Book of Enoch and Noah

Total Page:16

File Type:pdf, Size:1020Kb

Book of Enoch and Noah Book Of Enoch And Noah ‘Enoch lived three hundred sixty-five years. Enoch walked with God and he was not for God took him’ (Genesis 5:23 & 24). ‘By faith, Enoch was taken so he would not see death, and he was not found (on earth) because God translated him. Enoch has the testimony given to him, before his translation he had been well pleasing to God’ (Hebrews 11:5). ‘Enoch, the seventh generation from Adam prophesied saying, "Behold, the Lord came with ten thousands of His holy ones to execute judgment on all, and to convict all the ungodly of all their works of ungodliness which they have done in an ungodly way, and of all the blasphemous things which ungodly sinners have spoken against Him’” (Jude 1:14 & 15). This quote in Jude was a prophecy written by Enoch about the final judgement of all mankind. About 300 BC, the Jewish group called the Sadducees removed from the Tenach (Old Testament), the Book of Enoch. During that time, much of the Old Testament was translated into Greek for the Greek-speaking Jews. The Sadducees did not believe in the resurrection or life after death (Matthew 22:23; Luke 20:27), putting the Sadducees at odds with the prophets, because the Book of Enoch majors on the Godly being resurrected to eternal life with God, and the ungodly being resurrected to damnation, as is also written in the Book of Daniel (Daniel 12:2). Jesus warned the Jewish people living in His day, not to accept the wrong teaching, or the ‘leaven’ preached by the Sadducees (Matthew 16:6). The Pharisees and the Jewish group called the Essenes, from where Yeshua (Jesus) came from, continued to use the Book of Enoch. The Essenes were the people who hid the ‘Dead Sea Scrolls’ in caves where the Book of Enoch was uncovered last century. Yeshua, the Apostles and other disciples read the Book of Enoch and frequently quoted from it, as we can read in the above verses written by Jude, who was a half-brother of Yeshua (Matthew 13:55; Mark 6:3). When the Tenach (Old Testament) and the B’rit Hadashah (New Testament) were being translated from Hebrew to Greek during the days of Constantine (circa 300 AD), the two books were re-named Byblos meaning ‘the Book’, from where we now have the word Bible. The ‘church fathers’ wanted to completely omit the Book of Enoch, the Book of Ezekiel and the Book of Revelation from the Bible, because the ‘church fathers’ believed these three books were too deeply spiritual in a time when the church was spiritually dying and the church had turned against the Jewish believers, ostracising them and persecuting them, even sometimes murdering them as anti-Semitism swept the earth. Just as the translators divided up the Bible into chapter and verse, so they also divided up the Book of Enoch into chapter and verse before they omitted it from the Bible. The Lord must have wanted the book written by Enoch to be read by His people because quite miraculously, it has been preserved intact and it can be read today. It was the very first book of the Bible written by Enoch and Noah for future generations. It was written long before Moses wrote Genesis. The Book of Enoch is quoted throughout the Bible. The Prophets, Yeshua and all the apostles quoted Enoch. King David was inspired to write many Psalms based on the written words of Enoch. Solomon quoted Enoch in Proverbs and Ecclesiastes. Many verses in the Bible are quotes or experiences taken from the Book of Enoch and Noah. Like the Books of Ezekiel and Revelation, much of the Book of Enoch is a deeply spiritual book. Enoch was alive during the very beginning of mankind when it was still quite normal for angels to walk on earth with people; he was alive before the wickedness on the earth brought about Noah’s flood. Enoch prophesied about Messiah Yeshua, calling Him King of kings and Lord of lords. To remove such an important book from the Holy Scriptures was perfidious. This is a modern English translation of the Book of Enoch, showing some of Enoch’s words quoted in the Bible by Yeshua, the prophets and apostles, plus the many parallels between the experiences of Enoch and what the prophets and apostles experienced, presented in brackets ( ). Enoch’s visions of his travels were a divine revelation from God just as the visions written by the prophets and apostles were divine revelations. During his visions, the Prophet Daniel was often with the angel Gabriel who looked remarkably like a man (Daniel 8:15 & 16). Apostle Paul did not know if what he saw was a vision or if he was really in heaven (2 Corinthians 12:1 to 4). Apostle John knew he was ‘in the Spirit’ when he saw his visions and he was accompanied by holy angels (Revelation 1:10). Enoch was shown visions of the future of the earth that would be taking place after Noah’s flood changed the earth forever. The flood is our ancient history, but for Enoch, the flood was in the future. We need to keep in mind as we read the Book of Enoch, when Enoch wrote his book the earth was still a perfect setting with a heavy mist watering the whole earth each night (Genesis 2:6), with the perfect amount of sunshine, night and daylight. The whole earth was covered with thick vegetation. There were waterfalls, pristine streams and rivers. It was the time before rain, storms, strong winds, dark freezing winters, snow or hail, before earthquakes shook the ground and before volcanoes rose to the surface. The only lava flows were underground. Enoch describes lava flows like ‘a river of fire from where the fire flows like water and discharges itself into the sea’. It was the time before animals became carnivorous. There was enough protein in some vegetation so animals did not need to kill for food. No animals were at that time toxic, aggressive or poisonous. No plants were toxic, poisonous or harmful. Alcohol as a drink did not exist. The earth was so perfect, fermentation could not happen and was only discovered by Noah by chance when he accidentally drank too much fermented wine and became drunk (Genesis 9:20 & 21) and that could not have happened before the flood changed the earth. Enoch saw ‘great beasts’ or what we now call dinosaurs and a vast array of bird life. Some of the larger beasts that now live in the oceans once roamed the earth but after the flood, they could no longer live on land, as we will read later in Enoch’s book. Although many hundreds of species of animals and birds were rescued in the Ark, they became extinct after the flood because the earth changed too much for them to survive. Although there was sin, before the flood came the earth itself was still perfect. Enoch marvelled at the beauty of creation. He praised and blessed the Lord for all the things He has done on earth to make it suitable for mankind. Through a vision, Enoch saw the earth as it would be after the flood and he was horrified at what he saw. Enoch was seeing into the future; into the time after Noah’s flood that caused the earth to reel off it’s perfect axis, which caused the whole structure of the earth to change to what we have now. The earth’s current weather patterns and many other situations did not yet exist, and only came to pass after the earth was flooded, but through divine revelation Enoch was able to describe in much detail, the earth in the altered state it became after the flood. Enoch described the world in its pristine condition as it was before sin and before the flood. He was able to describe the new heaven and the new earth the Lord promised to create (Isaiah 65:17) to replace this earth because it has been so defiled by sin and death (Isaiah 24:1 to 6, 19 & 20). When Enoch walked ‘through’ the earth it is possible he walked safely through a huge cave and came out the other end of the cave into a forest, as he describes during his journeys. He was always accompanied by several angels, which was normal for that time in history. Enoch describes the Garden of Eden long after Adam and Eve were evicted, when they were aged but still living. At the time Enoch was shown the overgrown Garden of Eden, Adam and Eve would have been about six hundred years old. Enoch often wrote about going to the ‘ends of the earth’, meaning he travelled beyond the place that had been an horizon landmark when he began walking. Some of his journeys may have been real travels and some may have been visions but the spiritual content of Enoch’s pilgrimage journeys is unmistakable. Enoch had experiences many of us can only dream about. He was truly a remarkable, righteous and devoted man of God. One year before Enoch was taken to heaven, he was instructed to write down everything he had been shown in visions and in reality, for future generations. Enoch was shown the Ten Commandments written on ‘heavenly tablets’ hundreds of year before Moses was born. Enoch’s book was taken on the Ark with Noah. This book reveals the loving closeness of the family of Jared, Enoch, Methuselah, Lamech and Noah.
Recommended publications
  • The Glory of God and Dispensationalism: Revisiting the Sine Qua Non of Dispensationalism
    The Journal of Ministry & Theology 26 The Glory of God and Dispensationalism: Revisiting the Sine Qua Non of Dispensationalism Douglas Brown n 1965 Charles Ryrie published Dispensationalism Today. In this influential volume, Ryrie attempted to explain, I systematize, and defend the dispensational approach to the Scriptures. His most notable contribution was arguably the three sine qua non of dispensationalism. First, a dispensationalist consistently keeps Israel and the church distinct. Second, a dispensationalist consistently employs a literal system of hermeneutics (i.e., what Ryrie calls “normal” or “plain” interpretation). Third, a dispensationalist believes that the underlying purpose of the world is the glory of God.2 The acceptance of Ryrie’s sine qua non of dispensationalism has varied within dispensational circles. In general, traditional dispensationalists have accepted the sine qua non and used them as a starting point to explain the essence of dispensationalism.3 In contrast, progressive dispensationalists have largely rejected Ryrie’s proposal and have explored new ways to explain the essential tenants of Douglas Brown, Ph.D., is Academic Dean and Senior Professor of New Testament at Faith Baptist Theological Seminary in Ankeny, Iowa. Douglas can be reached at [email protected]. 2 C. C. Ryrie, Dispensationalism Today (Chicago: Moody, 1965), 43- 47. 3 See, for example, R. Showers, There Really Is a Difference, 12th ed. (Bellmawr, NJ: Friends of Israel Gospel Ministry, 2010), 52, 53; R. McCune, A Systematic Theology of Biblical Christianity, vol. 1 (Allen Park, MI: Detroit Baptist Theological Seminary, 2009), 112-15; C. Cone, ed., Dispensationalism Tomorrow and Beyond: A Theological Collection in Honor of Charles C.
    [Show full text]
  • “OLD IEID HHIBL” Mlluoneirse, Merchants, Ac
    r VOLUME in. ST. JOHNS. MICHIGAN, WEDNESDAY, APRIL fl. 1869. NUMBER tt. A Plaint .—We am no! prana to | method of issuing hoods for railroad ADVERTISEMENTS. BUSINESS CARDS. John 8ttrk to. Esekisl Nile*. Dis­ " ' "TWf— . She Clinton £udfprodetit. continued without costs. •. v. wayf. M evn. cbawfobb oo Hi plain, aa a genera! thing, nor to | aid. They moat ha for ommo not leas PubUsbed every Wednesday, at Henry £nokey w. Wm. F. A Jas. K NEW QOODt BROWN k CRAWFORD, make known to tbo great public our j than $100 nor more than $1,000 aud TTORNBYtf AT LAW.—Will UMl to nay CiT. JOHNS, MICHIGAN. ■ | Petteya. Judgment for plaintiff for Mope of their pro- t nr •' < private grievances ; but when aggrava ­ mast not boar morn than 10 por oont ggyg 15 j, end oonveysnctng, m. win GEO. m. OOHBIT. tion reaches e oertain degree, itieneoes- interest. John M. Rom me ek al. os. Monet IhijMNMylaftuM. I , BY tbs dotrnee hi criminal ««•«. Ofloe eary to seek relief in eome manner; end Section 5 provides that these bonds Lomborgor. J udgment for plaintiff for . Hoard d lwt drug ito», Ithaca, Mteh wo cheese to cry aloud uoto tbe read ­ shall bo deposited with tho Steto Treat- 8451.64. NabaeHtvtlon, Ml 50 Par Year, Base in trrrot the railenail nnmntnt G«ylord WatOOn 01. LOTOMO O- Tilt- MLJONIITS’ DISPENSARY, ers of tbe J ndepsndbnt . The case is >nr, ID tro«t for th. railroad company. /adment for ptelntiffSr «108.84. po« ni inmaopATBiu trkatmkrt IN ADVANCE. f mi Otsttam .of the Xyr, Ear, Throat.
    [Show full text]
  • Satan's Sibling - Poems
    Poetry Series Satan's Sibling - poems - Publication Date: 2008 Publisher: Poemhunter.com - The World's Poetry Archive Satan's Sibling(15/03/1990) I am a poetry enthusiast with a variety of poetry styles. Some are love poems, some are hate poems. But I guess that love and hate are the basis of life, Aren't they? (My motto for life is 'There is no God, he is a figment of our imagination. There is no Karma, we punish ourselves. No destiny, we choose our own path. No freedom. We are bound by our own laws. For now.) www.PoemHunter.com - The World's Poetry Archive 1 1 Million Years Bc (Lyrics) They're calling me, the creatures of the nigh, Beautiful music, Animal instincts survived, the serpent tongue, so ancient before the dawn of time, Spread throughout the ages, On the blood of mankind. I've seen it all. From grace man falls, Babylon, curse of all creation, Winged serpent of the pit, Monstrosity. Ten thousand centuries ago, Cast down from heaven, To pillage below, The serpents eye, Still watching for it's easy prey, Feed upon the hopeless, the weak and afraid. I've seen it all. From grace men fall, Babylon, curse of all creation. Winged serpent of the pit, Monstrosity. 1 million yeasr bc x3 Satan's Sibling www.PoemHunter.com - The World's Poetry Archive 2 8 Line Poem (Lyrics) The tactful cactus by your window Surveys the prairie of your room The mobile spins to its collision Clara puts her head between her paws They've opened shops down West side Will all the cacti find a home But the key to the city Is in the sun that pins the branches to the sky Satan's Sibling www.PoemHunter.com - The World's Poetry Archive 3 A Desirable Complication I sit here in anguish, Silently suffering.
    [Show full text]
  • The Angels Tarot for Ascension
    The Angels Tarot 78 Different Angels to Awaken Your Inner Powers MEANING OF TAROT ROTA – TARO – ORAT – TORA – ATOR (The Wheel – Of Tarot – Speaks – The Law – Of Hator/ Nature) Karma: How We Manifest Our Reality Through Vibrations (Beliefs, Thoughts, Desires, Feelings, Actions) 78 Cards: 5 Elements • Spirit: 22 Major Arcana (Higher Consciousness) • 56 Minor Arcana (4 elemental suits): – Swords: Air (Mental) – Wands: Fire (Will) – Cups: Water (Emotional) – Coins: Earth (Material) (10 number and 4 courts each) Reading the Angels Tarot • Focus upon the Issues at Hand • Make an Intention to Receive Accurate Guidance and Healing • Meditation to Connect with Higher Self and Angelic Kingdom • Reverse half the deck and Shuffle gently to Randomize cards Layouts • Spread the Cards into an Arch on a Smooth Surface • Intuitively Pick the Cards and place them face down • Open Sequentially in Meditative State and Bring Each Angel In Angelic Healing and Meditation • Visualize the Angel on the card appearing before you • Ask the Angel to Guide you and Listen to the Answer through all Senses • Channelling the energy of the Angel for any of the Chakras or Aura, or into the Situation Reversed Cards • Fallen Angels or Dark Aspects of any Card to be Transformed • Blocked Energy of the Card to be Healed • Meditation with the Straightened Card to Understand and Accept the Lesson Major Arcana Spirit’s Journey from The Fool to The World For Ascension of Collective Consciousness The Fool ADAMAEL (Earth God) 0 of Spirit – Unknown Self Uranus and Rahu: Search for
    [Show full text]
  • Amillennialism Reconsidered Beatrices
    Andrews University Seminary Studies, Vol. 43, No. 1,185-210. Copyright 0 2005 Andrews University Press. AMILLENNIALISM RECONSIDERED BEATRICES. NEALL Union College Lincoln, Nebraska Introduction G. K. Beale's latest commentary on Revelation and Kim Riddlebarger's new book A Casefor Ami~~ennialismhave renewed interest in the debate on the nature of the millennium.' Amillennialism has an illustrious history of support from Augustine, theologians of the Calvinistic and ~utheran confessions, and a long line of Reformed theologians such as Abraham Kuyper, Amin Vos, H. Ridderbos, A. A. Hoekema, and M. G. line? Amillennialists recognize that a straightforward reading of the text seems to show "the chronologicalp'ogression of Rev 19-20, the futurity of Satan's imprisonment,the physicality of 'the first resurrection' and the literalness of the one thousand years" (emphasis supplied).) However, they do not accept a chronologicalprogression of the events in these chapters, preferring instead to understand the events as recapitulatory. Their rejection of the natural reading of the text is driven by a hermeneutic of strong inaugurated eschatology4-the paradox that in the Apocalypse divine victory over the dragon and the reign of Christ and his church over this present evil world consist in participating with Christ in his sufferings and death? Inaugurated eschatology emphasizes Jesus' victory over the powers of evil at the cross. Since that monumental event, described so dramatically in Rev 12, Satan has been bound and the saints have been reigning (Rev 20). From the strong connection between the two chapters (see Table 1 below) they infer that Rev 20 recapitulates Rev 12.
    [Show full text]
  • The Greatest Mirror: Heavenly Counterparts in the Jewish Pseudepigrapha
    The Greatest Mirror Heavenly Counterparts in the Jewish Pseudepigrapha Andrei A. Orlov On the cover: The Baleful Head, by Edward Burne-Jones. Oil on canvas, dated 1886– 1887. Courtesy of Art Resource. Published by State University of New York Press, Albany © 2017 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher. For information, contact State University of New York Press, Albany, NY www.sunypress.edu Production, Dana Foote Marketing, Fran Keneston Library of Congress Cataloging-in-Publication Data Names: Orlov, Andrei A., 1960– author. Title: The greatest mirror : heavenly counterparts in the Jewish Pseudepigrapha / Andrei A. Orlov. Description: Albany, New York : State University of New York Press, [2017] | Includes bibliographical references and index. Identifiers: LCCN 2016052228 (print) | LCCN 2016053193 (ebook) | ISBN 9781438466910 (hardcover : alk. paper) | ISBN 9781438466927 (ebook) Subjects: LCSH: Apocryphal books (Old Testament)—Criticism, interpretation, etc. Classification: LCC BS1700 .O775 2017 (print) | LCC BS1700 (ebook) | DDC 229/.9106—dc23 LC record available at https://lccn.loc.gov/2016052228 10 9 8 7 6 5 4 3 2 1 For April DeConick . in the season when my body was completed in its maturity, there imme- diately flew down and appeared before me that most beautiful and greatest mirror-image of myself.
    [Show full text]
  • 59 ELIJAH LORE and the ENOCH METATRON NARRATIVE of 3 ENOCH I – INTRODUCTION the Enigmatic Enoch/Metatron Narrative, Included I
    ARAM, 20 (2008) 59-76. doi: 10.2143/ARAM.20.0.2033120D. ARBEL 59 ELIJAH LORE AND THE ENOCH METATRON NARRATIVE OF 3 ENOCH Dr. DAPHNA ARBEL (University of British Columbia) I – INTRODUCTION The enigmatic Enoch/Metatron narrative, included in 3 Enoch of the Hekhalot and Merkavah literature, draws together threads inherited from a broad range of previous sources to weave a new narrative in which the human/ angelic figure Enoch/Metatron plays a central role. 1 Among these sources two central streams of traditions are pivotal: early Enochic traditions concerning Enoch, and rabbinic traditions, concerning the angel Metatron. Key studies have analyzed thematic and conceptual connections between these early Enochic and rabbinic traditions and 3 Enoch, as well as the channels through which the authors of 3 Enoch came to know them.2 In contrast, not much scholarly attention has been paid to the ambiguity inherent in the new literary construction of the Enoch /Metatron narrative, and the manner in which it characterizes its main protagonist. The narrative integrates, alters, and harmo- nizes themes and images rooted in the early Enochic and rabbinic traditions in a way that seems neither predictable nor traditional. Hence, questions related 1 3 Enoch or Sefer Hekhalot, is included in P. Schäfer, Synopse zur Hekhalot Literatur in col- laboration with M. Schlüter and H.G. von Mutius (Tübingen: Mohr Siebeck, 1981) sections 1- 79. A German translation of 3 Enoch with text-critical notes has been provided by P. Schäfer and K. Herrmann, Übersetzung der Hekhalot-Literatur, vol. 1:1-82 (Tübingen: Mohr-Siebeck, 1995).
    [Show full text]
  • The Seven Spirits of God in the Operation of the Divine Trinity
    by James Fite n addressing each of the seven churches in Revelation 2 and 3, Christ designates IHimself as having specific attributes and characteristics that relate to the condition of that particular church. Of all the designations provided in these two chapters, per- haps the most revealing, yet most misunderstood, designation is the one spoken to the church in Sardis. In the epistle to Sardis, John was instructed to write, “These things says He who has the seven Spirits of God and the seven stars: I know your works, that you have a name that you are living, and yet you are dead” (3:1). To counteract the deadness of the church in Sardis, the Son of Man who walks in the midst of the lampstands emphasized that He “has the seven Spirits of God” (1:13; 3:1). The seven Spirits of God is a specific term used only four times in the Bible—all of which occur in Revelation (1:4; 3:1; 4:5; 5:6). The implications of this unique title are pro- found because this designation points to the judging, enlightening, redeeming, life- dispensing, building, administrating, and reigning operation of the Divine Trinity in His economy. Three Interpretations of the Seven Spirits of God Among Bible commentators there are generally three distinct interpretations of the seven Spirits in Revelation, each of which can be found in some of the earliest extant commentaries on Revelation. The first interpretation considers that the seven Spirits refer to seven angels.1 In his sixth-century Greek commentary Oecumenius, referring to 1:4, says that “the seven spirits are seven angels” but clarifies that “they are not to be regarded as of equal honor or co-eternal with the Holy Trinity, by no means, but as true assistants and faithful servants” (Weinrich 4).
    [Show full text]
  • Are Apocraphal Books Quoted in the New Testament
    Are Apocraphal Books Quoted In The New Testament monastically.Enzootic and Prestissimobronzy Rustin and actualize wanning some Cy always caudexes dictating so scantily! trilaterally Saturnian and parabolized Anthony jading his Chartres. that jupon stride multifariously and dissipating Cut off the apocalypse of the apocrypha with the vast and in romans are nevertheless, knew and said in the people out in the books are quoted No reason at all. There are some movements that believe the Bible contains the teachings of Jesus but who reject the churches that were formed following its publication. Origen knew of firsthand from his extensive travels, from the library and writings of Origen. He formed clay pigeons, quoted in the books new are testament and in greek translation of apocryphal books that souls in order to the apostle. Pauline in origin, though this is debated. Bible quotes from the Apocrypha, so hang on. All Scripture Is Inspired by God. Another such tale is found in Tobit. Every church fathers to. Elizabeth was sheltered within a rock by Uriel, and fed. Day of judgment and a place of condemnation; there is a Book of Reprobation as well as the Book of Life; but there is no suggestion of a personal resurrection. These books are not Scripture. It must also be noted that at the Council of Trent there seems to have been no Hebrew scholars and only a few good Greek scholars. He had he did not be taken from this way as scripture nowhere told, testament are books quoted in the new testament writers, it appears to your daughter.
    [Show full text]
  • Book of Enoch the Prophet
    '^51830 THE BOOK OF ENOCH THE PROPHET TKANSLATED FKOM AN ETHIOPIC MS. IN THE BODLEIAN LIBEARY BY THE LATE KICHARD LAURENCE, LL.D. ARCHBISHOP OF CASHEL THE TEXT NOW CORRECTED FROM HIS LATEST NOTES WITH AN' INTRODUCTION BY THE AUTHOR OF '' THE EVOLUTION OF CHRISTIANITY ^eVW^\W!. ^WOWV>y(5UV A' i :f fWX^^ ^VV U^^^T^ )/^^^- VJU1^A puioll^i-^ LONDON KEGAN PAUL, TRENCH & CO., 1, PATERNOSTER SQUARE 1883 (TTte rights of translation and of reproduction are reserved.') — INTEODUCTION. In the Authorized Version of the E^stle-^-Jttde, we read the following words : " Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him." ^ Modern research sees in the Epistle of Jude a work of the second century : but as orthodox theologians accept its contents as the inspired utterance of an Apostle, let us diligently search the Hebrew Scriptures for this important forecast of the second Advent of the Messiah. In vain we turn over the pages of the sacred Canon ; not even in the Apocrypha can we trace one line from the pen of the marvellous being to whom uninterrupted immor- ^ Compare Book of Enoch ii. iy INTBODUCTION. tality is assigned by apostolic^ interpretation of Genesis v. 24. Were the prophecies of Enoch, therefore, accepted as a Divine revelation on that momentous day when Jesus explained the Scrip- tures, after his resurrection, to Jude and his apostolic brethren ; and have we moderns betrayed our trust by excluding an inspired record from the Bible ? Eeverting to the second century of Christianity, we find Irenseus and Clement of Alexandria citing the Book of Enoch without questioning its sacred character.
    [Show full text]
  • Andrei A. Orlov the Face As the Heavenly
    Andrei A. Orlov Marquette University, Milwaukee, WI USA The Face as the Heavenly Counterpart of the Visionary in the Slavonic Ladder of Jacob [published in: Of Scribes and Sages (ed. C. Evans; London: T&T Clark/Continuum, 2004) 59-76] Introduction The book of Genesis portrays Jacob as someone who not only saw God but also wrestled with Him. Jacob’s visionary experiences begin in Gen. 28 where he sees in a dream the ladder on which the angels of God are ascending and descending. Above the ladder Jacob beholds the Lord. The distinct feature of the Bethel account is the paucity of theophanic imagery. Despite the fact that the vision is linked with the celestial realm (“ladder’s top reaching to heaven”), which is labeled in the story as “the awesome place”, “the house of God”, and “the gate of heaven”, the narrative does not offer any descriptions of God’s celestial court or His appearance. Instead we have the audible revelation of God, His lengthy address to Jacob with promises and blessings. God appears again to Jacob in Gen. 32. While the narrative stresses the importance of the vision of God (the account claims that Jacob “saw God face to face” and even called the place of wrestling Peniel/Penuel - “The Face of God”), it focuses its description on Jacob’s wrestling with God rather than his seeing of God. The reference to the motif of God’s Face (which plays an important role in a number of Biblical theophanic accounts)1 and to Jacob’s seeing of God “face to face” could however indicate that the authors or editors of Jacob’s account might be cognizant of the broader anthropomorphic theophanic debates in which the motif of God’s Face2 1 See for example Exod.
    [Show full text]
  • A Tree in the Garden
    MAIER BECKER A Tree in the Garden The Tree of Life and the Tree of Knowledge are one and the same tree. When the verse states ‘God caused to sprout the Tree of Life and the Tree of Knowledge’ (Gen. 2:9) it should be understood to mean, God caused to 1 sprout the Tree of Life which is also the Tree of Knowledge . R. J OSEPH KIMHI THIS COMMENT SEEMS to fly in the face of the basic details of the creation story in the Bible. In fact, it appears to contradict outright an explicit Biblical verse where God says “now (that man has eaten from the Tree of Knowledge), lest he partake from the Tree of Life as well” (3:22). 2 If the trees are one and the same, then by eating from the Tree of Knowledge man had already partaken of the Tree of Life! This essay proposes a reading of the Genesis story which provides a textual and conceptual basis for R. Kimhi’s explication, based on midrashic sources. I will suggest that R. Kimhi’s com - mentary sheds light on fundamental issues relating to man’s mortality and his relationship with God. 3 The Textual Starting Point The Bible introduces the Tree of Life stating; “God caused to sprout from the ground every tree that was pleasing to the sight and the Tree of Life betokh— within, the garden” (2:9). The text could have simply stated “the Tree of Life bagan —in the garden.” What does the word betokh , come to add? Onkelos translates the word betokh in this verse to mean bemitsiut— in the middle of the garden.
    [Show full text]