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By Daniel Olson

'A New analyzing of the Animal Apocalypse of one Enoch' is the main entire theological statement in this vital second-century BCE Jewish apocalypse up to now, laying out the aim and technique of this Enochic allegory and utilizing this because the foundation for a brand new remark most of the time textual content, provided right here in a clean translation. opposed to different interpretations that concentrate on Israel and its associations, Daniel Olson argues that the promise of common blessing within the Abrahamic covenant is gifted within the 'Animal Apocalypse' because the governing dynamic in a sacred heritage that starts and ends with humanity normally. The actual Jacob/Israel will look finally occasions and be the catalyst of common salvation.

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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. 25 But if the “great beast” is not a ram but a different species, then the lamb phase is only an interlude, not a final state. 27 But what Lindars and Mitchell have both forgotten is that Lindars’ putative Greek translator has willfully chosen to read ‫ אמר‬in this manner for purely theological reasons.

182. ” 182. “Abel-Mayin” is corrupt in the extant Greek and Ethiopic texts of 1 En 13:9: Εβελσατα and ኡብልስያኤል፿ (ʾubelseyāʾēl). Milik (Books of Enoch, 196) and Nickelsburg (1 Enoch 1, 248) provide satisfactory explanations for the corruption and point to a parallel in Aramaic Levi (4Q213a 1 ii 13: ‫ )אבל מין‬and to its corresponding passage in the Greek T. Levi 2:3 (Ἀβελμαούλ). 69 ‫דבר ידברו בראשנה לאמר שאל ישאלו באבל וכן התמו‬ 70 Λόγον ἐλάλησαν ἐν πρώτοις λέγοντες Ἠρωτημένος ἠρωτήθη ἐν τῇ Ἀβὲλ καὶ ἐν Δὰν εἰ ἐξέλιπον ἅ ἔθεντο οἱ πιστοὶ τοῦ Ἰσραήλ· ἐρῶντες ἐπερωτήσουσιν ἕνα ἐν Ἀβὲλ καὶ οὕτως, εἰ ἐξέλιπον.

21 As Assefa has shown, Ethiopian tradition distinguishes the white bull of 90:37 from the great beast of 90:38, and it links the nagar with the latter, understood as an Antichrist figure. Careful comparison of this Ethiopian exegesis with the Coptic Apocalypse of Elijah (late 3rd c. ce or earlier) suggests that such an interpretation of the ending of the An. Apoc. was already known in Egyptian Christianity well before 17 The fact that ‫ דבר‬in its verbal form (“to lead”) is attested in the An.

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