by Brian Godawa
[129] Glasson, T. Francis. Greek Influence in Jewish Eschatology. London: S.P.C.K., 1961, 8-11; Nickelsburg, Jewish Literature between the Bible and the Mishnah, (Philadelphia: Fortress Press, 1981) 54–55; 66, n. 26; also 1 Enoch, 280; James C. VanderKam, Enoch and the Growth of an Apocalyptic Tradition. CBQMS 16. Washington, D.C.: Catholic Biblical Association of America, 1984.
[130] Amos 9:2.
[131] Ps. 136:6; Job 41:34 LXX.
[132] Wayne Horowitz, Mesopotamian Cosmic Geography, (Winona Lake; IN: Eisenbrauns, 1998), 334-348.
[133] Richard J. Clifford, The Cosmic Mountain in Canaan and the Old Testament (Wipf & Stock Pub, 2010). Also, Isa. 14:13-15.
[134] See also Isa. 40:22; Zech. 9:10; Job 38:4.
[135] Matt. 16:18.
[136] Bautch, A Study of the Geography of 1 Enoch, 64-69.
[137] George W. E. Nickelsburg, 1 Enoch: A Commentary on the Book of 1 Enoch, ed. Klaus Baltzer, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress, 2001), 286.
[138] For a detailed examination of this full cosmology see “Appendix D: Mesopotamian Cosmic Geography in the Bible,” in the first Chronicle of the Nephilim, Noah Primeval by Brian Godawa.
[139] Seely, “The Firmament,” p 228.
[140] Horowitz, Mesopotamian Cosmic Geography.
[141] Othmar Keel, The Symbolism of the Biblical World, Winona Lake; IN: Eisenbrauns, 1972, 1997, 56-57.
[142] John H. Walton, The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (Downers Grove: IL, InterVarsity Press, 2009), 23-36.
