Adam, Enoch, and Melchizedek: the Patriarchal Age
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The Christian Comforter
The Christian Comforter Enoch the seventh from Adam In the book of Genesis, there are two Enoch’s; one from the line of Cain, in Genesis 4:17, and one from the line of Seth, who is the Enoch that we are concerned with here. The lineage is Adam — Seth — Enos — Cainan — Mahalaleel — Jared — Enoch. Enoch walked with God, and after 365 years God took him — he did not die. Genesis 5:23-24 And all the days of Enoch were three hundred sixty and five years: And Enoch walked with God: and he was not; for God took him. This fact is expanded upon in Hebrews chapter 11 — among those who walked in faith. Hebrews 11:5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. Enoch is also found in the genealogy of Jesus. Luke 3:37 Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan. Note; above the names are spelt differently in the New Testament which was originally written in Greek. In the time of the early church fathers, the book of Enoch was widely accepted as inspired scripture by Justin Martyr, Irenaeus, Clement of Alexandria, Athenagoras, Tertullian, Origen and Lactantius. They all referenced Enoch in their own writings, probably because of Jude’s reference that it was a prophetic text. Jude 1:14-15 And 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. -
The Wise Blood of Enoch Emery
The Corinthian Volume 9 Article 5 2008 The Wise Blood of Enoch Emery Susan Presley Georgia College & State University Follow this and additional works at: https://kb.gcsu.edu/thecorinthian Part of the English Language and Literature Commons Recommended Citation Presley, Susan (2008) "The Wise Blood of Enoch Emery," The Corinthian: Vol. 9 , Article 5. Available at: https://kb.gcsu.edu/thecorinthian/vol9/iss1/5 This Article is brought to you for free and open access by the Undergraduate Research at Knowledge Box. It has been accepted for inclusion in The Corinthian by an authorized editor of Knowledge Box. The Wise Blood of Enoch Emery The Wise Blood of Enoch Emery Susan Presley Dr. Marshall Bruce Gentry Faculty Sponsor Some readers regard Enoch Emery of Wise Blood as a shallow, comic, even demonic character because of his seemingly meaningless rituals, his grotesque actions, and his secular state of living. In a lecture to the NEH Summer Institute “Reconsidering Flannery O’Connor” at GCSU in July 2007, Michael Kreyling described Enoch as “obviously deranged” and “only a mole- cule away from becoming Dick Hickock in In Cold Blood.” Enoch actually shares qualities with many common eighteen-year-old boys and is not the dis- turbing character many critics claim he is. Readers too easily have over- looked Enoch’s important role in the novel, because they have not considered the potential of this character who has “wise blood” (44). Enoch possesses the qualities of self-knowledge, resilience, and initiative, traits that come from his wise blood. Enoch’s wise blood serves as a spiritual compass in his life and enables him to connect with and try to help others, prepare for his future as a productive adult, and overcome his difficult childhood. -
Enoch (Ancestor of Noah)
Enoch (ancestor of Noah) From Wikipedia, the free encyclopedia Jump to: navigation, search Saint Enoch the Patriarch God took Enoch, as in Genesis 5:24: "And Enoch walked with God: then he was no more; for God took him." (KJV) illustration from the 1728 Figures de la Bible; illustrated by Gerard Hoet Antediluvian Patriarch Armenian Apostolic Church Honored in Armenian Catholic Church Islam Feast July 30 Modern Tiberian Ḥă ōḵ; Arabic: ʼIdrīs) is a character that ,חֲנֹוְך :Enoch (Hebrew appears in the Book of Genesis and a figure in the Generations of Adam. Enoch is described as the greatx4 grandson of Adam (through Seth) (Genesis 5:3-18), the son of Jared, the father of Methuselah, and the great-grandfather of Noah. The text reads—uniquely in the Generations— that Enoch "walked with God: and he was not; for God took him", (Genesis 5:22-29) and in Hebrews 11: 5 (KJV) it says "By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God." suggesting he did not experience the mortal death ascribed to Adam's other descendants and that he is still alive to this very day. Despite the brief descriptions of him, Enoch is one of the main two focal points for much of the 1st millennium BC Jewish mysticism, notably in the Book of Enoch. Additionally, Enoch is important in some Christian denominations: He is commemorated as one of the Holy Forefathers in the Calendar of Saints of the Armenian Apostolic Church and the Armenian Catholic Church on the second Thursday after the Feast of the Transfiguration. -
Enoch's Outpost.Pdf
Enoch‟s Outpost #0669 Study given by W.D. Frazee – 1958 We need to study whose lives? Who‟s the first one mentioned? Enoch. And who else? John the Baptist. We‟ve studied John the Baptist here before. Tonight, I want to study about Enoch. Enoch – he who was translated to heaven without seeing death. Has anybody else ever been translated to heaven without seeing death? Elijah. Anybody else? No. That‟s all. So far, two men have gotten out of this world alive. Will anybody else ever get out alive? Yes. We believe the 144,000 have that great destiny, that high privilege. Think of it, friends. What happened before to only two men is going to happen now to thousands of people. Are any of them around now? We hope so. We remember that wonderful appeal from the messenger of the Lord, “Let us strive with all the power that God has given us to be among the hundred forty-four thousand.” So you and I have a special reason for studying the life and experience of Enoch. Let us turn to Hebrews, the 11th chapter, and notice what it said about Enoch. There aren‟t a great many things in the Bible about Enoch, but there‟s enough so that we can get a picture of his work and experience, and apply it to our own. “By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God” Hebrews 11:5. -
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. -
In the Mirror of the Divine Face: the Enochic Features of the Exagoge of Ezekiel the Tragedian
IN THE MIRROR OF THE DIVINE FACE: THE ENOCHIC FEATURES OF THE EXAGOGE OF EZEKIEL THE TRAGEDIAN . The Lord of all the worlds warned Moses that he should beware of his face. So it is written, ‘Beware of his face’. This is the prince who is called . Metatron. Synopse zur Hekhalot-Literatur §§396–397. Introduction One of the important compendiums of Jewish mystical lore, a compo- sition known to scholars as 3 Enoch or the Book of the Heavenly Palaces (Sefer Hekhalot) offers a striking re-interpretation of the canonical account of Moses’ reception of Torah. In this text the supreme angel Metatron, also associated in Sefer Hekhalot with the seventh antedilu- vian patriarch Enoch, is depicted as the one who reveals Torah to the Israelite prophet by bringing it out of his heavenly storehouses.1 The account portrays Moses passing the revelation received from Enoch- Metatron to Joshua and other characters of the Israelite history repre- senting the honorable chain of transmissions of the oral law, known to us also from the mishnaic Pirke Avot, the Sayings of the Fathers. The Hekhalot writer, however, revises the traditional mishnaic arrangement of prophets, rabbis, and sages by placing at the beginning of the chain the figure of Enoch-Metatron, viewed as the initial revealer. This choice of the primordial mediator competing with the primacy of Moses is not coincidental and in many ways serves as an important landmark in the long-lasting theological tradition that began many centuries earlier when the Second Temple was still standing. This development points to the theological competition between two heroes, the son of Jared 1 “Metatron brought it [Torah] out from my storehouses and committed it to Moses, and Moses to Joshua, Joshua to the Elders, the Elders to the Prophets, the Prophets to the Men of the Great Synagogue, the Men of the Great Synagogue to Ezra the Scribe, Ezra the Scribe to Hillel the Elder. -
Journal of Mormon History Vol. 20, No. 1, 1994
Journal of Mormon History Volume 20 Issue 1 Article 1 1994 Journal of Mormon History Vol. 20, No. 1, 1994 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation (1994) "Journal of Mormon History Vol. 20, No. 1, 1994," Journal of Mormon History: Vol. 20 : Iss. 1 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol20/iss1/1 This Full Issue is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Journal of Mormon History by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Journal of Mormon History Vol. 20, No. 1, 1994 Table of Contents LETTERS vi ARTICLES PRESIDENTIAL ADDRESS • --Positivism or Subjectivism? Some Reflections on a Mormon Historical Dilemma Marvin S. Hill, 1 TANNER LECTURE • --Mormon and Methodist: Popular Religion in the Crucible of the Free Market Nathan O. Hatch, 24 • --The Windows of Heaven Revisited: The 1899 Tithing Reformation E. Jay Bell, 45 • --Plurality, Patriarchy, and the Priestess: Zina D. H. Young's Nauvoo Marriages Martha Sonntag Bradley and Mary Brown Firmage Woodward, 84 • --Lords of Creation: Polygamy, the Abrahamic Household, and Mormon Patriarchy B. Cannon Hardy, 119 REVIEWS 153 --The Story of the Latter-day Saints by James B. Allen and Glen M. Leonard Richard E. Bennett --Hero or Traitor: A Biographical Story of Charles Wesley Wandell by Marjorie Newton Richard L. Saunders --Mormon Redress Petition: Documents of the 1833-1838 Missouri Conflict edited by Clark V. Johnson Stephen C. -
Roger Terry, “Authority and Priesthood in the LDS Church, Part 1: Definitions and Development,”
ARTICLES AND ESSAYS AUTHORITY AND PRIESTHOOD IN THE LDS CHURCH, PART 1: DEFINITIONS AND DEVELOPMENT Roger Terry The issue of authority in Mormonism became painfully public with the rise of the Ordain Women movement. The Church can attempt to blame (and discipline) certain individuals, but this development is a lot larger than any one person or group of people. The status of women in the Church was basically a time bomb ticking down to zero. With the strides toward equality American society has taken over the past sev- eral decades, it was really just a matter of time before the widening gap between social circumstances in general and conditions in Mormondom became too large to ignore. When the bomb finally exploded, the Church scrambled to give credible explanations, but most of these responses have felt inadequate at best. The result is a good deal of genuine pain and a host of very valid questions that have proven virtually impossible to answer satisfactorily. At least in my mind, this unfolding predicament has raised certain important questions about what priesthood really is and how it cor- responds to the larger idea of authority. What is this thing that women are denied? What is this thing that, for over a century, faithful black LDS men were denied? Would clarifying or fine-tuning our definition—or even better understanding the history of how our current definition developed—perhaps change the way we regard priesthood, the way we practice it, the way we bestow it, or refuse to bestow it? The odd sense I have about priesthood, after a good deal of study and pondering, is 1 2 Dialogue, Spring 2018 that most of us don’t really have a clear idea of what it is and how it has evolved over the years. -
25 Prophets of Islam
Like 5.2k Search Qul . Home Prayer Times Ask Qul TV The Holy Qur'an Library Video Library Audio Library Islamic Occasions About Pearl of Wisdom Library » Our Messengers » 25 Prophets of Islam with regards to Allah's verse in the 25 Prophets of Islam Qur'an: "Indeed Allah desires to repel all impurity from you... 25 Prophets of Islam said,?'Impunity IS doubt, and by Allah, we never doubt in our Lord. How many prophets did God send to mankind? This is a debated issue, but what we know is what God has told us in the Quran. God says he sent a prophet to every nation. He says: Imam Ja'far ibn Muhammad al-Sadiq “For We assuredly sent amongst every People a Messenger, (with the command): ‘Serve God, and eschew Evil;’ of the people were [as] some whom God guided, and some on whom Error became inevitably (established). So travel through the earth, and see what was the Ibid. p. 200, no. 4 end of those who denied (the Truth)” (Quran 16:36) This is because one of the principles by which God operates is that He will never take a people to task unless He has made clear to them what His expectations are. Article Source The Quran mentions the names of 25 prophets and indicates there were others. It says: “Of some messengers We have already told you the story; of others We have not; - and to Moses God spoke direct.” (Quran 4:164) We acknowledge that 'Our Messengers Way' by 'Harun Yahya' for providing the The Names of the 25 Prophets Mentioned are as follows: original file containing the 'Our Adam Messengers'. -
Divine Manifestations in the Slavonic Pseudepigrapha Orientalia Judaica Christiana
Divine Manifestations in the Slavonic Pseudepigrapha Orientalia Judaica Christiana 2 Orientalia Judaica Christiana, the Christian Orient and its Jewish Heritage, is dedicated, first of all, to the afterlife of the Jewish Second Temple traditions within the traditions of the Christian East. A second area of exploration is some priestly (non-Talmudic) Jewish traditions that survived in the Christian environment Divine Manifestations in the Slavonic Pseudepigrapha Andrei Orlov govg'ms press 2009 For law and June Fair ... Then the old man stood up and stretched his hands to wards heaven. His fingers became like ten lamps of fire and he said to him, "If you will, you can become all flame/5 Apophthegmata Patrum, Joseph of Panephysis, 7. Abba Bessarion, at the point of death, said, "The monk ought to be as the Cherubim and the Seraphim: all eye." Apophthegmata Patrum, Bessarion, 11. TABLE OF CONTENTS Preface xv Locations of the Original Publications xvii List of Abbreviations xix INTRODUCTION. The Kavod and Shem Paradigms and Divine Manifestations in the Slavonic Pseudepigrapha 1 Silvanus and Anthony. 3 Moses and Elijah 8 Enoch and Abraham 12 PART I: THE DIVINE BODY TRADITIONS 19 "Without Measure and Without Analogy": The Tradition of the Divine Body in 2 (Slavonic) Enoch 21 Introduction 21 Adamic Tradition of 2 Enoch 23 The Corporeality of the Protoplast 26 From the Four Corners of the World 29 The Measure of the Divine Body. 34 Bodily Ascent 37 Adam and Enoch: "Two Powers" in Heaven 38 Two Bodies Created According to the Likeness of the Third One 43 The Pillar of the World: The Eschatological Role of the Seventh Antediluvian Hero in 2 (Slavonic) Enoch 49 Introduction 49 I. -
A Study of the History of the Office of High Priest
Brigham Young University BYU ScholarsArchive Theses and Dissertations 2006-07-18 A Study of the History of the Office of High Priest John D. Lawson Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the History of Christianity Commons BYU ScholarsArchive Citation Lawson, John D., "A Study of the History of the Office of High Priest" (2006). Theses and Dissertations. 749. https://scholarsarchive.byu.edu/etd/749 This Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. A STUDY OF THE HISTORY OF THE OFFICE OF HIGH PRIEST by John Lawson A thesis submitted to the faculty of Brigham Young University In partial fulfillment of the requirements for the degree of Masters of Arts Religious Education Brigham Young University July 2006 Copyright © 2006 John D. Lawson All Rights Reserved ii BRIGHAM YOUNG UNIVERSITY GRADUATE COMMITTEE APPROVAL Of a thesis submitted by John D. Lawson This thesis has been read by each member of the following graduate committee and has been found to be satisfactory. ___________________________ ____________________________________ Date Craig J. Ostler, Chair ___________________________ ____________________________________ Date Joseph F. McConkie ___________________________ ____________________________________ Date Guy L. Dorius iii BRIGHAM YOUNG UNIVERSITY As chair of the candidate’s graduate committee, I have read the thesis of John D. Lawson in its final form and have found that (1) its format, citations, and bibliographical style are consistent and acceptable and fulfill university and department style requirements; (2) its illustrative materials including figures, tables, and charts are in place; and (3) the final manuscript is satisfactory to the graduate committee and is ready for submission to the university library. -
The Legacy of 1 Enoch on Ethiopian Literature
423 THE LEGACY OF 1 ENOCH ON ETHIOPIAN LITERATURE Bruk Ayele Asale University of KwaZulu Natal 29 Golf Rd, Scottsville, PMB, 3201 E-mail: [email protected] (Received 07/07/2014; Accepted 13/10/2014) ABSTRACT 1 Enoch disappeared centuries ago from the Jewish and the Christian world where it originated, and from where it spread widely gaining canonical authority. It survives in its entirety in the Ethiopian Orthodox Tewhahedo Church (EOTC) to date. Hence, it is to be expected that traces of the book’s legacy can still be detected in the church. Evidently, the book has attracted a great deal of scholarly attention in the last hundred years, more specifically since the landmark discoveries of the Dead Sea Scrolls. However, its legacy in the EOTC and its influence on the community that is credited with honouring it for many centuries, keeping its original authority and usage intact, have been largely omitted from the discussion. This article, therefore, asks what traces the influence of 1 Enoch has left in Ethiopia and in what its legacy consists. In its attempt to respond to these questions, the article focuses particularly on the literary influences the book has on Ethiopian literature. Though the influence and legacy of the book is not limited to the literary realm, the article limits itself to it alone. Subsequent discussions may go beyond this to consider ways in which the book may have contributed to the making of Ethiopia at large. INTRODUCTION AND PURPOSE In spite of 1 Enoch having disappeared from the regions where it originally emerged and developed, the book has gained “canonical” authority, maintained its momentum and survived to date in its entirety in Ethiopia.