Great Treasures Of Knowledge and Wisdom T.V.
Welcome Beloved to Our Videos Library; Which contains a compilation of Our New Youtube Channel Videos Collections:
Please subscribe to our channel. We will upload new videos to our channel every 7 day.
GREAT TREASURES OF KNOWLEDGE AND WISDOM
Description
The great things in this world are growths.This applies to books as well as to institutions.
The Bible is a growth. Many people do not understand that it is not a book written by a single person, but it is a library of several books which were composed by various people in various countries. It is interesting to know how this library grew and upon what principle some books were accepted and some rejected.
Of course we may take people’s word for the reasons why certain books were chosen, but it is always satisfactory to come to our own conclusions by examining our own evidence.This is what the Lost Books of the Bible enables us to do. We can examine the books of the Scriptures which we have in the authorized version, and then in these books we can read those scriptures which have been eliminated by various councils in order to make up our standard Bible. www.biblicalstudiesresources.org
The Apocrypha and Pseudepigrapha of the Old Testament Introduction
Thanks for watching this special presentation: Secuere our product of the day and the product of the week: The Apocrypha and Pseudepigrapha of the Old Testament by R.H. Charles and the Apocrypha New Testament by Montique Rhodes James To secure Our Product of the week on this website go to Product Category: Great Treasure of Knowledge and Wisdom.
The Apocrypha and Pseudepigrapha of the Old Testament Introduction Part II
The Apocrypha and Pseudepigrapha of the Old Testament Introduction Part III
Thanks for watching this Special Presentation. Secure Our product of the day and the product of the Week: The Apocrypha and Pseudepigrapha of the Old Testament by R.H. Charles and the Apocryphal New Testament By Montague Rhodes James. To secure the product of the day and the product of the week go to Our website: www.biblicalstudiesresources.org/great treasures of knowledge and wisdom.
APOTOT: FIRST BOOK OF ENOCH PART I
Thanks for watching this Special Presentation: Secure or Product of the day and the Product of the week : The Book of Enoch the Prophet by Richard Henry Charles and the Book of Enoch the Prophet By Richard Laurence. To secure the Product of the day and the product of the week visit our website:www.biblicalstudiesresources.org/greattreasures of knowledge and wisdom. BOOK OF ENOCH:INTRODUCTION § I. Short Account of the Book. It is seldom that authors attain to the immortality which they hope for, and it is still more seldom that anonymous authors achieve this distinction. And yet it is just such a distinction that the authors of the Book of Enoch have achieved. That such should be ultimately his lot was the deep-rooted conviction of one of this literary circle. He looked forward (civ. ii-ia) to the time when his writings would be translated into various languages, and become to the righteous ‘ a cause of joy and uprightness and much wisdom ‘. This hope was to a large degree realized in the centuries immediately preceding and following the Christian era, when the currency of these apocalyptic writings was very widespread, because they almost alone represented the advance of the higher theology in Judaism, which culminated in Christianity.^ But our book contained much of a questionable character, and from the fourth century of our era onward it fell into discredit ; and under the ban of such authorities as Hilary, Jerome, and Augustine, it gradually passed out of circulation, and became lost to the knowledge of Western Christendom till over a century ago, when an Ethiopic version of the work was found in Abyssinia by Bruce, who brought home three MSS. of it. from one of which Laurence made the first modern translation of Enoch. It was not, however, till recent years that the Book of Enoch and similar works have begun to come into their own owing to their immeasurable value as being practically the only historical memorials of the religious development of Judaism from 200 B. c. to 1oo A. D., and particularly of the development of that side of Judaism, to which historically Christendom in large measure owes its existence.
APOTOT FIRST ENOCH PART II ITS CANONICITY & THE VARIOUS MANUSCRIPTS
The First Book Of Enoch the Prophet: Its Canonicity & the Various Manuscripts The citations of Enoch by the Testaments of the Twelve Patriarchs and by the Book of Jubilees shows that at the close of the second century B.C., and during the first century B.C., this book was regarded in certain circles as inspired. When we come down to the first century A. D., we find that it is recognized as Scripture by Jude. See under § 2, 1°. In the next century this recognition is given amply in the Ep. Barnabas xvi. 5 Aeyet yap fj ypafprj ; by Athenagoras, Legatio pro Christianis 24 & KirecfxavriTai referring to Enoch ; in the third century by Clement of Alexandria Eclog. Prophet, ii, see § 3, 1° ; by Irenaeus iv. 16. a ‘ Enoch . . . placens Deo . . . legatione adangelos fungebatur’ ; by Tertullian, De Citltti Fein. \. 3, De Idol, xv, see § 3, 1° ; by Zosimus of Panopolis, quoted in Syncellus Dind. i. 24. After the third century the Book of Enoch fell into discredit and gradually passed out of circulation. Secure our Product Of the Week and the Product of the Day: The Book of Enoch the Prophet: Translated by Robert Henry Charles and the Book of Enoch the Prophet: Translated by Richard Laurence. To secure these products go to : www.biblicalstudiesresources.com/greattreasuresof knowledge and wisdom
APOTOT FIRST ENOCH PART III RELATIONS OF THE ETHIOPIC MANUSCRIPTS
Relations of the Ethiopic MSS: (a) There are two forms of text, a, fi, of which B is late and secondary, a is represented by g1gmqtu (and in some degree by «), while B, which owes its origin to native scholars of the sixteenth and seventeenth centuries, is represented by all the remaining MSS. The result of their labours has been on the whole disastrous, as these revisers had neither the knowledge of the subject-matter nor yet critical materials to guide them as to the true form of the text. The attestation, however, of neither group is uniform ; especially is this so with a, which only once perhaps in twenty cases is undivided in its testimony. Thus it appears that the recension was not the work of a few years, but was rather a process which culminated in such a text as we find in B, and particularly in the MS. V. Thanks for watching this special presentation visit our website for more remarkable and special resources on the Christian and Jewish Faith go to: www.biblicalstudiesresources.org
APOTOT FIRST ENOCH PART IV THE ANCIENT VERSIONS
www.biblicalstudiesresources.org/greattreasures of knowledge and wisdom
APOTOT FIRST ENOCH PART V THE DIFFERENT ELEMENTS IN THE BOOK OF ENOCH THE BOOK OF NOAH
The Book of Noah is thought to be a non-extant Old Testament pseudepigraphal work, attributed to Noah. It is quoted in several places in another pseudepigraphal work, 1 Enoch,[1] and is mentioned in another, the Book of Jubilees.[2] There have also been fragments attributed to a Book of Noah in the Dead Sea Scrolls.Though this book has not come down to us independently, it has in large measure been incorporated in the Ethiopic Book of Enoch, and can in part be reconstructed from it. The Book of Noah is mentioned in Jubilees 10:13, 21:10. Chapters 60., 65-69:25 of the Ethiopic Enoch are without question derived from it. Thus 60 runs: In the year 500, in the seventh month … in the life of Enoch. Here the editor simply changed the name Noah in the context before him into Enoch, for the statement is based on Gen. 5:32, and Enoch lived only 365 years. Chapters 6-11 are clearly from the same source; for they make no reference to Enoch, but bring forward Noah (10:1) and treat of the sin of the angels that led to the flood, and of their temporal and eternal punishment. This section is compounded of the Semjaza and Azazel myths, and in its present composite form is already presupposed by 1 Enoch 88-90. Hence these chapters are earlier than 166 B.C. Chapters 106-107 of the same book are probably from the same source; likewise 54:7-55:2, and Jubilees 7:20-39, 10:1-15. In the former passage of Jubilees the subject-matter leads to this identification, as well as the fact that Noah is represented as speaking in the first person, although throughout Jubilees it is the angel that speaks. Possibly Eth. En. 41:3-8, 43-49, 59 are from the same work. The book may have opened with Eth. En. 106-107 On these chapters may have followed Eth. En. 6-11., 65-69:25, 60, 41:3-8, 43-44, 54:7-55:2; Jubilees 7:26-39, 10:1-15. The Hebrew Book of Noah, a later work, is printed in Adolf Jellinek’s Bet ha-Midrasch, 3:155-156, and translated into German in Rönsch, Das Buch der Jubiläen, 385-387. It is based on the part of the above Book of Noah which is preserved in the Book of Jubilees. The portion of this Hebrew work which is derived from the older work is reprinted in Charles’s Ethiopic Version of the Hebrew Book of Jubilees, p. 179. James Charlesworth writes (footnotes used for clarity)[3] During the early parts of the second century B.C. a pseudepigraphon circulated that contained considerable material concerning Noah. The tradition was not merely oral but had been written down, since the author of Jubilees[4] and of an interpolation in the Testament of Levi 18:2[5] refer to a ‘Book of Noah’.[6] The work is now lost except for excerpts preserved in 1 Enoch[7] and Jubilees,[8] for 21 fragments preserved in Qumran Cave 1,[9] and for two large fragments found in Cave 4 that are not yet published.[10] Fragment 4Q534 of the Book of Noah in the Dead sea scrolls describes the physical appearance of the royal messiah: On his hair a birthmark of reddish colour. And the shape of a lentil will be on his face, and small birthmarks on his thigh. And after two years he will know how to distinguish one thing from another in his heart. In his youth, he will be like … a man who knows nothing until the time when he knows the three Books. And then he will acquire prudence and learn understanding … wise seers come to him, to his knees. And with his father and his ancestors .. of brothers will hurt him. Counsel and prudence will be with him, and he will know the secrets of man. His wisdom will reach all the peoples, and he will know the secrets of all the living. And all their designs against him will come to nothing, and his rule over the living will be great. His designs will succeed, for he is the Elect of God. His birth and the breath of his spirit … and his designs shall be for ever …[11]
APOTOT FIRST ENOCH PART VI THE DIFFERENT ELEMENTS IN THE BOOK OF ENOCH THE BOOK OF PARABLES
Book of Parables: Chapters 37–71 of the Book of Enoch are referred to as the Book of Parables. The scholarly debate centers on these chapters. The Book of Parables appears to be based on the Book of Watchers, but presents a later development of the idea of final judgement and of eschatology, concerned not only with the destiny of the fallen angels but also that of the evil kings of the earth. The Book of Parables uses the expression Son of Man for the eschatological protagonist, who is also called “Righteous One”, “Chosen One”, and “Messiah”, and sits on the throne of glory in the final judgment.[78] The first known use of The Son of Man as a definite title in Jewish writings is in 1 Enoch, and its use may have played a role in the early Christian understanding and use of the title.[2][3][79] It has been suggested that the Book of Parables, in its entirety, is a later addition. Pointing to similarities with the Sibylline Oracles and other earlier works, in 1976, J.T. Milik dated the Book of Parables to the third century. He believed that the events in the parables were linked to historic events dating from 260 to 270 CE.[80] This theory is in line with the beliefs of many scholars of the 19th century, including Lucke (1832), Hofman (1852), Wiesse (1856), and Phillippe (1868). According to this theory, these chapters were written in later Christian times by a Jewish Christian to enhance Christian beliefs with Enoch’s authoritative name.[2][3] In a 1979 article, Michael Knibb followed Milik’s reasoning and suggested that because no fragments of chapters 37–71 were found at Qumran, a later date was likely. Knibb would continue this line of reasoning in later works.[81][82]:417 In addition to being missing from Qumran, Chapters 37–71 are also missing from the Greek translation.[82]:417 Currently no firm consensus has been reached among scholars as to the date of the writing of the Book of Parables. Milik’s date of as late as 270 CE, however, has been rejected by most scholars. David W. Suter suggests that there is a tendency to date the Book of Parables to between 50 BC and 117 AD.[82]:415–416 In 1893, Robert Charles judged Chapter 71 to be a later addition. He would later change his opinion[83]:1 and give an early date for the work between 94 and 64 BC.[84]:LIV The 1906 article by Emil G. Hirsch in the Jewish Encyclopedia states that Son of Man is found in the Book of Enoch, but never in the original material. It occurs in the “Noachian interpolations” (lx. 10, lxxi. 14), in which it has clearly no other meaning than ‘man’.[85] The author of the work misuses or corrupts the titles of the angels.[84]:16 Charles views the title Son of Man, as found in the Book of Parables, as referring to a supernatural person, a Messiah who is not of human descent.[84]:306–309 In that part of the Book of Enoch known as the Similitudes, it has the technical sense of a supernatural Messiah and judge of the world (xlvi. 2, xlviii. 2, lxx. 27); universal dominion and preexistence are predicated of him (xlviii. 2, lxvii. 6). He sits on God’s throne (xlv. 3, li. 3), which is his own throne. Though Charles does not admit it, according to Emil G. Hirsch these passages betray Christian redaction and emendation.[85] Many scholars[citation needed] have suggested that passages in the Book of Parables are Noachian interpolations. These passages seem to interrupt the flow of the narrative. Darrell D. Hannah suggests that these passages are not, in total, novel interpolations, but rather derived from an earlier Noah apocryphon. He believes that some interpolations refer to Herod the Great and should be dated to around 4 BC.[82]:472–477 In addition to the theory of Noachian interpolations, which perhaps a majority of scholars support, most scholars currently believe that Chapters 70–71 are a later addition in part or in whole.[82]:76[82]:472–473[86] Chapter 69 ends with, “This is the third parable of Enoch.” Like Elijah, Enoch is generally thought to have been brought up to Heaven by God while still alive, but some have suggested that the text refers to Enoch as having died a natural death and ascending to Heaven. The Son of Man is identified with Enoch. The text implies that Enoch had previously been enthroned in heaven.[87] Chapters 70–71 seem to contradict passages earlier in the parable where the Son of Man is a separate entity. The parable also switches from third person singular to first person singular.[86] James H. Charlesworth rejects the theory that chapters 70–71 are later additions. He believes that no additions were made to the Book of Parables.[82]:450–468[83]:1–12 In his earlier work, the implication is that a majority of scholars agreed with him.[88]
APOTOT FIRST ENOCH PART VII SECTION IV THE DESCENT OF THE WATCHERS AND THE THRONE OF JUDGEMENT
Section IV. Ixxxiii-xc. This is the most complete and self-consistent of all the Sections, and has suffered least from the hand of the interpolator. For passages that have suffered in the course of transmission see .xc. 19, which I have restored before xc. 14: also Ixxxix. 48. In xc, w. 13-15 are a doublet oi vv. 16-18. Ixxxiii-xc i.s of different authorship to vi-xxxvi. (i) The descent of the Watchers in Ixxxvi. 1-3 differs from that in vi. (2) The throne of judgement is in Palestine in xc. 20-6, but in the N.W. in the midst of the Seven Mountains in xviii. 8, xxv. 3. (3) The scene of the kingdom in Ixxxiii-xc is the New Jerusalem set up by God Himself: in i-xxxvi it is Jerusalem and the earth unchanged though purified, x. 18, 20. (4) Ixxxiii-xc are only visions assigned to Enoch’s earlier and unwedded life : vi-xxxvi are accounts of actual bodily translations and are assigned to his later life. If the.se two Sections were from one and the same author, and that an ascetic, exactly the converse would have been the case. For other grounds see my edition, pp. 179 sq. Identity of authorship appears, therefore, to be impossible ; but the similarities in phraseology and idea (see op. cit.) prove that one of the authors had the work of the other before him. Of the two Sections there is no room for doubt that Ixxxiii-xc is the later. Section V. xci-civ. Critical Structure. This Section is in the main complete and selfconsistent. It has, however, suffered at the hands of the editor of the entire work in the way of direct interpolation and of severe dislocations of the text. We have already seen his handiwork in the case of xii-xvi and Ixxviii-lxxxii. The dislocations of the text are a remarkable feature in this Section, and I cannot see any adequate explanation. The editor incorporated an earlier work—the Apocalypse of Weeks—into his text, xciii. i-io, xci. 13-17, the former part dealing with the first Relation to vi-xxxvi. At first sight the evidence for the unity of authorship of these two Sections is very great. They have many phrases in common. In each there are references to the law, the eating of blood, and to the regularity of nature. There is no hint of a Messiah in either. There are other resemblances but they are seeming and not real. On the other hand, in vi-xxxvi the Messianic kingdom is eternal, in xci-civ it is temporary, if the Apocalypse of Weeks is taken to be a constituent part of xci-civ. In the former the final judgement is held before the establishment of the kingdom, x. la, xvi. i, in the latter at the close of the temporary kingdom (xciii. i-io, xci. I -10). Whereas the resurrection in vi-xxxvi is a resuscitation to a temporary blessedness, x. 17, XXV. 5, in the latter it is not to the temporary kingdom spoken of in xci. 13, 14, xcvi. 8, but to one of eternal blessedness subsequent to the final judgement, c. 4, 5. Whereas the resurrection in vi-xxxvi is a resuscitation in a physical body, in xci-civ it is a resurrection in a spiritual body, xcii. 3, 4, civ. 2, 6. In the latter there is a resurrection of the righteous only : not so in the former. For other grounds see my edition, 219 sq. seven weeks of the world’s history and the latter with the last three. Taken together these form an independent whole. But this is not all. Since this Section is of different authorship to the other Sections of the book it is obvious that it began originally with xcii. i, ‘ Written by Enoch the scribe,’ &c. On xcii follows xci, i-io, 18-19 as a natural sequel, where Enoch summons his children to receive his parting words. Then comes the Apocalypse of Weeks : xciii. i-io,- xci.12-17. Thus the original order of the book is xcii, xci. i-io, 18-19, xciii. i-io, xci. 12-17, xciv. Relation to Ixxxiii-xc. In xci-civ the Messianic kingdom is temporary in duration but not so in Ixxxiii-xc: in the former the final judgement is consummated at the close of the kingdom, in the latter at its beginning. In xci-civ there is a resurrection of the righteous only ; in Ixxxiii-xc of the righteous and the apostate Jews. The kingdom to which the righteous rise in xci-civ is not the temporary kingdom on the earth but the new heaven, but in Ixxxiii-xc it is the Messianic kingdom on the earth. cv. This chapter appears to be an independent fragment. cvi-cvii. These chapters have already been dealt with as part of the Book of Noah. cviii. This chapter forms an appendix to the entire work added not by the editor but by a subsequent writer to confirm the righteous in the face of repeated disappointment in their expectations.
APOTOT FIRST ENOCH PART VIII DATES OF THE DIFFERENT ELEMENTS THE BOOK OF NOAH
Book of Noah From Wikipedia, the free encyclopedia Jump to navigationJump to search The Book of Noah is thought to be a non-extant Old Testament pseudepigraphal work, attributed to Noah. It is quoted in several places in another pseudepigraphal work, 1 Enoch,[1] and is mentioned in another, the Book of Jubilees.[2] There have also been fragments attributed to a Book of Noah in the Dead Sea Scrolls. Fragments Though this book has not come down to us independently, it has in large measure been incorporated in the Ethiopic Book of Enoch, and can in part be reconstructed from it. The Book of Noah is mentioned in Jubilees 10:13, 21:10. Chapters 60., 65-69:25 of the Ethiopic Enoch are without question derived from it. Thus 60 runs: In the year 500, in the seventh month … in the life of Enoch. Here the editor simply changed the name Noah in the context before him into Enoch, for the statement is based on Gen. 5:32, and Enoch lived only 365 years. Chapters 6-11 are clearly from the same source; for they make no reference to Enoch, but bring forward Noah (10:1) and treat of the sin of the angels that led to the flood, and of their temporal and eternal punishment. This section is compounded of the Semjaza and Azazel myths, and in its present composite form is already presupposed by 1 Enoch 88-90. Hence these chapters are earlier than 166 B.C. Chapters 106-107 of the same book are probably from the same source; likewise 54:7-55:2, and Jubilees 7:20-39, 10:1-15. In the former passage of Jubilees the subject-matter leads to this identification, as well as the fact that Noah is represented as speaking in the first person, although throughout Jubilees it is the angel that speaks. Possibly Eth. En. 41:3-8, 43-49, 59 are from the same work. The book may have opened with Eth. En. 106-107 On these chapters may have followed Eth. En. 6-11., 65-69:25, 60, 41:3-8, 43-44, 54:7-55:2; Jubilees 7:26-39, 10:1-15. The Hebrew Book of Noah, a later work, is printed in Adolf Jellinek’s Bet ha-Midrasch, 3:155-156, and translated into German in Rönsch, Das Buch der Jubiläen, 385-387. It is based on the part of the above Book of Noah which is preserved in the Book of Jubilees. The portion of this Hebrew work which is derived from the older work is reprinted in Charles’s Ethiopic Version of the Hebrew Book of Jubilees, p. 179. James Charlesworth writes (footnotes used for clarity)[3] During the early parts of the second century B.C. a pseudepigraphon circulated that contained considerable material concerning Noah. The tradition was not merely oral but had been written down, since the author of Jubilees[4] and of an interpolation in the Testament of Levi 18:2[5] refer to a ‘Book of Noah’.[6] The work is now lost except for excerpts preserved in 1 Enoch[7] and Jubilees,[8] for 21 fragments preserved in Qumran Cave 1,[9] and for two large fragments found in Cave 4 that are not yet published.[10] Fragment 4Q534 of the Book of Noah in the Dead sea scrolls describes the physical appearance of the royal messiah: On his hair a birthmark of reddish colour. And the shape of a lentil will be on his face, and small birthmarks on his thigh. And after two years he will know how to distinguish one thing from another in his heart. In his youth, he will be like … a man who knows nothing until the time when he knows the three Books. And then he will acquire prudence and learn understanding … wise seers come to him, to his knees. And with his father and his ancestors .. of brothers will hurt him. Counsel and prudence will be with him, and he will know the secrets of man. His wisdom will reach all the peoples, and he will know the secrets of all the living. And all their designs against him will come to nothing, and his rule over the living will be great. His designs will succeed, for he is the Elect of God. His birth and the breath of his spirit … and his designs shall be for ever …[11] There seems to be some conjecture as to what exactly was contained in the Book of Noah. Cana Werman, who wrote a paper Qumran and The Book of Noah,[12] notes the inconsistency of various sources.
APOTOT FIRST ENOCH PART IX THE POETICAL ELEMENT IN FIRST ENOCH
THE INFLUENCE OF 1 ENOCH ON THE NEW TESTAMENT Part I
THE BOOK OF ENOCH IN REFERENCE TO THE NEW TESTAMENT AND EARLY CHRISTIAN ANTIQUITY. THE “book of Enoch,” which has lately drawn to its elucida- tion a large mass of erudition, may be described as the remnant and ruin of a wide range of apocalyptic and hieroscopic literature. It radiated its influence, although unequally, in the three success- ive spheres of Jewish, Christian, and Mohammedan thought. It runs in a third outer-marginal circle outside the canonical and deutero-canonical writings of the Septuagint Old Testament, and sweeps its winding curve through all the deepest questions which have agitated humanity, from the origin of sin in the world to the final consummation of all things. While exercising a strongly fascinating power to captivate the imagination, it lacked any authority to bind belief and insure acceptance. There are occasional traces of its influence in the Talmudic writings, but no evidence exists of any Jewish proposal having ever been made to canonize it. The plasticity of its literary character fol- lowed at once from this union of the lack of authority with the predominance of the imaginative. It seems to have been open to almost any amount of free handling in the way of alteration, interpretation, etc. Its reference to definite facts of Old Testament history is scanty; but one portion of it dresses up the whole, from the deluge to the captivity and the return, in a rather vapid allegory. The larger bulk, however, is, like the apocryphal gospels, occupied most diffusely with those subjects on which Holy Scripture is most reserved, viz., angels, demons, various projections of the Messianic reign in different eschatological combinations, subterranean geography, and celestial physics. The machinery of Mohammed’s visions seems founded. upon it; several points of Dante’s Inferno have contact with it, and the austere muse of Milton has not wholly escaped its fas- cination, although perhaps indirectly exercised.
THE INFLUENCE OF 1 ENOCH ON THE NEW TESTAMENT PART II
From what has just been said it will be inferred Enochic literature has suffered loss as well as accretion. Several noteworthy statements made by those Christian authors who seem to quote it are not found in any existing text. Thus, that the government of the lower world was committed by God to certain angels is a statement of Justin Martyr (Apol., ii, 5) and of Athenagoras (Legatio, 24 f.), to which the latter adds a remark that these angels enjoyed freedom of will and thus were av0atlpeTot as regards the sin they incurred. Similarly Tertullian, who threw his great influence in the African church in favor of ranking the book as Holy Scripture, uses the phrase, ” angelis sua sponte corruptis” (Apol., 22). Other passages in which Tertullian seems to quote it might be cited from the De Habitu Virginzum and the De Cultu Fem., in which his details so far differ from any existing text as to show either that in what he cites he had a different text before him, or that portions of what he cites have since been lost. It would be tedious to introduce here the numerous passages which the erudite industry of Mr. Charles, the latest translator, and of others, has accumulated from the book of Jubilees, and other Jewish and Christian authorities, in illustration of such differences and omissions; but the conclusions pointed at are that the book, having no place in the canon, had no standard text; but that, being very popular, it was tampered with to suit popular caprice without scruple; also that the original Hebrew was, for the latter reason, more than once translated into Greek by various hands; and, lastly, that the redactor of the final Greek text, the source of the Ethiopic version, sometimes combined one or more of these. If there were more than one Ethiopic version, this would open further chances of variants and perhaps of combined renderings. Thus all power of criticising the original Hebrew, and all the light to be gathered from style upon questions of authorship, are lost. And therefore we may sprinkle some grains of salt upon Mr. Charles’ opinion,.
THE INFLUENCE OF 1 ENOCH ON THE NEW TESTAMENT Part III May 1, 2021
