Distinguished in the field of Enochic studies, Gabriele Boccaccini led the way in June 2005 at the Third Enoch Seminar, entirely devoted to the Book of Parables in light of Second Temple Judaism and Christian origins. The unusual and compelling collection of essays found here reflects the spirit of sharing and dialogue that has made these seminars so popular and intriguing to scholars throughout the world.This third collection of essays from these historic meetings contains the observations and contemplations of forty-four scholars, includes a helpful introduction by Boccaccini detailing the history of the movement, and ends with likely prospects for future research and an extensive bibliography compiled by associate editor Jason von Ehrenkrook for further study.Enoch and the Messiah Son of Man will be a significant contribution for the understanding and discussion of ancient Judaism.

Internationally renowned contributors assess the signifcance of the Parables of Enoch in the study of Christian Origins, the New Testament and the Second Temple Period.

This is the first of a four-volume groundbreaking study of Christological origins. The fruit of twenty years research, Jesus Monotheism lays out a new paradigm that goes beyond the now widely held view that Paul and others held to an unprecedented "Christological monotheism." There was already, in Second Temple Judaism and in the Bible, a kind of "christological monotheism." But it is first with Jesus and his followers that a human figure is included in the identity of the one God as a fully divine person. Volume 1 lays out the arguments of an emerging consensus, championed by Larry Hurtado and Richard Bauckham, that from its Jewish beginnings the Christian community had a high Christology and worshipped Jesus as a divine figure. New data is adduced to support that case. But there are weaknesses in the emerging consensus. For example, it underplays the incarnation and does not convincingly explain what caused the earliest Christology. The recent study of Adam traditions, the findings of Enoch literature specialists, and of those who have explored a Jewish and Christian debt to Greco-Roman Ruler Cult traditions, all point towards a fresh approach to both the origins and shape of the earliest divine Christology.

One of numerous texts that were removed from the Bible. This piece was traditionally attributed to Enoch. These Parables are part of the tradition of Apocalyptic Literature, and come to us as the Voice of God.

This book traces the history of the idea that the king and later the messiah is Son of God, from its origins in ancient Near Eastern royal ideology to its Christian appropriation in the New Testament. Both highly regarded scholars, Adela Yarbro Collins and John J. Collins argue that Jesus was called “the Son of God” precisely because he was believed to be the messianic king. This belief and tradition, they contend, led to the identification of Jesus as preexistent, personified Wisdom, or a heavenly being in the New Testament canon. However, the titles Jesus is given are historical titles tracing back to Egyptian New Kingdom ideology. Therefore the title “Son of God” is likely solely messianic and not literal. King and Messiah as Son of God is distinctive in its range, spanning both Testaments and informed by ancient Near Eastern literature and Jewish noncanonical literature.

The essays collected in "From Revelation to Canon" include several studies of passages in the Hebrew Bible, the history of the high priesthood, calendars and festivals, 1 Enoch, and the Book of Jubilees. A previously unpublished paper examines the evidence for the development of a canon of scripture in Judaism. This publication has also been published in paperback, please click here for details.

Experience the ultimate lost Christian scripture! Taken out of the Jewish Canon by the Sanhedrin just after Jesus' time because if the incredibly accurate prophesies for Jesus. The Pharisees feared that the people would read the text and discover how closely Jesus matched the messiah described by the prophet Enoch, they made every effort to bury this lost book. It is still part of the Coptic churches canon, an ancient church started by the apostle John. The first paragraph of this lost book is quoted already in the Christian scriptures, in the book of Jude. Also Peter makes references to the book in his letter. This is everything you could want from a lost book and more. Learn about the hidden history of the earth, sin, and God's relationship to mankind. Don't miss out!Jesus quoted Enoch... and the theology is a perfect match. Why haven't you started reading it yet? Here's some examples: (Keep in mind we have copies of Enoch even today that are older than Jesus.)Blessed are the meek, for they shall inherit the earth. (Mat 5:5) The elect shall possess light, joy and peace, and they shall inherit the earth. (Enoch 5:7 {6:9}) the Father judges no man, but hath committed all judgment unto the son (John 5:22). the principal part of the judgment was assigned to him, the Son of man. (Enoch 69:27 {68:39}) shall inherit everlasting life (Mat. 19:29) those who will inherit eternal life (Enoch 40:9 {40:9}) "Woe unto you that are rich! for ye have received your consolation. (Luke 6:24) Woe to you who are rich, for in your riches have you trusted; but from your riches you shall be removed. (Enoch 94:8 {93:7}). You also shall sit upon twelve thrones, judging the twelve tribes of Israel. (Mat. 19:28) I will place each of them on a throne of glory (Enoch 108:12 {105:26}) Woe unto that man through whom the Son of man is betrayed! It had been good for that man if he had not been born. (Mat. 26:24) Where will the habitation of sinners be . . . who have rejected the Lord of spirits. It would have been better for them, had they never been born. (Enoch 38:2 {38:2}) between us and you there is a great gulf fixed. (Luke 16:26) by a chasm . . . [are] their souls are separated (Enoch 22: 9,11{22:10,12}) In my Father's house are many mansions (John 14:2) In that day shall the Elect One sit upon a throne of glory, and shall choose their conditions and countless habitations. (Enoch 45:3 {45:3}) that you may be called the children of light (John 12:36) the good from the generation of light (Enoch 108:11 {105: 25}) the water that I shall give him shall be in him a well of water springing up into everlasting life. (John 4:14) all the thirsty drank, and were filled with wisdom, having their habitation with the righteous, the elect, and the holy. (Enoch 48:1 {48:1})The one direct quote in the New Testament is by Jude, a brother of Jesus Christ: Jude 1:14-15, quoting Enoch 1:9 {2:1} [1]"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."Now with an introduction written by Christopher R. Coutant, author of 'Dark Halo'.

An examination of all the relevant passages containing the term "Son of Man" in both Matthew and the Parables of Enoch.

Reversing Hermon is a groundbreaking work. It unveils what most in the modern Church have never heard regarding how the story of the sin of the Watchers in 1 Enoch 6-16 helped frame the mission of Jesus, the messiah. Jews of the first century expected the messiah to reverse the impact of the Watchers' transgression. For Jews of Jesus' day, the Watchers were part of the explanation for why the world was so profoundly depraved. The messiah would not just revoke the claim of Satan on human souls and estrangement from God, solving the predicament of the Fall. He would also not only bring the nations back into relationship with the true God by defeating the principalities and powers that governed them. Jews also believed that the messiah would rescue humanity from self-destruction, the catalyst for which was the sin of the Watchers and the influence of what they had taught humankind. The role of Enoch's retelling of Genesis 6:1-4 in how New Testament writers wrote of Jesus and the cross has been largely lost to a modern audience. Reversing Hermon rectifies that situation. Topics include:* How the ancient Mesopotamian story of the apkallu aligns with Gen 6:1-4, was preserved in 1 Enoch, and sets the stage for the theme of reversing the evil of the Watchers* How the theme of reversing the transgression of the Watchers colors the gospel accounts of the birth of Jesus, his genealogy, and his ministry.* How the writings of Peter and Paul allude to the sin of the Watchers and present Jesus as overturning the disastrous effects of their sins against humanity.* How the descriptions of the antichrist, the end-times Day of the Lord, and the final judgment connect to Genesis 6 and the nephilim.Though every topic addressed in Reversing Hermon can be found in scholarly academic literature, Reversing Hermon is the first book to gather this information and make it accessible to Bible students everywhere.

Andrew Chester focuses on Jewish messianic hope, intermediary figures, and visionary traditions of human transformation, particularly in the Second Temple period, and analyzes their significance for the origin and development of New Testament Christology. He brings together five previously published essays on these themes: these include two long chapters, one on Jewish messianic and mediatorial traditions in relation to Pauline Christology, the other on messianism and eschatology in early Judaism and Christianity, plus one on messiah and Temple in Sibylline Oracles 3-5. Two further essays, on the significance of Torah in the messianic age, and on resurrection, transformation and early Christology, have been extensively revised. There are also three substantial new chapters, all of which engage closely with recent scholarly debate. The first, on the origin of Christology, argues for the significance of Jewish visionary traditions of human transformation for understanding how 'high' Christology came about at such an early stage within the New Testament. The second discusses the complex questions of the definition, scope and nature of Jewish messianism, especially in relation to the Hebrew Bible and the more-recently available Qumran evidence, and their significance for the New Testament. The third is concerned with what Paul means by the 'law of Christ', and the wider issues raised by this.