scholarly journals THE LEGACY OF 1 ENOCH ON ETHIOPIAN LITERATURE

2017 ◽  
Vol 23 (2) ◽  
pp. 423-442 ◽  
Author(s):  
Bruk Ayele Asale
Keyword(s):  
Dead Sea Scrolls ◽  
Dead Sea ◽  
Ethiopian Orthodox ◽  
The Dead ◽  
Literary Influences ◽  
The Church ◽  
Scholarly Attention ◽  
1 Enoch

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.

The Throne Visions of Daniel 7, 1 Enoch 14, and the Qumran Book of Giants (4Q530): An Analysis of Their Literary Relationship

2008 ◽  
Vol 15 (3) ◽  
pp. 340-358
Author(s):  
Ryan Stokes
Keyword(s):  
Dead Sea Scrolls ◽  
Dead Sea ◽  
The Other ◽  
Other Hand ◽  
The Dead ◽  
1 Enoch

AbstractIn Dan 7:9–10, the apocalyptic seer narrates his vision of God's heavenly throne. According to most scholars, Daniel's vision account depends literarily on the supposedly more primitive visionary traditions found in 1 Enoch 14 and the Book of Giants of the Dead Sea Scrolls. Certain divergences in these traditions, however, reveal that it is in fact 1 Enoch 14 that depends on a vision account much like that found in Dan 7. The Book of Giants and Daniel, on the other hand, both seem to make use of a common tradition, each adapting it in a different way.

Mapping Fixed Prayers from the Dead Sea Scrolls onto Second Temple Period Judaism

2014 ◽  
Vol 21 (1) ◽  
pp. 39-63
Author(s):  
Jeremy Penner
Keyword(s):  
Dead Sea Scrolls ◽  
Second Temple ◽  
Dead Sea ◽  
Second Temple Period ◽  
The Dead ◽  
Reward And Punishment ◽  
1 Enoch

Abstract When situating fixed prayers from the Dead Sea Scrolls corpus within the broader literary horizons of Second Temple period Judaism a number of discernible features emerge that allow us to group together prayers into clusters or streams of tradition according to a coherence and affinity of ideas. This article focuses on two distinct clusters of prayers: the first is influenced by the type of apocalyptic thinking espoused 1 Enoch, particularly the book’s views on cosmology and angelology; the second is influenced by a penitential theology inspired by the cycle of national reward and punishment that is illustrated in Deuteronomy and by the priestly laws of reparation in Leviticus.

scholarly journals Can we use the New Testament in the way which the New Testament authors use the Old Testament?

2002 ◽  
Vol 36 (4) ◽  
Author(s):  
S. Moyise
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Dead Sea Scrolls ◽  
Dead Sea ◽  
Comparative Approach ◽  
The New Testament ◽  
The Dead ◽  
The Church ◽  
The Way

Ever since the discovery of the Dead Sea Scrolls, scholars have drawn parallels between the way the New Testament authors used the Scriptures and the use of Scripture found in the Qumran writings. This method has raised difficult questions, because some of the exegetical methods, such as allegory, word-splitting and the use of variant texts, are generally regarded as erroneous today. However, other scholars have contended that this comparative approach does not do justice to New Testament exegesis and have argued that the New Testament authors developed a distinctive messianic, ecclesiocentric or trinitarian form of exegesis. This view sheds new light on the old question of whether the Church can use the New Testament in the same way that the New Testament authors use the Old Testament.

From Jewish Apocrypha to Christian Tradition: Citations ofJubileesin Epiphanius'sPanarion

2018 ◽  
Vol 87 (2) ◽  
pp. 345-370
Author(s):  
Anne Kreps
Keyword(s):  
Dead Sea Scrolls ◽  
Fourth Century ◽  
Dead Sea ◽  
Christian Tradition ◽  
Reading Practices ◽  
Early Christian ◽  
Reading List ◽  
The Dead ◽  
The Church ◽  
Similar Reading

In the growing canon consciousness of the fourth century, Christians debated what should constitute the official reading list for the church. Epiphanius of Salamis was part of this conversation. His massivePanariondescribed eighty heresies, and, for Epiphanius, wrong books were a marker of wrong belief. However, although Epiphanius was a stringent supporter of Nicene orthodoxy, he, too, referred to books outside the canon. In thePanarion, he frequently referencedJubilees, an expanded, rewritten Genesis found among the Dead Sea Scrolls and which also circulated among early Christian readers. TheDecree of Gelasiuslater declared the text anathema. This paper explores the significance of a vocal heresiographer readingJubilees, particularly when he defined heretics based on similar reading practices. It suggests that Epiphanius saw close kinship betweenJubileesand his ownPanarion. The citations ofJubileesin thePanarionalso indicate that Epiphanius defined the text as a part of a larger Christian tradition. In doing so, Epiphanius transformedJubileesfrom Jewish apocrypha to Christian tradition. Thus, the citations ofJubileesin Epiphanius'sPanarionshow the complicated dynamics of canon consciousness in the shaping of Christian Orthodoxy.

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