The Entangled Enoch: 2 Enoch and the Cultures of Late Antiquity

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Charles's dating reflects his conviction that the long recension is the original form and that the short recension is simply a resumé of the whole work with some capricious rearrangements.

“The significance of this particular segment of the text for the dating of the whole work reflects his conviction that the long recension (which he and Morfill designate as “A” and translate from the manuscript P) is the original form and that the short recension (“B”) 34 is simply a resumé of the whole work, with some “capricious” rearrangements of material.”

• cites [34] 34. See the various essays in Ariel Hessayon, Annette Yoshiko Reed and Gabriele Boccaccini, eds., Rediscovering Enoch? The Antediluvian Past from the Fifteenth to Nineteenth Centuries, SVTP 27 (Leiden: Brill, 2023). sourceCould not verify

  The Abbreviations section (page not provided) lists works by R. H. Charles but says nothing about his dating or the relationship between the long and short recensions. Searches for Morfill, manuscript P, “resumé,” and “capricious” found no passage in our copy addressing the claim. (LLM, conf=0.70)

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Classified as probably not a substantial claim. May combine two claims.

Detailed comparison of 2 Enoch and the Ethiopic Parables of Enoch identifies striking correspondences in themes and imageries, suggesting a particular relatedness within broader Enoch traditions, and also dramatic differences in how those themes develop.

“The detailed comparison of the two works that I develop here will identify several striking points of correspondence in their themes and imageries, suggestive of a particular relatedness within the broader Enoch traditions, but it will also highlight some dramatic differences in the development of these very themes.”

May combine two claims.

Since 1983 several landmark studies of 2 Enoch have appeared, but their findings are quite divergent.

“Since 1983, when Andersen's words were published, there have been several landmark studies of the book, 5 but the findings reached therein are quite divergent.”

• cites [5] 5. A. Попов, Обзор хронографов русской редакции (Москва, 1869)Not matched

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Classified as probably not a substantial claim. May combine two claims.

2 Enoch has been identified as a Jewish work, a Christian work, or a fringe sectarian work, but no real consensus has emerged.

“It has variously been identified as a work of Judaism, of Christianity, or of a fringe sect, but no real consensus has emerged.”

May combine two claims.

Evidence for a Syrian context is present in specific parallels with literature understood as written or edited in Syria in late antiquity, notably the Apostolic Constitutions, and in broader parallels with Syrian philosophy, theology, and anthropology.

“Such evidence is present, I think, in a number of specific points of contact or parallel with literature generally understood to have been written or edited in Syria during the period of late antiquity, notably the Apostolic Constitutions, but also in a number of broader parallels with the philosophy, theology and anthropology that seem to have been characteristic of that place.”

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Recent Slavic scholarship on 2 Enoch, notably by Florentina Badalanova-Geller and Liudmila Navtanovich, has continued interest in situating Enoch literature within the wider Slavonic literary environment; Navtanovich is principally interested in linguistic and philological analysis for text-critical decisions.

“Some of the key recent scholarship on 2 Enoch to have emerged from within the Slavic contexts has continued this interest, notably that of Florentina Badalanova-Geller 26 and Liudmila Navtanovich, 27 although the latter is principally interested in the linguistic and philological analysis of 2 Enoch with a view to reaching text-critical decisions.”

• cites [26] 26. Peter Schäfer, Geniza-Fragmente zur Hekhalot-Literatur, TSAJ 6 (Tübingen: Mohr Siebeck, 1984).Not matched

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• cites [27] 27. Peter Schäfer, Übersetzung der Hekhalot-Literature, TSAJ 17,22,29,46 (Tübingen: Mohr Siebeck, 1987, 1989, 1991, 1995).Not matched

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A recently published Croatian Glagolitic fragment probably bears witness to a very early stage of transmission in the Glagolitic alphabet and corresponds most closely to readings preserved in R, providing support for Sokolov's judgment.

“Although his judgements have been criticized, a recently published Croatian Glagolitic fragment of the work, which probably bears witness to a very early stage of transmission in the Glagolitic alphabet, has provided a measure of support, corresponding most closely to readings preserved in R. 23”

• cites [23] 23. Michael A. Knibb, "The Date of the Parable of Enoch: A Critical Review," New Testament Studies 25 (1979): 345-59, quote on 358. sourceNot checked — no full text of the source

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There is no consistent chapter division in the manuscripts, with significant differences between recensions, and this is reflected in editions and publications.

“There is no consistent chapter division in the manuscripts, with significant differences between the recensions, and this is reflected in the various editions and publications of the work.”

Probably not a substantial claim: may not pass S1 (asserted), S3 (load-bearing). May combine two claims.

Charles proposed that 2 Enoch was the work of a Hellenistic Jew from Egypt and must have been written between 0-50 CE.

“Charles proposed (with characteristic confidence) that the book was the work of a Hellenistic Jew from Egypt and that it must have been written between 0-50 CE.”

• cites [32] 32. Cf. Collins, Seers, Sibyls and Sages, 343.Not matched

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In 1862, Pypin's first scholarly collection of Slavonic apocrypha drew on these publications and established the existence of a distinctive Slavonic version of the Enoch writings.

“In 1862, the first scholarly collection of Slavonic apocrypha to be published (by Pypin) 13 drew upon these publications and established the existence of a distinctive Slavonic version of the Enoch writings that were beginning to receive much attention in English and German scholarship.”

• cites [13] 13. Böttrich here ("The 'Book of the Secrets of Enoch'," 53-54) follows the analysis of Enoch traditions developed by Marcel Poorthuis, "Enoch and Melchizedek in Judaism and Christianity: A Study in Intermediaries," in Saints and Role Models in Judaism and Christianity, ed. M. Poorthuis and J. Schwartz (Leiden: Brill, 2004).Not matched

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The text seems to presume some kind of operative cult practicing within a particular place of worship, and there is nothing to suggest that this has been disrupted.

“The first of his points, though, illustrates something important: the text seems to presume some kind of operative cult, practicing within a particular place of worship, and there is nothing to suggest that this has been disrupted.”

May combine two claims.

Popov in 1869 published witnesses associated with Enoch and containing cosmological material from a key manuscript (Chr), and Viktorov published more witnesses shortly afterwards.

“Another set of witnesses associated with the name of Enoch and containing cosmological material was published by Popov in 1869, 15 from what would turn out to be a key manuscript (Chr), with more witnesses published by Viktorov shortly afterwards.16”

• cites [15] 15. Böttrich, Das Slavische Henochbuch, 812-3; cf. also Böttrich, "The 'Book of the Secrets of Enoch'," 54-56. of Man: The Evolution of an Expression" (153-178), Helge S. Kvanvig, "The Son of Man in the Parables of Enoch" (179-215),Not matched

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• cites [16] 16. John J. Collins, "Enoch and the Son of Man: A Response to Sabino Chialà and Helge Kvanvig" (216-227) and Klaus Koch, "Questions Regarding the So-Called Son of Man in the Parables of Enoch: A Response to Sabino Chialà and Helge Kvanvig" (228-237). A massive study of the Son of Man traditions is forthcoming from Richard Bauckham (Grand Rapids: Eerdmans, 2024) and includes a chapter devoted to the Parables. 27 Geza Vermes, "Appendix E: The Use of ‫נ‬ ‫ש‬ ‫א‬ ‫ב‬ ‫ר‬ / ‫נ‬ ‫ש‬ ‫ב‬ ‫ר‬ in Jewish Aramaic," in An Aramaic Approach to the Gospels and Acts ed. Matthew Black (3rd edition; Oxford: ClaNot checked yet

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Academic research into Slavonic traditions about Enoch began in the middle of the 19th century with A. Vostakov's descriptions of manuscripts in the Rumjancevski Museum, followed by similar work noting Enoch manuscripts in Trinity St Sergius Lavra collections.

“Academic research into the Slavonic traditions about Enoch began in the middle of the 19 th century, with the publication of A. Vostakov's descriptions of the manuscripts in the Rumjancevski Museum, 11 which was soon followed by similar work that noted Enoch manuscripts in the collections associated with the libraries of the Trinity St Sergius Lavra.12”

• cites [11] 11. E. Kozak, "Bibliographische Übersicht der biblisch-apokryphen Literatur bei den Slaven," Jahrbücher für protestantische Theologie 18 (1892): 127-58.Not matched

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• cites [12] 12. See the discussion of this process in Böttrich, Weltweisheit. Menschheitsethik. Urkult: Studien zum slavischen Henochbuch, WUNT II:50 (Tübingen: Mohr Siebeck, 1992), 27.Not matched

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May combine two claims.

Some works listed in Jacimirskij's bibliography have been destroyed and others moved to national libraries, so it must be used with care, but it remains an important resource alongside Sokolov for research into Slavonic Enoch literature.

“Some of the works listed in the bibliography have subsequently been destroyed and others have moved into national libraries, so the work needs to be used with care, but it remains, alongside Sokolov, as one of the most important resources for research into the Slavonic Enoch literature.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Meščerskij's argument was based on Hebraisms in what he considered older parts of the book, which contributed to his differentiation of a shorter core from the longer form; elements of this argument have been taken up by Liudmila Navtanovich.

“Meščerskij's argument was based on the presence of Hebraisms in what he considered to be the older parts of the book, which contributed to his differentiation of the shorter core from the longer form of the work; elements of this argument have recently been taken up and developed by Liudmila Navtanovich.”

• cites [28] 28. James R. Davila, Hekhalot Literature in Translation: Major Texts of Merkavah Mysticism, JJTPSupp 20:1 (Leiden: Brill, 2013).Not matched

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Meščerskij argued that the work was not transmitted into Slavonic from a Greek original or intermediate version, but from a medieval Hebrew work directly translated into Slavonic, relying on evidence particular to the long recension such as the ADAM acronym in 2 Enoch 30:13.

“By contrast to Vaillant, however, he argued that the work was not transmitted into Slavonic from a Greek original or even an intermediate version-a proposal that is particularly reliant on some evidence particular to the long recension, such as the ADAM acronym in 2 Enoch 30:13-but rather on a medieval Hebrew work, directly translated into Slavonic.”

• cites [28] 28. James R. Davila, Hekhalot Literature in Translation: Major Texts of Merkavah Mysticism, JJTPSupp 20:1 (Leiden: Brill, 2013).Not matched

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Charles's dating is determined by language, provenance, and relationships with other literature; he believes sections written in Hebrew are quoted in the Testament of the 12 Patriarchs, which he believes pre-Christian, so those sections are pre-Christian.

“The issue of dating is largely determined by these elements in the discussion of language, provenance and relationships with other literature.The sections that Charles considers to have been written in Hebrew, he also believes to be “quoted” in the Testament of the 12 Patriarchs, which he believes without qualification to be pre-Christian.Therefore, those sections (whose extent, in fairness, he”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Sokolov's initial work on R was released in 1899 and completed posthumously by M. Speranskij; the volume remains a key resource for full primary texts, though its format makes thorough comparison of variants difficult.

“Sokolov's initial work on R was released in 1899, with his work then completed posthumously by M. Speranskij; 22 this volume continues to be one of the key resources for accessing full versions of the primary texts, though its format makes thorough comparison of variants difficult.”

• cites [22] 22. David W. Suter, Tradition and Composition in the Parables of Enoch, 12. 47 Nickelsburg and VanderKam, 1 Enoch 2, 60.Not matched

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In 1863, Tichonravov published a further collection of apocryphal works, including additional manuscript evidence for MPr and a manuscript from Trinity St Sergius Lavra (n.793) containing the Melkizedek story (2 Enoch 70-72) attached to the description of Enoch's farewell (2 Enoch 67).

“In 1863, Tichonravov published a further collection of apocryphal works, with additional manuscript evidence for MPr and a manuscript from Trinity St Sergius Lavra (n.793) that contained the Melkizedek story (2 Enoch 70-72) attached to the description of Enoch's farewell (2 Enoch 67).14”

• cites [14] 14. A range of spellings and variant forms of this name are encountered in the manuscripts. 78Not matched

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Meščerskij broadly agreed with Vaillant that the book was the product of Jewish Christianity.

“He also broadly agreed with Vaillant's arguments that the book was the product of Jewish Christianity.”

• cites [28] 28. James R. Davila, Hekhalot Literature in Translation: Major Texts of Merkavah Mysticism, JJTPSupp 20:1 (Leiden: Brill, 2013).Not matched

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May combine two claims.

A German bibliographical article by E. Kozak on Slavic apocrypha brought the work to the attention of R.H. Charles, along with Novaković's publication of N, Tichonravov's fragments, and M.I. Sokolov's 1886 identification of manuscript R (also from Belgrade and destroyed in 1941).

“It was mentioned, however, in a German bibliographical article by E. Kozak on Slavic apocrypha 20 and this brought the work to the attention of R.H. Charles-at the time working on the Ethiopic Book of Enoch-along with Novaković's publication of N, Tichonravov's publication of numerous fragments, and M.I Sokolov's 1886 identification of the manuscript R (also found in Belgrade and, like N, destr”

• cites [20] 20. Hindley, "Towards a Dates for the Similitudes of Enoch," NTS 14 (1967-68): 557-65, quote on 564. sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing).

In 1880, Popov published for the first time a manuscript of the whole work, found in a library collection associated with A. Chludov.

“In 1880, Popov published for the first time a manuscript of that whole work which he had found in a library collection associated with A. Chludov.18”

• cites [18] 18. See the discussion of this point in Paul Owen and David Shepherd, "Speaking Up for Qumran, Dalman and the Son of Man: Was Bar Enasha a Common Term for 'Man' in the Time of Jesus?" JSNT 23.81 (2001): 81-122, esp. 88-96. sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

An Alexandrian provenance for 2 Enoch is still widely maintained and advocated by later work.

“but while this tendency in scholarship is often critiqued, an Alexandrian provenance is still widely maintained and advocated by later work on 2 Enoch.”

May combine two claims.

Attempts to construct a stemma for 2 Enoch are complicated and suggest missing links; very short recension manuscripts often agree with long recension manuscripts on details, which complicates explanations of their relation to the short recension.

“It is also important to be aware that attempts to construct a stemma are complicated and suggestive of some missing links; the very short recension manuscripts, for example, will often agree with those of the long recension on points of detail, which complicates explanations of how these may have emerged in relation to the short recension.”

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The ordering of chapters 36-39 in Andersen's and Böttrich's translation is quite different from the equivalent material in the short recension.

“The ordering of chapters 36-39 in the latter is also quite different from the equivalent material in the short.”

May combine two claims.

There is some evidence for direct translation of Hebrew works into Slavic languages during the period of the 2 Enoch manuscripts, though it is debated whether the provenance and dialect character of individual manuscripts align with the geography of such activity.

“There is certainly some evidence for direct translation of Hebrew works into the Slavic languages during the period to which we can date the manuscripts of 2 Enoch, although it is matter of debate as to whether the provenance and dialect character of the individual manuscripts can be made to align with the evidence for the geographical location of such activity.29”

• cites [29] 29. Boustan, "The Study of Heikhalot Literature," 130, 134.Not matched

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Sokolov's developing work was shared with Charles, but it was published several years later as Sokolov continued to obtain manuscripts from libraries and private collections.

“Sokolov's developing work was shared with Charles, though it would be several years later that it was actually published, as he continued to obtain manuscripts from libraries and private collections.21”

• cites [21] 21. David W. Suter, Tradition and Composition in the Parables of Enoch SBL Dissertations 47 (Missoula: Scholars Press, 1979), 12.Not matched

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May combine two claims.

Nikita Meščerskij contributed studies in the 1960s that revisited translation and transmission, agreeing with and challenging Vaillant's arguments.

“The contribution in question is that of Nikita Meščerskij, who contributed a flurry of studies 28 in the 1960s that revisited the questions of translation and transmission, agreeing on points and challenging on others the arguments developed by the French Slavist, André Vaillant (discussed below).”

• cites [28] 28. James R. Davila, Hekhalot Literature in Translation: Major Texts of Merkavah Mysticism, JJTPSupp 20:1 (Leiden: Brill, 2013).Not matched

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2 Enoch contains a number of Greek calques, including repeated occurrences of the word стоухи, from στοιχεῖα, as a designation of a class of heavenly beings.

“It is also important to note that, as well as features such as the ADAM acronym, 2 Enoch contains a number of Greek calques, including repeated occurrences of the word стоухи, from στοιχεῖα, as a designation of a class of heavenly beings.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Charles believes the probable limits of composition can be discovered: earliest date 30 BCE based on dependency on Wisdom of Solomon and 1 Enoch; latest date 70 CE because the temple is still standing, the book seems known to New Testament writers, and known to authors of Epistle of Barnabas and later half of Ascension of Isaiah.

“Based on his views of the dating of these works, this entails an earliest date of 30 BCE.The latest point in the limits he considers to be 70 CE, since (1) the temple is still standing, (2) the book seems to be known to the New Testament writers and (3) it is known also to the authors of the Epistle of Barnabas and of the later half of the Ascension of Isaiah.”

May combine two claims.

The scholarship that produced the manuscripts was sometimes ecclesiastical, preserving stories as saintly lives and edificational writings, and sometimes civic, as with the legal purpose of Merilo Pravednoe.

“Sometimes the scholarship was of an ecclesiastical kind, preserving the stories as saintly lives and edificational writings, and sometimes civic, as with the legal purpose of Merilo Pravednoe.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Charles's identification reflects his belief that the work was composed in Greek, linked to the derivation of Adam's name from Greek names for the four cardinal points and their stars, an acronymic association that only works in Greek.

“This identification, for Charles, reflects, in the first instance, his belief that the work was composed (in its full form) in Greek.This observation was linked to the derivation of Adam's name from the Greek names for the four cardinal points and their stars, an acronymic association that only works in Greek.33”

• cites [33] 33. See, here, Annette Yoshiko Reed, "From Asael and Šemihazah to Uzzah, Azzah, and Azael: 3 Enoch 5 ( § §7-8) and Jewish Reception-History of 1 Enoch," Jewish Studies Quarterly 8 (2001): 105-36; see also her "Categorization, Collection, and the Construction of Continuity: 1 Enoch and 3 Enoch in and beyond 'Apocalypticism' and 'Mysticism'" Method and Theory in the Study of Religion 29 (2017): 268-311, esp. 271. See also Raʿanan S. Boustan, "The Study of Heikhalot Literature: Between Mystical Experience and Textual Artifact," Currents in Biblical Research 6 (2007): 130-60.Not checked yet

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Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims. The quote only partly states this claim.

Charles sees the work as reflecting Hellenistic Judaism of Egypt for reasons including parallels with Philo, absence of Messianic teaching, Egyptian imagery, and a syncretistic creation account.

“Charles sees this as reflecting the Hellenistic Judaism of Egypt for the following reasons.”

May combine two claims.

The earliest known manuscript of 2 Enoch dates to the 15th century; older 14th-century manuscripts of Merilo Pravednoe exist; most manuscripts and excerpts of 2 Enoch date to the 16th and 17th centuries.

“The earliest known manuscript of 2 Enoch dates to the 15 th century, although there are older manuscripts (14 th century) of Merilo Pravednoe; most of the manuscripts and excerpts of the work date to the 16 th and 17 th centuries.”

May combine two claims.

Charles recruited W.H. Morfill to translate the work and offered his own analysis; their first English translation was based on limited manuscript resources, with complete versions only of the long/very long recensions (P and R) and the very short (N).

“Charles recruited W.H. Morfill to translate the work and offered his own analysis, which will be discussed below, but it is worth noting here that their first English translation was based on still limited manuscript resources, with complete versions only of the long/very long recensions (P and R) and of the very short (N).”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Within 2 Enoch, some elements are obviously oppositional, such as condemnation of binding-practices other than the one advocated or of those who reject the laws of the fathers.

“Within 2 Enoch, there may be some elements that are obviously oppositional, such as the condemnation of binding-practices other than the one advocated in the text or of those who reject the laws of the fathers”

May combine two claims.

The Parables depend clearly on the Book of the Watchers, yet there is little sign that the remaining parts of 1 Enoch directly influenced them.

“In all, then, the Parables show clear dependency upon the Book of the Watchers, but present little evidence of direct influence by the other parts of 1 Enoch.”

May combine two claims.

In the Parables, God is depicted as less immanent and more static than in the Qumran Enochic literature, and intermediary figures play a larger role in providence and deliverance.

“the Parables tends to represent God in more static and less immanent terms than the Enoch literature preserved at Qumran, with a more developed interest in the roles of intermediary figures in both providence and deliverance.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Stylistic differences between manuscripts also mark the common material, though less strikingly.

“the stylistic differences between manuscripts also mark the common material, if not so strikingly.”

May combine two claims.

Vaillant was not the first to argue for a much later date, but his analysis, published with the first true critical edition, established the points of detail and parameters of subsequent debate.

“Vaillant was not the first to argue for a much later date-although in the intervening decades, the most celebrated contribution came not from a biblical scholar but from the astronomer A.S.D Maunder 40 -but the depth and breadth of his analysis, published in the context of the first true “critical” edition of the work, would establish the points of detail and the parameters of all subsequent deb”

• cites [39] 39. On these, see see Anisava Miltenova, "Slavonic Erotapokriseis: Sources, Transmission, and Morphology of the Genre," in The Old Testament Apocrypha in the Slavonic Tradition: Continuity and Diversity, ed. Lorenzo DiTommaso and Christfried Böttrich, eds., with the assist. of Marina Swoboda, TSAJ 140 (Tübingen: Mohr Siebeck, 2011), 279-301. 68Not matched

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• cites [40] 40. From Codex Vaticanus Latinus Reginae Christianae 846, f.1o6b. Translation from Grant Macaskill, "Adam Octipartite/Septipartite." 81 On angelological interest, see Goodenough, By Light, Light, 344; on non-being, see 357.Not matched

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May combine two claims.

The additional content of the long recension of 2 Enoch retains archaic linguistic features and preserves traditions traceable to late antiquity.

“there remain archaic linguistic features in the additional content of the long recension and that the material preserves traditions traceable to late antiquity.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Vaillant understands the Christianity generative of 2 Enoch to be distinctively Jewish Christianity; he finds an allusion in Origen (De princ. I, iii, 2) referring to Enoch's account of God's creative activity, alongside a citation of the Shepherd of Hermas, and later returns to the juxtaposition as unsurprising given links with Jewish Christianity.

“Interestingly, the Christianity that he understands to be generative of the work is distinctively that of Jewish Christianity.He finds an allusion to the work in Origen (De princ.I, iii, 2), which refers to Enoch's account of God's creative activity (found only in 2 Enoch and not in 1 Enoch), alongside a citation of the Shepherd of Hermas.This evidence he initially cites in relation to the”

• cites [42] 42. As noted earlier, Dylan Burns has highlighted precisely this point in relation to the development of the various early Christian theologies that are often categorized as "gnostic." See Burns, Apocalypse of the Alien God. 84 Bousset, "Eine jüdische Gebetssammlung," 455-77 85 Fiensy, Prayers Alleged to be Jewish, 138.Not matched

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May combine two claims.

The Parables are a reworking of the Book of the Watchers, following its structure and sharing some wording.

“There is a general agreement that the Parables constitute a revision of the Book of the Watchers, with general replication of its structure and specific parallels in some points of wording.”

• cites Nickelsburg and VanderKam, 1 Enoch 2Not matched

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May combine two claims.

Some works with two or more versions circulated alongside each other, sometimes in the same collections or manuscripts; this is true for the Adam Octipartite/Septipartite traditions.

“some of the works for which we have two or more versions actually circulated alongside each other, sometimes within the same collections or even the same manuscripts; this is true, for example, of the Adam Octipartite/Septipartite traditions.”

• cites Grant Macaskill, "Adam Octipartite: A New Translation with Introduction and Notes,"Not matched

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Vaillant allows that references to the 'ophanim' might reflect the influence of 1 Enoch, but sees the names Adoil and Aruchas as hybrid puns playing on Hebrew words in a Greek register; other angelic names maintain Hebrew etymologies, as do some human names such as Nir.

“He allows that the references to the “ophanim” might reflect the influence of 1 Enoch, but sees the names Adoil and Aruchas as reflecting hybrid puns, playing on Hebrew words in a Greek register: Adoil, for example, he considers to be derived from Ad-o (his eternity), with the angelic suffix “el” added and then corrupted in translation.Other angelic names, similarly, maintain significant and”

Probably not a substantial claim: may not pass S3 (load-bearing).

What most sets the Parables apart from the rest of 1 Enoch is its distinctive and developed messianism focused on the Chosen One or Son of Man.

“The most obvious difference between the Parables and the other parts of what we now label 1 Enoch is its developed and distinctive messianism, centred on the figure of the Chosen One or Son of”

May combine two claims.

The Naples discussions lacked voices representing alternatives to Egyptian origin or accounting for transmission routes and contexts.

“the discussions lacked voices to represent plausible alternatives to the thesis that the work was written in Egypt by a Jewish or Christian author or to account for its transmission routes and its contexts for growth and development.”

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Vaillant sees these features as reflecting a distinctively Jewish Christianity that favours Greek, but also considers evidence suggesting direct knowledge of Hebrew, particularly in proper nouns.

“All of these he sees to reflect a distinctively Jewish Christianity that favours Greek, but he also considers evidence that suggests a direct knowledge of Hebrew, particularly in the proper nouns that are encountered.”

May combine two claims.

The Naples conference scholarship was tilted toward biblical scholars and early Judaism, with no specialists in late antiquity, medieval literature, Jewish-Christianity, Byzantine apocalyptic, or Neoplatonism.

“Conspicuously, at least to the clear eyes of hindsight, there were no specialists in late antiquity or medieval literature; to particularize this, there were no specialists in Jewish-Christianity or in Byzantine apocalyptic, and no specialists in Neoplatonism.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The wider evidence Vaillant cites to support his claim is linked to titles used of God (preference for Lord and occasional use of 'eternal Lord' to render 'eternal God') and the occurrence of Hebraisms and their common Greek renderings in the text.

“The wider evidence that Vaillant cites to support his claim is particularly linked to the titles used of God (the common preference for Lord and the occasional use of “eternal Lord” to render “eternal God”) and the occurrence of Hebraisms and their common Greek renderings in the text.”

May combine two claims.

Vaillant worked in an era governed by values about text criticism that aimed to reconstruct the original form; those values have developed, and the author's own 2013 edition was more diplomatic, publishing exemplar texts and listing variants transparently.

“Vaillant also worked in an era and a context governed by a particular set of values about text criticism and what an edition of texts ought to accomplish, i.e., reconstructing the original form of the text.The values around text criticism have developed, however: as well as recognizing the danger of a reconstructed text being, precisely, a construct-a creative work that corresponds to the”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The author's 2013 edition contains some 5,000 footnotes, most listing multiple variants.

“While many of these simply reflect orthography and dialect, it is nevertheless either sobering or exciting-depending on one's goal-to note that there are some 5,000 footnotes in that book, most listing multiple variants.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The category of Jewish Christianity, and some of its distinctive embodiments in specific localities, has received fresh attention in recent years, notably in the work of Annette Yoshiko Reed, and Vaillant's mid-20th-century claims may be revisited fruitfully in light of this.

“I stress this point at this stage in my review because the category of Jewish Christianity, and some of its distinctive embodiments in specific localities, has received fresh attention in recent years, 41 Vaillant, Le Livre des Secrets, viii.42 Vaillant, Le Livre des Secrets, xiii particularly in the work of Annette Yoshiko Reed, 43 and Vaillant's claims from the mid 20 th century may be revisited”

• cites [43] 43. Fiensy, Prayers Alleged to be Jewish, 138. He cites the liturgy of James, the liturgy of Adai and Mari and the liturgy of John Chrysostom, but he also traces examples in Theophilus of Antioch and Clement of Rome.Not matched

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

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Vaillant considers the short recension, represented by A and U, closest to the original, and the material unique to the long recension (J, P, R) to have been added within the Slavic environment, confusing an otherwise coherent work.

“Vaillant considers the short recension, represented by A and U, to be closest to the original (though, as one of the many points where the inconsistent listing of manuscripts in the history of research can create confusion, he uses “A” as the label for the hypothetical original translation, witnessed in varying degrees of badness by the extant manuscripts).The material unique to the long recension”

• cites [41] 41. Morton Smith, "Goodenough's Jewish Symbols in Retrospect," JBL 86 (1967): 53-68. sourceNot checked — no full text of the source

May combine two claims.

The long recension's additional material preserves ancient 364-day calendar traditions, though damaged; even if not original to 2 Enoch, it draws on traditions and literary fragments from antiquity.

“the additional material of the long recension preserves ancient traditions of a 364 day calendar (although the details have been rather damaged in transmission), so even if not original to 2 Enoch, this material draws on traditions and literary fragments that go back to antiquity.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

The material in chapters 41 and 43 of the Parables is conceptually unified.

“The material in these two chapters is conceptually unified; it may, in fact, originally have been a single account within the text, a different arrangement than is currently reflected in the manuscripts, where the unity and flow of chapters 41 and 43 is fractured somewhat by the text of chapter 42.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The Noachic material in the Parables is well integrated into the book and includes key passages about the Chosen One.

“they are also rather well integrated into the book and include some of the key passages about the figure of the Chosen One.”

Probably not a substantial claim: may not pass S3 (load-bearing).

2 Enoch 6 follows with a description of the treasuries of the dew.

“2 Enoch 6 follows this with a description of the treasuries of the dew.”

Classified as probably not a substantial claim. May combine two claims.

In 2 Enoch, the material is distributed more widely, with meteorological imagery in 2 Enoch 5-6 and 40 and cosmological or astronomical material in 11-16, 30 and 48.

“In 2 Enoch, the material is distributed more widely, though with a number of particularly dense clusters built into the structure of the book; the meteorological imagery that I will consider here is located in 2 Enoch 5-6 and 40, and the cosmological or astronomical material is found in 11-16, 30 and 48.”

May combine two claims.

The Noachic units explicitly associate visionary material with Noah and not Enoch, though Enoch is often a character as Noah's great grandfather, highlighting the close connectedness of the two traditions.

“The Noachic units explicitly associate the visionary material with Noah and not Enoch (e.g.65:1; 67:1), though the older figure is often a character in the narrative, as Noah's great grandfather (65:2), highlighting the close connectedness of the two traditions.”

• cites 65:1Not matched

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

• cites 67:1Not matched

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

• cites 65:2Not matched

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

Probably not a substantial claim: may not pass S3 (load-bearing).

The shorter recension uses the noun xranilica at a different point.

“The shorter recension, meanwhile, does use the noun xranilica, but it does so at a different point.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The most specific connections identified between the Parables and the New Testament are with the Gospel of Matthew.

“the most specific connections identified are with the Gospel of Matthew”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The Noachic material is broadly paralleled in Manichaean traditions through the Book of the Giants.

“the Noachic material is also broadly paralleled in Manichaean traditions, through its particular Book of the Giants.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The meteorological elements listed in 2 Enoch 5:1-2 are snow, ice/frost, and clouds.

“The meteorological elements listed in 2 Enoch 5:1-2 are snow, ice/frost and clouds.”

May combine two claims.

The paper's preliminary study traced correspondences in metrological and meteorological imagery between the Parables of Enoch and 2 Enoch, indicating a particularly close relationship within the Enochic corpus and promising connections to the Syrian environment.

“In its original, independent form, the study traced these suggestive correspondences and noted some limited parallels that could be noted in other ancient literatures from antiquity, with the evidence taken to indicate a particularly close relationship between the Parables and 2 Enoch within the broader Enochic corpus and some promising lines of investigation into connections to the Syrian environ”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The Parables contains material that can be connected to Noah literature also preserved at Qumran.

“the Parables incorporate material that can be linked to the Noah literature also preserved at Qumran”

Probably not a substantial claim: may not pass S3 (load-bearing).

2 Enoch 65's account of finite and transient units of time leads into an eschatological expectation in which time divisions cease and a timeless age emerges.

“The account of these finite and transient units of time in 2 Enoch 65 leads into the description of eschatological expectation that contextualizes the treatment of animals, as the divisions of time will come to an end and a timeless age will emerge:”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The text of 1 Enoch 67:4 occurs in a section typically regarded as a Noachic redaction or interpolation, and the material to which it is added may be significantly older.

“The text in question occurs within a section of the Parables typically regarded as a Noachic redaction or interpolation; the material to which it is added may be significantly older.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

All versions of the construction indicate that the division of time into units should bring about reflection on mortality and cause a person to order themselves rightly within the time-bound world.

“The actual sense of the construction is hardly changed by this, however: all of the versions indicate that the division of time into units through which one passes should bring about reflection on mortality and should cause the person to order themselves rightly within the time-bound world.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Manuscripts of the short and very short recensions use the verbal form khranęšta ('they guard') where the longer texts have the noun xranilica, and repeat sŭkrovišta/sokrovišta as object.

“The manuscripts of the other recensions (i.e., short and very short) have the cognate verbal form khranęšta (хранѧща,”

May combine two claims.

The Slavonic terminology for storehouses in 2 Enoch 5:1-2 varies and uses two different terms, unlike the consistent Geʿez terminology.

“Where the terminology about storehouses in the Geʿez texts is consistent, the Slavonic terminology found in 2 Enoch 5:1-2 is subject to a degree of variation and, importantly, uses two different terms.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The recensions of 2 Enoch vary in the particle qualifying the verb trěbovati, which can mean both 'to need' and 'to demand'.

“As can be seen, the recensions exhibit some degree of variation, particularly in the particle that qualifies the significance of the verb трѣбовати (trěbovati).That verb itself has an interesting range of meanings: its standard lexical entries list both”

Probably not a substantial claim: may not pass S3 (load-bearing).

There has been a peripheral discussion about evidence linking the Parables particularly to Galilee.

“there has also been a more peripheral discussion about the evidence that might link the work particularly to Galilee.”

May combine two claims.

In 5:2, xranilica occurs in combination with sŭkrovišta/sokrovišta, and 5:2 represents a fuller version than the longer recension.

“The noun occurs in combination with sŭkrovišta/sokrovišta in 5:2, which actually represents-as is often the case-a fuller version of the text than is found in the longer recension.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

In 1 Enoch 41:3, Enoch's vision is presented as learning cosmological secrets, including secrets of winds, lightning/thunder, clouds, and dew; dew is not mentioned in the subsequent description of storehouses.

“It is important to note that Enoch's vision of these is represented, in 41:3, as an event by which he learns cosmological secrets (ḫebu'at, ኅቡአተ), which are specified to include not only the secrets of the winds and the lightening/thunder, but also the secrets of the clouds and the dew.That last element is not mentioned in the subsequent description of the storehouses and their contents.”

Probably not a substantial claim: may not pass S3 (load-bearing).

In 1 Enoch 41:5, 'storehouses' refers to the places where the sun and moon are kept.

“The term,”

May combine two claims.

In 2 Enoch's narratives of sacrifice, the animal is killed 'at the head of the altar,' with the altar as the site of killing and the implement a sacrificial or priestly knife.

“The first of these is a characteristic element in the narratives that describe sacrifice, which seem to suggest that the animal is killed”

May combine two claims.

The central detail the study traces appears in every recension; the differences lie in each manuscript's wording and syntax.

“Importantly, for all that such variations are encountered, the core detail that I seek to trace here is contained in all recensions: the variation is found at the level of the lexical detail and syntax of each manuscript.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The Noachic interpolations are well integrated into the text of the Parables.

“these Noachic interpolations are nonetheless well-integrated into the text of the Parables.”

• AssumptionRests on an assumption: The Noachic sections in the Parables are interpolations added to the earliest text of the work.

Probably not a substantial claim: may not pass S3 (load-bearing).

The presence of purported allusions to historical events has played a significant role in attempts to date the Parables.

“The presence of purported allusions to historical events has also played a significant role in attempts to date the Parables.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Attention to putative historical allusions has not yielded a date more precise than the 150-year span.

“what has failed to emerge through attention to the putative historical allusions is anything more precise than this 150 year span.”

Probably not a substantial claim: may not pass S3 (load-bearing).

In the longer recension, xranilica occurs in 5:1 in parallel with sŭkrovišta.

“In the longer recension, this word occurs in 5:1, in parallel with sŭkrovišta:”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Much of the discussion of Galilean links belongs to a broader consideration of evidence throughout 1 Enoch that might suggest its constituent parts reflect familiarity with Galilee's geography; Aramaic composition is also relevant.

“Much of this is part of a broader consideration of the evidence throughout 1 Enoch that might suggest that its constituent parts reflect familiarity with the geography of Galilee; the composition of the work in Aramaic is also a relevant detail.”

May combine two claims.

The Noachic material shares with earlier traditions an interest in the Watchers' actions as constitutive of evil and violence, and shows less interest in the kings and mighty ones who elsewhere represent injustice and evil.

“With those earlier traditions, the Noachic material also shares an interest in the actions of the Watchers as constitutive of evil and violence, showing less interest in the kings and the mighty ones who are elsewhere in the book the representatives of injustice and evil.”

May combine two claims.

The Parables and 2 Enoch share further similarities: programmatic emphasis on disclosure of heavenly secrets to Enoch, interest in the personal figure of Wisdom, and representation of Enoch's ascent and transformation as physical/bodily, linked to his installation to an eternal mediatorial role in heaven.

“In subsequent chapters, I traced further similarities, including in the radically developed or programmatic emphasis on the disclosure of heavenly secrets to Enoch, the common interest in the personal figure of Wisdom, and in the representation of Enoch's ascent and transformation as physical or bodily, linked to his installation to an eternal and mediatorial role in heaven.”

May combine two claims.

The Parables of Enoch lack the developed theological Platonism found in 2 Enoch, the evidence for a developed discourse of creatio ex nihilo, and the pushback on emergent gnostic theologies connected to Syro-Mesopotamia.

“The Parables of Enoch lack the kind of developed theological Platonism found in 2 Enoch, along with the evidence for a developed and widely influential discourse of creatio ex nihilo; they also lack the apparent pushback on emergent gnostic theologies, of the kind specifically connected to Syro-Mesopotamia.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The relevant material on sexual abuse of animals is found only in a secondary heading included in a single manuscript.

“He devotes a section to the sexual abuse of animals, but the relevant material is found only in a secondary heading included in a single manuscript, detailed in the following footnote.”

Classified as probably not a substantial claim.

Points of commonality and divergence between the Parables and 2 Enoch illustrate the different complex of influences visible in 2 Enoch.

“and the points of commonality and divergence between it and 2 Enoch will serve to illustrate the different complex of influences visible in the latter work.”

Probably not a substantial claim: may not pass S4 (based).

The scholarly approach to 2 Enoch has been limited by categories and imaginative frameworks governing biblical studies and related research, especially by the significance attached to well-known bounded groups in antiquity.

“This involves some sustained reflection on the possibility that the scholarly approach to 2 Enoch has been limited by the categories and imaginative frameworks that govern the field of biblical studies and the cognate areas of research in Judaism and Christian origins, particularly in the significance attached to the well-known and clearly-bounded groups operative in antiquity.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

If world building relies too narrowly on a particular body of sources wrongly taken as representative, is too heavily modelled on contemporary experience, or uses too static categories, then analysis of the works studied will be too simplistic and will distort the approach.

“If our acts of”

Probably not a substantial claim: may not pass S4 (based). May combine two claims.

The discussion of 2 Enoch is driven by issues of categorization and origins, and the lack of agreement may point to deeper problems in the discourse.

“The discussion of 2 Enoch is driven by these issues of categorization and their place in the pursuit of origins; the fact the discussion has yielded little agreement may be significant of deeper issues in the discourse.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

2 Enoch is representative of the colourful and complicated religious world of late antiquity, in which defined groups and networks are only part of the generative dynamic and local-ness may be more determinative than is usually recognized.

“Rather, I will argue that 2 Enoch is representative of the colourful and complicated religious world of late antiquity, in which the roles of defined groups and networks are only ever part of the generative dynamic that gives rise to literature, and in which local-ness may play a more determinative role than is typically recognized.”

Classified as probably not a substantial claim. May combine two claims.

Debates about what is original and what is redactional in 2 Enoch depend on contested definitions of Judaism and Christianity in antiquity, on methodological questions about how to differentiate them, and on reconstructions of their relationship through antiquity.

“Those debates are themselves contingent on the contested definitions of Judaism and Christianity in antiquity and on methodological questions about the features by which they are differentiated; they are further shaped by reconstructions of their relationship to each”

May combine two claims.

2 Enoch survives in multiple Church Slavonic versions from the fourteenth to seventeenth centuries, and a disputed Coptic/Nubian fragmentary witness has also been claimed for it.

“This lengthy pseudepigraphon is preserved in several versions in Church Slavonic collections that date from the 14 th to the 17 th centuries, with a disputed additional fragmentary witness also claimed for the work in earlier Coptic writings from Nubia.”

• cites [3] 3. А. Н. Пыпин Ложные и отреченные книги русской старины (Памятники старинной русской литературы, издаваемые Графом Григорием Кушелевым-Безбородко, 3; С.-Петербург, 1862), 15-16.Not matched

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

• cites [4] 4. Николай Саввич Тихонравов, Памятники отреченной русской литературы (2 тома; С.-Петербург/Москва, 1863) 1.19-23, 26-31.Not matched

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

Classified as probably not a substantial claim. May combine two claims.

This commitment included polemical resistance to ideas that both Jewish and Christian authoritative traditions would later reject, so 2 Enoch appears at points quite conservative by those standards.

“This commitment includes some polemical resistance to ideas that would also be rejected by the retrospectively authoritative voices of both Jewish and Christian traditions, so that 2 Enoch appears at points to be quite”

Probably not a substantial claim: may not pass S4 (based). May combine two claims.

Problems arising from distortive world building are especially significant for 2 Enoch but also affect many other pseudepigraphical and formally anonymous works from antiquity.

“While the problems that emerge as a result of this distortive world building have been especially significant for the study of 2 Enoch, they bear on many other pseudepigraphical and formally anonymous works from antiquity.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

These conceptualizations are embedded in scholarly language, linguistics, and interpretative habits, and they cause scholars to prioritize subsidiary factors while neglecting more important ones.

“These are embedded in our scholarly language, in our very linguistics and in our interpretative habits, and cause us to give priority to some factors that may be of subsidiary importance while, correspondingly, neglecting elements that should have primary significance.”

Probably not a substantial claim: may not pass S2 (checkable).

The framework within which 2 Enoch has been analyzed reflects dominant conceptualizations that shape how religious literature of antiquity is understood and how it should be studied.

“I will argue in this chapter that the framework within which 2 Enoch has been analyzed reflects the dominance of a particular set of conceptualizations that shape how we think of religious literature in antiquity and how we think that such literature should be analyzed.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

The evidence for these embodied beliefs is woven through the core of 2 Enoch and cannot be isolated and removed as obvious interpolation.

“The evidence for these embodied beliefs appears to be woven through the very core of the work-it cannot be isolated and removed as obvious interpolation.”

May combine two claims.

Analysis of the Parables supports the broad tendency of recent scholarship to identify it as a product of early Judaism, though the category is complicated by the reimagining of the task.

“My analysis of the Parables will support the broad tendency of recent scholarship to identify the work as a product of early Judaism-although my re-imagining of the task will allow this category to be rather complicated”

May combine two claims.

2 Enoch embodies beliefs and practices of people who cannot easily be placed within the categories Jew or Christian, categories that are overly shaped by authoritative voices.

“At the same time, the work clearly embodies the beliefs and practices of people who cannot easily be placed with our typically deployed categories of”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

Such works may have been placed in the wrong boxes and then misused in ways that sustain distortive accounts.

“These we may unwittingly have placed in the wrong boxes-because they can, with just a little work, be made to fit within these-and have then subsequently misused, in ways that sustain the distortive accounts that we favour.”

May combine two claims.

These tradents drew on eclectic philosophical and mythological traditions, including early Judaism, and directed them toward their commitment to the proper worship of the One God, the Creator.

“These figures are comfortable drawing on eclectic philosophical and mythological traditions, including those of early Judaism, and turning these to ends aligned with their own commitment to the proper worship of the One God, the Creator.”

Classified as probably not a substantial claim. May combine two claims.

As a result, 2 Enoch has been approached with rigid categories, and categorization itself has often been the driving concern.

“Consequently, it has approached 2 Enoch with a set of quite rigid categories, with categorization itself often the driving concern.”

May combine two claims.

Such local figures may have participated in a transnational network and also in other locally present networks and local cultural practices.

“Such figures may well have participated in the life of a given transnational religious or philosophical network, but they may also have participated in the lives of other locally present networks, and in other highly local cultural practices.”

Classified as probably not a substantial claim. May combine two claims.

Tree imagery aligns with a particular way of thinking about group development and evolving ideas, while ecosystem imagery invites complication and complexification in dynamic or living terms.

“The tree imagery that we commonly use in relation to texts and their contents aligns with a particular way of thinking about group development and its relationship to evolving ideas; the less commonly encountered imagery of an ecosystem invites complication and complexification, considered in dynamic or living terms.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Islands are frequently represented as primitive or backward.

“In keeping with this, islands are frequently represented as primitive or backward.”

May combine two claims.

Syria's role in transmitting writings to Slavonic contexts is less obvious but important and well documented.

“The role of Syria in the transmission of writings to the Slavonic contexts is less obvious, but important nonetheless and well documented.”

• cites [68] 68. For a broad discussion of the uptake of Genesis 22 in rabbinic traditions, see Levenson, Death and Resurrection, 173-199.Not matched

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

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

If texts emerged from places with diverse ethnic and religious particularities interacting in a shared local culture, then the relationship between Jewish, Christian, and other elements in a text may be more complicated and less mechanical.

“If our imagination allows that texts emerged from places populated with people associated with diverse ethnic and religious particularities, who interacted within (and identified with) a shared culture characterized by distinctive local colour-and who sometimes shared spaces or institutions-then the relationship between Jewish, Christian and”

May combine two claims.

Equivalent dynamics of marginalization affect other island communities and non-island communities remote from administrative power centres.

“Equivalent dynamics obtain for other island communities, such as the Caribbean, 59 and for non-island communities that are remote from the primary centre of administrative power.”

• cites [59] 59. Daniel Ullucci, "Contesting the Meaning of Animal Sacrifice," in Ancient Mediterranean Sacrifice, ed. Jennifer Wright Knust and Zsuzsanna Varhelyi (Oxford: Oxford University Press, 2011), 57-69 (quotations from 59-60). Ullucci here cites Jonathan Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (New York: Oxford University Press, 2006). sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Our knowledge of the groups that may have been involved in the generation of the writings, particularly at the local level, is fragmentary at best.

“to acknowledge that our knowledge of the groups that may have been involved, particularly at the local level, is fragmentary at best.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

A decolonized intellectual humility requires admitting that mapping known groupings in the ancient Levant has not yet built a picture of religious identity in that world.

“A decolonized intellectual humility requires us to admit that we have not.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Philosophical representations of time and being in 2 Enoch seem heavily shaped by Platonic conceptuality also seen in Philo.

“and there are philosophical representations of time and being that seem heavily shaped by the kind of Platonic conceptuality seen also in Philo.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Islanders experience complex solidarities tied to language, dialect, and historical associations with different powers.

“Islanders will feel complex solidarities, linked to language and dialect and also to historical associations with different powers.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Much research on 2 Enoch's provenance has considered Egypt most likely, while debating whether the authors were Jewish or Christian.

“As I will discuss (by way of review) in Chapter 2, much of the research on the provenance of 2 Enoch has considered it most likely that the work was composed in Egypt, though it has debated whether the authors were Jewish or Christian.”

Classified as probably not a substantial claim.

There may have been elite, erudite persons capable of generating works like the pseudepigrapha whose values aligned with the networks on many points and who participated in network life but did not subscribe to all values of its authoritative figures.

“But there may also have been elite, erudite persons-people capable of generating written works like the pseudepigrapha-whose values aligned with the networks on many points and who may indeed have participated in the life of the network, but who did not subscribe to all of the values articulated by its authoritative figures.”

Classified as probably not a substantial claim.

Deleuze and Guattari's cultural philosophy is concerned with non-linear, acentered complexity that generates cultural goods and conceptual significations.

“This insight draws upon the cultural philosophy of Gilles Deleuze and Félix Guattari, 11 which is particularly concerned with the non-linear, acentered complexity that is generative of cultural goods and conceptual significations.”

• cites [11] 11. E. Kozak, "Bibliographische Übersicht der biblisch-apokryphen Literatur bei den Slaven," Jahrbücher für protestantische Theologie 18 (1892): 127-58.Not matched

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

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Syrian text types have long been recognized as a dominant strand in biblical material, though systematic collation is recent and full analysis remains.

“Syrian text types have long been recognized as one of the dominant strands in the biblical material, although only recently has the evidence begun to be systematically and exhaustively collated, and a full analysis is still to be undertaken.”

• cites [66] 66. Kanarek, "He Took the Knife," 77-9. Later in the article, Kanarek explores one particular element in the debate represented in the passage, namely whether the language of Genesis 22:9 should properly be understood in terms of Abraham's zeal, rather than as normative for the sort of knife to be used. See pages 86-9. 31 Kanarek, "Abraham's Knife," 49-50.Not matched

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

Classified as probably not a substantial claim.

What is most determinative for modern evangelicalism is not the Bible and biblical theology but modernity in its British and American forms.

“what is arguably most determinative for modern evangelicalism is not what it itself considers to be determinative-the Bible and biblical theologybut rather modernity, and that in its distinctively British and American forms.”

Probably not a substantial claim: may not pass S2 (checkable).

We do not have access to all the data that would be required to place 2 Enoch decisively.

“We simply do not have access to all of the data that would be required to decisively place the work”

Probably not a substantial claim: may not pass S3 (load-bearing).

These dynamics resemble those described in Said's study of orientalism.

“These phenomena are strikingly similar to those described in the study of orientalism, particularly in Said's seminal work”

May combine two claims.

The identity of people living on the edge of the world has a liminal quality, involving movement between cultures often shaped linguistically.

“There is a certain liminality 61 to the identity of those who live”

• cites [61] 61. And the people gave heed to Nir the priest and they hurried and they brought (them) and tied (them) up at the head of the altar. And Nir took the knife of sacrifice (нoжь жреческыи, nožĭ žrečeskyi), and slaughtered all that had been brought to be sacrificed in front of the face of the Lord. (70:19-21) 23Not matched

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

• cites [62] 62. Andersen describes "head of the altar" as a "literal Hebraism." 24 In fact, this Hebrew expression is not found in the biblical material, but it is encountered in the Mishnah (e.g., in m.Yoma 4:3, m.Tamid 1:4, 2:1, 5:5), 25 where it describes the place where the sacrifice is offered up, the animal having been killed and divided away from the altar, in the butchering area. That is, in the Mishnah, the term designates the top of the altar onto which the already divided parts of the offering are placed as they are presented, the place of actual sacrifice; it does not designate the place whereNot matched

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

May combine two claims.

Connections between Syriac church literature and early Jewish literatures are extensive, so locating 2 Enoch in this matrix requires careful reflection on intersections.

“Importantly, the connections between the literature of the Syriac church and the literatures of early Judaism are extensive and locating 2 Enoch within this matrix involves careful reflection on the kinds of intersection that it may embody.”

• cites [70] 70. Pines, "Eschatology and the Concept of Time," 75. The simple association of the Dead Sea Scrolls with the Essenes is made in his footnote 10, which might fairly be described as "of its time."Not matched

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

Classified as probably not a substantial claim.

Modern Western scholarship is typically driven by genealogical interests that seek species and origins and trace development through differentiation, diversification, and dialectics.

“Deleuze and Guattari recognize the extent to which modern Western scholarship (in keeping with much traditional thought throughout the pre-modern periods) is typically driven by genealogical interests that seek to identify species and to pursue their origins, tracing their developments through differentiation, diversification and dialectics.”

• cites Deleuze and GuattariNot matched

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

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

The analysis and interpretation of ancient writings is always conditioned by our imagination, both in the world we place the works within and in the terms we use to analyze them.

“the analysis and interpretation of ancient writings is always conditioned by our imagination, both in terms of the world we place the works within and the terms with which we correspondingly analyze them.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

Even if all the data were available, attempts to order and make sense of it would still impose our own values upon it.

“and, even if we did, would need to acknowledge that our attempts to order and make sense of the data would still involve the imposition of our own values upon it.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

We will ask different questions and explore different answers if we allow that the phenomena in these writings are better explained by an ecosystem model, where new ideas emerge from heterogeneity and organic interaction, than by a tree model.

“Crucially, we will ask different questions of the writings we consider, and explore different answers, if we allow that the phenomena encountered in them are not best explained by being mapped linguistically onto the development of trees-which grow and branch through the expression of their own internal genetics-but rather onto an ecosystem, where the emergence of new ideas reflects an essential”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Island communities are commonly labelled remote, and this label often implies cultural and linguistic marginality.

“Island communities are commonly labelled as”

Classified as probably not a substantial claim.

Such an approach requires a static definition of groups as species or classes in a taxonomy.

“Such an approach, I would suggest, requires an essentially static definition of the groups in question: it considers them as species (or as classes in a taxonomy) and is characterized by the presumptive values that relate to speciation and thereby to classification.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

There are knots of arborescence in rhizomes and rhizomatic offshoots in roots, so the two models do not oppose but contextualize each other.

“It is important to note that there are”

• cites [20] 20. Hindley, "Towards a Dates for the Similitudes of Enoch," NTS 14 (1967-68): 557-65, quote on 564. sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing).

For Deleuze and Guattari, everything is in some sense a machine that works by engaging other surfaces; humans, groups, texts, wasps, viruses, and bacteria are machines.

“As Deleuze and Guattari use the imagery, everything is in some sense a machine, something that works by engaging other surfaces in complex ways.A human is a machine, and a group of humans is a machine.A text is a machine.Wasps, viruses and bacteria are also machines, crawling over pollen laden flowers or invading cells.”

• cites Deleuze and GuattariNot matched

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Probably not a substantial claim: may not pass S3 (load-bearing).

Cross-domain mapping of metaphors is built into the structure of language itself.

“The answer cannot be to exclude all such metaphors, for the cross-domain mapping of metaphors is built into the structure of language itself”

• cites [10] 10. S. Novaković, "Apokrif o Enohu," Starine XVI (1884): 67-81.Not matched

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

Classified as probably not a substantial claim.

Their primary alternative to the tree model is the rhizome, a web-like subterranean network linking tubers and fungi, used as a metaphor for non-linear connectedness and the complex interaction of signs and states.

“Their primary alternative to the model of the tree, as a metaphor by which we commonly imagine development through time, is the model of the rhizome.This web-like, subterranean network that links tubers and fungi is, for Deleuze and Guattari, a metaphor for non-linear connectedness and of the complex interaction of signs and states.”

• cites Deleuze and GuattariNot matched

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Probably not a substantial claim: may not pass S3 (load-bearing).

Deleuze and Guattari intend the rhizome image to represent something more thoroughly ecological than its strict sense might suggest.

“They intend the image of the rhizome, however, to represent something more thoroughly ecological than, in its strictest sense, it might be understood to label.17”

• cites [17] 17. Maurice Casey, "The Use of the Term 'Son of Man' in the Similitudes of Enoch," JSJ 7 (1976) 11-29. sourceNot checked — no full text of the source

Classified as probably not a substantial claim.

Particular astronomical and cosmological imagery in 2 Enoch seems most obviously to reflect Egyptian culture.

“Particular elements in the astronomical and cosmological imagery seem most obviously to reflect Egyptian culture”

Probably not a substantial claim: may not pass S3 (load-bearing).

What makes modern evangelicalism distinctive is the refraction of older concepts through modern values and the selection of emphases according to modernity, especially its interest in the individual.

“what makes modern evangelicalism distinctive is precisely the refraction of older concepts through modern values and the selection of key emphases according to the intellectual context of modernity, not least its particular interest in the individual.”

Classified as probably not a substantial claim.

Egyptian imagery in 2 Enoch could point as easily to a Syrian as to an Alexandrian context.

“So, the presence of Egyptian imagery in 2 Enoch might as easily point to a Syrian as to an Alexandrian context and we would need to ask whether there is evidence that points to one more than the other.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Religiously aligned communities in antiquity were led by powerful local figures who were wealthy and learned.

“A number of studies have highlighted the extent to which religiously aligned communities in antiquity were led by powerful local figures, who would have been wealthy and learned.”

• cites [44] 44. A. Vaillant, Le Livre des Secrets D'Hénoch: Texte slave et Traduction française, (Paris: Institut d'Études slaves, 1952), 5. See, particularly, note "4," where he comments on the decision to amend the reading, allowing him to translate as "d'écume." 46Not checked yet

  Not checked in the free run.

Probably not a substantial claim: may not pass S3 (load-bearing).

For Deleuze and Guattari, tree logic determines how everything is evaluated, assessed, or identified according to lineage and species defined by arborescence.

“For Deleuze and Guattari, this essential tree logic determines how everything is evaluated and assessed, or even identified, according to the concerns of lineage and species, as these are defined by”

• cites Deleuze and GuattariNot matched

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

Classified as probably not a substantial claim. May combine two claims.

The term 'syncretistic' implies that combined religious values are essentially alien and that pure forms of each species of religious thought are compromised by combination.

“this term implies that the religious values being combined are essentially alien to each other, that there is some kind of pure form of each species of religious thought that is in some sense compromised by the combination.”

Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

Modern urban readers who share that perspective may not notice it because their viewpoint from the heart of the modern empire is normalized.

“The second problem is that modern urban readers who share the equivalent perspective may not even notice this first factor, so normalized is their viewpoint from the heart of the modern empire.”

Classified as probably not a substantial claim. May combine two claims.

Deleuze and Guattari intend their project as both transcendental and materialist analysis, reaching beyond reductive categories without losing material connections.

“Deleuze and Guattari intend their project to be”

• cites [12] 12. See the discussion of this process in Böttrich, Weltweisheit. Menschheitsethik. Urkult: Studien zum slavischen Henochbuch, WUNT II:50 (Tübingen: Mohr Siebeck, 1992), 27.Not matched

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

Probably not a substantial claim: may not pass S2 (checkable).

A work may reflect complex entanglement of religious and ideological traditions within a culture, making a single crossing point from Judaism into Christianity grossly over-simplistic.

“A work may reflect the complex entanglement of religious and ideological traditions within a culture, and the growth of stories within this, such that to envision a single crossing point from Judaism into Christianity (and even to reduce these identities to singular terms) is grossly and distortively over-simplistic.”

Probably not a substantial claim: may not pass S4 (based).

The ancient Levant, though not an island archipelago, was subject to the same identifications that affect communities at the edges of empires, especially those adjacent to competing empires.

“The world of the ancient Levant may not have been an island archipelago, but it was subject to the same identifications that affect all communities located at the edge of the geographical extent of given empires, particularly those adjacent to competing empires.”

Probably not a substantial claim: may not pass S2 (checkable).

Such works may represent the wider religious values of a less bounded community, even among the wealthy and literate, shaped by local dynamics.

“They may be representative of the wider religious values of a less bounded community, even among the wealthy and literate, in ways shaped by local dynamics.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

The scale and significance of Manichaeism is recast by recentering the map in ways significant for 2 Enoch.

“In fact, the scale and significance of Manichaeism is entirely recast by the recentring of the map, in ways that we will see to be quite significant for 2 Enoch.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

The use of such language obscures the dynamic reality of how supervenient cultures shape beliefs and practices, and the truly effective factor is the vibrancy of the culture, not group identity.

“I will argue later in this chapter that the use of such language obscures the dynamic reality of how supervenient cultures shape the beliefs and practices of people and groups within them, such that the truly effective factor is not the identity of the group, but the vibrancy of the culture in which they are embodied.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The rhizome connects any point to any other point, its traits are not necessarily linked to traits of the same nature, and it brings into play different regimes of signs and even non-sign states.

“Unlike trees or their roots, the rhizome connects any point to any other point, and its traits are not necessarily linked to traits of the same nature; it brings into play very different regimes of signs and even non-sign states.16”

• cites [16] 16. John J. Collins, "Enoch and the Son of Man: A Response to Sabino Chialà and Helge Kvanvig" (216-227) and Klaus Koch, "Questions Regarding the So-Called Son of Man in the Parables of Enoch: A Response to Sabino Chialà and Helge Kvanvig" (228-237). A massive study of the Son of Man traditions is forthcoming from Richard Bauckham (Grand Rapids: Eerdmans, 2024) and includes a chapter devoted to the Parables. 27 Geza Vermes, "Appendix E: The Use of ‫נ‬ ‫ש‬ ‫א‬ ‫ב‬ ‫ר‬ / ‫נ‬ ‫ש‬ ‫ב‬ ‫ר‬ in Jewish Aramaic," in An Aramaic Approach to the Gospels and Acts ed. Matthew Black (3rd edition; Oxford: ClaNot checked yet

  Not checked in the free run.

Classified as probably not a substantial claim.

Using terms such as roots, branches, or trajectories engages imaginative metaphors built into scholarly linguistics because of common presumptions about generative contexts.

“As soon as we start using terms like”

Classified as probably not a substantial claim.

The language of the continuum is vulnerable to a linear conceptualization.

“The language of the continuum is, however, vulnerable to a rather linear conceptualization”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

From an urban centre, this liminality appears simply as marginality and is often represented in culturally dismissive terms comparable to colonial discourse about the east and indigenous peoples.

“But what for us is experienced as a dynamic liminality is, for the one looking from the urban centre of the economic network, simply a marginality, and one that is often represented in culturally dismissive terms, equivalent to those used of the east and of the indigenous in colonial discourse.”

Classified as probably not a substantial claim.

Deleuze and Guattari advocate an anti-genealogical approach that treats heterogeneity itself as the essential reality and generative factor in the development of concepts and cultural goods.

“By contrast to tree logic, or arborescence, Deleuze and Guattari advocate an anti-genealogical approach that recognizes and promotes heterogeneity itself as the essential reality and the generative factor in the development of concepts and cultural goods.”

• cites Deleuze and GuattariNot matched

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

Probably not a substantial claim: may not pass S2 (checkable).

Applying nissology to non-island contexts like Syria or Palestine is valuable once parallels between places in imperial overlap are recognized.

“It might initially seem strange to apply the insights of nissology to the study of non-island contexts like Syria or Palestine, but once the parallels between places that exist in the overlap of empires is recognized, the value becomes clear.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

These machines transfer genetic material and facilitate new connections and recombinations, which may sustain sameness or generate newness, new entities, strains, or species.

“These machines transfer genetic material from one place to another and facilitate new connections and recombinations.Such connections may sustain sameness, as another rose grows that is the same as its parent strain, but they may also generate newness, and may play a role in the appearance and evolution of new entities, new strains or even new species.”

• cites Deleuze and GuattariNot matched

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

Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

We would still have to construct a world in which to place the work, and such construction typically draws on schematics with which we are familiar.

“We would still be required to construct a world in which to place the work, and such acts of construction typically draw upon the schematics with which we”

Probably not a substantial claim: may not pass S3 (load-bearing).

The dynamics of trade-route networks would have differed as one moved inland from the Mediterranean, away from sea routes and into a world belonging as much to Asia as to Europe or North Africa.

“But the dynamics of such networks would undoubtedly have been different as one moved inland from the Mediterranean, away from the relative speed and safety of transmission afforded by sea routes and further into a world that belonged within Asia as much as within Europe or North Africa.”

• AssumptionRests on an assumption: Philosophical and religious networks maintained through trade routes played a key role in unifying discourse and practices of groups around the Mediterranean.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Once the language of the machine is appreciated, the rhizome can be seen as a symbol of entire ecologies and is anti-genealogical because ecology is not subject to genealogy.

“Once the language of the machine is appreciated, the image of the rhizome can be seen as a symbol not just of the web-like, non-linear connections between tubers, but of entire ecologies.As such, it is”

• cites [18] 18. See the discussion of this point in Paul Owen and David Shepherd, "Speaking Up for Qumran, Dalman and the Son of Man: Was Bar Enasha a Common Term for 'Man' in the Time of Jesus?" JSNT 23.81 (2001): 81-122, esp. 88-96. sourceNot checked — no full text of the source
• cites [19] 19. For a brief discussion of this, with relevant bibliography, see my "Matthew and the Parables of Enoch," in Bock and Charlesworth, eds., Parables of Enoch: A Paradigm Shift, 218-30.Not matched

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

Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

Recentering the map makes it less likely to portray Manichaeans as a marginal sect and Elchasites as a fringe movement of Jewish Christianity.

“With the map recentered, we are less likely to portray the Manichaeans as a marginal, if large, sect and Elchasites as a movement on the fringes of Jewish Christianity.”

Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

Such works may bear witness to polemics of conflicting ideas rather than conflicting groups, and to the vitality of imaginative tropes and traditions in new contexts.

“They may bear witness to the polemics of conflicting ideas, rather than conflicting groups, but also to the sheer vitality of imaginative tropes and traditions, as they take on new life in new contexts.”

Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

The most characteristic quality of modern evangelicalism is its modern-ness.

“The most characteristic quality of modern evangelicalism is its modern-ness.”

Probably not a substantial claim: may not pass S2 (checkable).

The corrective of approaching material evidence on its own terms can generate new and equally problematic binaries.

“It is all too easy, however, to allow this corrective simply to generate new and equally problematic binaries.”

Probably not a substantial claim: may not pass S2 (checkable).

Cultures and sub-cultures may be more subtly determinative for the qualities of a particular work, even a product of a particular group, than purported alignment with a wider tradition.

“cultures and sub-cultures may, in reality, be more subtly determinative for the qualities evinced in a particular work, even the product of a particular group, than the purported alignment with a wider tradition.”

Probably not a substantial claim: may not pass S2 (checkable).

Categories of identity do not totalize identity, especially in culturally complex spaces.

“But it also allows us to recognize that even these categories do not function in a way that totalizes identity, particularly in these culturally complex spaces.”

Classified as probably not a substantial claim.

The use of biological concepts results in an analytical language that loads the significance of certain textual features or putative groups in particular ways.

“In turn, the use of biological concepts results in an analytical linguistic that loads the significance of certain features of the texts, or the putative groups behind them, in particular ways.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Islanders are regularly portrayed as backward, traditional, and sometimes savage, often by media outlets that identify as progressive.

“Islanders are regularly portrayed as backward, traditional, and even with tropes of savagery, often by media outlets that identify themselves by their progressive values.”

May combine two claims.

The story of Frumentius, despite historical complications, establishes traditions linking Ethiopia to both Egypt and Syria, with Syria having more immediate significance.

“However much the story of Frumentius may need to be complicated with its various layers of historical detail, it establishes traditions that link Ethiopia to both Egypt and Syria, but it is the latter that has the most immediate significance.”

• cites [67] 67. Jon D. Levenson, The Death and Resurrection of the Beloved Son (New Haven: Yale University Press, 1993), 184.Not matched

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

May combine two claims.

The Syrian church was especially influential on Ethiopia, quite probably in transmitting scriptural texts, though debates remain about character, timing, and relation to Syriac.

“We know that the Syrian church (using this term in distinction to”

• cites [65] 65. I am grateful to Jenny Labenz for pointing out these occurrences of the expression in the Mishnah. 26 I am grateful to David Moffitt for drawing my attention to this point.Not matched

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

Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

Features claimed to reflect a particular tradition may be superficial and elastic, with truly determinative elements operating at an underlying level.

“The features claimed to reflect definitively a particular tradition may prove to be both superficial and rather elastic, with the truly determinative elements of thought operating at an underlying level.”

Probably not a substantial claim: may not pass S2 (checkable).

Alongside material evidence, textual evidence has been misappraised in its true significance.

“alongside that material evidence is textual evidence, the true significance of which has been misappraised.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Nissology encourages attention to finer scales, recognizing that island groups have their own internal centres often defined by local dialect.

“The nissological approach also encourages a particular granularity of scale in the analysis of the dynamics, an awareness that island groups themselves will have different centres within themselves, often defined by local dialect.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Scribes and copyists through the centuries were educated, contrary to a common presumption that they were unskilled or ignorant, and this is especially true of the early modern scholars who copied the manuscripts.

“This is actually true of scribes and copyists through the centuries, who are too often presumed to be unskilled or ignorant, but it is true in a distinctive way of the early modern scholars who copied the manuscripts.”

Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

The generative factors in a work like 2 Enoch are non-linear, mediated by cultural influences and not just group dynamics, though groups and networks are part of the mix.

“We need to allow that the generative factors involved in a work of this kind are non-linear, mediated by cultural influences and not just group dynamics (even if groups and networks are part of the mix).”

Probably not a substantial claim: may not pass S2 (checkable).

We may be dealing not with a singular tree but with a rhizome, with essential diversity involving points of intersection and connection.

“we may be dealing not with a singular tree, with roots and branches and a common trunk, but with a rhizome, with an essential diversity that involves points of intersection and connection.”

May combine two claims.

The relevance of Pines's work on connections between Sefer Yetzirah and Pseudo-Clementines to the divine form in 2 Enoch has not been fully considered, with implications for approaches tying 2 Enoch 39 to Jewish mystical traditions.

“The relevance of this to the representation of the divine form in 2 Enoch has not, I think, been fully considered; it has implications for those approaches that have tied the content of 2 Enoch 39 quite closely to developing Jewish mystical traditions”

• cites [76] 76. Adler, William. "A Dead End in the Enoch Trajectory: A Response to Andrei Orlov." Pages 137-42 in Enoch and the Messiah Son of Man: Revisiting the Book of Parables. Edited by Gabriele Boccaccini. Grand Rapids: Eerdmans, 2007.Not matched

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

May combine two claims.

Charles's listing of parallels is a valuable resource for considering 2 Enoch in late antiquity, but his study has two characteristics requiring caution: he treats parallels as textual dependency and influence, and he presumes 2 Enoch is the older work.

“In certain regards, his listing of perceived parallels is a valuable resource for anyone seeking to consider 2 Enoch within the landscape of late antiquity, but there are two characteristics of his study that need to be treated with particular caution by the contemporary reader.First, he largely considers the parallels as matters of textual dependency and influence, with little discussion of other”

Classified as probably not a substantial claim. May combine two claims.

There are several physical embodiments of 2 Enoch, and scholars have divergently aligned them with hypothetical Vorlagen.

“There are, then, several physical embodiments of the work and scholars have divergently aligned these with hypothetical Vorlagen.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

If a shorter version was translated first, it may have influenced later translations of longer versions, possibly reflected in stylistic differences between material common to both recensions and material found only in long recensions.

“If a shorter version of the book was translated first, it may have exercised an influence over subsequent translations of longer versions, something that might be reflected in stylistic differences between the material common to both recensions and that found only in the long recensions.”

May combine two claims.

Meščerskij's thesis has generally been treated with caution; Greek inscriptional evidence and iconography provide further evidence that a Greek version of 2 Enoch may have circulated in the Balkans until the early modern period, which may more readily account for its translation into Slavonic.

“For these reasons, Meščerskij's thesis has generally been treated with caution; the study of Greek inscriptional evidence and iconography has also further provided further evidence that a Greek version of the work may have circulated in the Balkans until the early modern period and this may more readily account for its translation into Slavonic.31”

• cites [31] 31. As reflected in the title of his book Andrei Orlov, The Enoch-Metatron Tradition, TSAJ 107 (Tübingen: Mohr Siebeck, 2005); Orlov devotes his first substantive chapter (23-39) to a discussion of Enmeduranki as diviner, expert in secrets, mediator, scribe and priest.Not matched

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

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

Longer recensions do not always contain longer versions of specific pericopae; sometimes shorter recensions have more detail or content absent from longer ones.

“It is important to note, however, that it is not always the case that the longer recensions contain longer versions of specific pericopae; sometimes the shorter recensions have more detail or content that is not found in the longer.”

May combine two claims.

The closeness of Aramaic linguistic cultures allowed a particular likeness and cultural transmission, producing a distinctive Jewish Christianity in Syria with refractions different from Egypt.

“We need to be careful how we construe the relationship between the later Syriac church and Judaism, but clearly the closeness of Aramaic linguistic cultures allowed a particular kind of likeness to emerge and cultural transmission to take place, with a distinctive kind of”

• cites [70] 70. Pines, "Eschatology and the Concept of Time," 75. The simple association of the Dead Sea Scrolls with the Essenes is made in his footnote 10, which might fairly be described as "of its time."Not matched

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

Classified as probably not a substantial claim.

A work emerging from a context like Edessa might reflect a confluence of influences, generating something like and unlike its source traditions and hard to identify as one thing.

“A work that emerges from such a context might reflect the confluence of these influences, with the recombination of their elements generating something that is at once like and unlike the various traditions that feed material into it and consequently almost impossible to identify as one thing or another.”

Classified as probably not a substantial claim. May combine two claims.

Manuscripts preserve multiple recensions of 2 Enoch, each possibly a distinct embodiment, and there is debate about which is most representative and how each developed.

“I use this language of embodiment because, as I will discuss further below, the manuscripts preserve multiple recensions of 2 Enoch, each of which might be considered a distinct embodiment of the work, and there is a debate around which might be most representative of the original work and how each might have developed within the Slavonic environment, or those environments through which the work”

Classified as probably not a substantial claim. May combine two claims.

Davila's scheme is more granular than most and useful, resisting segregation of grains while distinguishing them, but still defined by the concept of the group and associating a text with a group based on characteristics.

“Davila's scheme is more granular than most, and thus particularly useful; it also resists the equally problematic tendency to segregate or separate the grains, rather than simply to distinguish them.In the end, though, it is still defined by the concept of the group and how to associate a text with a group, based on its characteristics.”

May combine two claims.

The best explanation for the evidence may be that more than one version of 2 Enoch was translated and that it already circulated in multiple recensions before entering Slavonic literature.

“Although some have dismissed the idea, 7 it may be that the best explanation for the evidence is that more than one version of 2 Enoch was translated and that it already circulated in multiple recensions prior to its crossing into Slavonic literature.8”

• cites [7] 7. Описи рукописных собраний в книгохранилищах Северной России (С.-Петербург, 1890).Not matched

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

• cites [8] 8. І.Я. Порфнрьев, Апокрифические сказания о ветхозаветных лицах и событиях (Казан, 1872), 231. As Böttrich notes (Weltweisheit, 22), Porfir'ev maintained this thesis in subsequent publications, only incorporating further manuscript details.Not matched

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

May combine two claims.

The earliest witness to 2 Enoch itself is from the 15th century, while 14th-century manuscripts of Merilo Pravednoe are older.

“The earliest witness to 2 Enoch itself is from the 15 th century, but there are older manuscripts (14 th century) of a work that is explicitly and unquestionably derivative of it, the juridical work Merilo Pravednoe.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

It is difficult to evaluate the significance of Semitisms in any text; Hebrew or Aramaic words could reflect their passing into mystical and magical traditions, and apparently Hebraistic grammatical constructions could reflect the influence of a translational Greek style.

“It is also, of course, difficult to evaluate the significance of Semitisms in any given text; the presence of Hebrew or Aramaic words could reflect their passing into the stock of mystical and magical traditions 30 and the persistence of apparently Hebraistic grammatical constructions could reflect the influence of a translational Greek style.”

• cites [30] 30. From Peter Schäfer, The Hidden and Manifest God: Some Major Themes in Early Jewish Mysticism (trans. A. Pomerance; Albany, NY: State University of New York Press), 6, n. 14.Not matched

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

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Scribes and copyists during the Slavonic transmission were educated people working in a world of emergent intellectual revolutions and literary vitality.

“these were educated people, conducting their work in a world of emergent intellectual revolutions and literary vitality.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

Scholarship generally identifies 10 major manuscripts of 2 Enoch and about the same number of fragments, which are excerpts often explicitly identified as such.

“Generally, scholarship identifies 10 major manuscripts of 2 Enoch itself and about the same number of”

Probably not a substantial claim: may not pass S3 (load-bearing).

There are further manuscripts of Merilo Pravednoe, a juridical text universally accepted as derived from instructional material of 2 Enoch.

“There are also further manuscripts of a work known as Merilo Pravednoe, The Just Balance, which is a juridical text in its own right, with its own form and limits, but which is universally accepted to be derived from the instructional material of 2 Enoch.”

May combine two claims.

The manuscripts attest two major recensions of 2 Enoch, long and short, and arguably two further categories, very long and very short.

“The manuscripts attest two major recensions of the work-a long version and a short-but arguably also two further recensional categories of”

• cites [6] 6. A.E. Викторов, Очерк собрания рукописей В.М. Ундольского, в полном составе (Славяно-русские рукописи В.М. Ундольского описанные самим составителем и бывшим владельцем собрания с номера 1-го по 579-й. Издание Московского Публичного и Румянцевского Музеев) (Москва, 1870); Каталог славяно-русских рукописей приобретённых Московским Публичным и Румянцевским Музеями в 1868 г. после Д.В. Пискарёва (Москва, 1871);Not matched

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

Classified as probably not a substantial claim.

Consistencies cited as evidence for a single translation followed by Slavonic recensions could be explained by scribes translating later versions with access to the first, which colored their work.

“The consistencies that might be cited as evidence for a single translation, which then gave rise to recensions within the Slavonic environment, could be explained by scribes translating second or subsequent versions with access to the first colouring their work.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Identifying the origin of 2 Enoch is especially fraught, with less agreement than in current scholarship on the Parables of Enoch.

“Identifying the origin of the work has been especially fraught, with even less agreement than is visible in the case of current scholarship on the Parables of Enoch, which will be considered in Chapter 3.”

Probably not a substantial claim: may not pass S1 (asserted).

The devotional practices in 2 Enoch are best explained as reflecting a late antique, probably Syrian, context.

“I will then develop two chapters that are more exclusively focused on 2 Enoch (Chapters 8 and 9) and on the evidence that the devotional practices encountered in that book are best explained as reflecting the context of Late Antiquity, and probably Syria.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

A 9th-century Coptic manuscript from Nubia has been identified by Joost Hagen as a witness to 2 Enoch; this identification was initially widely accepted but is disputed.

“There is now also an alleged witness to the text in a 9 th century Coptic manuscript from Nubia, identified by Joost Hagen; 3 this was initially accepted quite widely to be a manuscript of 2 Enoch, with recensional implications that I will consider below.”

• cites [3] 3. А. Н. Пыпин Ложные и отреченные книги русской старины (Памятники старинной русской литературы, издаваемые Графом Григорием Кушелевым-Безбородко, 3; С.-Петербург, 1862), 15-16.Not matched

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

Probably not a substantial claim: may not pass S2 (checkable).

Placing 2 Enoch among works often treated as windows onto Judaism may allow a more satisfying evaluation of its significance as a product of complex cultural entanglement in late antiquity.

“Placing 2 Enoch, along with a number of other works often treated as windows onto developments simply within Judaism, might allow a more satisfying (if necessarily open-ended) evaluation of its significance, as a product of complex cultural entanglement in late antiquity.”

Classified as probably not a substantial claim. May combine two claims.

The rhizome image is one of local ecology, where trees are entangled with other organisms, and disentangling a tree from the ecology would be an act of violence.

“Properly understood in relation to Deleuze and Guattari's related imagery of machines seeking connections, the image of the rhizome is really one of local ecology, in which trees are present, but are entangled with other organisms; it may be possible to disentangle the tree from the ecology as a whole, but to do so would be an act of violence”

Probably not a substantial claim: may not pass S2 (checkable).

Genealogical analysis is especially challenging for works like 2 Enoch.

“Such an analysis is especially challenging for works like 2 Enoch.”

May combine two claims.

The manuscripts of 2 Enoch are largely themselves works of modern scholarship, mostly early modern and based outside the emergent modern university.

“This means that our manuscripts are largely themselves works of modern scholarship, albeit “early modern” for the most part and based outside of the emergent modern university.”

Classified as probably not a substantial claim. May combine two claims.

For Charles and followers, the presumption of an operative cult indicates the work was written before the fall of the temple; but this neglects possibilities of liturgical contexts that did not cherish or remember the Jerusalem temple, either because they are non-Jewish or because they are removed in place and time, with figural or symbolic connections to it.

“For Charles and others who have followed him, this straightforwardly indicates that the work was written before the fall of the temple.Aside from the observation that there was another temple that may have coloured the picture-that of Leontopolis-this element also neglects the possibilities of liturgical contexts that may not have cherished or remembered the Jerusalem temple in the same way, eit”

Classified as probably not a substantial claim.

Much of Böttrich's analysis relies on the priority of the long recension.

“Much, then, relies on the priority of the long recension.”

Probably not a substantial claim: may not pass S3 (load-bearing).

It is plausible that the long recension's 7-day creation details were inserted to resolve tensions with biblical accounts.

“I consider it as plausible to see the details of the 7-day scheme as interpolations into the text, precisely intended to address apparent discrepancies with the biblical material.”

May combine two claims.

2 Enoch has usually been placed within a linear internal development of Judaism, and interest in mutual Jewish and Christian traditions has been limited.

“it is taken as a window onto the somewhat linear, inner development of Judaism.”

Classified as probably not a substantial claim.

Modern scholars can expect polemics too readily because polemical analysis has played a large role in models of religious evolution.

“modern scholars can expect polemics too readily because of the place that polemical analysis (underpinned by quasi-Hegelian principles) has played in models of religious evolution”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Some material unique to the long recension, especially the sun description, shows more archaic language, suggesting it entered Slavic transmission early.

“More recent studies have highlighted that some of the material unique to the long recension, particularly that dedicated to the description of the sun, is actually characterized by more archaic language, suggesting that it was also transmitted into the Slavic environment at an early stage.”

• cites Francis I. Andersen, "The Sun in 2 Enoch"Not matched

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

Classified as probably not a substantial claim. May combine two claims.

Böttrich's various arguments about 2 Enoch are mutually interdependent and coherent.

“The parts of Böttrich's analysis of 2 Enoch all fit together and depend upon each other.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Connections between the Enoch works and Slavonic witnesses to the Corpus Dionysiacum may reflect Neoplatonic influences pointing to a late antique context.

“I will suggest that the connections may reflect the presence of Neoplatonic influences that point to a context in late antiquity.”

May combine two claims.

Milik's case depends largely on a single-word hypothetical reconstruction and on sparse attestation of surmaiographein and related forms.

“It rests a great deal of weight upon a particular hypothetical reconstruction, linked to just one word, and on the value of the limited witnesses to surmaiographein and its cognates.”

May combine two claims.