by Brian Godawa
[13] Charlesworth, James H. The Old Testament Pseudepigrapha: Volume 1. New York; London: Yale University Press, 1983, 8.
[14] Pseudepigrapha of the Old Testament, ed. Robert Henry Charles, Enoch 1:9 (Bellingham, WA: Logos Research Systems, Inc., 2004) 14.
[15] There is one other New Testament passage that links Sodom with the days of Noah: Luke 17:26-34. Here, Jesus is prophesying about his coming in judgment upon Jerusalem and the Temple. He says that his coming will be as “the days or Noah” and “the days of Lot.” But rather than referring to the sin of the angels here, he refers to the deception of normalcy that would blind sinners to coming judgment. People were “eating and drinking and marrying and being given in marriage” as well as “buying and selling, planting and building” until judgment came and “destroyed them all.” The reference then is to the nature of surprise judgment upon clueless sinners, not about the sin of angels and their giant progeny.
[16] Apocrypha of the Old Testament, Volume 1, ed. Robert Henry Charles, Sir 16:7–8. Bellingham, WA: Logos Research Systems, Inc., 2004, 372.
[17] Charlesworth, James H. The Old Testament Pseudepigrapha: Volume 1. New York; London: Yale University Press, 1983, 812.
[18] Apocrypha of the Old Testament, Volume 1. ed. Robert Henry Charles, 3 Mac 2:5. Bellingham, WA: Logos Research Systems, Inc., 2004, 164.
[19] Pseudepigrapha of the Old Testament Volume 1. ed. Robert Henry Charles. Bellingham, WA: Logos Research Systems, Inc., 2004, 42.
[20] James H. Charlesworth, The Old Testament Pseudepigrapha: Volume 1 (New York; London: Yale University Press, 1983) 158.
[21] Douglas Van Dorn, (2013-01-21). Giants: Sons of the Gods (Kindle Location 4850). Waters of Creation. Kindle Edition.
[22] Hesiod, The Homeric Hymns and Homerica With an English Translation by Hugh G. Evelyn-White. Theogony. (Medford, MA: Cambridge, MA.,Harvard University Press; London, William Heinemann Ltd., 1914).
[23] James H. Charlesworth, The Old Testament Pseudepigrapha: Volume 1 (New York; London: Yale University Press, 1983), 337.
[24] James H. Charlesworth, The Old Testament Pseudepigrapha and the New Testament, Volume 2: Expansions of the "Old Testament" and Legends, Wisdom, and Philosophical Literature, Prayers, Psalms and Odes, Fragments of Lost Judeo-Hellenistic Works (New Haven; London: Yale University Press, 1985), 62, 65.
[25] Robert C. Newman, “The Ancient Exegesis of Genesis 6:2, 4,” Grace Theological Journal 5,1 (1984) 13-36.
[26] “The use is, to be sure, not specifically literary. “Myth” is used here, as is frequently the case elsewhere, to denote false and foolish stories.” Martin Dibelius and Hans Conzelmann, The Pastoral Epistles a Commentary on the Pastoral Epistles, Hermeneia--a critical and historical commentary on the Bible, (Philadelphia: Fortress Press, 1972) 16.
[27] William D. Mounce, vol. 46, Word Biblical Commentary : Pastoral Epistles, Word Biblical Commentary, (Dallas: Word, Incorporated, 2002) 19.
[28] http://godawa.com/Writing/Articles_And_Essays.html
[29] See Wyatt, N. Religious Texts from Ugarit. 2nd ed. Biblical seminar, 53. (London; New York: Sheffield Academic Press, 2002). Also, Brian Godawa, “Old Testament Storytelling Apologetics,” http://godawa.com/Writing/Articles/OTStoryApologetics-CRJournal.pdf [30] See Brian Godawa, “Biblical Creation and Storytelling: Cosmogony, Combat and Covenant” for a detailed explanation of this ANE technique: http://godawa.com/Writing/Articles/BiblicalCreationStorytelling-Godawa.pdf [31] See Michael S. Heiser, The Divine Council In Late Canonical And Non-Canonical Second Temple Jewish Literature (Madison, WI: University of Wisconsin, 2004) 34-41: http://digitalcommons.liberty.edu/fac_dis/93/; Patrick D. Miller, “Cosmology And World Order In The Old Testament The Divine Council As Cosmic-Political Symbol” Israelite Religion and Biblical Theology: Collected Essays by Patrick D. Miller, (NY: Sheffield Academic Press, 2000).
[32] See Michael Heiser’s writings on the divine council in the Bible at http://thedivinecouncil.com/.
[33] For more differences explained, see Gerald Cooke, “The Sons of (the) God(s),” Zeitschrift für die alttestamentliche Wissenschaft, n.s.:35:1 (1964), p 45-46.
[34] David Rohl, Legend: A Test of Time Vol. 2 (London: Random House 1998) 43-70.
[35] Rohl, Legend, 201-202. Also, Hess, Richard S. "Enoch (Person)". In The Anchor Yale Bible Dictionary, edited by David Noel Freedman. New York: Doubleday, 1992.
[36] Gordon J. Wenham, Vol. 1, Genesis 1–15. Word Biblical Commentary. Dallas: Word, Incorporated, 1998, 109. See http://www.sacred-texts.com/jud/mhl/mhl05.htm (page 55).
[37] James H. Charlesworth, The Old Testament Pseudepigrapha and the New Testament, Volume 2: Expansions of the "Old Testament" and Legends, Wisdom, and Philosophical Literature, Prayers, Psalms and Odes, Fragments of Lost Judeo-Hellenistic Works (New Haven; London: Yale University Press, 1985) 267.
[38] “Azazel”, Karel van der Toorn, Bob Becking and Pieter Willem van der Horst, Dictionary of Deities and Demons in the Bible, (DDD) 2nd extensively rev. ed., (Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999) 129.
[39] van der Toorn, Becking, DDD, 129.
[40] Judd H. Burton, Interview With the Giant: Ethnohistorical Notes on the Nephilim, (Burton Beyond Press, 2009), 19-20.
[41] “Lilith,” DDD, 520.
[42] Handy, Lowell K. "Lilith (Deity)". In The Anchor Yale Bible Dictionary, edited by David Noel Freedman. New York: Doubleday, 1992, 324-325.
[43] Ginzberg, Louis; Szold, Henrietta (2011-01-13). Legends of the Jews, all four volumes in a single file, improved 1/13/2011 (Kindle Locations 1016-1028). B&R Samizdat Express. Kindle Edition.
[44] Ronald S. Hendel, “The Flame of the Whirling Sword: A Note on Genesis 3:24,” Journal of Biblical Literature, Vol. 104, No. 4 (Dec., 1985), pp. 673
[45] “Resheph,” DDD, 703. Resheph is also referenced in Ps 78:48, 1 Chr 7:25, Ps 91:5, and Sir 43:17.
[46] Qeteb,” DDD, 703, 673-74. Qeteb also makes an appearance in Psa 91:5–6, Hos 13:14 and Isa 28:2.
[47] “[Resheph] appears as a cosmic force, whose powers are great and terrible: he is particularly conceived of as bringing epidemics and death. The Hebrew Bible shows different levels of demythologization: sometimes it describes Resheph as a personalized figure, more or less faded, sometimes the name is used as a pure metaphor. At any rate it is possible to perceive aspects of the personality of an ancient chthonic god, whichs fits the image of Resheph found in the other Semitic cultures.”
van der Toorn, Becking van der Horst, DDD, 703-704.
[48] See Rahab’s equivocation with Leviathan in Psalm 89:10; Job 26:12; Isa 51:9-10 with Psa 74:13-14; Isa 27:1.
[49] KTU 1.3:3:35–47: N. Wyatt, Religious Texts from Ugarit, 2nd ed., Biblical seminar, 53, 79-80 (London ; New York: Sheffield Academic Press, 2002).
[50] “The Creation Epic,” Tablet II lines 1-2, 27-29; IV, lines 107-108: The Ancient Near East an Anthology of Texts and Pictures., ed. James Bennett Pritchard, (Princeton: Princeton University Press, 1958) 67.
[51] “The Creation Epic,” Tablet II lines 1-2, William W. Hallo and K. Lawson Younger, The Context of Scripture, 393 (Leiden; New York: Brill, 1997-) 393.
[52] “The Creation Epic,” Tablet II lines 27-29; The Ancient Near East an Anthology of Texts and Pictures., ed. James Bennett Pritchard, (Princeton: Princeton University Press, 1958) 64.
[53] http://www.answersingenesis.org/articles/tj/v15/n2/behemoth
[54] Day ignores the dinosaur hypothesis. There remains no paleontological evidence of dinosaurs coexisting with humankind. And young earth creationists admit there is no known species of sauropods that fits all the details of Job 40.
[55] John Day, God's Conflict with the Dragon and the Sea: Echoes of a Canaanite Myth in the Old Testament (University of Cambridge Press, 1985) 62-87.
[56] James H. Charlesworth, The Old Testament Pseudepigrapha: Volume 1, (New York; London: Yale University Press, 1983) 40-42. See also 2 Bar. 29:4; 4 Ez. 6:49, 5.
[57]
Day, God’s Conflict, 80.
[58] Day, God’s Conflict, 80-81.
KTU I.3.III.43-4
Surely I lifted up the dragon...
(and) smote the crooked serpent,
the tyrant with the seven heads.
I smote Ars beloved of EI,
I put an end to El's calf Atik.
KTU 1.6.VI.51-3
In the sea are Ars and the dragon,
May Kothar-and-Hasis drive (them) away,
May Kothar-and-Hasis cut (them) off.
[59] Kenneth William Whitney, Jr., Two Strange Beasts: A Study of Traditions Concerning Leviathan and Behemoth in Second Temple and Early Rabbinic Judaism, Cambridge, Massachusetts: Harvard University, 1992.
[60] Day, God’s Conflict, 87.
[61] Joseph P. Farrell, Genes, Giants, Monsters, and Men: The Surviving Elites of the Cosmic War and Their Hidden Agenda (2011-05-09). Perseus Books Group. Kindle Edition 1-9.
[62] Theodore J. Lewis, “CT 13.33-34 and Ezekiel 32: Lion-Dragon Myths,” Journal of the American Oriental Society, Vol. 116, No. 1 (Jan. - Mar., 1996), 35.
[63] Lewis, “Lion-Dragon Myths,” 39. He also points out that Ezekiel was in Babylon under Nebuchadnezzar, who rebuilt the Gate of Ishtar. So it is likely the prophet draws from this imagery rather than from Egyptian.
[64] Ronald S. Hendel, “The Flame of the Whirling Sword: A Note on Genesis 3:24,” Journal of Biblical Literature, Vol. 104, No. 4 (Dec., 1985), pp. 671-674.
[65] William F. Albright, “What Were the Cherubim?” The Biblical Archaeologist, Vol. 1, No. 1 (Feb., 1938), 1-3.
[66] “Assyrian art portrays the god Aššur riding into battle on behalf of the king. The god Baal is described in Ugaritic texts as one who rides the clouds mounted on a chariot (see 68:4; 104:3). This image dates as far back as the Old Akkadian period (ca. 2400 B.C.), from which a cylinder seal depicts the storm god riding a chariot drawn by a winged lion.”
John H Walton, Zondervan Illustrated Bible Backgrounds Commentary (Old Testament) Volume 5: The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs, (Grand Rapids, MI: Zondervan, 2009) 333.
[67] Walton, John H. Zondervan Illustrated Bible Backgrounds Commentary (Old Testament) Volume 5: The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs. Grand Rapids, MI: Zondervan, 2009, 405.
[68] Ronald S. Hendel, “‘The Flame of the Whirling Sword’: A Note on Genesis 3:24,” Journal of Biblical Literature, Vol. 104, No. 4 (Dec., 1985), pp. 671-674.
[69] Patrick D. Miller, “Fire in the Mythology of Canaan and Israel,” Catholic Biblical Quarterly, 27 no 3 Jl 1965, p 256-261.
[70] David Rohl, From Eden to Exile: The 5000-Year History of the People of the Bible, (Lebanon, TN: Greenleaf Press, 2002), 31-32.
[71] Harris, R. Laird. “2292 שָׂרַף”. In Theological Wordbook of the Old Testament, edited by R. Laird Harris, Gleason L. Archer, Jr. and Bruce K. Waltke. electronic ed. Chicago: Moody Press, 1999.
[72] Brown, Francis, Samuel Rolles Driver, and Charles Augustus Briggs. Enhanced Brown-Driver-Briggs Hebrew and English Lexicon. electronic ed. Oak Harbor, WA: Logos Research Systems, 2000.
[73] Karen Randolph Joines, “Winged serpents in Isaiah's inaugural vision,” Journal of Biblical Literature, 86 no 4 D 1967, p 414-415.
[74] Michael S. Heiser, “Serpentine / Reptilian Divine Beings in the Hebrew Bible: A Preliminary Investigation” 4.
[75] Robert H. Eisenman, Michael Wise, The Dead Sea Scrolls Uncovered: The First Complete Translation and Interpretation of 50 Key Documents withheld for Over 35 Years, (Rockport, MA: Element Books, 1992) 55-56.
[76] William W. Hallo and K. Lawson Younger, The Context of Scripture, (Leiden; New York: Brill, 1997-) 356-58.
[77] N. Wyatt, Religious Texts from Ugarit, 2nd ed., Biblical seminar, 53, 431-34 (London ; New York: Sheffield Academic Press, 2002).
[78] N. Wyatt, Religious Texts from Ugarit, 2nd ed., Biblical seminar, 53, 321 (London ; New York: Sheffield Academic Press, 2002).
[79] Baruch A. Levine and Jean-Michel de Tarragon, “Dead Kings and Rephaim: The Patrons of the Ugaritic Dynasty,” Journal of the American Oriental Society, Vol. 104, No. 4 (Oct. - Dec., 1984), pp. 649-659
[80] 4Q203 and 6Q8, Florentino Garcı́a Martı́nez and Eibert J. C. Tigchelaar, The Dead Sea Scrolls Study Edition (Translations) (Leiden; New York: Brill, 1997-1998) 410.
[81] 4Q539, Garcı́a Martı́nez, Florentino, and Eibert J. C. Tigchelaar. The Dead Sea Scrolls Study Edition (Translations). Leiden; New York: Brill, 1997-1998, 1064-65.
[82] See also Proverbs 2:18-19; 9:18; 21:16; Psa 88:10; Job 26:5-6; where the Hebrew word Rephaim is translated variously as “departed,” “the dead” and “shades.”
[83] For a good exegesis of Rephaim from the Ugaritic and Biblical texts, see Conrad L'Heureux, “The Ugaritic and Biblical Rephaim,” The Harvard Theological Review, Vol. 67, No. 3 (Jul., 1974), pp. 265-274.
[84] David W. Lowe, Deconstructing Lucifer: Reexamining the Ancient Origins of the Fallen Angel of Light, (Seismos Publishing 2011).
[85] Lowe, Deconstructing Lucifer, 39-40.
[86] Michael Heiser, “The Mythological Provenance of Isaiah 14:12-15: A Reconsideration of the Ugaritic Material” Liberty University
[88] For an excellent explanation of this view, see Norman C. Habel, “Ezekiel 28 and the fall of the first man.” Concordia Theological Monthly, 1967, 38 (8),. 516-524.
[89] Scholar H.J. van Dijk makes an interesting grammatical and linguistic argument that “You were the signet of perfection” is better translated, “You were the serpent of perfection” because the Hebrew word translated signet remains obscure. In Phoenician and Aramaic, however it means serpent. This would provide serious evidence for a link to the Serpent of the Garden. H. J. van Dijk, vol. 20, Ezekiel's Prophecy on Tyre (Ez. 26:1–28:19): A New Approach (Biblica et orientalia; Rome: Pontifical Biblical Institute, 1968).
[90] Lancelot Charles Lee Brenton, The Septuagint Version of the Old Testament: English Translation, Eze 28:14 (London: Samuel Bagster and Sons, 1870).
[91] Lancelot Charles Lee Brenton, The Septuagint Version of the Old Testament: English Translation, Eze 28:16 (London: Samuel Bagster and Sons, 1870).
[92] Notes on Ezekiel 28:14, Biblical Studies Press. The NET Bible First Edition Notes. Biblical Studies Press, 2006. Also see Lowe, Deconstructing Lucifer, 118-131.
[93] The woman’s crown of twelve stars is a symbol of the twelve tribes of Israel.
[94] Job 1:6; 2:1.
[95] 1Kings 22:19.
[96] Job 1:8; 1King 22:20, 22; Isa 6:8. Scholar Frank Moore Cross shows that the divine council is implied in other passages such as Isaiah 40:1-6 and 48:20-21 where God is heard asking a question to an “unknown” plural audience. “Comfort my people,” “a voice says, ‘Cry!’” and “declare this with a shout” are all plural imperatives as if spoken to a multitude surrounding God’s throne. Frank M. Cross, Jr., “The Council of Yahweh in Second Isaiah,” Journal of Near Eastern Studies, Vol. 12, No. 4 (Oct., 1953), pp. 274-277.
[97] Job 1:12; 2:6; 1King 22:22-23.
[98] Lowell K. Handy, “The Authorization of Divine Power and the Guilt of God in the Book of Job: Useful Ugaritic Parallels,” Journal for the Study of the Old Testament (60) December 1993, 108-109: Min Sue Kee, “The Heavenly Council and its Type-scene,” Journal for the Study of the Old Testament, Vol 31.3(2007): 259-273.
[99] See Appendix A “The Sons of God” in Noah Primeval for a detailed explanation of this Biblical concept of the sons of God inheriting the pagan nations.
[100] Herbert B. Huffmon, “The Covenant Lawsuit in the Prophets,” JBL 78 (1959): 7. 285–95.
[101] Eugene Merrill, “Covenant and the Kingdom : Genesis 1-3 As Foundation for Biblical Theology.” Criswell Theological Review 1 (1987) 296-7.
[102]
Adapted and modified from Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible, 535 (Grand Rapids, Mich.: Baker Book House, 1988). See also Meredith Kline, Treaty of the Great King (Overland Park: KS, 2000); Walton, John H. Zondervan Illustrated Bible Backgrounds Commentary (Old Testament) Volume 1: Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Grand Rapids, MI: Zondervan, 2009 420-515.
[103] The DDD has this to say about the divine witness duo of heaven and earth: “‘Olden gods’ frequently occur in pairs in the ancient theogonies and often represent elements of the natural order. In texts of diverse origins in the ancient world, these pairs of deities are invoked to serve as witnesses to treaties and covenants. We find analogous petitions made in OT covenant lawsuit formulas used by the prophets. Isaiah (Isa 1:2) invokes the Heavens and the Earth to act as witnesses against Israel for breaking the covenant with Yahweh. The prophet Micah makes a similar appeal (Mic 6:2; cf. Jer 2:12). While these elements were by no means considered divine by the prophets, their use in covenant lawsuit formulas indicates a common rhetorical form whose origins may be traced back to originally mythological conceptions.” Karel van der Toorn, Bob Becking and Pieter Willem van der Horst, Dictionary of Deities and Demons in the Bible, 2nd extensively rev. ed., (Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999) 644-45.
[104] M.G. Kline, The Treaty of the Great King (Grand Rapids: Eerdmans, 1963); The Structure of Biblical Authority (Grand Rapids: Eerdmans,1972).
[105] P.J. Wiseman and D. J. Wiseman, Ancient Records and the Structure of Genesis (Nashville: Thomas Nelson, Inc., 1985). Online, see: Curt Sewell, “The Tablet Theory of Genesis Authorship,” Bible and Spade, Winter 1994, Vol. 7, No. 1. http://www.biblearchaeology.org/post/2010/10/11/the-tablet-theory-of-genesis-authorship.aspx
