by Brian Godawa
[38] 4Q510 Frag. 1. Michael O. Wise, Martin G. Abegg Jr., and Edward M. Cook, The Dead Sea Scrolls: A New Translation (New York: HarperOne, 2005), 527. Janet Howe Gaines, "Lilith: Seductress, Heroine or Murderer?" Bible History Daily, 08/11/2014, http://www.biblicalarchaeology.org/daily/people-cultures-in-the-bible/people-in-the-bible/lilith/, accessed 9/8/14.
[39] Loren T. Stuckenbruck, “The ‘Angels’ and ‘Giants’ of Genesis 6:1-4 in Second and Third Century BCE Jewish Interpretation: Reflections on the Posture of Early Apocalyptic Traditions,” Dead Sea Discoveries, Vol. 7, No. 3, Angels and Demons (2000), pp. 354-37; Ida Fröhlich,”Theology and Demonology in Qumran Texts,” Henoch; Vol. 32 Issue 1, June 2010, 101-129.
[40] See Appendix, “Sons of God,” in Brian Godawa, Noah Primeval (Los Angeles: Embedded Pictures, 2011, 2012), 280-289.
[41] See also 2 Kings 6:15-17 where Elisha’s servant has his spiritual eyes opened to see the myriad of heavenly warriors surrounding Israel preparing to battle Syria.
[42] Interestingly, this passage of Isaiah is not clear about what judgment in history it is referring to. But the language earlier in the text is similar to the Flood when it says, “For the windows of heaven are opened, and the foundations of the earth tremble. 19 The earth is utterly broken, the earth is split apart, the earth is violently shaken. 20 The earth staggers like a drunken man; it sways like a hut; its transgression lies heavy upon it, and it falls, and will not rise again.” So this may be another passage that uses a Flood reference tied in with the Watchers and their punishment.
[43] See also Jubilees 15:31-32; Targum Jonathan Deut. 32, Sect. LIII; 3Enoch 48C:9, DSS War Scroll 1Q33 Col. xvii:7, Targum Jonathan, Genesis 11, Section II.
[44] Ronn A. Johnson, The Old Testament Background For Paul’s Use Of “Principalities And Powers” Dissertation, (Dallas Theological Seminary, 2004), 46.
[45] Walter Wink. Naming the Powers: The Language of Power in the New Testament (The Powers : Volume One) (Kindle Locations 394-396). Kindle Edition.
[46] Especially in the War Scroll (1QM) and the Thankgiving Scroll (1QH). Florentino Garcı́a Martı́nez and Eibert J. C. Tigchelaar, “The Dead Sea Scrolls Study Edition (translations)” (Leiden; New York: Brill, 1997–1998), 113-178.
[47] C. Breytenbach (I, IV) and (I–III) Day P. L., “Satan,” ed. Karel van der Toorn, Bob Becking, and Pieter W. van der Horst, Dictionary of Deities and Demons in the Bible (Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999), 72; S. D. Sperling, “Belial,” DDD, 169; J. W. van Henten, “Mastemah,” DDD, 553. On Sammael: M. A. Knibb, “Martyrdom and Ascension of Isaiah: A New Translation and Introduction,” in The Old Testament Pseudepigrapha and the New Testament: Expansions of the “Old Testament” and Legends, Wisdom, and Philosophical Literature, Prayers, Psalms and Odes, Fragments of Lost Judeo-Hellenistic Works, vol. 2 (New Haven; London: Yale University Press, 1985), 151.
[48] S. D. Sperling, “Belial,” ed. Karel van der Toorn, Bob Becking, and Pieter W. van der Horst, Dictionary of Deities and Demons in the Bible (Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999), 169. “Such crimes include: inciting one’s fellows to worship foreign gods (Deut 13:14); perjury (1 Kgs 21:10, 13; Prov 19:28); breach of hospitality (Judg 19:22; 1 Sam 25:17); lese-majesty (1 Sam 10:27); usurpation (2 Sam 16:7–8; 20:1); abuse of Yahweh’s sanctuary by female drunkenness (1 Sam 1:13–17); and the cultic misappropriation and sexual harassment of women by priests (1 Sam 2:12–22). Refusal to lend money on the eve of the Sabbatical year (Deut 15:9) falls into the category of heinous deeds because it indicates lack of faith in the divine ability to provide.” See also, Deut 13:13; Judg 19:22; 1 Sam 1:16; 2:12; 10:27; 25:17; 2 Sam 16:7; Nah 1:15 (2:1); 1 Kgs 21:13.
[49] Wink, Naming the Powers, Kindle Locations 409-412. Of the Qumran War Scroll, Davies says, “Using the term “Kittim,” which in the Hebrew Bible is applied to Greeks and then (in Daniel) to Romans, it transparently identifies the Roman Empire as the ally of Belial, the spirit/angel of darkness, and of the “Children of Darkness,” and describes their defeat in a great seven-stage battle… At present, there is little consensus on the literary history, though a date in the last quarter of the first century B.C.E. is widely accepted, as is the identification of the Kittim, allies of the “Children of Darkness,” as the Romans.” Phillip Davies, “The Biblical and Qumranic Concept of War,” James H. Charlesworth, Ed. The Bible and the Dead Sea Scrolls Volume One - Scripture and the Scrolls (Waco: Baylor University, 2006), 223, 226.
[50] 11QMelch (1st century B.C.) Geza Vermes, The Dead Sea Scrolls in English, Revised and extended 4th ed. (Sheffield: Sheffield Academic Press, 1995), 361.
[51] TDan 5:10-13; TZeb 9:8; TLevi 18:12; Test. Judah 25:3; Assum. Moses 10:1-3. These texts are from the 2nd century B.C.
[52] M. A. Knibb, “Martyrdom and Ascension of Isaiah: A New Translation and Introduction,” in The Old Testament Pseudepigrapha and the New Testament: Expansions of the “Old Testament” and Legends, Wisdom, and Philosophical Literature, Prayers, Psalms and Odes, Fragments of Lost Judeo-Hellenistic Works, vol. 2 (New Haven; London: Yale University Press, 1985), 151.
[53] James H. Charlesworth, The Old Testament Pseudepigrapha, vol. 1 (New York; London: Yale University Press, 1983), 281.
[54] P. Alexander, “A New Translation and Introduction,” in The Old Testament Pseudepigrapha, vol. 1 (New York; London: Yale University Press, 1983), 236.
[55] These pseudepigraphal texts do not have canonical status as Scripture. 3 Enoch is gnostic in its orientation. But they do illustrate an interpretive tradition that is in accord with the Biblical cosmic war we have been examining. Textual food for thought.
[56] κόσμοςd Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 106.
[57] See Gary DeMar, Last Days Madness: Obsession of the Modern Church 4th edition (Powder Springs: American Vision, 1999), 87-89.
[58] Wink, Naming the Powers, Kindle Locations 407-417.
[59] Brian Godawa, Noah Primeval, 323-337. See also David E. Aune, Revelation 6–16, vol. 52B, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 732.
[60] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 246. See Steve Gregg, Revelation, Four Views : a Parallel Commentary (Nashville, Tenn.: T. Nelson Publishers, 1997), Re 13:1–4.
[61] Kenneth Gentry, The Beast of Revelation 2nd edition (Fort Worth: Institute for Christian Economics, 1994).
[62] Michael A Fishbane, Studies In Biblical Magic : Origins, Uses And Transformations Of Terminology And Literary Form (Dissertation) Brandeis University, 1971. See also Edwin M. Yamauchi, “Magic In The Biblical World,” The Institute For Biblical Research Lecture, 1981, Tyndale Bulletin 34 (1983).
[63] Graham Twelftree, Jesus the Exorcist: A Contribution to the Study of the Historical Jesus (Eugene, OR: Wipf and Stock, 2010), 95, 139, 159-60.
[64] Wars of the Jews 1:405, Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987).
[65] Judd H. Burton, Interview With the Giant: Ethnohistorical Notes on the Nephilim (Burton Beyond Press, 2009) 15-23.
[66] Richard J. Clifford, The Cosmic Mountain in Canaan and the Old Testament (Wipf & Stock Pub, 2010), 1-8.
[67] Michael S. Heiser The Myth That is True First Draft, Unpublished book, 266.
[68] Clinton E. Arnold, Zondervan Illustrated Bible Backgrounds Commentary: Matthew, Mark, Luke, vol. 1 (Grand Rapids, MI: Zondervan, 2002), 106.
[69] See also Psa. 48.
[70] Michael S. Heiser The Myth That is True, 65.
[71] “Edom,” Geoffrey W. Bromiley, ed., The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 18. See the Appendix on Satyrs and Seirim in Brian Godawa Joshua Valiant, (Los Angeles: Embedded Pictures, 2013), 310-314
.
[72] Marvin E. Tate, Psalms 51–100, vol. 20, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 182.
[73] Heiser The Myth, 277-279.
[74] John H. Elliott, 1 Peter: a New Translation with Introduction and Commentary (vol. 37B; Anchor Yale Bible; New Haven; London: Yale University Press, 2008), 13.
[75] J. Ramsey Michaels, 1 Peter, vol. 49, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 204.
[76] Dalton lists these passages: Rom 8:11; Jn 6:63; 1 Cor 15:45; 2 Cor 3:6; cf. also Rom 1:4, For the resurrection as effected by the power of God, see 2 Cor 13:4; Rom 6:4; Phil 3:10; Col 2:12; Eph 1:19–20; Heb 7:16.Footnote 55, William Joseph Dalton, Christ’s Proclamation to the Spirits: A Study of 1 Peter 3:18–4:6, vol. 23, Analecta Biblica (Roma: Editrice Pontificio Istituto Biblico, 1989) 137.
[77] Dalton, Christ’s Proclamation to the Spirits, 64.
[78] The Apostle’s Creed is the most universally accepted creed of Christendom. For the full text see http://en.wikipedia.org/wiki/Apostles'_Creed. Some of the earliest Christian apocryphal literature supported the interpretation of Christ’s spiritual descent into Hades, such as the Gospel of Nicodemus, the Ascension of Isaiah, the Testaments of the Twelve Patriarchs, the Shepherd of Hermas, the Gospel of Bartholomew, the Odes of Solomon, among others. Church fathers from the second and third centuries who taught this view included Polycarp, Ignatius, Tertullian, Hermas, Justin, Melito of Sardis, Irenaeus, Clement of Alexandria and Origen. Alfeyev states that every major writer from the Eastern Church fathers of the fourth century “touched in one way or another, on the theme of Christ’s descent into Hades,” as well as Western Church fathers like Jerome, Ambrose and Augustine. See Metropolitan Hilarion Alfeyev, Christ the Conqueror of Hell: The Descent into Hades form an Orthodox Perspective, (Crestwood: NY; St. Vladimir’s Seminary Press, 2009). Also, see Richard Bauckham, “Descent to the Underworld,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 154-158.
[79] Jason M. Hauffe, An Interpretation of 1 Peter 3:18-22, Dissertation (Lynchburg, Liberty University, 2002), 46.
[80] Elliott, 1 Peter, Page 1.
[81] “Matt 8:16; Luke 10:20; “unclean spirits” in Matt 10:1; Mark 1:27; 3:11; 5:13; 6:7; Luke 4:36; 6:18; Acts 5:16; cf. Rev 16:13; “evil spirits” in Matt 12:45//Luke 11:26; Luke 7:21; 8:2; Acts 19:12–13 (for the singular, cf. Matt 12:43//Luke 11:24; Mark 1:23, 26; 3:30; 5:2, 8; 7:25; 9:17, 20, 25; Luke 8:29; 9:39, 42; 13:11; Acts 16:16, 18; 19:15–16).” J. Ramsey Michaels, 1 Peter, vol. 49, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 207.
[82] Charlesworth, The Old Testament Pseudepigrapha vol. 1, 21–22.
[83] Charlesworth, The Old Testament Pseudepigrapha vol. 1, 22.
[84] Charlesworth, The Old Testament Pseudepigrapha vol. 1, 21.
[85] James H. Charlesworth, The Old Testament Pseudepigrapha and the New Testament: Expansions of the “Old Testament” and Legends, Wisdom, and Philosophical Literature, Prayers, Psalms and Odes, Fragments of Lost Judeo-Hellenistic Works, vol. 2 (New Haven; London: Yale University Press, 1985), 87.
[86] Nickelsburg, 1 Enoch: a Commentary, 7. Also, E. Isaac, “A New Translation and Introduction,” in The Old Testament Pseudepigrapha, vol. 1 (New York; London: Yale University Press, 1983); Robert Henry Charles, ed., Pseudepigrapha of the Old Testament, vol. 2 (Bellingham, WA: Logos Bible Software, 2004), 178.
[87] See Brian Godawa, “The Book of Enoch: Scripture, Heresy, or What?” in “When Giants Walked the Earth: The Watchers, Nephilim and the Biblical Cosmic War of the Seed (Los Angeles, Embedded Pictures Publishing, 2014), 1-30.
[88] See the Appendix of Brian Godawa, Enoch Primordial (Los Angeles, Embedded Pictures Publishing, 2013), 336-338.
[89] J. R. Harris, “The History of a Conjectural Emendation,” Expositor 6 (1902): 387-390; E. 1. Goodspeed, “Some Greek Notes,” Journal of Biblical Literature 73 (1954): 91-92.
[90] 1 Enoch 18:10-19:3; 21.
[91] Bo Reicke, The Disobedient Spirits and Christian Baptism (New York: AMS Press, 1946), 100-101.
[92] Dalton, Christ’s Proclamation, 167.
[93] This would tend to work against the demon view since the demons were released upon the earth after the Flood, not while the ark was being built. But it could be argued that 1 Enoch 15 conflates the demons with the Nephilim and the spiritual side of the Watchers. This would mean that Peter may be referring to the disobedient spirits in the Nephilim before the Flood while the ark was being built.
[94] Chad Pierce, Spirits and the Proclamation of Christ: 1 Peter 3:18-22 in Its Tradition-Historical and Literary Context, (Durham theses, Durham University, 2009), 215-218. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/13/
[95] Walter Wink. Naming the Powers,1552-1553, 182-183. Kindle Edition.
[96] Reicke, The Disobedient Spirits, 121.
[97] Pierce, Spirits and the Proclamation, 218. See also Reicke, The Disobedient Spirits, 121.
[98] 1 Enoch 9:10; 20:3, 6; 22:3, 6-13; 98:3, 10;103:4.
[99] Richard Bauckham, “Hades, Hell,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 14.
[100] Pierce, Spirits and the Proclamation, 2-10.
[101] William J. Dalton, Christ’s Proclamation to the Spirits: A Study of 1 Peter 3:18-4:6. Second Edition. Analecta biblica 23. (Rome: Pontifical Biblical Institute, 1989), 179-81.
[102] Francis I. Andersen, “Enoch, Second Book Of,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 516–517. Philip S. Alexander, “Enoch, Third Book Of,” AYBD, 524.
[103] Enoch has a dream vision and ascends to heaven in 1 Enoch 14 and 15. But then he is brought to the place of punishment in chapter 18:10-19:3, which is not in heaven, but is a mountain that leads him down into the pit of Sheol.
[104] For a good survey of the defense of these views, see: Andrew T. Lincoln, Ephesians, vol. 42, Word Biblical Commentary (Dallas: Word, Incorporated, 1990), 244–247.
[105] “κατώτερος,” Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 640; Clinton E. Arnold, Zondervan Illustrated Bible Backgrounds Commentary: Romans to Philemon., vol. 3 (Grand Rapids, MI: Zondervan, 2002), 325.
[106] Robert G. Bratcher and Eugene Albert Nida, A Handbook on Paul’s Letter to the Ephesians, UBS Handbook Series (New York: United Bible Societies, 1993), 99–100.
[107] Clinton E. Arnold, Zondervan Illustrated Bible Backgrounds Commentary: Romans to Philemon., vol. 3 (Grand Rapids, MI: Zondervan, 2002), 387.
[108] For a brief introduction to Hades, http://en.wikipedia.org/wiki/Greek_underworld
[109] “Sheol,” DDD, p 768.
[110] See also Isa. 7:11; Matt. 11:23; Phil 2:10; Rev. 5:3, 13; 1Pet 2:4-5.
[111] “The ideas of the grave and of Sheol cannot be separated…The dead are at the same time in the grave and in Sheol…Where there is grave, there is Sheol, and where there is Sheol, there is grave.” Theodore J. Lewis, “Dead, Abode of the,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 103.
[112] P. K. McCarter Jr., “Shades,” ed. Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 440.
[113] James H. Charlesworth, The Old Testament Pseudepigrapha, vol. 1 (New York; London: Yale University Press, 1983), 511.
[114] Mark S. Smith, “Rephaim,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 674-75.
[115] Philip S. Johnston, Shades of Sheol: Death and Afterlife in the Old Testament, (Downers Grove: IL, InterVarsity, 2002), 128-130.
[116] Michael S. Heiser, The Unseen Realm (Bellingham: WA, Lexham, 2005), 267-271; Jimmy R. Watson, The Religious History of Banias and Its Contribution to an Understanding of the Petrine Confession (Hardin-Simmons University, Master’s Thesis, 1989). 87; Ge
orge W. E. Nicklesburg, “Enoch, Levi, and Peter: Recipients of Revelation in Upper Galilee,” Journal of Biblical Literature 100 (December 1981): 598.
[117] Wars of the Jews 1:405, Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987).
[118] Kim Papaioannou, The Geography of Hell in the Teaching of Jesus: Gehenna, Hades, the Abyss, the Outer Darkness Where There Is Weeping and Gnashing of Teeth (Eugene, OR: Pickwick Publications, 2013), 112. Richard Bauckham, The Fate of the Dead: Studies on the Jewish and Christian Apocalypses, (Leiden, Netherlands: Brill, 1998), 101.
[119] 1.25 ταρταρόω [tartaroo] Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament : Based on Semantic Domains. electronic ed. of the 2nd edition. New York: United Bible societies, 1996. Bauckham, Richard J. Vol. 50, Word Biblical Commentary : 2 Peter, Jude. Word Biblical Commentary. Dallas: Word, Incorporated, 2002, p 248-249.
[120] Papaioannou, The Geography of Hell, 87-88.
[121] Bauckham, The Fate of the Dead, 34.
[122] Bauckham, The Fate of the Dead, 36.
[123] Papaioannou, The Geography of Hell, 80.
[124] Duane F. Watson, “Gehenna (Place),” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 926.
[125] See 1 En. 10:13; 48:8–10; 100:7–9; 108:4–7; Jdt 16:17; 2 Bar. 85:13.
[126] Though 1Enoch does evidence Hellenistic influence, it retains a unique Jewish perspective throughout its literary style and content.
[127] See the chapter “The Book of Enoch: Scripture, Heresy, or What?” in When Giants Were Upon the Earth: The Watchers, Nephilim and the Cosmic War of the Seed (Los Angeles: Embedded Pictures, 2014).
[128]Kelley Coblentz Bautch, A Study of the Geography of 1 Enoch 17-19: No One Has Seen What I Have Seen, (Leiden, Netherlands: Brill, 2003).