In recent decades the ancient apocalyptic work 1 Enoch has been intensively explored for its historical meaning and its contribution to Israelite and Christ-movement thought and identity. Yet its theological meaning, what it can contribute to understanding of the divine-human interface today, has been neglected by scholarship. This is surprising given that 1 Enoch is Scripture for the Ethiopian and Eritrean Orthodox churches and has been a major influence on Christian theology, experience, and art in Ethiopia since the fifth and sixth centuries CE. This book inaugurates a project in Western scholarship to bring 1 Enoch into theological discussion. It contains a number of essays delivered at meetings in Addis Ababa, Ethiopia, and Cheltenham, England, involving scholars from Ethiopia, Germany, the UK, and the USA. The papers cover topics such as the appropriate theological response to a text that is Scripture for only some Christians; the role of 1 Enoch in Ethiopian ecclesial and theological tradition; the theological potential of 1 Enoch in areas such as the environment, politics, social justice, Christology, persecution, the problem of evil and how 1 Enoch stimulates artistic expression today. The Blessing of Enoch aims to launch a wider discussion on 1 Enoch and contemporary theology.

Rediscover the first prophet's urgent message for the final generation in this updated edition of Enoch's Blessing. This book clearly presents Enoch s ancient writings in a modern English paraphrase while exploring the prophetic significance of his message for the end times. This updated edition includes sub-headings for ease of study along with over two hundred helpful notes, Bible cross-references, and a topical index for individual or small group study.

In recent decades the ancient apocalyptic work 1 Enoch has been intensively explored for its historical meaning and its contribution to Israelite and Christ-movement thought and identity. Yet its theological meaning, what it can contribute to understanding of the divine-human interface today, has been neglected by scholarship. This is surprising given that 1 Enoch is Scripture for the Ethiopian and Eritrean Orthodox churches and has been a major influence on Christian theology, experience, and art in Ethiopia since the fifth and sixth centuries CE. This book inaugurates a project in Western scholarship to bring 1 Enoch into theological discussion. It contains a number of essays delivered at meetings in Addis Ababa, Ethiopia, and Cheltenham, England, involving scholars from Ethiopia, Germany, the UK, and the USA. The papers cover topics such as the appropriate theological response to a text that is Scripture for only some Christians; the role of 1 Enoch in Ethiopian ecclesial and theological tradition; the theological potential of 1 Enoch in areas such as the environment, politics, social justice, Christology, persecution, the problem of evil and how 1 Enoch stimulates artistic expression today. The Blessing of Enoch aims to launch a wider discussion on 1 Enoch and contemporary theology.

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'.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

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.

Did Jesus claim to be the "bridegroom"? If so, what did he mean by this claim? When Jesus says that the wedding guests should not fast "while the bridegroom is with them" (Mark 2:19), he is claiming to be a bridegroom by intentionally alluding to a rich tradition from the Hebrew Bible. By eating and drinking with "tax collectors and other sinners," Jesus was inviting people to join him in celebrating the eschatological banquet. While there is no single text in the Hebrew Bible or the literature of the Second Temple Period which states the "messiah is like a bridegroom," the elements for such a claim are present in several texts in Isaiah, Jeremiah, and Hosea. By claiming that his ministry was an ongoing wedding celebration he signaled the end of the Exile and the restoration of Israel to her position as the Lord's beloved wife. This book argues that Jesus combined the tradition of an eschatological banquet with a marriage metaphor in order to describe the end of the Exile as a wedding banquet.