The Divine Courtroom in Comparative Perspective by Ari Mermelstein, Shalom E. Holtz

By Ari Mermelstein, Shalom E. Holtz

Individuals to The Divine court in Comparative point of view deal with some of the most pervasive non secular metaphors, that of the divine court docket, in either its ancient and thematic senses. so one can make clear a number of the manifestations of the divine court, this quantity involves essays through students of the traditional close to East, Hebrew Bible, moment Temple Judaism, early Christianity, Talmud, Islam, medieval Judaism, and classical Greek literature. Contributions to the quantity basically middle upon 3 comparable aspects of the divine court docket: the function of the divine court docket within the earthly criminal method; the divine court because the web site of historic justice; and the divine court docket because the venue within which God is named to respond to for his personal unjust acts.

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6 Milik noted further that the ancient Jewish composition was closely linked to the vast body of Second Temple period lore that developed around the antediluvian biblical patriarch Enoch, represented especially by the book of 1 Enoch. 7 Milik thus dubbed the text the Enochic Book of Giants and even suggested that it was part of an original Enochic pentateuchal collection. While the latter suggestion has not found acceptance in the field, there is no question of the book’s compatibility with Enochic tradition.

25 His argument rests on two main observations. The first derives from the following comparison. Daniel 7:9 1 Enoch 14:20–21 And the Ancient of Days sat down. His garment was like white snow, And the hair of his head was like lamb’s wool. And the Great Glory sat upon it; His raiment was like the appearance of the sun and whiter than much snow. And no angel could enter into this house and behold his face because of the splendor and glory; and no flesh could behold him. Both of these passages begin with a vision of the enthroned deity and move immediately to the whiteness of his clothing, followed by details of his appearance.

Z. Kensky’s summation of Second Temple period portrayals of the divine court: “Nowhere do we have an Apocolocyntosis, nowhere is the system described as being corrupt” (Trying Man, Trying God [WUNT 2/289; Tübingen: Mohr Siebeck, 2010], 180). 38 The divergent perspectives become especially apparent when the contextual differences noted above (and particularly differences [9], [10], and [11]) are considered in further detail. 1 BG Like the rest of the voluminous Enochic lore of the Second Temple period, BG espouses a specific mythological explanation of the origins of evil and, in turn, of the present state of things in the world.

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