E. Urbach, “A Midrash of Redemption from Late Crusader Times,” Eretz Israel (Zalman Shazar Volume) 10 (1971): 58-63 (Hebrew).

W. J. van Bekkum, “Jewish Messianic Expectations in the Age of Heraclius,” in The Reign of Heraclius (610-641): Crisis and Confrontation (ed. Gerrit J. Reinink and Bernard H. Stolte; Leuven: Peeters, 2002), 95-112.

Alexander A. Vasiliev, “Medieval Ideas of the End of the World: West and East,” Byzantion 16 (1944): 462-502.

Steven M. Wasserstrom, Between Muslim and Jew: The Problem of Symbiosis under Early Islam (Princeton: Princeton University Press, 1995), esp. pp. 3-89.

A. Whealey, “The Apocryphal Apocalypse of John: A Byzantine Apocalypse from the Early Islamic Period,” JTS n.s. 53 (2002): 533-40.

Brannon M. Wheeler, “Imagining the Sasanian Capture of Jerusalem: The ‘Prophecy and Dream of Zerubbabel’ and Antiochus Strategos’ ‘Capture of Jerusalem’,” Orientalia Christiana Periodica 57 (1991): 69-85.

Robert L. Wilken, The Land Called Holy: Palestine in Christian History and Thought (New Haven: Yale University Press, 1992), esp. pp. 207-15; 233-46.

______, “The Restoration of Israel in Biblical Prophecy: Christian and Jewish Responses in the Early Byzantine Period,” in "To See Ourselves as Others See Us": Christians, Jews, "Others" in Late Antiquity (ed. Jacob Neusner and E. S. Frerichs; Chico, Calif.: Scholars Press, 1985), 443-71.

Witold Witakowski, “The Idea of Septimana Mundi and the Millenarian Typology of the Creation Week in Syriac Tradition,” in V Symposium Syriacum 1988: Katholieke Universiteit, Leuven, 29-31 août 1988 (OCA 236; ed. René Lavenant; Roma: Pont. Institutum Studiorum Orientalium, 1990), 93-109.

John Wortley, “The Literature of Catastrophe,” Byzantine Studies/Études byzantines 4 (1977): 1-17.

Joseph Yahalom, “On the Value of Literary Works as Sources to Elucidate Historical Questions,” Cathedra 22 (1979): 125-33 (Hebrew).

______, “The Temple and the City in Liturgical Hebrew Poetry,” in The History of Jerusalem: The Early Muslim Period, 638-1099 (ed. Joshua Prawer and Haggai Ben-Shammai; New York: New York University Press, 1996), 270-94.

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