Jesus Triumphant (Chronicles of the Nephilim Book 8) (46 page)

[1]
His infamous paragraph describing Jesus Christ (
Antiquities of the Jews
18.63-64) is controversial and some have argued that it is a later Christian redaction. But there remains solid scholarship for its legitimacy. For a balanced scholarly assessment see Steve Mason,
Josephus and the New Testament
, (Peabody, MA Hendrickson Publishers, 1992), 163-174.

[2]
In
Antiquities
18.106 Josephus places the trade around the time of the death of Herod’s brother, Philip, who died in A.D. 33/34: Flavius Josephus and William Whiston,
The Works of Josephus: Complete and Unabridged
(Peabody: Hendrickson, 1987), footnote C.

[3]
Josephus,
Antiquities of the Jews
18.101-105. Flavius Josephus and William Whiston,
The Works of Josephus: Complete and Unabridged
(Peabody: Hendrickson, 1987).

[4]
Josephus,
Antiquities
18.105.

[5]
N. T. Wright,
The New Testament and the People of God, Christian Origins and the Question of God
(London: Society for Promoting Christian Knowledge, 1992), 178–180.

[6]
Richard A. Horsley and John S. Hanson,
Bandits, Prophets, and Messiahs: Popular Movements at the Time of Jesus
(New York: NY, Winston Press, 1985).

[7]
Martin Hengel,
The Zealots: investigations into the Jewish freedom movement in the period from Herod I until 70 A.D.
(Edinburgh: U.K., T. & T. Clark, 1989).

[8]
Hengel,
The Zealots,
108.

[9]
Josephus,
Antiquities
20.102.

[10]
Josephus,
Antiquities
20.4-5
.

[11]
Josephus,
Antiquities
20.161. Under the procurator Felix.

[12]
C. Marvin Pate,
Communities of the Last Days: The Dead Sea Scrolls, The New Testament & The Story of Israel
, (Downers Grove, IL: InterVarsity Press, 2000), 107-132.

[13]
Israel Knohl, “By Three Days, Live”: Messiahs, Resurrection, and Ascent to Heaven in Hazon Gabriel,
The Journal of Religion
, Vol. 88, No. 2 (April 2008), pp. 147-158

[14]
Michael O. Wise, Martin G. Abegg Jr., and Edward M. Cook,
The Dead Sea Scrolls: A New Translation
(New York: HarperOne, 2005), 146–170.

[15]
Pate,
Communities of the Last Days,
113.

[16]
N. T. Wright,
Jesus and the Victory of God, Christian Origins and the Question of God
(London: Society for Promoting Christian Knowledge, 1996), 209. N. T. Wright, Jesus and the Victory of God, Christian Origins and the Question of God (London: Society for Promoting Christian Knowledge, 1996), 209.

[17]
Stanley E. Porter, “Paul Confronts Caesar with the Good News,” Stanley E. Porter, Cynthia Long Westfall, Ed.,
Empire in the New Testament
(Wipf and Stock, 2011), 172-3.

[18]
Richard A. Horsley,
Jesus and Empire: The Kingdom of God and the New World Disorder
(Minneapolis, MN: Fortress Press, 2003) 23.

[19]
Paul F. Burke, “Augustus and Christianity in Myth and Legend,”
New England Classical Journal
32.3 (2005) 213-220. From Augustine’s
City of God
18.23.1.

[20]
Origen, “De Principiis,” in The Ante-Nicene Fathers: Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Frederick Crombie, vol. 4 (Buffalo, NY: Christian Literature Company, 1885), 240.

[21]
Brian Godawa,
Enoch Primordial
(Los Angeles: Embedded Pictures Publishing, 2013), 367-373.

[22]
See the chapter “The Book of Enoch: Scripture, Heresy, or What?” in
When Giants Were Upon the Earth: The Watchers, Nephilim and the Cosmic War of the Seed
(Los Angeles: Embedded Pictures, 2014),.

[23]
G. J. Riley, “Demon,” ed. Karel van der Toorn, Bob Becking, and Pieter W. van der Horst,
Dictionary of Deities and Demons in the Bible
(Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999), 238. Early church fathers who believed this are Justin Martyr, Athenagoras, Minuciux Felix, Irenaeus, among others: Bo Reicke,
The Disobedient Spirits and Christian Baptism
(New York: AMS Press, 1946), 80-81. Other Intertestamental literature that affirms demons as sons of the Watchers are Test. Of Solomon 5:3; 17:1; Jubilees 10:5; Dead Sea Scrolls 4Q510 v.5; 4Q511 Frag. 35; 4Q204 Col V.2-3 (1Enoch 10:15), that call the demons, sons of the Watchers or “spirits of the bastards.” Florentino Garcı́a Martı́nez and Eibert J. C. Tigchelaar, “The Dead Sea Scrolls Study Edition (translations)” (Leiden; New York: Brill, 1997–1998), 415, 1029, 1033-35. 11Q11 Col. V.6 calls demons “offspring of man and of the seed of the holy ones.” DSS Study Edition, 1203. See Loren T. Stuckenbruck, “The ‘Angels’ and ‘Giants’ of Genesis 6:1-4 in Second and Third Century BCE Jewish Interpretation: Reflections on the Posture of Early Apocalyptic Traditions,” Dead Sea Discoveries, Vol. 7, No. 3,
Angels and Demons
(2000), pp. 354-37; Ida Fröhlich,”Theology and Demonology in Qumran Texts,”
Henoch
; Vol. 32 Issue 1, June 2010, 101-129.

[24]
James H. Charlesworth,
The Old Testament Pseudepigrapha
, vol. 1 (New York; London: Yale University Press, 1983), 22.

[25]
Lancelot Charles Lee Brenton,
The Septuagint Version of the Old Testament: English Translation
, Is 34:13–14 (London: Samuel Bagster and Sons, 1870).

[26]
Lancelot Charles Lee Brenton,
The Septuagint Version of the Old Testament: English Translation
, Is 13:21–22 (London: Samuel Bagster and Sons, 1870).

[27]
Johan Lust, Erik Eynikel and Katrin Hauspie,
A Greek-English Lexicon of the Septuagint: Revised Edition
(Deutsche Bibelgesellschaft: Stuttgart, 2003).

[28]
Judd H. Burton,
Interview With the Giant: Ethnohistorical Notes on the Nephilim
(Burton Beyond Press, 2009) 19-21. “Regardless of his [Azazle’s] origins—in pre-Israelite practice he was surely a true demon, perhaps a satyr, who ruled in the wilderness.” Jacob Milgrom,
A Continental Commentary: Leviticus: a Book of Ritual and Ethics
(Minneapolis, MN: Fortress Press, 2004), 169.

[29]
The Psalmist also casts the gods of Canaan; Molech, Asherah, Ashtart, Ba’al, and others as demons as well in Psalm 106:37–38:
“
They sacrificed their sons and their daughters to the demons; they poured out innocent blood, the blood of their sons and daughters, whom they sacrificed to the idols of Canaan, and the land was polluted with blood.”

[30]
“Siyyim,” Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs,
Enhanced Brown-Driver-Briggs Hebrew and English Lexicon
(Oak Harbor, WA: Logos Research Systems, 2000), 850.

[31]
Hans Wildberger,
A Continental Commentary: Isaiah 28–39
(Minneapolis, MN: Fortress Press, 2002).

[32]
James Swanson,
Dictionary of Biblical Languages With Semantic Domains : Hebrew (Old Testament)
, electronic ed. (Oak Harbor: Logos Research Systems, Inc., 1997).

[33]
Special thanks to Doug Van Dorn for this “revelation.” Van Dorn, Douglas (2013-01-21).
Giants: Sons of the Gods
(Kindle Locations 3922-3925). Waters of Creation. Kindle Edition. In fact, his “Chapter 13: Chimeras” was helpful for more than one insight in this appendix.

[34]
“Lilith,”
DDD
, 520.

[35]
Handy, Lowell K. "Lilith (Deity)". In
The Anchor Yale Bible Dictionary
, edited by David Noel Freedman. New York: Doubleday, 1992, 324-325.

[36]
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.

[37]
2050a,
קִפּוֹ
ז
Theological Wordbook of the Old Testament
, ed. R. Laird Harris, Gleason L. Archer, Jr. and Bruce K. Waltke, electronic ed., 806 (Chicago: Moody Press, 1999).
קִפּוֹז
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.

[38]
4Q510 Frag. 1. Michael O. Wise, Martin G. Abegg Jr., and Edward M. Cook,
The Dead Sea Scrolls: A New Translation
(New York: HarperOne, 2005), 527. Janet Howe Gaines, "Lilith: Seductress, Heroine or Murderer?" Bible History Daily, 08/11/2014, http://www.biblicalarchaeology.org/daily/people-cultures-in-the-bible/people-in-the-bible/lilith/, accessed 9/8/14.

[39]
Loren T. Stuckenbruck, “The ‘Angels’ and ‘Giants’ of Genesis 6:1-4 in Second and Third Century BCE Jewish Interpretation: Reflections on the Posture of Early Apocalyptic Traditions,” Dead Sea Discoveries, Vol. 7, No. 3,
Angels and Demons
(2000), pp. 354-37; Ida Fröhlich,”Theology and Demonology in Qumran Texts,”
Henoch
; Vol. 32 Issue 1, June 2010, 101-129.

[40]
See Appendix, “Sons of God,” in Brian Godawa,
Noah Primeval
(Los Angeles: Embedded Pictures, 2011, 2012), 280-289.

[41]
See also 2 Kings 6:15-17 where Elisha’s servant has his spiritual eyes opened to see the myriad of heavenly warriors surrounding Israel preparing to battle Syria.

[42]
Interestingly, this passage of Isaiah is not clear about what judgment in history it is referring to. But the language earlier in the text is similar to the Flood when it says, “For the windows of heaven are opened, and the foundations of the earth tremble. 19 The earth is utterly broken, the earth is split apart, the earth is violently shaken. 20 The earth staggers like a drunken man; it sways like a hut; its transgression lies heavy upon it, and it falls, and will not rise again.” So this may be another passage that uses a Flood reference tied in with the Watchers and their punishment.

[43]
See also Jubilees 15:31-32; Targum Jonathan Deut. 32, Sect. LIII; 3Enoch 48C:9, DSS War Scroll 1Q33 Col. xvii:7, Targum Jonathan, Genesis 11, Section II.

[44]
Ronn A. Johnson,
The Old Testament Background For Paul’s Use Of “Principalities And Powers”
Dissertation, (Dallas Theological Seminary, 2004), 46.

[45]
Walter Wink.
Naming the Powers: The Language of Power in the New Testament
(The Powers : Volume One) (Kindle Locations 394-396). Kindle Edition.

[46]
Especially in the War Scroll (1QM) and the Thankgiving Scroll (1QH). Florentino Garcı́a Martı́nez and Eibert J. C. Tigchelaar, “The Dead Sea Scrolls Study Edition (translations)” (Leiden; New York: Brill, 1997–1998), 113-178.

[47]
C. Breytenbach (I, IV) and (I–III) Day P. L., “Satan,” ed. Karel van der Toorn, Bob Becking, and Pieter W. van der Horst,
Dictionary of Deities and Demons in the Bible
(Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999), 72; S. D. Sperling, “Belial,”
DDD
, 169; J. W. van Henten, “Mastemah,”
DDD
, 553. On Sammael: M. A. Knibb, “Martyrdom and Ascension of Isaiah: A New Translation and Introduction,” in
The Old Testament Pseudepigrapha and the New Testament: Expansions of the “Old Testament” and Legends, Wisdom, and Philosophical Literature, Prayers, Psalms and Odes, Fragments of Lost Judeo-Hellenistic Works, vol. 2
(New Haven; London: Yale University Press, 1985), 151.

[48]
S. D. Sperling, “Belial,” ed. Karel van der Toorn, Bob Becking, and Pieter W. van der Horst,
Dictionary of Deities and Demons in the Bible
(Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999), 169. “Such crimes include: inciting one’s fellows to worship foreign gods (Deut 13:14); perjury (1 Kgs 21:10, 13; Prov 19:28); breach of hospitality (Judg 19:22; 1 Sam 25:17); lese-majesty (1 Sam 10:27); usurpation (2 Sam 16:7–8; 20:1); abuse of Yahweh’s sanctuary by female drunkenness (1 Sam 1:13–17); and the cultic misappropriation and sexual harassment of women by priests (1 Sam 2:12–22). Refusal to lend money on the eve of the Sabbatical year (Deut 15:9) falls into the category of heinous deeds because it indicates lack of faith in the divine ability to provide.” See also, Deut 13:13; Judg 19:22; 1 Sam 1:16; 2:12; 10:27; 25:17; 2 Sam 16:7; Nah 1:15 (2:1); 1 Kgs 21:13.