Enoch Primordial (Chronicles of the Nephilim) (37 page)

KTU 1.6.VI.51-3
In the sea are Ars and the dragon,
May Kothar-and-Hasis drive (them) away,
May Kothar-and-Hasis cut (them) off.

[59]
Kenneth William Whitney, Jr.,
Two Strange Beasts: A Study of Traditions Concerning Leviathan and Behemoth in Second Temple and Early Rabbinic Judaism
, Cambridge, Massachusetts: Harvard University, 1992.

[60]
Day,
God’s Conflict
, 87.

[61]
Joseph P. Farrell,
Genes, Giants, Monsters, and Men: The Surviving Elites of the Cosmic War and Their Hidden Agenda
(2011-05-09). Perseus Books Group. Kindle Edition 1-9.

[62]
Theodore J. Lewis, “CT 13.33-34 and Ezekiel 32: Lion-Dragon Myths,”
Journal of the American Oriental Society
, Vol. 116, No. 1 (Jan. - Mar., 1996), 35.

[63]
Lewis, “Lion-Dragon Myths,” 39. He also points out that Ezekiel was in Babylon under Nebuchadnezzar, who rebuilt the Gate of Ishtar. So it is likely the prophet draws from this imagery rather than from Egyptian.

[64]
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. 671-674.

[65]
William F. Albright, “What Were the Cherubim?”
The Biblical Archaeologist
, Vol. 1, No. 1 (Feb., 1938), 1-3.

[66]
“
Assyrian art portrays the god Aššur riding into battle on behalf of the king. The god Baal is described in Ugaritic texts as one who rides the clouds mounted on a chariot (see 68:4; 104:3). This image dates as far back as the Old Akkadian period (ca. 2400 B.C.), from which a cylinder seal depicts the storm god riding a chariot drawn by a winged lion.”
John H Walton,
Zondervan Illustrated Bible Backgrounds Commentary (Old Testament) Volume 5: The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs
, (Grand Rapids, MI: Zondervan, 2009) 333.

[67]
Walton, John H.
Zondervan Illustrated Bible Backgrounds Commentary (Old Testament) Volume 5: The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs
. Grand Rapids, MI: Zondervan, 2009, 405.

[68]
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. 671-674.

[69]
Patrick D. Miller, “Fire in the Mythology of Canaan and Israel,”
Catholic Biblical Quarterly
, 27 no 3 Jl 1965, p 256-261.

[70]
David Rohl,
From Eden to Exile: The 5000-Year History of the People of the Bible,
(Lebanon, TN: Greenleaf Press, 2002), 31-32.

[71]
Harris, R. Laird. “2292 שָׂרַף”. In
Theological Wordbook of the Old Testament
, edited by R. Laird Harris, Gleason L. Archer, Jr. and Bruce K. Waltke. electronic ed. Chicago: Moody Press, 1999.

[72]
Brown, Francis, Samuel Rolles Driver, and Charles Augustus Briggs.
Enhanced Brown-Driver-Briggs Hebrew and English Lexicon
. electronic ed. Oak Harbor, WA: Logos Research Systems, 2000.

[73]
Karen Randolph Joines, “Winged serpents in Isaiah's inaugural vision,”
Journal of Biblical Literature
, 86 no 4 D 1967, p 414-415.

[74]
Michael S. Heiser, “Serpentine / Reptilian Divine Beings in the Hebrew Bible: A Preliminary Investigation” 4.

[75]
Robert H. Eisenman, Michael Wise,
The Dead Sea Scrolls Uncovered: The First Complete Translation and Interpretation of 50 Key Documents withheld for Over 35 Years
, (Rockport, MA: Element Books, 1992) 55-56.

[76]
William W. Hallo and K. Lawson Younger,
The Context of Scripture
, (Leiden; New York: Brill, 1997-) 356-58.

[77]
N. Wyatt,
Religious Texts from Ugarit, 2nd ed
., Biblical seminar, 53, 431-34 (London ; New York: Sheffield Academic Press, 2002).

[78]
N. Wyatt,
Religious Texts from Ugarit, 2nd ed
., Biblical seminar, 53, 321 (London ; New York: Sheffield Academic Press, 2002).

[79]
Baruch A. Levine and Jean-Michel de Tarragon, “Dead Kings and Rephaim: The Patrons of the Ugaritic Dynasty,”
Journal of the American Oriental Society
, Vol. 104, No. 4 (Oct. - Dec., 1984), pp. 649-659

[80]
4Q203 and 6Q8,
Florentino Garcı́a Martı́nez and Eibert J. C. Tigchelaar,
The Dead Sea Scrolls Study Edition
(Translations) (Leiden; New York: Brill, 1997-1998) 410.

[81]
4Q539,
Garcı́a Martı́nez, Florentino, and Eibert J. C. Tigchelaar.
The Dead Sea Scrolls Study Edition
(Translations). Leiden; New York: Brill, 1997-1998, 1064-65.

[82]
See also Proverbs 2:18-19; 9:18; 21:16; Psa 88:10; Job 26:5-6; where the Hebrew word Rephaim is translated variously as “departed,” “the dead” and “shades.”

[83]
For a good exegesis of Rephaim from the Ugaritic and Biblical texts, see Conrad L'Heureux, “The Ugaritic and Biblical Rephaim,”
The Harvard Theological Review
, Vol. 67, No. 3 (Jul., 1974), pp. 265-274.

[84]
David W. Lowe,
Deconstructing Lucifer: Reexamining the Ancient Origins of the Fallen Angel of Light
, (Seismos Publishing 2011).

[85]
Lowe,
Deconstructing Lucifer
, 39-40.

[86]
Michael Heiser, “The Mythological Provenance of Isaiah 14:12-15: A Reconsideration of the Ugaritic Material” Liberty University
[87]
Norman C. Habel, “
Ezekiel 28 and the fall of the first man.”
Concordia Theological Monthly
, 1967, 38 (8),. 520.

[88]
For an excellent explanation of this view, see Norman C. Habel, “Ezekiel 28 and the fall of the first man.”
Concordia Theological Monthly
, 1967, 38 (8),. 516-524.

[89]
Scholar H.J. van Dijk makes an interesting grammatical and linguistic argument that “You were the signet of perfection” is better translated, “You were the serpent of perfection” because the Hebrew word translated
signet
remains obscure. In Phoenician and Aramaic, however it means
serpent
. This would provide serious evidence for a link to the Serpent of the Garden. H. J. van Dijk, vol. 20,
Ezekiel's Prophecy on Tyre (Ez. 26:1–28:19): A New Approach
(Biblica et orientalia; Rome: Pontifical Biblical Institute, 1968).

[90]
Lancelot Charles Lee Brenton,
The Septuagint Version of the Old Testament: English Translation
, Eze 28:14 (London: Samuel Bagster and Sons, 1870).

[91]
Lancelot Charles Lee Brenton,
The Septuagint Version of the Old Testament: English Translation
, Eze 28:16 (London: Samuel Bagster and Sons, 1870).

[92]
Notes on Ezekiel 28:14, Biblical Studies Press.
The NET Bible First Edition Notes
. Biblical Studies Press, 2006. Also see Lowe,
Deconstructing Lucifer
, 118-131.

[93]
The woman’s crown of twelve stars is a symbol of the twelve tribes of Israel.

[94]
Job 1:6; 2:1.

[95]
1Kings 22:19.

[96]
Job 1:8; 1King 22:20, 22; Isa 6:8. Scholar Frank Moore Cross shows that the divine council is implied in other passages such as Isaiah 40:1-6 and 48:20-21 where God is heard asking a question to an “unknown” plural audience. “Comfort my people,” “a voice says, ‘Cry!’” and “declare this with a shout” are all plural imperatives as if spoken to a multitude surrounding God’s throne. Frank M. Cross, Jr., “The Council of Yahweh in Second Isaiah,”
Journal of Near Eastern Studies
, Vol. 12, No. 4 (Oct., 1953), pp. 274-277.

[97]
Job 1:12; 2:6; 1King 22:22-23.

[98]
Lowell K. Handy, “The Authorization of Divine Power and the Guilt of God in the Book of Job: Useful Ugaritic Parallels,”
Journal for the Study of the Old Testament
(60) December 1993, 108-109: Min Sue Kee, “The Heavenly Council and its Type-scene,”
Journal for the Study of the Old Testament
, Vol 31.3(2007): 259-273.

[99]
See Appendix A “The Sons of God” in
Noah Primeval
for a detailed explanation of this Biblical concept of the sons of God inheriting the pagan nations.

[100]
Herbert B. Huffmon, “The Covenant Lawsuit in the Prophets,”
JBL
78 (1959): 7. 285–95.

[101]
Eugene Merrill, “
Covenant and the Kingdom : Genesis 1-3 As Foundation for Biblical Theology.” Criswell Theological Review 1 (1987) 296-7.

[102]
Adapted and modified from Walter A. Elwell and Barry J. Beitzel,
Baker Encyclopedia of the Bible
, 535 (Grand Rapids, Mich.: Baker Book House, 1988). See also Meredith Kline,
Treaty of the Great King
(Overland Park: KS, 2000); Walton, John H.
Zondervan Illustrated Bible Backgrounds Commentary (Old Testament) Volume 1: Genesis, Exodus, Leviticus, Numbers, Deuteronomy
. Grand Rapids, MI: Zondervan, 2009 420-515.

[103]
The
DDD
has this to say about the divine witness duo of heaven and earth: “‘Olden gods’ frequently occur in pairs in the ancient theogonies and often represent elements of the natural order. In texts of diverse origins in the ancient world, these pairs of deities are invoked to serve as witnesses to treaties and covenants. We find analogous petitions made in OT covenant lawsuit formulas used by the prophets. Isaiah (Isa 1:2) invokes the Heavens and the Earth to act as witnesses against Israel for breaking the covenant with Yahweh. The prophet Micah makes a similar appeal (Mic 6:2; cf. Jer 2:12). While these elements were by no means considered divine by the prophets, their use in covenant lawsuit formulas indicates a common rhetorical form whose origins may be traced back to originally mythological conceptions.” Karel van der Toorn, Bob Becking and Pieter Willem van der Horst,
Dictionary of Deities and Demons in the Bible
, 2nd extensively rev. ed., (Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999) 644-45.

[104]
M.G.
Kline,
The Treaty of the Great King
(Grand Rapids: Eerdmans, 1963);
The Structure of Biblical Authority
(Grand Rapids: Eerdmans,1972).

[105]
P.J. Wiseman
and D. J. Wiseman,
Ancient Records and the Structure of Genesis
(Nashville: Thomas Nelson, Inc., 1985). Online, see: Curt Sewell, “The Tablet Theory of Genesis Authorship,”
Bible and Spade
, Winter 1994, Vol. 7, No. 1. http://www.biblearchaeology.org/post/2010/10/11/the-tablet-theory-of-genesis-authorship.aspx