By Daniel Olson
''A New analyzing of the Animal Apocalypse of one Enoch'' bargains a whole theological research of this second-century BCE allegory and makes use of this because the foundation for a brand new observation at the textual content, offered in a clean translation
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The construction of historical past in old Israel demonstrates how the historian can begin to piece jointly the historical past of historical Israel utilizing the Hebrew Bible as a resource.
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Additional info for A New Reading of the Animal Apocalypse of 1 Enoch: ''''All Nations Shall be Blessed'''' / With a New Translation and Commentary
4Q206 5 ii 16; cf. Nickelsburg, 1 Enoch 1, 403) only makes it harder to explain why Aramaic “leader” would be read as Hebrew “word” in 90:38. 18 Lindars seems unaware that Charles had already anticipated the gist of his solution. See n. 53 above. 19 Lindars, “A Bull, a Lamb and a Word,” 485–486. 20 Tiller, A Commentary, 275. 21 Tiller, A Commentary, 387 (“the allusion is not that elusive”). 23 In other words, the gift offered by the Greek translator was not missed: it was declined. Third, some of Lindars’ own arguments are poorly considered and open up his otherwise attractive solution to unnecessary criticism.
Also draws attention to the Abrahamic covenant, and in a unique way. Scholars have noted the surprising fact that God is not even mentioned and does not appear in the allegory until the beginning of the exodus story. 61 Devorah Dimant offers what is perhaps a more adequate explanation. She points out that God is not mentioned in Chronicles until the beginning of the history of Judah, a subject of obvious importance to the Chronicler. In the same way, the An. Apoc. 62 But it is possible to be more specific than this, since the entrance point is indicated quite precisely in the allegory: “I watched while the flock moaned and cried, beseeching the Lord with all their strength, until the Lord of the flock came down from a lofty abode at the voice of the flock, and he drew near and saw 59 Charles (Book of Enoch, 179–182) assumes a single author, and García Martinez (Qumran and Apocalyptic, 75–76) finds no compelling reason to disagree, but detailed arguments for separate authorship may be found in Tiller, A Commentary, 98–100; and Tite, “Textual and Redactional Aspects,” 107–108.
216; Tübingen: Mohr Siebeck, 2006], 97–113 ). 30 This is only true, however, if one is selective with the evidence. The horn or horns of divine victory and strength belong to the Davidide in Pss 89:17, 92:10, and 132:17, but we also find such horns given to Joseph (Deut 33:17), Hannah (1Sam 2:1) and “the righteous” in general (Pss 75:10; 112:9; 148:14). In Sir 45:7 it is Aaron who enjoys the horns of divine favor. 31 Problems with a “messianic” identification are already noted in Charles’s commentary (Book of Enoch, 215).
A New Reading of the Animal Apocalypse of 1 Enoch: ''''All Nations Shall be Blessed'''' / With a New Translation and Commentary by Daniel Olson