Enoch and the Growth of an Apocalyptic Tradition

VanderKam carries further an investigation of the relation between wisdom and apocalypse.

Enoch and the Growth of an Apocalyptic Tradition

VanderKam carries further an investigation of the relation between wisdom and apocalypse. He shows that not simply wisdom, but mantic wisdom has informed the authors of 1 Enoch 1-36, 73-107. VanderKam affirms the basic correctness of each researcher but sees in their work shortcomings which his own study seeks to rectify.

The Apocalyptic Imagination

For the following , compare VanderKam , Enoch and the Growth of an Apocalyptic Tradition , 33-51 ; idem , Enoch : A Man for All Generations ( Columbia , SC : University of South Carolina Press , 1995 ) 6-8 ; P. Grelot , “ La légende ...

The Apocalyptic Imagination

The Apocalyptic Imagination by John Collins is one of the most widely praised studies of Jewish apocalyptic literature ever written. This second edition represents a complete rewriting and a new chapter on the Dead Sea Scrolls.h

Ultimate Things

Cf. James C. Vanderkam , Enoch : A Man for All Generations ( Studies on Personalities of the Old Testament ; Columbia : University of South Carolina Press , 1995 ) ; VanderKam , Enoch and the Growth of an Apocalyptic Tradition ( CBQMS ...

Ultimate Things

Carey presents an introduction to the elements of apocalyptic discourse in the Hebrew Bible, the intertestamental texts of the Apocrypha and Pseudepigrapha, and the Jewish and Christian apocalyptic texts. He seeks to help modern readers perplexed by the rampant and somewhat outrageous depiction and interpretation of apocalyptic literature to see apocalyptic discourse as a flexible set of resources that early Jews and Christians could employ for a variety of persuasive tasks. Carey examines each of the literary works that exhibit apocalyptic discourse. He briefly introduces the date and language of each text and shows its basic contents. Then he examines the particular topics and purposes of the work. Carey concludes by showing a way to read the particular example of apocalyptic discourse as a whole in its own setting with its own purposes. Carey invokes discourse as a category of study in an attempt to bring together the literary, ideological, and social dimensions of apocalyptic language. He sees the genius of apocalyptic discourse in its ability to bring its audience into otherwise inaccessible mysteries concerning the future and the heavenly realms. As theology, apocalyptic discourse engages life's greatest questions-the nature of God, the desire for justice, and the frustrations of human finitude. As poetry, it expresses the theological imagination in vivid symbols and conventional literary forms.

The Enoch Metatron Tradition

9 Vanderkam , Enoch and the Growth of an Apocalyptic Tradition , 61 ; Moore , The Balaam Traditions : Their Character and Development , 44 . 10 Haldar mentions the archeological discovery of the tablet in the form of liver , found at ...

The Enoch Metatron Tradition

Andrei A. Orlov examines the tradition about the seventh antediluvian patriarch Enoch, tracing its development from its roots in the Mesopotamian lore to the Second Temple apocalyptic texts and later rabbinic and Hekhalot materials where Enoch is often identified as the supreme angel Metatron. The first part of the book explores the imagery of the celestial roles and titles of the seventh antediluvian hero in Mesopotamian, Enochic and Hekhalot materials. The analysis of the celestial roles and titles shows that the transition from the figure of patriarch Enoch to the figure of angel Metatron occurred already in the Second Temple Enochic materials, namely, in 2 (Slavonic) Enoch, a Jewish work, traditionally dated to the first century CE. The second part of the book demonstrates that mediatorial polemics with the traditions of the exalted patriarchs and prophets played an important role in facilitating the transition from Enoch to Metatron in the Second Temple period.

The Apocalyptic Imagination

So NRSV, but see VanderKam, who argues that ʾelohîm (“God”) should be translated “angels” (Enoch and the Growth of an Apocalyptic Tradition, 31). Compare Dimant, “Biography of Enoch,” 21. 10. For the following, compare VanderKam, ...

The Apocalyptic Imagination

One of the most widely praised studies of Jewish apocalyptic literature ever written, The Apocalyptic Imagination by John J. Collins has served for over thirty years as a helpful, relevant, comprehensive survey of the apocalyptic literary genre. After an initial overview of things apocalyptic, Collins proceeds to deal with individual apocalyptic texts — the early Enoch literature, the book of Daniel, the Dead Sea Scrolls, and others — concluding with an examination of apocalypticism in early Christianity. Collins has updated this third edition throughout to account for the recent profusion of studies germane to ancient Jewish apocalypticism, and he has also substantially revised and updated the bibliography.

The Tension Between God as Righteous Judge and as Merciful in Early Judaism

VanderKam , Enoch and the Growth of an Apocalyptic Tradition , 135–36 . 134. See I. Fröhlich , “ The Symbolic Language of the Animal Apocalypse of Enoch ( 1 Enoch 85-90 ) , " RevQ 14 ( 1989 ) 629–36 . 135. Milik , The Books of Enoch ...

The Tension Between God as Righteous Judge and as Merciful in Early Judaism

In recent years, the scholarly consensus has emerged that early Judaism should no longer be classified as a religion of legalistic works on righteousness, but rather defined primarily by God's covenant with Israel. In this work, it is argued, instead, that there is actually a tension in early Judaism between God as righteous judge and as merciful. As E. Sjöberg maintained in his Gott und Sünder im palästinischen Judentum, in the sources used for a reconstruction of early Judaism, there are two mutually exclusive ways in which God is said to relate to human beings. First, God as righteous judge deals with human beings as they deserve. They are assumed to be morally free and responsible, and God judges and recompenses them in history and eschatologically. Not only are the wicked punished for their sins, but the righteous are also rewarded for their obedience. And second, God as merciful does not deal with human beings as they deserve. Rather, he removes the guilt resulting from disobedience to the Law, sometimes on the simple condition of repentance. This means that a person can escape the consequences of disobedience. The understanding of God in the sources vacillates between God as righteous judge and God as merciful, without coming down definitively on one side to the exclusion of the other.

The Armenian Apocalyptic Tradition

VanderKam, J.C. 1984. Enoch and the Growth of an Apocalyptic Tradition. CBQMS. Washington, D.C.: Catholic Biblical Association of America. ———. 1995. Enoch: A Man for All Generations. Columbia: University of South Carolina. ———. 1996.

The Armenian Apocalyptic Tradition

"The Armenian Apocalyptic Tradition: A Comparative Perspective" comprises an unprecedented collection of essays on apocalyptic literature in the Armenian tradition.

From Apocalypticism to Merkabah Mysticism

55 The traditions about Enoch are different in J and P. For the discussion of the differences, see J. VanderKam, Enoch and the Growth of an Apocalyptic Tradition (CBQMS, 16; Washington: The Catholic Biblical Association of America, ...

From Apocalypticism to Merkabah Mysticism

This volume represents the first attempt to study Slavonic pseudepigrapha collectively as a unique group of texts that share common theophanic and mediatorial imagery crucial for the development of early Jewish mysticism.

The Origins of Jewish Mysticism

Since, after the expulsion from paradise, God no longer walks with human beings on earth, Enoch's walking with God could ... 2 See James C. VanderKam, Enoch and the Growth of an Apocalyptic Tradition (Washington, DC: Catholic Biblical ...

The Origins of Jewish Mysticism

The Origins of Jewish Mysticism offers the first in-depth look at the history of Jewish mysticism from the book of Ezekiel to the Merkavah mysticism of late antiquity. The Merkavah movement is widely recognized as the first full-fledged expression of Jewish mysticism, one that had important ramifications for classical rabbinic Judaism and the emergence of the Kabbalah in twelfth-century Europe. Yet until now, the origins and development of still earlier forms of Jewish mysticism have been largely overlooked. In this book, Peter Schäfer sheds new light on Ezekiel's tantalizing vision, the apocalyptic literature of Enoch, the Dead Sea Scrolls, the writings of the Hellenistic Jewish philosopher Philo, the rabbinical writings of the Talmudic period, and the esotericism of the Merkavah mystics. Schäfer questions whether we can accurately speak of Jewish mysticism as a uniform, coherent phenomenon with origins in Judaism's mythical past. Rather than imposing preconceived notions about "mysticism" on a great variety of writings that arose from different cultural, religious, and historical settings, he reveals what these writings seek to tell us about the age-old human desire to get close to and communicate with God.

Expectations of the End

1 Enoch 1 Enoch comprises various features, such as heavenly revelation, focus on final judgement, historical survey of generations, and otherworldly journey, which contributed to the growth of early Jewish apocalyptic tradition.40 ...

Expectations of the End

This book provides a comparative traditio-historical study of the full range of Qumran texts and recensions now available and of New Testament texts with regard to ideas about the final age, resurrection, apocalypticism, and messianism.

Traditions of the Bible

... Grelot, "La legende d'Henoch"; VanderKam, Enoch and the Growth of an Apocalyptic Tradition; Himmelfarb, "A Report on Enoch in Rabbinic Literature," 262; and works cited below. Enoch the Heavenly Scribe: For most of the last century, ...

Traditions of the Bible

James Kugel's The Bible As It Was (1997) has been welcomed with universal praise. Here now is the full scholarly edition of this wonderfully rich and illuminating work, expanding the author's findings into an incomparable reference work. Focusing on two dozen core stories in the Pentateuch--from the Creation and Tree of Knowledge through the Exodus from Egypt and journey to the Promised Land--James Kugel shows us how the earliest interpreters of the scriptures radically transformed the Bible and made it into the book that has come down to us today. Kugel explains how and why the writers of this formative age of interpretation--roughly 200 B.C.E. to 150 C.E.--assumed such a significant role. Mining their writings--including the Dead Sea Scrolls, works of Philo and Josephus and letters of the Apostle Paul, and writings of the Apostolic Fathers and the rabbinic Sages--he quotes for us the seminal passages that uncover this crucial interpretive process. For this full-scale reference work Kugel has added a substantial treasury of sources and passages for each of the 24 Bible stories. It will serve as a unique guide and sourcebook for biblical interpretation.

From Enoch to Tobit

So Enoch's cosmic travels are not visionary in the true sense of the term and thus should not be labeled as apocalypses.55 Nor ... 55 As rightly concluded by VanderKam , Enoch and the Growth of an Apocalyptic Tradition , 89 , 108–09 .

From Enoch to Tobit

Publisher's description: The volume assembles twenty previously published studies by Devorah Dimant, which have been re-edited, updated, and furnished with an introductory essay written especially for this collection. The studies survey and analyze Jewish works composed in Hebrew, Aramaic or Greek during the Second Temple period, and discuss their contents, ideas, and connections to the Dead Sea Scrolls. Particular attention is paid to central issues, such as the apocalyptic worldview and literature and its relationship to the Dead Sea Scrolls. Among others, specific themes related to the Aramaic Tobit and 1 Enoch are analyzed as well as the links detected between the Hebrew Qumran writings Pseudo-Ezekiel and the Apocryphon of Jeremiah and the later apocalyptic works 4 Ezra and 2 Baruch. The introductory essay provides a general framework and pertinent terminology for discussing the literature in question. Together these essays offer a broad and fresh perspective of the Jewish literary scene in antiquity, with special attention to the one nurtured in the land of Israel.

Persepolis and Jerusalem

A strict delineation between prophetic and sapiential traditions is both misleading and unnecessary—it was most likely ... In particular, VanderKam, Enoch and the Growth of an Apocalyptic Tradition, and Collins, Seers, Sybils [sic] and ...

Persepolis and Jerusalem

A renewed study of Iranian influence on apocalyptic traditions, arguing for a methodology which takes into account Iranian studies, oral theory, and the Achaemenid context.

Apocalyptic Thinking in Early Judaism

3 All translations of 1 Enoch follow G. W. E. Nickelsburg, 1 Enoch 1 (Hermenia; Minneapolis: Fortress, 2001). 4 J. C. VanderKam, Enoch and the Growth of an Apocalyptic Tradition (CBQMS 16; Washington: Catholic Biblical Association of ...

Apocalyptic Thinking in Early Judaism

In Apocalyptic Thinking leading experts critically engage with John Collins’ seminal study The Apocalyptic Imagination and advance the debate on ancient Jewish apocalyptic with articles on current topics with a special focus on the Dead Sea Scrolls.

Jewish Traditions in Early Christian Literature Volume 4 Jewish Apocalyptic Heritage in Early Christianity

Paris 1952 VanderKam, J.C. The Book of Jubilees 1-2 (CSCO 510-11, Scr. aethiopici 87-88) Louvain 1989 – Enoch and the Growth of an Apocalyptic Tradition (CBQMS 16) Washington 1984 – Enoch — A Man for All Generations (Studies and ...

Jewish Traditions in Early Christian Literature  Volume 4 Jewish Apocalyptic Heritage in Early Christianity

The volume contains five chapters which investigate the early Christian appropriations of Jewish apocalyptic material. An introductory chapter surveys ancient perceptions of the apocalyses as well as their function, authority, and survival in the early Church. The second chapter focuses on a specific tradition by exploring the status of the Enoch-literature, the use of the fallen-angel motif, and the identification of Enoch as an eschatological witness. Christian transmission of Jewish texts, a topic whose significance is more and more being recognized, is the subject of chapter three which analyzes what happend to 4,5 and 6 Ezra as they were copied and edited in Christian circles. Chapter four studies the early Christian appropriation and reinterpretation of Jewish apocalyptic chronologies, especially Daniel's vision of 70 weeks. The fifth and last chapter is devoted to the use and influence of Jewish apocalyptic traditions among Christian sectarian groups in Asia Minor and particularly in Egypt. Taken together these chapters written by four authors, offer illuminating examples of how Jewish apocalyptic texts and traditions fared in early Christianity. Editors James C. VanderKam is lecturing at the University of Notre Dame; William Adler is lecturer at North Carolina State University. Series: Compendia Rerum Iudaicarum ad Novum Testamentum Section 1 - The Jewish people in the first century Historial geography, political history, social, cultural and religious life and institutions Edited by S. Safrai and M. Stern in cooperation with D. Flusser and W.C. van Unnik Section 2 - The Literature of the Jewish People in the Period of the Second Temple and the Talmud Section 3 - JewishTraditions in Early Christian Literature

Qumran and Apocalyptic

Nobody has any doubts that the Astronomical Book preserved in Ethiopic is a true apocalypse”. ... J.T. MILIK, The Books of Enoch, 13-14 and J.C. VANDERKAM, Enoch and the Growth of an Apocalyptic Tradition, 107. than this Enochic work, ...

Qumran and Apocalyptic

A collection of detailed studies of some Aramaic texts from Qumran (Book of Noah, Books of Enoch, Book of Giants, Prayer of Nabonidus, Pseudo-Daniel Aramaic, 4Q246 and New Jerusalem) which provides new insights on the relationship of Qumran and the Apocalyptic Tradition.

Qumran origins and apocalypticism

I do not agree, however, that apocalypticism can be reduced to a single stream of tradition, or to a single socially continuous movement.”10 It is usually assumed that ... 11 VanderKam, Enoch and the Growth of an Apocalyptic Tradition.

Qumran origins and apocalypticism

The author's influential articles on the Origins of the Qumran Community (the co-called “Groningen Hypothesis”) and on Apocalypticism in the Dead Sea Scrolls are now collected in one volume, including translations of essays that were written in Spanish and French.

Qumran and a Apocalyptic

80-81 ; considered in itself , though , the original version cannot be qualified as a true apocalypse , at least not in ... 41 J.T. MILIK , The Books of Enoch , 13-14 and J.C. VANDERKAM , Enoch and the Growth of an Apocalyptic Tradition ...

Qumran and a Apocalyptic

A collection of detailed studies of some Aramaic texts from Qumran ("Book of Noah, Books of Enoch, Book of Giants, Prayer of Nabonidus, Pseudo-Daniel Aramaic, 4Q246" and "New Jerusalem") which provides new insights on the relationship of Qumran and the Apocalyptic Tradition.

Apocalypse Prophecy and Pseudepigraphy

On Jewish Apocalyptic Literature John J. Collins ... Presumably, Enoch was chosen because there was already a tradition of revelatory works in his name. ... See especially J. C. VanderKam, Enoch and the Growth of ...

Apocalypse  Prophecy  and Pseudepigraphy

A highly regarded expert on Jewish apocalyptic texts, John J. Collins has written extensively on the subject. Nineteen of his essays written over the last fifteen years, including several previously unpublished contributions, are brought together for the first time in Apocalypse, Prophecy, and Pseudepigraphy. After an introductory essay that revisits the problem of defining Apocalypse as a literary genre, Collins deals with a number of different topics, including the relationship between apocalypse and prophecy and the troubling ethical issues raised by apocalyptic texts. Collins also examines several specific examples to show the themes and variation present in the genre. Organized in five sections, these thematic essays complement and enrich Collinss well-known bookThe Apocalyptic Imagination.

The Book of Daniel

surrounding culture in terms which are compatible with pre - existing Jewish tradition . They were not framed ad hoc in the heat of a national ... For discussion , see VanderKam , Enoch and the Growth of an Apocalyptic Tradition , 128 .

The Book of Daniel

International experts offer fresh insights into: (1) Review of Scholarship and Context; (2) Near Eastern Milieu; (3) Interpretation of Specific Passages; (4) Social Setting; (5) Literary Context, Including Qumran; (6) Reception in Judaism and Christianity; (7) Textual History; and (8) Theology of Daniel.