By Daniel Olson
'A New analyzing of the Animal Apocalypse of one Enoch' is the main entire theological statement in this very important second-century BCE Jewish apocalypse so far, laying out the aim and method of this Enochic allegory and utilizing this because the foundation for a brand new observation quite often textual content, offered the following 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 historical past that starts and ends with humanity normally. The genuine Jacob/Israel will look after all instances and be the catalyst of common salvation.
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The paperback variation is accessible from the Society of Biblical Literature.
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Additional resources for A New Reading of the Animal Apocalypse of 1 Enoch: "All Nations Shall be Blessed" - With a New Translation and Commentary
Instead, we find a coda: 90:37. And I saw that a certain white bull was born, and its horns were large. And all the beasts of the field and all the birds of the sky were afraid of it and making petition to it at all times. 38. And I watched until all of their species were transformed, and they became all of them white cattle. The first one became a nagar among them, and that nagar became a great beast, and on its head were large black horns. And the Lord of the flock rejoiced over them and over all of the cattle.
The deuteronomic historian makes no real distinction between the two shrines and damns them together as idolatrous (2Kgs 10:29). Various eighth century prophets also speak against them (Amos 3:13–14; 8:14; Hos 10:15; cf. 1Kgs 14:6–16). The biblical accounts of the origins of the two sanctuaries, however, are strikingly different. No hint of Bethel’s later disgrace can be found in the Genesis narratives of Jacob’s divine encounters there or his consecration of the site (Gen 28:10–22; 35:9–15). Similarly positive is Judg 20:26–28, describing Bethel’s oracular function while it housed the Ark of the Covenant and enjoyed the ministrations of Phineas, exercising there his eternal priesthood (cf.
7 In light of this common motif, it seems reasonable to infer that when 1En 90:33 describes the congregating of all peoples into Jerusalem as a return, it foreshadows the transformation of verse 38 and characterizes it as a restoration of Edenic humanity. This in turn further confirms that the universal interpretation of that verse is a sound one. It is fair to conclude that the various efforts to avoid the universalism implicit in 1En 90:37–38 make unrealistic demands on the reader or do violence to the text.