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 Jewish and Christian Texts
in Contexts and related studies series

Executive Editor
James H. Charlesworth

Editorial Board of Advisors

Motti Aviam, Michael Davis, Casey Elledge,
Loren Johns, Amy-Jill Levine, Lee McDonald,
Lidija Novakovic, Gerbern Oegema, Henry Rietz, Brent Strawn
 PARABLES OF ENOCH

A Paradigm Shift

Edited by

James H. Charlesworth
and Darrell L. Bock

LON DON • N E W DE L H I • N E W YOR K • SY DN EY

 Bloomsbury T&T Clark
An imprint of Bloomsbury Publishing Plc

50 Bedford Square 175 Fifth Avenue

London New York
WC1B 3DP NY 10010
UK USA

www.bloomsbury.com

First published 2013

© James H. Charlesworth, Darrell L. Bock, with contributors, 2013

All rights reserved. No part of this publication may be reproduced or transmitted in any form or
by any means, electronic or mechanical, including photocopying, recording, or any information
storage or retrieval system, without prior permission in writing from the publishers.

James H. Charlesworth, Darrell L. Bock, and contributors have asserted their right under the
Copyright, Designs and Patents Act, 1988, to be identified as Authors of this work.

No responsibility for loss caused to any individual or organization acting on or refraining from
action as a result of the material in this publication can be accepted by Bloomsbury Academic or
the author.

British Library Cataloguing-in-Publication Data

A catalogue record for this book is available from the British Library.

ISBN: ePDF: 978-0-567-19251-6

Library of Congress Cataloging-in-Publication Data

A catalog record for this book is available from the Library of Congress.

Typeset by Free Range Book Design & Production

Published in Honor of Luminaries who have shared our search
for the origin of the Parables of Enoch.

Matthew Black
Ray Brown
Joseph Fitzmyer
Walter Harrelson
Ephrem Isaac
Michael Knibb
Klaus Koch
Helge Kvanvig
Paolo Sacchi
Michael Stone
Loren Stuckenbruck

B
 Contents

Foreword ix
James H. Charlesworth

Preface xiii
James H. Charlesworth

The Contributors xix

Abbreviations xxi

I. Son of Man: Scholarly Opinions 1

1. The Son of Man Debate Revisited (1960–2012) 3

Geza A. Vermes

2. The Son of Man in Mark 18

James D .G. Dunn

II. The Parables of Enoch: Are They Jewish and Prior to Jesus? 35
  
3. The Date and Provenience of the Parables of Enoch 37
James H. Charlesworth

4. Dating the Parables of Enoch: A Forschungsbericht 58

Darrell L. Bock

5. Aramaic and Greek Representations of the “Son of Man” and

the Importance of the Parables of Enoch 114
Paul Owen

6. Moses and Enoch in Second Temple Jewish Texts 124

James VanderKam and Dulcinea Boesenberg

7. The Book of Enoch and the Galilean Archaeology and

Landscape 159
Mordechai Aviam
viii Contents

III. The Parables of Enoch and New Testament Theology 171

8. Did Jesus Know the Traditions in the Parables of Enoch? 173

James H. Charlesworth

9. Matthew and the Parables of Enoch 218

Grant Macaskill

10. The Parables of Enoch and the Synoptic Gospels 231

Leslie Walck

11. The Parables of Enoch and the Johannine Son of Man 269
Francis J. Moloney

12. The Enochic Son of Man and the Apocalyptic Background of

the Son of Man Sayings in John’s Gospel 294
Benjamin E. Reynolds

13. The Building Blocks for Enoch as the Son of Man in the Early
Enoch Tradition 315
Loren T. Stuckenbruck

14. The Parables of Enoch in Early Christianity 329

Lee Martin McDonald

Conclusion 364
James H. Charlesworth and Darrell L. Bock

Select Bibliography on “the Son of Man” and the Parables of Enoch 373
The Fruits of 500 Years of Research Devoted to
Early Jewish Texts
James H. Charlesworth

Concerning the Select Bibliography 376

Blake A. Jurgens

Index 391
 ­

Foreword

Five years ago, in a conversation with Darrell Bock, I mentioned that I had
become impressed with a major consensus developing among those who were
devoted to the study of early Jewish apocalypticism and focused on the Parables
of Enoch (= 1En 37–71). We both expressed concern that too many New
Testament scholars were oblivious of the paradigm shift. Yet, almost all experts
recognize that Jesus must be studied not only within the history of “Christianity”
but, even more importantly, within the history of Early Judaism.
Bock and I decided to organize a colloquium of experts who would
devote a study to one aspect of the Son of Man concept in light of the rapidly
advancing international research devoted to the Parables of Enoch and early
Jewish apocalyptic eschatology. In focus is the following question: “What is
the date and provenience of the Parables of Enoch and did the terms, titles,
and concerns unique to it influence Jesus and the Evangelists?” The present
volume is the result of the intense labors of many experts. Each study is self-
contained; many are lengthy.
New Testament scholars’ myopic focus on New Testament Greek may have
been once comprehensible when one observes that a century ago most were
trained only in Greek and Latin; but a focus on Greek is no longer justifiable
or understandable in light of the worldwide recognition of the importance of
Second Temple Judaism; it is clearly the matrix of Jesus and the early traditions
in the New Testament. Some New Testament specialists have even expressed
the opinion that for the study of Jesus, Aramaic is as important as Greek; some
New Testament experts imagine Aramaic is more important. The disconnect of
New Testament experts with Early Judaism specialists is hindering advanced
research of first-century ce Jewish phenomena.
A more disturbing disconnect between scholars and preachers, generally
speaking, is apparent. Preachers tend to imagine that the Son of Man is
human; he represents humanity. In contrast, the Messiah is a heavenly being.
Thus, Christians affirm that in Jesus is wed the truly human and divine.
While that Christian perspective and confession is important and should not
be undermined, it is imperative to emphasize what many scholars have been
emphasizing for almost a century. In Jewish texts that defined Jesus’ Judaism,
the Son of Man is a celestial and heavenly being and the Messiah is a human
anointed by God to serve him on earth. One may contemplate that while
Jesus inherited the cosmic Son of Man from Jewish apocalyptic thought, he
conceivably added to the title the suffering he experienced throughout his life,
thus creating the humble Son of Man who could not find a home on earth (1En
42:1, Phil 2:6-11, Jn 1:1-18).
­x Foreword

As most of my seminary colleagues lament, there is too much disconnect

between seminary teaching and Church believing. Without a return to the
sources, as the Reformation leaders stressed, the exodus from the so-called
Church will continue. I hope this colloquium devoted to the origin and influence
of the Parables of Enoch with all the excitement it generates will help build
bridges between the seminary and the Church.
I am most grateful to Darrell Bock who was the first to read and help me
improve each chapter. His own work is a masterful Forschungsbericht of studies
devoted to the date of the Parables of Enoch. One might begin with his chapter
to see the seismic shift from J. T. Milik, who influenced so many savants like
E. P. Sanders, to the present chapters, which clarify how and why most experts
on the Parables of Enoch are convinced the masterpiece is Jewish and antedates
Jesus from Nazareth.
I have endeavored to make these chapters readable to those who have not
mastered Greek, Aramaic, and Hebrew, supplying translations and putting
ancient languages within parentheses. The use of Latin terms known from the
Vulgate to illustrate points in the Parables of Enoch were omitted and English
equivalents are used; since Latin is not known to all readers and the use of that
language would suggest the Parables of Enoch is extant in Latin. German and
French technical terms that are not loan words in English were translated. The
numerous ways of abbreviating or representing 1 Enoch 37–71 are recast as the
Parables of Enoch. Other alterations such as supplying full bibliographical data
and abbreviating all ancient books that appear with chapters and verses, are the
expected task of an editor.
I consider this collection a major contribution to scholarship and a service to
the average intelligent reader. I consider it paradigmatically important to discern
“Who influenced whom?” The consensus of these chapters is that the Parables
of Enoch has influenced the Evangelists and perhaps Jesus. Dunn would not
agree (but he was not privy to these fresh explorations) and Vermes is focused
on Jesus’ use of “the Son of Man.” I concur with Vermes’ conclusion that “Son
of Man” in Jesus’ words is a circumlocution for “I.” That is harmonious with the
arguments in these chapters, even though they diverge at points with Vermes, as
they have an eye primarily on the Parables of Enoch.
Professor Loren Stuckenbruck served as an important dialogue partner; he
helped me polish my contributions, protecting me from many misinterpretations.
Jon David Shearer helped me edit these chapters. Blake Jurgens spent three
months working with me to finalize all editing. Jurgens also prepared a helpful
bibliography that will guide those who are devoted to advancing research,
especially in the areas now opened for fresh exploration. I added an introduction
to his selected bibliography to provide some chronology to the startling advances
by scholars.
Dominic Mattos and T&T Clark significantly serve the Academy and the
Church. I am grateful for their assistance and support. Those who contributed
chapters to this collection worked carefully with me; all were gracious about my
heavy editing. The volume is dedicated to 12 specialists (wonderful colleagues)
 Foreword xi

whose labors have brought much light to the study of Early Judaism and Christian
Origins. How specifically? They have enlightened our comprehension of “the
Son of Man” and of the origin and perspicacity of the Parables of Enoch.

James H. Charlesworth
4 July 2012
Ramat haSharon, Israel
Princeton, NJ
­ Parables of Enoch
 Preface
The Books of Enoch: Status Quaestionis
James H. Charlesworth

The present volume is designed to announce a paradigm shift in research

focused on the Parables of Enoch. This complex document has been judged
by some scholars to be a second- or third-century Christian composition. Now
that virtual consensus, assumed by some New Testament scholars, is being
challenged by specialists in Early Judaism and Early Christianity.
Many leading scholars in distinguished universities throughout the world
have shifted the status quaestionis of the Parables of Enoch (= 1En 37–71).
These experts now judge the Parables of Enoch to be Jewish. They concur that
the work, most likely, was composed just before, or roughly contemporaneous
with, Jesus from Nazareth. The author was probably an erudite Jew living
in Galilee. His work represents the pinnacle of apocalyptic and messianic
thought among devotees of Enoch.
This volume reflects and strengthens the paradigm shift that has already
taken place in many research groups. A document once placarded as influenced
by the Gospels is now being recognized as preserving traditions that inspired
the Evangelists and conceivably Jesus.

I. The Books of Enoch: An Emerging Consensus

According to biblical traditions, only Enoch and Elijah did not die and could
thus be present to guide the faithful on earth. Some Jewish traditions also
reflect the belief that Moses is established in heaven on a golden throne
(Orphica 32–33 [Long Version in OTP 2.800]; cf. Mk 9:4).1
The seventh human after Adam, Enoch, is perceived to be with God, yet
present to help and nourish God’s elect on earth. The source of this belief is
grounded in Gen 5:23-24, “All the days of Enoch came to 365 years. Enoch
walked with God; then he was no more, for God took him” (TANAKH). Thus,
some early Jews imagined that Enoch knew the solar calendar that defined the
angels’ calendar, was morally perfect, and was immortal, living in heaven with
God. These reflections developed in numerous Jewish circles, yet many of
these Jewish groups should not be imagined to be Enoch groups. The devotion

1. See the chapter in the present book by J. C. VanderKam and D. Boesenberg.

­xiv Preface

to Enoch is evident in writings not composed within a putative Enoch group,

namely Jubilees, the Testaments of the Twelve Patriarchs, the Dead Sea Scrolls,
and other compositions.
In its presently received form in the Ethiopic tradition, the Books of Enoch
is a collection of at least five books honoring “Enoch,” as well as other
apocalyptic traditions or writings. The evolution of the Books of Enoch may
be summarized as follows:2

Name Chapters Date

1 Book of the Watchers 1–36 circa 300–200 bce
2 Book of the Luminaries 72–82 prior to 200 bce
3 The Dream Visions 83–90 about 160 bce
4 The Epistle of Enoch 91–105 before 100 bce
5 Parables of Enoch 37–71 37 bce–66 ce

Appendices:
6 Birth of Noah 106–07 prior to 100 bce
7 Another Book of Enoch 108 not clear; prior to 37 bce?

Most of the seven sections are composite and are a depository of traditions
associated especially with Enoch and Noah; many show Jewish redaction. The
Book of the Watchers seems to portray the generals of Alexander the Great as
giants striding over the earth and wreaking havoc. The Book of the Luminaries is
extant in the oldest Aramaic copy of the Enoch corpus found in the Qumran caves.
This book may preserve the oldest traditions in the corpus. The Dream Visions,
in 90:6-42, conclude with historical allusions of the Maccabean revolution. The
Epistle of Enoch seems to antedate the kingship of Alexander Jannaeus. The
Parables of Enoch, as the present collection demonstrates, reflects the period
inaugurated by Herod “the King of the Jews,” and probably was completed before
(or during) the ministry of Jesus from Nazareth. The Appendices are difficult to
date as they preserve old traditions. Note the conclusion in which Enoch educates
his son, Methuselah: “I have recounted in the books” (108:10).

II. Errors in Studying the Parables of Enoch

The perception of the date and provenience of the Parables of Enoch was marred
by five developments.

2. The notes draw attention to publications in which I present scholarly opinions or my own
research. For full notations, see the following chapters. For a burgeoning consensus on the date of
the earliest Enoch books, see J. H. Charlesworth, “A Rare Consensus Among Enoch Specialists:
The Date of the Earliest Enoch Books,” in The Origins of Enochic Judaism, ed. G. Boccaccini
(Henoch 24; Turin: Silvio Zamorani editore, 2002), pp. 225–34.
 Preface ­xv

First, R. H. Charles emended chapter 71 so that Enoch is depicted looking

into heaven at another figure, “that Son of Man.” We now have over 120 copies
of the Parables of Enoch. None supports Charles’ emendations. Enoch sees
himself as that Son of Man: “And that angel came to me and greeted me with his
voice and said to me, ‘You are that Son of Man who was born for righteousness’
… .” Conceivably with the rhetoric of shock and irony known in other ancient
compositions (cf. Mk 14:62),3 the author of the Parables of Enoch concludes with
an apocalyptic epiphany in which Enoch is allowed to perceive that he is that Son
of Man. Has Enoch seen his heavenly Twin?
Second, an influential scholar claimed that the Parables of Enoch dates from
the third century ce; and that it is a Christian composition that reflects the Son of
Man traditions in the Gospels. The specialist was J. T. Milik.
Virtually no Enoch scholar follows Milik’s lead; yet many New Testament
experts assume Milik to be correct, and continue to ignore the importance of the
Parables of Enoch. In the process, they misperceive the varieties of Jewish thought
that were regnant in Second Temple Judaism. These pre-70 apocalyptic traditions
and scrolls provide the foreground of Jesus’ mind and clarify the philosophical and
theological presuppositions of New Testament authors.
Third, numerous scholars are persuaded that the Parables of Enoch postdate 68
ce because they have not been found among the Qumran Scrolls. Such scholars
miss the point that we have so little of what was known to the Qumranites and
what was placed in the caves. Most of what was in the Qumran Caves was taken
by the Romans, destroyed by them, or lost through deterioration of millennia.
Moreover, hundreds of fragments are not yet identified. Hence, none of us can
claim with certainty that the Parables of Enoch was not known to the Qumranites.
Copies of this work could have been taken with those who fled Qumran in 68 ce
or before (and conceivably taken in modernity by Bedouin).
In addition, the possible absence of the Parables of Enoch at Qumran cannot
help us date the work for a more important reason. At Qumran, the Parables of
Enoch would have been anathema, since Enoch is lauded as the Son of Man, the
cosmic and eschatological Judge. As is widely perceived, the Qumranites revered
Moses and claimed that only the Righteous Teacher was chosen by God to know
all the mysteries (1QpHab 7). Likewise, the Parables of Enoch do not advocate the
solar calendar that is a hallmark of Qumran thought and a source of their polemics;
rather 1 Enoch 41 lauds the moon as “light to the righteous.”
Fourth, some biblical experts argue that the Parables of Enoch is not quoted by
the Fathers of the Church, and thus must be a late Christian document. They miss
the point that many early Jewish works are not quoted by the Early Scholars of
the Church. Most importantly, however, the Parables of Enoch would have been
rejected by early Christians, since they believed Jesus, not Enoch, is the Son of
Man. Moreover, the Parables of Enoch was not unknown to early Christians, since
it is likely that Matthew and John knew the work and that the author of the Odes of

3. Note that in Mk 14:62 the Messianic Secret is broken with Jesus’ declaration that he is
the Son of Man who is “seated at the right hand of the Power [= God],” and that he “is coming
with the clouds of heaven.”
­xvi Preface

Solomon may have been influenced by the Parables of Enoch, and that Solomonic
pseudepigraphon antedates 125 ce.4
Fifth, too many experts assume the existence of a Pentateuch of Enoch. This
division does not do justice to the full corpus, and an Enoch Pentateuch is not as
clear as Milik claimed. Within the Books of Enoch are many complex traditions;
some may come from a Book of Noah. The books are numbered in a confusing
manner and seem to reflect translation and much later editing. For example, does
“Book Five” begin at 91 or 92 (as with the fifteenth-century Ms A [OTP 1.12])?
Perhaps medieval Ethiopic scribes added the book numbers (e.g. at 72 some
Ethiopic manuscripts omit “three,” and “Book” is supplied by some translators).
Finally, we should bring into perspective that there are also many other Jewish
compositions attributed to Enoch and these reveal early traditions (viz., the Coptic
Enoch Fragments, 2En, 3En); these diverse Enoch traditions do not reflect or
contribute to a putative Pentateuch of Enoch.

III. Does the Parables of Enoch Antedate Jesus

In the following collection, scholars are focusing, inter alia, on the following
ten pivotal questions concerning the Parables of Enoch:

1) Are the reasons for dating the Parables of Enoch after 70 ce now
unconvincing?
2) Does the composition not mirror the Parthian invasion of 40 bce?
3) Does the author curse not only kings and rulers, but also landowners?
4) How are the author’s ideas related to developing Jewish thoughts within Second
Temple Judaism?
5) Is the elevation of Enoch portrayed in 1En 71 foreshadowed?
6) How is the portrayal of Enoch comparable to the depiction of other Luminaries,
like Moses?
7) Is the literary development of messianism in the Parables of Enoch to be situated
after the Psalms of Solomon and prior to 4Ezra?
8) Can one discern in the Parables of Enoch a development of the Son of Man
concept after Daniel but before the Gospels?5
9) How and in what ways was Jesus possibly influenced by the Parables of Enoch?
10) Which New Testament documents and related compositions seem to show the
influence of ideas unique to the Parables of Enoch?

4. Charlesworth, “The Naming of the Son of Man, the Light, the Son of God: How the
Parables of Enoch May Have Influenced the Odes of Solomon,” in “I Sowed Fruits into Hearts”
(Odes Sol. 17:13): Festschrift for Professor Michael Lattke, ed. P. Allen, M. Franzmann, and R.
Strelan (Early Christian Studies 12; Strathfield, NSW: St Paul’s Publications, 2007), pp. 31–43.
5. Charlesworth, “Can We Discern the Composition Date of the Parables of Enoch?” in
Enoch and the Messiah Son of Man: Revisiting the Book of Parables, ed. G. Boccaccini, et al.
(Grand Rapids, MI, and Cambridge, UK: Eerdmans, 2007), pp. 450–68. N.B. also, K. Coblentz
Bautch in NIDB 2.263: “… the scholarly consensus is that the booklet derives from either the 1st
cent. BCE or CE and is Jewish in origin.” That consensus is clarified in the present collection.
 Preface ­xvii­

In the future, scholars will explore the full implications of the paradigm shift.
The Books of Enoch is a library of books that were composed over at least three
centuries. The authors were Jewish geniuses who knew literature and lore. They
seem to have opposed the Temple cult and preferred Enoch over Moses. The latest
document in the Books of Enoch is the Parables of Enoch; the author(s) obviously
reflected on the coming of the Messiah who is the Son of Man; he will serve as the
eschatological Judge of the wicked (kings, rulers, and landowners).
Is it conceivable that Jesus discussed many ideas and traditions with those
behind the Books of Enoch? How are we to explain that only the Galilean
Enoch group (probably) and Jesus (conceivably) believed that the Messiah
is the Son of Man and the final Judge? Did Jesus develop his concept of the
Son of Man in dialogue with those within the Enoch groups? Did some Jews
imagine that Jesus, perhaps like Enoch, saw a celestial figure who represented
apocalyptically his own Twin, Double, or primordial One?
The concepts, terms, and titles in the Books of Enoch have influenced the
theologies and Christologies found in numerous New Testament documents.
Discerning how and in what ways these influences occurred, and how significant
they are, define a major area for future research in Second Temple Judaism and
the study of Christian Origins. No one needs to be reminded that Jude quotes as
prophecy a passage from the Books of Enoch that has been recovered in Aramaic
and from the late first century bce. Then, why did no one New Testament author
quote from the Parables of Enoch?

Conclusion

The Books of Enoch constitute a collection of writings stimulated by imagining

a living Enoch who shares the wisdom he has obtained from traveling into
the future and into distant regions of the cosmos. What is the best way to
contemplate and appreciate such books written over more than three centuries
by various Jews living perhaps first in Judea and then in Galilee?
I prefer to perceive the different works, composed over centuries, as an
Enoch Library. This Library preserves traditions that antedate the fourth
century bce and other traditions and compositions that continue into the first
century ce. The Library includes books and traditions associated with Noah
whose “eyes are like the rays of the sun,” and speaks “from the hands of the
midwife” (like Jesus in Sura Maryam in the Koran). The child seems to be from
the angels (106-107), is the savior from the flood, and the great-grandchild of
Enoch.6 Ultimately, all reflections, in their edited forms, are devoted to the
incomparably perfect “man” – Enoch – seventh after the first human; he is
revealed to be “that Son of Man” who is the eschatological Judge.

6. See Charlesworth’s texts, translations, and introductions of the Book of Noah as well as
the Noah traditions found in the Qumran Caves in “The ‘Book of Noah’ and the Qumran Noah
Fragments,” volume 8 of the Princeton Dead Sea Scrolls Project (in press).
­
 ­

The Contributors

Mordechai Aviam was for 11 years the District Archaeologist of Western Galilee
for the Israel Antiquities Authority. He is now the Director of the Institute for
Galilean Archaeology at the Kinneret Academic College, Israel.

Darrell L. Bock is Executive Director of Culture Engagement and Senior

Research Professor of New Testament Studies at Dallas Theological Seminary,
Texas, U.S.A.

Dulcinea Boesenberg is a Ph.D. student at the University of Notre Dame, Indiana,

U.S.A.

James H. Charlesworth is George L. Collord Professor of New Testament

Language and Literature and Editor of the Dead Sea Scrolls Project at Princeton
Theological Seminary, New Jersey, U.S.A.

James D. G. Dunn is Emeritus Lightfoot Professor of Divinity at the University

of Durham, U.K.

Grant Macaskill is Lecturer in New Testament at the University of St. Andrews,

U.K.

Lee Martin McDonald is President Emeritus and Professor of New Testament

Studies Emeritus at Acadia Divinity College, Wolfville, Nova Scotia, Canada.

Francis J. Moloney earned the D.Phil. (Oxon) in 1976 on “the Son of Man” in
the Fourth Gospel. He is past president of the CBA and served as distinguished
professor in Melbourne, Jerusalem, Rome, and Washington, D.C. He presently is
Provincial Superior of the Salesians of Don Bosco in Australia.

Paul Owen is Associate Professor of Greek and Religious Studies at Montreat

College, North Carolina, U.S.A.

Benjamin E. Reynolds is Honorary Research Fellow at the University of

Aberdeen, U.K.

Loren T. Stuckenbruck is the Chairman of New Testament Theology at the

Ludwig-Maximilian-University of Munich, Germany.
­xx The Contributors

James VanderKam is the John A. O’Brien Professor of Hebrew Scriptures at the

University of Notre Dame, Indiana, U.S.A.

Geza A. Vermes is Professor Emeritus of Jewish Studies and Emeritus Fellow of

Wolfson College, Oxford, U.K.

Leslie Walck received his Ph.D. from the University of Notre Dame. He is
currently Pastor of Colfax Lutheran Church, Colfax, Wisconsin, U.S.A.
 Abbreviations

All abbreviations, both for primary sources and technical terminology, follow
SBL style. Pseudepigraphic references are according to The Old Testament
Pseudepigrapha edited by James H. Charlesworth. All references to the Dead
Sea Scrolls are according to the abbreviations found in the volumes of the
Princeton Dead Sea Scrolls Project.

I. Ancient Documents
Hebrew Bible/Old Testament
Gen Genesis Song Song of Songs
Ex Exodus Isa Isaiah
Lev Leviticus Jer Jeremiah
Num Numbers Lam Lamentations
Deut Deuteronomy Ezek Ezekiel
Josh Joshua Dan Daniel
Judg Judges Hos Hosea
Ruth Ruth Joel Joel
1-2Sam 1-2 Samuel Amos Amos
1-2Kgs 1-2 Kings Obad Obadiah
1-2Chr 1-2 Chronicles Jonah Jonah
Ezra Ezra Micah Micah
Neh Nehemiah Nah Nahum
Esth Esther Hab Habbakkuk
Job Job Zeph Zephaniah
Ps/Pss Psalms Hag Haggai
Prov Proverbs Zech Zechariah
Eccl(Qoh) Ecclesiastes (or Qoheleth) Mal Malachi

New Testament
Mt Matthew 1-2Thes 1-2 Thessalonians
Mk Mark 1-2Tim 1-2 Timothy
Lk Luke Titus Titus
Jn John Phlm Philemon
Acts Acts Heb Hebrews
Rom Romans Jas James
1-2Cor 1-2 Corinthians 1-2Pet 1-2 Peter
Gal Galatians 1-2-3John 1-2-3 John
­xxii Abbreviations

Eph Ephesians Jude Jude

Phil Philippians Rev Revelation
Col Colossians

II. Modern Publications

AB Anchor Bible
ABD Anchor Bible Dictionary
ABRL Anchor Bible Reference Library
AGJU Arbeiten zur Geschichte des antiken Judentums und des
Urchistentums
ANF Ante-Nicene Fathers
APOT Apocrypha and Pseudepigrapha of the Old Testament
ATANT Abhandlungen zur Theologie des Alten und Neuen Testaments
ATD Das Alte Testament Deutsch
BBET Beiträge zur biblischen Exegese und Theologie
BDAG W. Bauer, F. W. Danker, W. F. Arndt, and F. W. Gingrich,
Greek-English Lexicon
BDF A Greek Grammar of the NT
BÉHÉSR Bibliothéque de l’Ecole des hautes etudes. Sciences religieuses
BETL Bibliotheca Ephemeridum Theologicarum Lovaniesium
BGBE Beiträge zur Geschichte der biblischen Exegese
BibOr Biblica et Orientalia
BibSciRel Biblioteca di Scienze Religiose
BLE Bulletin de literature ecclésiastique
BNTC Black’s New Testament Commentaries
BZAW Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft
BZNW Beihefte zur Zeitschrift für die neutestamentliche Wissenschaft
CBET Contributions to Biblical Exegesis and Theology
CBQ Catholic Biblical Quarterly
CBQMS Catholic Biblical Quarterly Monograph Series
CCSA Corpus Christianorum Series Apocryphorum
CCWJCW Cambridge Commentaries on Writings from the Jewish and
Christian World
CEJL Commentaries on Early Jewish Literature
CGTC Cambridge Greek Testament Commentary (Chicago Press,
1999)
CIJ Corpus inscriptionum judaicarum
CRINT Compendia rerum idaicarum ad Novum Testamentum
CSA-SE Cambridge Studies in Anglo-Saxon England
CSEL Corpus scriptorum ecclessiasticorum
DBSup Dictionnaire de la Bible: Supplément (ed. L. Pirot and A.
Robert; Paris: Letouzey et Ané, 1928)
DRev Downside Review
 Abbreviations xxiii

DSD Dead Sea Discoveries

DSSE Florentio García Martínez and Eibert Tigchelaar, The Dead
Sea Study Edition (2 vols.; Leiden: Brill, 1999)
EDNT Exegetical Dictionary of the New Testament
EHS/T Europäische Hochschulschriften. Reihe 23, Theologie
ETL Ephemerides theologicae lovanienes
ETR Etudes théologiques et religeuses
ExpT Expository Times
FRLANT Forschungen zur Religion und Literatur des Alten and Neuen
Testaments
GCS Die griechische christliche Schriftsteller der ersten drei
Jahrhunderte
GRBS Greek, Roman, and Byzantine Studies
Greg Gregorianum
HDR Harvard Dissertations in Religion
HNT Handbuch zum Neuen Testament
HSS Harvard Semitic Studies
HTCNT Herder’s Theological Commentary on the New Testament
HTR Harvard Theological Review
HUAS Hebrew University Armenian Studies
HUCA Hebrew Union College Annual
ICC International Critical Commentary
IEJ Israel Exploration Journal
IG Inscriptiones graecae (editio minor; Berlin: de Gruyter, 1924)
IGA Inscriptiones graecae Aegypti
JbPT Jahrbuch für protestantische Theologie
JECS Journal of Early Christian Studies
JEH Journal of Ecclesiastical History
JJS Journal of Jewish Studies
JQR Jewish Quarterly Review
JR Journal of Religion
JSHRZ Jüdische Schriften aus hellenistisch-römischer Zeit
JSJSup Journal for the Study of Judaism Supplement
JSNTSS Journal for the Study of the New Testament Supplement Series
JSNTSup Journal for the Study of the New Testament Supplement
JSOT Journal for the Study of the Old Testament
JSP Journal for the Study of the Pseudepigrapha
JSPSup Journal for the Study of the Pseudepigrapha Supplement
JTS Journal of Theological Studies
LCL Loeb Classical Library
LD Lectio divina
LNTS Library of New Testament Studies
LSTS Library of Second Temple Studies
MdeB Le Monde de la Bible
MRTS Medieval and Renaissance Texts and Studies
­xxiv Abbreviations

NedTT Nederlands theologisch tijdschift

NewDocs New Documents Illustrating Early Christianity (ed. G. H. R.
Horsley and S. Llewlyn; North Ryde, N.S.W.: Ancient History
Documentary Research Centre, Marquarie University, 1981)
NF Neue Folge
NGWG Nachrichten von der Gesellschaft der Wissenschaften zu
Göttingen
NIGTC New International Greek Testament Commentary
NovTSup Supplements to Novum Testamentum
NTOECL New Testament and Other Early Christian Literature (3rd
edn.; Chicago: University of Chicago Press)
NTT Norsk Theologisk Tidsskrift
OCP Orientalia Christiana periodica
OGIS Orientis graeci inscriptions selectae (ed. W. Dittenberger; 2
vols.; Leipzig: S. Hirzel, 1903–5)
OTP Old Testament Pseudepgrapha (ed. James H. Charlesworth: 2
vols.; Garden City, NY: 1983–85)
PG Patrologia cursus completus: Series graeca (ed. J.-P. Migne;
162 vols.; Paris: J.-P. Migne, 1844–64)
PIBA Proceedings of the Irish Biblical Association
PL Patrologia cursus completus: Series Latina (ed. J.-P. Migne;
217 vols.; Paris: J.-P. Migne, 1844–64)
PVTG Pseudepigrapha Veteris Testamenti Graece
QC Qumran Chronicle
RB Revue biblique
RevQ Revue de Qumran
RHR Revue de l’historie des religions
RSPT Revue des sciences philosophiques et théologiques
SBLEJL Society of Biblical Literature Early Judaism and Its Literature
SBLRBS Society of Biblical Literature Resources for Biblical Study
SBLSCS Society of Biblical Literature Septuagint and Cognate Studies
SBT Studies in Biblical Theology
SC Sources chrétiennes
SD Studies and Documents
SEG Supplementum epigraphicum graecum
Sem Semitica
SIG Sylloge inscriptionum graecarum (ed. W. Dittenberger; 4
vols.; 3rd edn.; Leipzig: S. Hirzel, 1915–24)
SJSJ Supplements to the Journal for the Study of Judaism
SNTS Studiorum Novi Testamenti Societas/Society for New
Testament Studies
SNTSMS Society for New Testament Studies Monograph Series
SPB Studia Post-Biblica
STDJ Studies on the Texts of the Desert of Judah
 Abbreviations ­xxv

Str-B H. L. Strack and P. Billerbeck, Kommentar zum Neuen Testament

aus Talmud und Midrasch (6 vols.; Munich: Beck, 1922–61)
SVTP Studia in Veteris Testimenti Pseudepigraphica
TANZ Texte und Studien zum neutestamentlichen Zeitalter
TDNT Theological Dictionary of the New Testament (ed. G. Kittel
and G. Friedrich; trans. G. W. Bromiley; 10 vols.; Grand
Rapids, MI: Eerdmans, 1964–76)
TDOT Theological Dictionary of the Old Testament (ed. G. J.
Botterweck and H. Ringgren; trans. J. T. Willis, G. W.
Bromiley, and D. E. Green; 8 vols.; Grand Rapids, MI:
Eerdmans, 1974–)
ThR Theologische Rundschau
TRE Theologische Realenzyklopädie (ed. G. Krause and G. Müller;
Berlin: de Gruyter, 1977–)
TRef Theologia Reformata
TSAJ Texte und Studien zum antiken Judentum
TU Texte und Untersuchungen
TWNT Theologisches Wörterbuch zum Neuem Testament (ed. G.
Kittel and G. Friedrich; Stuttgart: Kohlhammer, 1932–79)
UGFL Università di Genova Facoltà di lettere
VC Vigiliae christianae
VT Vetus Testamentum
WBC Word Bible Commentary
WGRW Writings from the Greco-Roman World
WMANT Wissenschaftliche Monographien zum Alten und Neuen
Testament
WUNT Wissenschaftliche Untersuchungen zum Alten und Neuen
Testament
ZNW Zeitschrift für die neutestamentliche Wissenschaft
ZTK Zeitschrift für Theologie und Kirche
­
 ­

I
Son of Man: Scholarly Opinions
Another random document with
no related content on Scribd:
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