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Piacenza pilgrim, Antonini Placentini Itinerarium 19. See John Wilkinson, Jerusalem Pilgrims (Warminster, UK: Aris and Phillips, 1977), p. 83. For other pilgrim accounts that place Abraham’s altar on Calvary, see the discussion by Archer St. Clair, “The Iconography of the Great Berlin Pyxis,” Jahrbuch Berliner Museum 20 (1978), p. 23f.
See John Wilkinson, Egeria’s Travels, (Warminster, UK: Aris and Phillips, 1981), p. 253f.; and Thomas Talley, The Origins of the Liturgical Year (New York: Pueblo, 1986), p. 47f. Egeria does not give details of the vigil readings when she was in Jerusalem, but liturgical scholars have argued that it is reasonably safe to assume the readings outlined in the Armenian lectionaries reflect a late-fourth-century tradition in Jerusalem. The readings include the Genesis stories of creation and sacrifice of Isaac.
Tertullian, Adversus Judaeos 10, 6 (Corpus Christianorum, Series Latina (CCSL) 2.2, 1376). See also Adversus Judaeos 13.20–22 (CCSL 2.2, 1388–1389) in which Tertullian also refers to the bramble in which the ram was caught by the horns as a sign of the crown of thorns. See Irenaeus, Adversus Haereses 4.10.1.
See discussions of dating and textual tradition in Davies and Chilton, “The Aqedah,” pp. 537–546; and Spiegel, The Last Trial, pp. 28–49 Spiegel also cites late midrash on the Shemoneh Esreh prayer that describes Isaac’s revival and asserts that it draws upon earlier aggadah concerning the burning and resurrection of Isaac.
