By Stuckenbruck, Loren T.
The amount is a remark on 1 Enoch chapters 91-108 that starts with the Ethiopic textual content culture but in addition takes the Greek and Aramaic (Dead Sea Scrolls) proof under consideration. This part of 1 Enoch, which incorporates fabric from no less than 5 varied records composed a while through the 2d century BCE, presents a window into the early phases of the reception of the earliest Enoch culture, because it used to be being negotiated when it comes to elitist spiritual competitors, at the one hand, and with regards to different Jewish traditions that have been flourishing on the time. The observation, in the beginning of which there's an in depth advent, is established within the following method: there's a translation for every unit of textual content (including the Greek and Aramaic the place it exists, with the Greek and Ethiopic translations awarded synoptically), via specific textual notes that justify the interpretation and supply info on a whole diversity of diversifications one of the manuscripts. This, in flip, is by way of a common touch upon the unit of textual content; after this there are precise notes on every one subdivision of the textual content which try to situate the content material in the movement of biblical interpretation and constructing Jewish traditions of the second one Temple interval. The 5 records in 1 Enoch 91-108 are handled within the following order: (1) Apocalypse of Weeks (93:1-10; 91:11-17); (2) Admonition (91:1-10, 18-19); (3) Epistle of Enoch (92:1-5; 93:11-105:2; (4) beginning of Noah (106-107); and (5) the Eschatological Appendix (108).
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Extra resources for 1 Enoch 91-108 (Commentaries on Early Jewish Literature (Cejl))
The Dead Sea Scrolls Study Edition. 2 Volumes. Leiden and Grand Rapids, Michigan: Brill and Eerdmans, 1997–1998. , ed. Der Babylonische Talmud. 9 Volumes. The Hague: Martinus Nijhoff, 1933–1935. Holladay, Carl R. “Pseudo-Eupolemos (Anonymous)”. In idem, Fragments from Hellenistic Jewish Authors. Volume 1: Historians. SBL Texts and Translations, 20; Pseudepigrapha Series, 10. Chico, California: Scholars Press, 1983. Pp. 157–87. Holladay, Carl R. “Ezeliel the Tragedian”. In idem, Fragments from Hellenistic Jewish Authors.
S theory that the Epistle of Enoch did not originate [italics mine] as a document discrete from the Book of the Watchers”. 14 Introduction These materials suggest that we distinguish between the way in which the Enoch tradition was transmitted during its early formative stages and the forms in which it could be transmitted in Greek several hundred years later. ) or in different combinations (cf. also 4QEnc, 4QEnd, 4QEne, 4QEng); and (2) some Enochic traditions in the Dead Sea documents not taken up into Ethiopic Enoch may have been copied alongside those that were taken up (possibly, though not certainly, Bk.
Tov and J. C. VanderKam, The Dead Sea Scrolls Fifty Years after Their Discovery: Proceedings of the Jerusalem Congress, July 20–25, 1997. Jerusalem: Israel Exploration Society/Shrine of the Book, Israel Museum, 2000. Pp. 226–47. Elledge, Casey D. Life after Death in Early Judaism: The Evidence of Josephus. WUNT II/208. Tübingen: Mohr Siebeck, 2006. Elliott, Mark Adam. The Survivors of Israel. A Reconsideration of the Theology of Pre-Christian Judaism. Grand Rapids, Michigan: Eerdmans, 2000. 38 Introduction Engels, Donald.