By Daniel Olson
'A New studying of the Animal Apocalypse of one Enoch' is the main entire theological statement in this vital second-century BCE Jewish apocalypse thus far, laying out the aim and method of this Enochic allegory and utilizing this because the foundation for a brand new observation commonly textual content, offered the following in a clean translation. opposed to different interpretations that target Israel and its associations, Daniel Olson argues that the promise of common blessing within the Abrahamic covenant is gifted within the 'Animal Apocalypse' because the governing dynamic in a sacred historical past that starts and ends with humanity mostly. The actual Jacob/Israel will seem in any case occasions and be the catalyst of common salvation.
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Additional resources for A New Reading of the Animal Apocalypse of 1 Enoch: "All Nations Shall be Blessed" - With a New Translation and Commentary
The first one became a lamb among them, and that lamb became a great beast, and on its head were large black horns. And the Lord of the flock rejoiced over them and over all of the cattle. 22 See the discussion of the Coptic Apocalypse of Elijah in the Appendix (pp. 252–256). Assefa, “The Enigmatic Ending,” 556–557. 24 Lindars, “A Bull, a Lamb and a Word,” 485. 25 Tiller, A Commentary, 387; similarly Elliott, The Survivors of Israel, 471 n. 89. 26 Lindars, “A Bull, a Lamb and a Word,” 485. 27 Mitchell, “Firstborn Shor and Rem,” 217 n.
In Genesis, God makes the covenant with Abram and reaffirms it with him in one form or another many times (12:2–3; 13:15–17; 15:5, 7, 18–21; 17:2–8; 22:17–18). Later, it is reaffirmed again with Isaac (26:2–4) and with Jacob (28:3–4, 13–15). The Enochians seem to be suggesting that Abraham was not the first to receive this covenant, any more than was Isaac or Jacob. In substance, it goes back to Noah and even to Enoch and was simply revived and renewed with the son of Terah. Within the Enochic corpus, the An.
40 James C. : Catholic Biblical Association of America, 1984), 168; Nickelsburg, 1Enoch 1, 407. 41 So especially Klaus Koch, Vor der Wende der Zeiten: Beiträge zur apokalyptischen Literatur (Gesammelte Aufsätze 3; Neukerchen-Vluyn: Neukierchener Verlag, 1996), 247–250. The similarity is also mentioned in Ego, “Vergangenheit,” 185; Lacocque, “Allusions to Creation,” 123; Tiller, A Commentary, 384; and Nickelsburg, 1 Enoch 1, 407. ” A recent study is Ryan E. Stokes, “The Throne Visions of Daniel 7, 1Enoch 14, and the Qumran Book of Giants (4Q530): An Analysis of Their Literary Relationship,” DSD 15/3 (2008), 340–358.