ON THE POLEMICAL NATURE OF 2 (SLAVONIC) ENOCH: A REPLY TO C. BÖTTRICH

It may state two separate claims as one.

Adam's image in 1 Enoch differs from 2 Enoch and lacks specific details about the elevated status of the protoplast.

“Moreover, Adam's image in 1 Enoch is quite different from the one attested in the Slavonic apocalypse. 1 Enoch's materials do not give any specific details about the elevated status of the protoplast.”

It may state two separate claims as one.

Adamic materials occur in both the longer and shorter recensions of 2 Enoch, with important passages in the shorter recension.

“Although a major bulk of Adamic materials belongs to the longer recension, which includes, for example, the lengthy Adamic narrative in chapters 30-32, the Adamic tradition is not confined solely to this recension.A number of important Adamic passages are also attested in the shorter recension.”

Probably not a substantial claim. It may state two separate claims as one.

In 2 Enoch, Adam is portrayed as a glorious angelic being predestined to rule the earth but failing God's expectations.

“In these materials Adam is depicted as a glorious angelic being, predestined by God to be the ruler of the earth, but falling short of God's expectations.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

In the Animal Apocalypse, Adam is depicted as a white bull, and the white color indicates lineage rather than goodness or elevation.

“For example, the Animal Apocalypse (1 Enoch 85:3) depicts Adam as a white bull.Although white is a positive symbol in the imagery of An.Ap., 8 scholars note that, in general, this allegory does not indicate goodness or elevation, but rather lineage.9”

• cites [9] 9. One can argue that the beginning of this process can be seen already in the Book of the Similitudes where Enoch seems to be identified with the Son of Man. It is possible that the Similitudes, written close to the time of 2 Enoch, also reflects this process of transition to the new image of Enoch. In contrast to 2 Enoch, the Similitudes, however, does not elaborate this process to the same degree as the Slavonic apocalypse does. Enoch's transformation into the Son of Man in the Similitudes 71 is rather instantaneous and ambiguous. In contrast, in 2 Enoch this process of Enoch's transition tNot matched

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It may state two separate claims as one. The quote only partly states this claim.

In the Animal Apocalypse, angelic status is indicated by transformation from an animal into a human, and this transformation is never applied to Adam.

“If the authors or editors of An.Ap. want to stress the angelic status of a character, they usually depict it in transformation from an animal into a human.”

It may state two separate claims as one.

Adamic traditions are prominent in 2 Enoch and appear in all its sections.

“Adam's story occupies a prominent place in 2 Slavonic (Apocalypse of) Enoch.The traditions pertaining to the first human can be found in all the sections of the book.”

It may state two separate claims as one.

The definition of Enoch as king is unique in early Enochic materials; in 1 Enoch, Jubilees, and the Book of Giants he is intercessor, visionary, scribe, expert in secrets, but never directly king.

“It should be noted that the definition of Enoch as the king is a unique motif in early Enochic materials.33 In 1 Enoch, Jubilees, and the Book of Giants, the patriarch is often described as an intercessor, a visionary, a scribe, an expert in secrets, but never directly as a king.34”

• cites [33] 33. P. Schäfer, Rivalität zwischen Engeln und Menschen: Untersuchungen zur rabbinischen Engelvorstellung (SJ, 8; Berlin: de Gruyter, 1975); sourceNot checked — no full text of the source
• cites [34] 34. A. Segal, Two Powers in Heaven. Early Rabinnic Reports About Christianity and Gnosticism (SJLA, 25; Leiden: Brill, 1977), 108-115. sourceNot checked — no full text of the source

It may state two separate claims as one.

Böttrich drew attention to Enoch's designation as earthly king but failed to recognize its polemical meaning and dismissed it as a later interpolation.

“In Weltweisheit, Menschheitsethik, Urkult, C. Böttrich drew attention to the patriarch's designation as the earthly king.37 Unfortunately, he failed to recognize the polemical meaning of this royal title in the original argument of the Slavonic apocalypse and dismissed it as a later interpolation.”

• cites BöttrichNot matched

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• cites [37] 37. G. Anderson, "The Exaltation of Adam and the Fall of Satan," Literature on Adam and Eve, 107.Not matched

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It may state two separate claims as one.

Both Adam's naming of animals and Enoch's instructions about animal protection are located in 2 Enoch 58.

“It is noteworthy that both accounts, the story of Adam's naming of animals and Enoch's instructions to his children about the protection of animals, are located in the same chapter of the Slavonic apocalypse.”

It may state two separate claims as one.

In 2 Enoch, Enoch is not expelled from heaven like Adam but sent by God on a short trip to instruct his children.

“This time, however, the transition is pleasant: Enoch is not punitively expelled from heaven, like Adam, but sent by God on a short trip to instruct his children.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

In some manuscripts of Slavonic Enoch, the seventh antediluvian patriarch is often addressed as 'youth'.

“It is interesting that in some manuscripts of the Slavonic Enoch the seventh antediluvian patriarch is also often addressed as”

• cites [59] 59. M. E. Stone and T. A. Bergen; Harrisburg: Trinity Press International, 1998), 111. 98 Andersen, 1.190. 99 The designation of Enoch as "our father" here and in 2 Enoch 69:2, 69:5, 70:3 might have a polemical flavor. In 2 Enoch 58:1 Adam is also designated as "our father." In WisSol 10:1 the title "the Father of the World" is applied to the protoplast. See, P. B. Munoa III, Four Powers in Heaven. The Interpretation of Daniel 7 in the Testament of Abraham (JSPSS, 28; Sheffield: Sheffield Academic Press, 1998), 104- 5. 100 Andersen, 1.190. 101Not checked yet

Probably not a substantial claim. It may state two separate claims as one.

In 2 Enoch 58, the Lord brought all animals before Adam so he could name them, and Adam named everything living on earth.

“And the Lord summoned all the animals of the earth and all reptiles of the earth and all the birds that fly in the air, and he brought them all before the face of our father Adam, so that he might pronounce names for all the quadrupeds; and [Adam] named everything that lives on the earth.25”

• cites [25] 25. W. R. Morfill and R. H. Charles, The Book of the Secrets of Enoch (Oxford: Oxford University Press, 1896), 28.Not matched

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Probably not a substantial claim. The paper’s conclusions may not depend on it.

After Enoch's earthly garments were removed and he was anointed with shining oil, he became like one of the glorious ones.

“After that the patriarch's earthly garments were removed by Archangel Michael, he was anointed with shining oil and became like one of the glorious ones.42”

• cites [42] 42. I want to express my deep appreciation to Professor Francis Andersen who generously shared with me the microfilms and photographs of MSS V, R, and J. 68 Unfortunately, Friedrich Repp's research on the Vienna Codex failed to discern the proper meaning of "youth" in this important manuscript. See: F. Repp, "Textkritische Untersuchungen zum Henoch-Apokryph des co. slav. 125 der Österreichischen Nationalbibliothek," Wiener slavistische Jahrbuch 10 (1963) 65. 69 Slav. . 70 Ms. V (VL 125) [Nr. 3], fol. 317. 71 Andersen, 1.93-94.Not checked yet

It may state two separate claims as one.

2 Enoch 58 depicts the Lord summoning creatures before Adam for naming, then continues with Enoch's instructions about care for animals whose souls will testify at judgment.

“2 Enoch 58 depicts the Lord summoning all creatures of the earth and bringing them before Adam that the first human might name them.This story then continues with Enoch's instructions to his children about the special care for animals whose souls will testify against human beings at the great judgment if they treat them unjustly.”

The quote only partly states this claim.

In the Vienna Codex, the Lord addresses Enoch as 'youth' in a context of angelic veneration.

“In this manuscript Enoch is addressed by the Lord as”

• cites [68]Not matched

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Probably not a substantial claim. The paper’s conclusions may not depend on it.

Several important readings of 'youth' in materials associated with Slavonic Enoch are found in the Vienna Codex.

“Finally, we must note that several important readings of”

• cites [67]Not matched

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Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

In 2 Enoch 58:3, the Lord appointed Adam over everything and subjected all things to him, and created mankind as lord of all his possessions.

“From 2 Enoch 58:3, we learn that the Lord appointed Adam over ...everything [as king], and he subjected everything to him in subservience under his hand, both the dumb and the deaf, to be commanded and for submission and for every servitude.So also to every human being.The Lord created mankind to be the lord of all his possessions.24”

• cites [24] 24. The Adamic story of the angelic veneration of Adam and Satan's disobedience is attested in many Jewish, Christian and Muslim materials. Cf. Slavonic version of 3 Baruch 4; Gos. Bart. 4, Coptic Enthronement of Michael, Cave of Treasures 2:10-24; Koran 2:31-39; 7:11-18; 15:31-48; 17:61-65; 18:50; 20:116-123; 38:71-85.Not matched

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Probably not a substantial claim. It may state two separate claims as one.

In 2 Enoch 24 of the shorter recension, the Lord calls Enoch 'Youth' and reveals secrets to him.

“One can see the beginning of this tradition already in 2 Enoch where in chapter 24 of the shorter recension the following tradition can be found: And the Lord called me (Enoch) and he placed me to himself closer than Gabriel.And I did obeisance to the Lord.And the Lord spoke to me”

• cites [66]Not matched

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Probably not a substantial claim.

In chapters 39 and 43, Enoch's introductions as king and manager are followed by accounts of his measuring everything on earth.

“In chapters 39 and 43, Enoch's introductions as the king and the manager of the earth are followed with lengthy accounts of Enoch's activities involving measuring everything on earth.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

In 2 Enoch 64:3-5, the elders and the whole community bow and kiss Enoch, asking him to bless them so they may be glorified before his face.

“Thus in 2 Enoch 64:3-5 the following tradition can be found: “... and the elders of the people and all the community came and prostrated themselves and kissed Enoch... O our father Enoch, bless your sons and all the people, so that we may be glorified in front of your face today.””

Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.

In 2 Enoch 64:1, the patriarch addresses 'his sons and the princes of the people.'

“One of them is that in 2 Enoch 64:1 the patriarch delivers his address “to his sons and to the princes of the people.””

Probably not a substantial claim. It may state two separate claims as one.

In 2 Enoch 22, the vision of the divine Face radically changed Enoch's appearance and covered his body with divine light.

“From 2 Enoch 22 we learn that the vision of the divine”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

In 2 Enoch 65:8-10, Enoch tells the people that at the end all righteous who escaped the Lord's great judgment will be collected into the great age and will have great light and paradise.

“In 2 Enoch 65:8-10 Enoch tells the people that at the end all the righteous who escaped from the Lord's great judgment”

• cites [108]Not matched

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Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds. It may state two separate claims as one.

In 2 Enoch 37, the Lord summons an angel to cool Enoch's face before he returns to earth, and the angel does so with icy hands.

“In 2 Enoch 37, the Lord calls one of his angels to chill the face of Enoch before his return to earth.”

• Also stated in: § Additional information · hedged

  “The angel, who “appeared frozen,” then chilled Enoch's face with his icy hands.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Right after this cooling, the Lord tells Enoch that without it no human could look at his face.

“Immediately after this procedure, the Lord tells Enoch that if his face had not been chilled in such a way, no human being would be able to look at his face.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

In 2 Enoch 56:2, Enoch says that since his anointing with the ointment of glory, food has not entered him and he does not desire earthly things.

“The patriarch answers his son in the following manner: Listen, child!Since the time when the Lord anointed me with the ointment of his glory, food has not come into me, and earthly pleasure my soul does not remember, nor do I desire anything earthly (2 Enoch 56:2 the longer recension).”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Enoch's anointing with oil is a unique motif in the Enochic tradition.

“It should be noted that the oil anointing of Enoch is a unique motif in the Enochic tradition.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

2 Enoch 22:9 portrays Archangel Michael removing Enoch's clothes and anointing him with delightful oil.

“2 Enoch 22:9 portrays Archangel Michael extracting Enoch from his clothes and anointing him with delightful oil.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

2 Enoch 58:1 also calls Adam 'our father.'

“In 2 Enoch 58:1 Adam is also designated as “our father.””

Probably not a substantial claim.

2 Enoch 44:1 says the protoplast was created after the Face of God.

“Support for this view can be found in 2 Enoch 44:1 where one learns that the protoplast was also created after the Face of God.”

Probably not a substantial claim. It may state two separate claims as one.

Enoch's figure in 2 Enoch is more complex than in 1 Enoch and is depicted as a celestial being exalted above the angelic world.

“Scholars have previously noted that Enoch's figure, portrayed in the various sections of 2 Enoch, is more complex than in the early Enochic tractates of 1 Enoch.12 For the first time, the Enochic tradition seeks to depict Enoch, not simply as a human taken to heaven and transformed into an angel, but as a celestial being exalted above the angelic world.13”

• cites [12] 12. D. W. Suter, Tradition and Composition in the Parables of Enoch (SBLDS, 47; Missoula: Scholars, 1979), 14-23;Not checked — no full text of the source
• cites [13] 13. J. VanderKam, "Righteous One, Messiah, Chosen One, and Son of Man in 1 Enoch 37-71," The Messiah: Developments in Journal for the Study of Judaism, Vol. 34, No. 3 (2003): pg. 274-303. DOI. This article is © Brill Academic Publishers and permission has been granted for this version to appear in -Publications@Marquette. Brill Academic Publishers does not /distributed Publishers. sourceNot checked — no full text of the source

Probably not a substantial claim. It may be too vague to check against evidence. The paper may give no reason why it holds. It may state two separate claims as one.

2 Enoch is polemical throughout, and its polemical character must be considered in research on the text.

“By this investigation I will try to demonstrate that the polemics permeate the whole text and that without consideration of them any research on 2 Enoch ends inevitably in a blind alley.”

It may state two separate claims as one.

The Enochic tradition locates evil's origin in the Watchers story, while the Adamic tradition locates it in Satan's disobedience and Adam and Eve's transgression.

“The Enochic tradition bases its understanding of the origin of evil on the Watchers story, where the fallen angels corrupt human beings by passing on to them various celestial secrets.In contrast, the Adamic tradition traces the source of evil to Satan's disobedience and the transgression of Adam and Eve in Eden.”

• cites [11] 11. M. Knibb, "Messianism in the Pseudepigrapha in the Light of the Scrolls," DSD 2 (1995) 177-80; sourceNot checked — no full text of the source

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Idel suggested that Enoch's luminous metamorphosis in 2 Enoch 22 belongs to the tradition of Enoch regaining Adam's lost status and luminosity.

“Idel further suggested that Enoch's luminous metamorphosis attested in 2 Enoch 22 might also belong to the same tradition which views Enoch as the one who regained Adam's lost status and luminosity.”

• cites IdelNot matched

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Probably not a substantial claim. The quote only partly states this claim.

The elevated Enoch in 2 Enoch may be an early clue to the later Metatron image.

“It is, therefore, possible that this new profile of the elevated Enoch in the Slavonic apocalypse can serve as an important clue to unriddling the mysteries of the extensive Adamic presence in 2 Enoch.”

Probably not a substantial claim. It may state two separate claims as one.

Enoch becomes a redeemer figure, a second Adam through whom humanity is restored.

“Enoch thus becomes a redeemer figure-a second Adam through whom humanity is restored.20”

• cites [20] 20. C. Böttrich, Weltweisheit, Menschheitsethik, Urkult: Studien zum slavischen Henochbuch (WUNT, 2/50; Tübingen: Mohr/Siebeck, 1992), 113-14.Not matched

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Probably not a substantial claim.

Idel demonstrated that some pseudepigraphic accounts portray Enoch as a luminous counterpart of Adam who regained Adam's lost glory.

“it demonstrated that already in some pseudepigraphic accounts Enoch appears to be portrayed as a luminous counterpart of Adam who regained Adam's glory lost during the protoplast's transgression.16”

• cites IdelNot matched

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• cites [16] 16. Slav.  . M. I Sokolov, "Materialy i zametki po starinnoj slavjanskoj literature. Vypusk tretij, VII. Slavjanskaja Kniga Enoha Pravednogo. Teksty, latinskij perevod i izsledovanie. Posmertnyj trud avtora prigotovil k izdaniju M. Speranskij," COIDR 4 (1910), 1.30. 23 On the connections between the Genesis account and the Adamic story of 2 Enoch, see: J. T. A. G. M. van Ruiten, "The Creation of Man and Woman in Early Jewish Literature," The Creation of Man and Woman: Interpretations of the Biblical Narratives in Jewish and Christian Traditions (ed. G. P. Luttikhuizen; TBN, 3; Leiden:Not checked yet

Probably not a substantial claim.

Enochic and Adamic traditions offer competing explanations of the origin of evil.

“Scholars previously observed that Enochic and Adamic traditions often offer contending explanations of the origin of evil in the world.11”

• cites [11] 11. M. Knibb, "Messianism in the Pseudepigrapha in the Light of the Scrolls," DSD 2 (1995) 177-80; sourceNot checked — no full text of the source

Probably not a substantial claim. The paper’s conclusions may not depend on it.

In 3 Enoch 3, Metatron says his King calls him 'Youth'.

“In 3 Enoch 3, when R. Ishmael asks Metatron”

• cites [65]Not matched

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It may state two separate claims as one.

The royal and governing functions of Enoch in 2 Enoch are construed as a polemical response to Adamic tradition and serve as a counterpart to Adam's royal status.

“It, therefore, becomes apparent that the royal/governing functions of Enoch are construed in the Slavonic apocalypse in the context of its polemical response to the Adamic tradition; it serves as a counterpart to the royal status of the protoplast.”

Probably not a substantial claim. It may state two separate claims as one.

Stone's 1993 study reveals that the argument with Adamic tradition in 2 Enoch includes internal debates and intertextual polemics with the primary Adam books.

“M. Stone's illuminating study reveals that the argument with the Adamic tradition in the Slavonic apocalypse includes, not only the internal debates based on 2 Enoch's depictions of the protoplast, but also the intertextual polemics with the Adamic traditions attested in the primary Adam books.40”

• cites StoneNot matched

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• cites [40] 40. M.I. Sokolov, "Materialy i zametki po starinnoj slavjanskoj literature," 85. 64 Andersen, 1.119. 65 Alexander, 3 Enoch, 1.257.Not matched

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Probably not a substantial claim. The paper’s conclusions may not depend on it.

Stone observes that 2 Enoch 21-22 recalls Adam's elevation and veneration by angels in Armenian, Georgian, and Latin versions of the Life of Adam and Eve.

“M. Stone observes that the story found in 2 Enoch 21-22 recalls the account of Adam's elevation and his veneration by angels found in Armenian, Georgian, and Latin versions of the Life of Adam and Eve.43”

• cites StoneNot matched

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• cites [43] 43. On the hunger motif in the primary Adam books, see: G. Anderson, "The Penitence Narrative in the Life of Adam and Eve," Literature on Adam and Eve,6ff. 73 "They arose and went about upon the earth, and they did not find food like the food by which they had been nourished in [the Garden]." A Synopsis of the Books of Adam and Eve. Second Revised Edition (eds. G. A. Anderson and M. E. Stone; Early Judaism and Its Literature, 17; Atlanta: Scholars, 1999), 3E. 74 Andersen, 1.183.Not matched

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It may state two separate claims as one.

The investigation proves that the Divine Face in chapters 22 and 39, Enoch-Metatron's future governing role, and the title 'Youth' belong to the primary text because they play a decisive role in the original argument.

“4. The investigation of Adamic polemics proves that a number of important passages associated with the early Jewish mysticism, such as the motif of the Divine Face in chapters 22 and 39, the future prominent role of Enoch-Metatron as the governing power on the earth, and his title”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Anderson draws attention to 3 Enoch 4, where the Adamic motif of angelic veneration was applied to Enoch-Metatron.

“In his article Anderson draws attention to the account found in 3 Enoch 4 where the Adamic motif of angelic veneration, in a manner similar to 2 Enoch 22, was applied to Enoch-Metatron.”

• cites AndersonNot matched

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It may state two separate claims as one.

In 2 Enoch 24, the title 'youth' is tied to human superiority over angels, a motif prominent in the primary Adam books where God orders angels to bow to humanity.

“It is significant that the title”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

The primary Adam books describe the first humans' hunger on earth as caused not by lack of food but by their accustomed celestial nourishment in Paradise.

“It seems that the cause of their hunger was not the absence of food on earth, but the dining habits of the first humans, who were used to the celestial nourishment during their stay in Paradise.”

Probably not a substantial claim. It may be too vague to check against evidence.

Given the hypothesis of Adamic provenance for Enoch's royal title, associations with the late rabbinic text are unnecessary.

“In light of our hypothesis about the Adamic provenance of Enoch's royal title in the Slavonic apocalypse, such dubious associations are not necessary.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

The designation of Enoch as 'Youth' signifies a special relationship between God and Metatron.

“The designation of Enoch as”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Anderson demonstrated that the Adamic story of angelic veneration and opposition to humanity played a prominent role in rabbinic literature.

“Recently Gary Anderson demonstrated that the Adamic story of angelic veneration and opposition to humanity played a prominent role in rabbinic literature.54”

• cites AndersonNot matched

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• cites [54] 54. Cf. M. Stone, "The Angelic Prediction in the Primary Adam Books," Literature on Adam and Eve, 126.Not matched

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Probably not a substantial claim. The paper may give no reason why it holds.

In 2 Enoch, the story of the first humans' hunger takes a new polemical form.

“In 2 Enoch the story of the first humans' hunger takes a new polemical form.”

It may state two separate claims as one.

This account substitutes one steward of God's earthly creatures for another and fits the pattern of Adamic polemics.

“This account, which substitutes one steward of God's earthly creatures for another, fits perfectly into the pattern of the Adamic polemics found in the Slavonic apocalypse.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Stone observes that the order of events in 2 Enoch exactly duplicates the order in the primary Adam books, both knowing three chief events.

“Comparing the similarities between Adamic and Enochic accounts, M. Stone observes that the order of events in 2 Enoch exactly duplicates the order found in the primary Adam books since both sources know three chief events: 46”

• cites StoneNot matched

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• cites [46] 46. See: C. Böttrich, Weltweisheit, Menschheitsethik, Urkult,112-113.Not matched

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Probably not a substantial claim.

Stone stresses that these traditions did not enter 2 Enoch from the Slavonic Life of Adam and Eve because this form does not occur in the Slavonic recension of the primary Adam book.

“He also stresses that these traditions did not enter 2 Enoch from the Slavonic Life of Adam and Eve, because this form of tradition does not occur in the Slavonic recension of the primary Adam book.50”

• cites StoneNot matched

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• cites [50] 50. A Synopsis of the Books of Adam and Eve, 45E (Armenian version). 90 43Not matched

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Probably not a substantial claim. The paper’s conclusions may not depend on it.

Stone notes that the author of 2 Enoch appears aware of the motif of angelic disobedience and refusal to venerate Adam.

“M. Stones notes that, aside from the motifs of Adam's elevation and his veneration by angels, the author of 2 Enoch appears to be also aware of the motif of angelic disobedience and refusal to venerate the first human.”

• cites StoneNot matched

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Probably not a substantial claim. The paper’s conclusions may not depend on it.

Stone concludes that the author of 2 Enoch 21-22 was cognizant of traditions resembling those in Armenian, Georgian, and Latin versions of the Life of Adam and Eve.

“M. Stone concludes that the author of 2 Enoch 21-22 was cognizant of the traditions resembling 48 those found in Armenian, Georgian, and Latin versions of the Life of Adam and Eve.49”

• cites StoneNot matched

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• cites [49] 49. A Synopsis of the Books of Adam and Eve, 45E (Armenian version).Not matched

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Probably not a substantial claim. The paper’s conclusions may not depend on it.

According to Merkabah tradition, God addresses Enoch-Metatron as 'Youth'.

“According to the Merkabah tradition, God also likes to address Enoch-Metatron as”

It may state two separate claims as one.

Enoch's role as ruler of the earth is absent from early Enochic literature, yet its appearance in the Slavonic apocalypse need not be a foreign interpolation by Greek or Slavic scribes.

“Although Enoch's role as the governing power on earth is unknown in the early Enochic materials, it does not mean that such a designation of Enoch in the Slavonic apocalypse is a foreign interpolation invented by the Greek or Slavic scribes.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

The anointing with oil transforms Enoch from garments of skin to a luminous garment of an immortal angelic being, one of the glorious ones.

“The anointing with the oil causes the patriarch's transformation from the garments of skin to the luminous garment of an immortal angelic being, one of the glorious ones.”

Probably not a substantial claim.

One concentrated elaboration of Adamic polemics in 2 Enoch is chapter 22, which depicts the climax of Enoch's celestial trip and his luminous metamorphosis near the Throne of Glory.

“Our previous investigation of the motif of angelic veneration showed that one of the concentrated elaborations of Adamic polemics in 2 Enoch is found in chapter 22, which depicts the climax of Enoch's celestial trip and his luminous metamorphosis near the Throne of Glory.”

Probably not a substantial claim.

Böttrich rejected the descriptions of the Lord's Face in 2 Enoch 22 and 39 as later interpolations.

“Regrettably, Böttrich did not recognize the pivotal role of the imagery of the divine Face in the original argument of the Slavonic apocalypse and rejected the descriptions of the Lord's Face in 2 Enoch 22 and 39 as later interpolations.82”

• cites [82]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

The oil used in Enoch's anointing appears to come from the Tree of Life, which in 2 Enoch 8:3-4 has similar symbolism.

“It appears that that the oil used in Enoch's anointing comes from the Tree of Life, which in 2 Enoch 8:3-4 is depicted with a similar symbolism.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Enoch's designation in 2 Enoch 64 as 'the one whom the Lord chose in preference to all the people of the earth' is an important clue to his unique role.

“The important hint to this unique role is Enoch's definition in 2 Enoch 64 as “the one whom the Lord chose in preference to all the people of the earth.””

Probably not a substantial claim. The paper’s conclusions may not depend on it.

After the cooling, Enoch's face, like the Lord's, gained the power to glorify others.

“It is noteworthy that after this procedure Enoch's “face,” just as the Lord's face acquired the ability to glorify other subjects.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

This cooling implies that Enoch's transformation near the Face turns his face into a fiery, dangerous entity that resembles the Lord's Face.

“This chilling procedure indicates that Enoch's metamorphosis near the Face involves the transformation of the visionary's face into the fiery, perilous entity which now resembles the Lord's Face.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Both accounts therefore refer to Enoch's writings as the record of every person's deeds.

“Both accounts, therefore, contain references to Enoch's writings representing the record of all the deeds of every person.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Metatron's depiction as 'Prince of the World' in 3 Enoch shares several similarities with Enoch's royal status in the Slavonic apocalypse.

“The depiction of Metatron as the “Prince of the World” in 3 Enoch reveals several similarities to the royal status of Enoch in the Slavonic apocalypse.”

Probably not a substantial claim. It may be too vague to check against evidence.

The tradition of the Divine Face is a nexus interweaving several significant polemical trajectories of the text.

“The tradition of the Divine Face represents a nexus through which several significant polemical trajectories of the text are interwoven together.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

While unknown in Enochic literature, anointing with oil from the Tree of Life is prominent in the Adamic tradition.

“Yet while unknown in the Enochic literature, the motif of anointing with the oil from the Tree of Life looms large in the Adamic tradition.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Sefer Hekhalot contains a detailed account of this process, describing Enoch-Metatron, Prince of the Divine Presence, becoming a fiery being.

“We can find a detailed description of this process in another “Enochic” text, Sefer Hekhalot, which describes the transformation of Enoch-Metatron, the Prince of the Divine Presence, into a fiery creature.”

• cites 3 Enoch 15:1Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim.

Calling Enoch 'our father' in 2 Enoch 64 and 69 may carry a polemical tone.

“The designation of Enoch as “our father” here and in 2 Enoch 69:2, 69:5, 70:3 might have a polemical flavor.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

The shorter recension's plural reading, 'our sins,' is clearly secondary.

“In contrast, the reading of the shorter recension, which uses a plural form-“our sins,” is clearly secondary.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Wisdom of Solomon 10:1 applies the title 'Father of the World' to Adam.

“In WisSol 10:1 the title “the Father of the World” is applied to the protoplast.”

• cites P. B. Munoa III, Four Powers in Heaven. The Interpretation of Daniel 7 in the Testament of Abraham (JSPSS, 28; Sheffield: Sheffield Academic Press, 1998), 104-5.Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Böttrich's work also entirely neglects the question of how the Adamic tradition influenced the portrayal of Enoch.

“The question of the influence of the Adamic tradition on the image of Enoch is also completely ignored.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Another Adamic motif in Enoch's transformation is the luminous oil that causes his glorious metamorphosis.

“Another Adamic motif in the story of Enoch's transformation is the luminous oil, which causes the patriarch's glorious metamorphosis.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

In both texts, Enoch/Metatron's role as earthly governing power is linked to his duty as witness of divine judgment.

“The second important similarity is that in both texts the role of Enoch/Metatron as the governing power on earth is tied to his duties as the witness of the divine judgment.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Rabbinic and Samaritan sources frequently portray Moses as a luminous counterpart to Adam, who received a luminous garment when he met the Lord on Sinai.

“It should be noted that rabbinic and Samaritan literature often depict Moses as a luminous counterpart of Adam who acquired a luminous garment during his encounter with the Lord on Mount Sinai.”

• cites M. Idel, "Enoch is Metatron," 224.Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

3 Enoch chapter 30 refers to Metatron as Prince of the World, leader of seventy-two kingdom princes, who pleads for the world before the Holy One each day when the book of all deeds is opened.

“Chapter 30 of 3 Enoch alludes to the role of Metatron as the Prince of the World, the leader of seventy-two princes of kingdoms in the world who speaks (pleads) in favor of the world before the Holy One ... every day at the hour when the book is opened in which every deed in the world is recorded.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

The mention of the princes of the people is striking because 3 Enoch 30 describes Metatron as leader of seventy-two princes of the world's kingdoms.

“The reference to the princes of the people is intriguing since in 3 Enoch 30 Metatron is described as the leader of seventy-two princes of the kingdoms of the world.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Traditions about Moses' exaltation are also strongly present in 2 Enoch and serve to enhance Enoch's new identity in various theophanic scenes throughout the work.

“There is also a strong presence of the traditions about the elevated Moses which help to enhance Enoch's new identity in various theophanic settings throughout the text.”

It may state two separate claims as one.

Humanity has been redeemed in Enoch, and this redemption gives hope to other righteous ones who will later attain the paradisal condition.

“Humanity has been redeemed in him, and this redemption gives hope to other righteous ones, who will later attain the paradisal condition.”

Probably not a substantial claim. The paper may give no reason why it holds.

The theological motif of Enoch's redeeming role is already developed in 2 Enoch.

“It appears that this theological motif of Enoch's redeeming role is already developed in 2 Enoch.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

The narrative of 2 Enoch provides evidence that Enoch's face gained the same luminous qualities as the Lord's Face.

“2 Enoch's narrative gives evidence that Enoch's face acquired the same qualities of luminosity as the Face of the Lord.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Merkabah tradition emphasizes Enoch-Metatron's role as the governing power over earthly nations, kingdoms, and rulers.

“The Merkabah tradition stresses the role of Enoch-Metatron as the governing power over the nations, kingdoms, and rulers on earth.”

• cites Alexander, "3 Enoch," 1.229, 1.243Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

The Adamic tradition is only one of the materials used in 2 Enoch to construct Enoch's new heavenly image.

“It should be noted that the Adamic tradition is not the only “building material” used in 2 Enoch in order to create the new, celestial image of Enoch.”