Enoch Primordial (Chronicles of the Nephilim) (36 page)

[1]
The curse of Revelation 21, is not a reference to the entire Bible, but the prophecy of the particular book of Revelation. The context is not about taking away individual words but about taking away or adding to the
content
of the prophecy. If it were words, then we are all condemned because we do not have the original words, but only English translations based on many different copied manuscripts with lots of different textual variations. In other words our English translation of Revelation contains added words and taken away words.

[2]
George W. E. Nickelsburg and Klaus Baltzer,
1 Enoch : A Commentary on the Book of 1 Enoch
, (Minneapolis, Minn.: Fortress, 2001) 29.

[3]
Peter Enns,
Exodus Retold: Ancient Exegesis of the Departure from Egypt in Wisdom 15-21 and 19:1-9
, (Atlanta, GA: Scholars Press, 1997), 35.

[4]
For a closer examination of these non-canonical source text references, see
Duane Christensen, (1998), “Lost Books of the Bible,”
Bible Review
, 14[5]:24-31, October.

[5]
Ken Johnson, ThD.,
Ancient Book of Jasher: A New Annotated Edition
, (Lexington, KY: BibleFacts Ministry, 2008), p 4.

[6]
Origen,
Commentary
on Matthew 27:8.
The International Standard Bible Encyclopedia, Revised
. Edited by Geoffrey W. Bromiley. Wm. B. Eerdmans, 1988, 966.

[7]
James H. Charlesworth, ed.,
The Old Testament Pseudepigrapha: Vol. 2
(New York, NY.: Doubleday, 1983), pp. 427-442.

[8]
“Jewish tradition makes them sons of Balaam.
Targum of Jonathan
on
Num. xxii. 22
), and places their rise at the time the Pharaoh gave command to kill the firstborn of Israel (
Sanhedrin, f. 106a
;
Sota
h
11a), and supposes them to have been teachers of Moses, the makers of the golden calf (
Midrash Tanhuma
, f. 115b).” “Jannes and Jambres,” Philip Schaff,
The New Schaff-Herzog Encyclopedia of Religious Knowledge
, Vol. VI, p. 95, accessed from Christian Classics Ethereal Library online, February 4, 2008, at < http://www.ccel.org/ccel/schaff/encyc06/Page_95.html>.

[9]
Richard J. Bauckham,
Word Biblical Commentary Vol. 50, 2 Peter, Jude
(Waco, TX., Word, 1983), pp. 73-74.

[10]
Peter E. Enns, “The ‘Moveable Well"’ in 1 Cor 10:4: An Extrabiblical Tradition in an Apostolic Text,”
Bulletin for Biblical Research
(1996) 23-38 [© 1996 Institute for Biblical Research] 6.

[11]
1 Enoch chapters 1-36 is called the “Book of the Watchers” and deals with this material. The book of
Jubilees
is another respected text that contains a detailed retelling of the Noah story with Watchers cohabiting with women, and birthing giants. See Jubilees 4-10 and 20:4-5.

[12]
James H. Charlesworth,
The Old Testament Pseudepigrapha: Volume 1
, (New York; London: Yale University Press, 1983) 16-18, 38.

[13]
Charlesworth, James H.
The Old Testament Pseudepigrapha: Volume 1
. New York; London: Yale University Press, 1983, 8.

[14]
Pseudepigrapha of the Old Testament
, ed. Robert Henry Charles, Enoch 1:9 (Bellingham, WA: Logos Research Systems, Inc., 2004) 14.

[15]
There is one other New Testament passage that links Sodom with the days of Noah: Luke 17:26-34. Here, Jesus is prophesying about his coming in judgment upon Jerusalem and the Temple. He says that his coming will be as “the days or Noah” and “the days of Lot.” But rather than referring to the sin of the angels here, he refers to the deception of normalcy that would blind sinners to coming judgment. People were “eating and drinking and marrying and being given in marriage” as well as “buying and selling, planting and building” until judgment came and “destroyed them all.” The reference then is to the nature of surprise judgment upon clueless sinners, not about the sin of angels and their giant progeny.

[16]
Apocrypha of the Old Testament
,
Volume 1,
ed. Robert Henry Charles, Sir 16:7–8. Bellingham, WA: Logos Research Systems, Inc., 2004, 372.

[17]
Charlesworth, James H.
The Old Testament Pseudepigrapha: Volume 1
. New York; London: Yale University Press, 1983, 812.

[18]
Apocrypha of the Old Testament
,
Volume 1.
ed. Robert Henry Charles, 3 Mac 2:5. Bellingham, WA: Logos Research Systems, Inc., 2004, 164.

[19]
Pseudepigrapha of the Old Testament Volume 1.
ed. Robert Henry Charles. Bellingham, WA: Logos Research Systems, Inc., 2004, 42.

[20]
James H. Charlesworth,
The Old Testament Pseudepigrapha: Volume 1
(New York; London: Yale University Press, 1983) 158.

[21]
Douglas Van Dorn, (2013-01-21).
Giants: Sons of the Gods
(Kindle Location 4850). Waters of Creation. Kindle Edition.

[22]
Hesiod,
The Homeric Hymns and Homerica With an English Translation by Hugh G. Evelyn-White. Theogony.
(Medford, MA: Cambridge, MA.,Harvard University Press; London, William Heinemann Ltd., 1914).

[23]
James H. Charlesworth, The Old Testament Pseudepigrapha: Volume 1 (New York; London: Yale University Press, 1983), 337.

[24]
James H. Charlesworth,
The Old Testament Pseudepigrapha and the New Testament, Volume 2: Expansions of the "Old Testament" and Legends, Wisdom, and Philosophical Literature, Prayers, Psalms and Odes, Fragments of Lost Judeo-Hellenistic Works
(New Haven; London: Yale University Press, 1985), 62, 65.

[25]
Robert C. Newman, “The Ancient Exegesis of Genesis 6:2, 4,”
Grace Theological Journal
5,1 (1984) 13-36.

[26]
“The use is, to be sure, not specifically literary. “Myth” is used here, as is frequently the case elsewhere, to denote false and foolish stories.” Martin Dibelius and Hans Conzelmann,
The Pastoral Epistles a Commentary on the Pastoral Epistles, Hermeneia--a critical and historical commentary on the Bible
, (Philadelphia: Fortress Press, 1972) 16.

[27]
William D. Mounce, vol. 46, Word Biblical Commentary : Pastoral Epistles, Word Biblical Commentary, (Dallas: Word, Incorporated, 2002) 19.

[28]
http://godawa.com/Writing/Articles_And_Essays.html

[29]
See Wyatt, N. Religious Texts from Ugarit. 2nd ed. Biblical seminar, 53. (London; New York: Sheffield Academic Press, 2002). Also, Brian Godawa, “Old Testament Storytelling Apologetics,” http://godawa.com/Writing/Articles/OTStoryApologetics-CRJournal.pdf
[30]
See Brian Godawa, “Biblical Creation and Storytelling: Cosmogony, Combat and Covenant” for a detailed explanation of this ANE technique: http://godawa.com/Writing/Articles/BiblicalCreationStorytelling-Godawa.pdf
[31]
See Michael S. Heiser,
The Divine Council In Late Canonical And Non-Canonical Second Temple Jewish Literature
(Madison, WI: University of Wisconsin, 2004) 34-41: http://digitalcommons.liberty.edu/fac_dis/93/; Patrick D. Miller, “Cosmology And World Order In The Old Testament The Divine Council As Cosmic-Political Symbol”
Israelite Religion and Biblical Theology: Collected Essays by Patrick D. Miller
, (NY: Sheffield Academic Press, 2000).

[32]
See Michael Heiser’s writings on the divine council in the Bible at
http://thedivinecouncil.com/.

[33]
For more differences explained, see Gerald Cooke
, “The Sons of (the) God(s),”
Zeitschrift für die alttestamentliche Wissenschaft
, n.s.:35:1 (1964), p 45-46.

[34]
David Rohl,
Legend: A Test of Time Vol. 2
(London: Random House 1998) 43-70.

[35]
Rohl,
Legend,
201-202. Also, Hess, Richard S. "Enoch (Person)". In
The Anchor Yale Bible Dictionary
, edited by David Noel Freedman. New York: Doubleday, 1992.

[36]
Gordon J. Wenham, Vol. 1,
Genesis 1–15
. Word Biblical Commentary. Dallas: Word, Incorporated, 1998, 109. See http://www.sacred-texts.com/jud/mhl/mhl05.htm (page 55).

[37]
James H. Charlesworth,
The Old Testament Pseudepigrapha and the New Testament, Volume 2: Expansions of the "Old Testament" and Legends, Wisdom, and Philosophical Literature, Prayers, Psalms and Odes, Fragments of Lost Judeo-Hellenistic Works
(New Haven; London: Yale University Press, 1985) 267.

[38]
“Azazel”,
Karel van der Toorn, Bob Becking and Pieter Willem van der Horst,
Dictionary of Deities and Demons in the Bible
, (
DDD
) 2nd extensively rev. ed., (Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999) 129.

[39]
van der Toorn, Becking,
DDD
, 129.

[40]
Judd H. Burton,
Interview With the Giant: Ethnohistorical Notes on the Nephilim
, (Burton Beyond Press, 2009), 19-20.

[41]
“Lilith,”
DDD
, 520.

[42]
Handy, Lowell K. "Lilith (Deity)". In
The Anchor Yale Bible Dictionary
, edited by David Noel Freedman. New York: Doubleday, 1992, 324-325.

[43]
Ginzberg, Louis; Szold, Henrietta (2011-01-13).
Legends of the Jews
, all four volumes in a single file, improved 1/13/2011 (Kindle Locations 1016-1028). B&R Samizdat Express. Kindle Edition.

[44]
Ronald S. Hendel, “The Flame of the Whirling Sword: A Note on Genesis 3:24,”
Journal of Biblical Literature
, Vol. 104, No. 4 (Dec., 1985), pp. 673

[45]
“Resheph,”
DDD
, 703. Resheph is also referenced in Ps 78:48, 1 Chr 7:25, Ps 91:5, and Sir 43:17.

[46]
Qeteb,”
DDD
, 703, 673-74. Qeteb also makes an appearance in Psa 91:5–6, Hos 13:14 and Isa 28:2.

[47]
“[Resheph] appears as a cosmic force, whose powers are great and terrible: he is particularly conceived of as bringing epidemics and death. The Hebrew Bible shows different levels of demythologization: sometimes it describes Resheph as a personalized figure, more or less faded, sometimes the name is used as a pure metaphor. At any rate it is possible to perceive aspects of the personality of an ancient chthonic god, whichs fits the image of Resheph found in the other Semitic cultures.”

van der Toorn, Becking van der Horst,
DDD
, 703-704.

[48]
See Rahab’s equivocation with Leviathan in Psalm 89:10; Job 26:12; Isa 51:9-10 with Psa 74:13-14; Isa 27:1.

[49]
KTU 1.3:3:35–47: N. Wyatt,
Religious Texts from Ugarit
, 2nd ed., Biblical seminar, 53, 79-80 (London ; New York: Sheffield Academic Press, 2002).

[50]
“The Creation Epic,” Tablet II lines 1-2, 27-29; IV, lines 107-108:
The Ancient Near East an Anthology of Texts and Pictures
., ed. James Bennett Pritchard, (Princeton: Princeton University Press, 1958) 67.

[51]
“The Creation Epic,” Tablet II lines 1-2,
William W. Hallo and K. Lawson Younger, The Context of Scripture, 393 (Leiden; New York: Brill, 1997-) 393.

[52]
“The Creation Epic,” Tablet II lines 27-29;
The Ancient Near East an Anthology of Texts and Pictures
., ed. James Bennett Pritchard, (Princeton: Princeton University Press, 1958) 64.

[53]
http://www.answersingenesis.org/articles/tj/v15/n2/behemoth

[54]
Day ignores the dinosaur hypothesis. There remains no paleontological evidence of dinosaurs coexisting with humankind. And young earth creationists admit there is no known species of sauropods that fits all the details of Job 40.

[55]
John Day,
God's Conflict with the Dragon and the Sea: Echoes of a Canaanite Myth in the Old Testament
(University of Cambridge Press, 1985) 62-87.

[56]
James H. Charlesworth,
The Old Testament Pseudepigrapha: Volume 1,
(New York; London: Yale University Press, 1983) 40-42. See also 2 Bar. 29:4; 4 Ez. 6:49, 5.

[57]
Day,
God’s Conflict
, 80.

[58]
Day,
God’s Conflict
, 80-81.
KTU I.3.III.43-4
Surely I lifted up the dragon...
(and) smote the crooked serpent,
the tyrant with the seven heads.
I smote Ars beloved of EI,
I put an end to El's calf Atik.