By Andrei Orlov, Gabriele Boccaccini, Jason Zurawski
ISBN-10: 9004230130
ISBN-13: 9789004230132
New views on 2 Enoch: now not Slavonic Only provides a suite of papers from the 5th convention of the Enoch Seminar. The convention re-examines 2 Enoch, an early Jewish apocalyptic textual content formerly recognized to students simply in its Slavonic translation, in mild of lately pointed out Coptic fragments. This process is helping to develop the certainty of many key problems with this enigmatic and no more explored Enochic textual content. one of many vital methodological classes of the present quantity lies within the attractiveness that the Adamic and Melchizedek traditions, the mediatorial currents which play a huge position within the apocalypse, are important for figuring out the symbolic universe of the textual content. the amount additionally comprises the lately pointed out Coptic fragments of two Enoch, brought to students for the 1st time in the course of the convention.
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Extra resources for New Perspectives on 2 Enoch: No Longer Slavonic Only
Example text
H. Charles (Oxford: Clarendon Press, 1913), 425–469. ” 1:91–221. 28 A single text of the shorter version is translated as well by P. Riessler (Augsburg: Filser, 1928), (N); A. Bugge (Kopenhagen 1974), (U); T. Moriyasu (Tokio 1975), (U); S. Agourides (Athens 1984), (N); A. Pennington (Oxford 1984), (U); L. Navtanovič (St. Petersburg 1999), (A). 29 C. Böttrich, Das slavische Henochbuch, JSHRZ V/7 (Gütersloh: Gütersloher Verlagshaus, 1995), 781–1040. My decision to use Ms R was (still lacking a critical edition) mainly a pragmatic one: R may easily be checked by everyone, because we have Sokolov’s carefully published text (who noticed for J only variants); besides R is far better than P, but in text and notes I gave the most important readings from J and P as well.
Is it a Christian composition, using Jewish sources, or is it a Jewish pseudepigraphon transmitted and interpolated by Christian theologians? My position is the latter: 2 Enoch is better understood as an original Jewish book. But there are strong arguments against such a position as well. When most of the so-called pseudepigrapha became known during the second half of the 19th century, there was a broad willingness to regard them a priori as Jewish writings. Such an increase of source material for the study of Early Judaism was very welcome, and often enough the wish became the father of the analysis.
Fr. 1, Verso 39:2–7 Unfortunately, most of this much-debated passage, in which the situation of Enoch speaking to his children is compared to the situation of the Lord speaking to Enoch, is lost in the Coptic fragments, but it is clear that mention is indeed made of various body parts of the Lord: “[the face] of the Lord” in v. 3, “[the] eyes of the [Lord]” in v. 4, and therefore surely also “[the right hand of the Lord]” in v. 5, with the Lord’s “mouth” (or “lips,” earlier in v. 3), “body” (by implication, v.
New Perspectives on 2 Enoch: No Longer Slavonic Only by Andrei Orlov, Gabriele Boccaccini, Jason Zurawski
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