By Maurice Casey
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487–91. See also the following earlier attempts to date BP with varying results: R. H. Charles, APOT 2:171; Jonas C. Green¿eld and Michael E. Stone, “The Enochic Pentateuch and the Date of the Similitudes,” HTR 70 (1977): 51–65; J. C. Hindley, “Towards a Date for the Similitudes of Enoch,” NTS 14 (1968): 551–65; Michael A. Knibb, “The Date 1 1. Introduction 23 Because until now there has been no comprehensive, detailed traditiohistorical analysis of BP that would give us a clearer grasp of the historical development of the redaction history of the text, at this point in the state of the research the best tool we have for dating BP is historical allusion.
6 There is no 4 BP uses eight distinct epithets to refer to the same divine ¿gure. ” This comes in the context of the Noachic fragments near the end of BP. “The Divine Oracle about the Flood” of chs. 67–68 begins: “And in those days the word of God came to me and said to me, ‘Noah, your lot has come up to me, a lot without blame, a lot of love and uprightness’ ” (1 En. 67:1). 5 Cf. T. Ab. 1:3. 6 The expression for the divine ¿gure that predominates in BP is “the Lord of Spirits” (Ɵgzia manƗfƟst).
The Divine Figure in the Parables of Enoch 35 (61:6–9). The Lord of Spirits “will summon all the host of heaven and all the holy ones in the heights” who “bless and glorify and exalt” the Lord of Spirits (61:10–13). BP then asserts: “For great is the mercy of the Lord of Spirits, and he is slow to anger” (61:13). In BP the merciful nature of the divine ¿gure is exclusively understood in terms of eschatological judgment. 5 A Righteous Being It is also explicitly stated in BP that the divine ¿gure is righteous.