Footnotes
- Annette Yoshiko Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (Cambridge: Cambridge University Press, 2005).
- Heiser, Michael S.. Supernatural: What the Bible Teaches about the Unseen World And Why It Matters (p. 41). Lexham Press.
- See, for example, Peter H. Davids, The Letters of 2 Peter and Jude (Pillar New Testament Commentary; Grand Rapids, MI: Eerdmans, 2006) 3; Michael Green, 2 Peter and Jude: An Introduction and Commentary (Tyndale New Testament Commentaries 18; Downers Grove, IL: InterVarsity Press, 1987) 68; Jerome H. Neyrey, 2 Peter, Jude: A New Translation with Introduction and Commentary (Anchor Yale Bible 37C; New Haven; London: Yale University Press, 2008) 120– 22.
- The word choice of ‘angels’ comes from the Greek Septuagint, which is the Old Testament used predominantly by New Testament writers.
- Scholars have devoted considerable attention to parallels between 1 Enoch and the epistles of Peter and Jude. See George W. E. Nickelsburg, 1 Enoch: A Commentary on the Book of 1 Enoch 1–36, 81–108 (Minneapolis: Fortress, 2001) 83–87.
- There are also allusions to these descendants in the deuterocanonical books of Judith (16:6), Sirach (16:7), Baruch (3:26-28), and Wisdom of Solomon (14:6), and in the non-deuterocanonical 3 Maccabees (2:4).
- 1 Enoch 1:2, 1 Peter 1:12 / 1 Enoch 1:9, Jude 14-15 / 1 Enoch 5:4, Jude 16 / 1 Enoch 5:7, Matthew 5:5 / 1 Enoch 9:4, Revelation 15:3, 17:14 / 1 Enoch 9:5, Hebrews 4:13 / 1 Enoch 9:10, 1 Peter 3:19 / 1 Enoch 10:4-5, 2 Peter 2:4 / 1 Enoch 10:6, Jude 6, Revelation 19:20 / 1 Enoch 10:11-14, 2 Peter 2:4 / 1 Enoch 10:11-15, 1 Peter 3:19 / 1 Enoch 12:4, Jude 6 / 1 Enoch 14:19, Revelation 22:1 / 1 Enoch 14:22, Revelation 5:11 / 1 Enoch 15:6-7, Mark 12:25 / 1 Enoch 16:1, Matthew 13:39 / 1 Enoch 16:3, 1 Peter 1:12 / 1 Enoch 18:13, Revelation 8:8 / 1 Enoch 18:15-16, Jude 13 / 1 Enoch 18:16, Revelation 20:3 / 1 Enoch 21:3, Revelation 8:8, 17:9 / 1 Enoch 21:5-6, Jude 13 / 1 Enoch 21:6, Revelation 20:3 / 1 Enoch 22:9-10, Hebrews 12:23 / 1 Enoch 22:9-14, Luke 16:26 / 1 Enoch 22:11, Jude 6 / 1 Enoch 25:5, Revelation 15:3 / 1 Enoch 27:3, Revelation 15:3 / 1 Enoch 38:2, Matthew 26:24 / 1 Enoch 39:4, Luke 16:9 / 1 Enoch 40:1, Revelation 5:11 / 1 Enoch 46:3, Colossians 2:3 / 1 Enoch 48:7, James 3:6 / 1 Enoch 48:10, Jude 4 / 1 Enoch 51:1, Revelation 20:13 / 1 Enoch 51:2, Luke 21:28 / 1 Enoch 51:4, Mark 12:25 / 1 Enoch 54:6, Revelation 13:14 / 1 Enoch 60:8, Jude 14 / 1 Enoch 61:5, Revelation 20:13 / 1 Enoch 61:8, Matthew 25:31 / 1 Enoch 62:2-3, Matthew 25:31 / 1 Enoch 62:4, 1 Thessalonians 5:3 / 1 Enoch 63:10, Luke 16:9 / 1 Enoch 66:2, Revelation 16:5 / 1 Enoch 69:27, Matthew 25:31, 26:64 / 1 Enoch 70:1-4, Hebrews 11:5 / 1 Enoch 83:3-5, 2 Peter 3:6 / 1 Enoch 86:1, Revelation 8:10 / 1 Enoch 91:7, Romans 1:18 / 1 Enoch 91:15, 2 Peter 2:4 / 1 Enoch 93:3, Jude 14 / 1 Enoch 94:8, Luke 6:24, James 5:1 / 1 Enoch 97:8-10, Luke 12:19, James 4:13 / 1 Enoch 98:4, James 1:14 / 1 Enoch 99:8, Romans 1:21 / 1 Enoch 102:5, Colossians 1:22 / 1 Enoch 103:4, Matthew 26:13 / 1 Enoch 104:13, 1 Corinthians 4:17
- D. A. Carson, “Pseudonymity and Pseudepigraphy,” 859; James H. Charlesworth, “Pseudonymity and Pseudepigraphy,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992) 540. George W. E. Nickelsburg, 1 Enoch: A Commentary on the Book of 1 Enoch (ed. Klaus Baltzer; Hermeneia—a Critical and Historical Commentary on the Bible; Minneapolis, MN: Fortress, 2001) 87.
- George W. E. Nickelsburg, 1 Enoch: A Commentary on the Book of 1 Enoch, ed. Klaus Baltzer, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress, 2001), 142.
- Scholarly studies on the origin of demons as Watcher spirits of dead Nephilim include: Wright, The Origin of Evil Spirits (op. cit); Kevin Sullivan, “The Watchers Traditions in 1 Enoch 6– 16: The Fall of Angels and the Rise of Demons,” in The Watchers in Jewish and Christian Traditions (ed. Angela Kim Harkins, Kelley Coblentz Bautch, and John C. Endres; Augsburg Fortress Publishers, 2014), 91– 103; Silviu N. Bunta, “Dreamy Angels and Demonic Giants: The Watchers Traditions and the Origin of Evil in Early Christian Demonology,” in The Watchers in Jewish and Christian Traditions (ed. Angela Kim Harkins, Kelley Coblentz Bautch, and John C. Endres; Augsburg Fortress Publishers, 2014) 116–138.
- ‘tower’ in most English translations, but the Hebrew word is ‘miḡ·dāl’ usually referring to a fortress and emphasizing security. See D. A. Carson, ed., NIV Biblical Theology Study Bible (Grand Rapids, MI: Zondervan, 2018), 42.
- “Come, let us go down and there confuse their language…”
- Even the ESV obscures the ‘sons of God’ references by translating to ‘heavenly beings,’ although the Hebrew says ‘sons of God,’ as admitted in the ESV footnotes.
- BibleProject, Divine Counsel Study Notes https://bibleproject.com/view-resource/324
- Ibid, Mackie.
- “The connection of the gods of the nations installed in Deut 32:8–9 with the demons (Hebrew: shedim) of Deut 32:17 can be traced by comparing Deut 32:8–9 with Deut 4:19–20; 17: 3; 29:25–26; 32:17. The interconnections of these passages are why Deuteronomy 32: 17 refers to the shedim (“demons”) as elohim (“ gods”).” Heiser, Michael S.. The Unseen Realm: Recovering the Supernatural Worldview of the Bible (pp. 279-280). Lexham Press.
- Ibid. Mackie
- Michael S. Heiser, Reversing Hermon: Enoch, The Watchers & The Forgotten Mission of Jesus Christ (Bellingham, WA: Lexham Press, 2017), 53.
- 2 Kgs. 1: 2, 3, 6, 16; Matt. 10: 25; 12: 24, 27; Luke 11: 15, 18– 19. See W. Herrmann, “Baal Zebub,” in Dictionary of Deities and Demons in the Bible, 2nd ed. (ed. Karel van der Toorn, Bob Becking, and Pieter W. van der Horst; Leiden; Boston; Cologne; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999) 154– 156.
- Michael S. Heiser, Reversing Hermon: Enoch, The Watchers & The Forgotten Mission of Jesus Christ (Bellingham, WA: Lexham Press, 2017), 96.
- “Mount Hermon is a strong contender for the location of Jesus’ transfiguration. In all three Synoptic Gospels, the transfiguration occurs shortly after Peter’s confession, and both Matthew and Mark specify a “high mountain” (while Luke refers to “the mountain”). If these sections are to be taken chronologically, then Mount Hermon is the closest location that fits.” Brandon Ridley, “Mount Hermon,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2012, 2013, 2014, 2015). Nickelsburg demonstrates the identification of Hermon / Bashan / Galilee in his study, “Enoch, Levi, and Peter: Recipients of Revelation in Upper Galilee,” Journal of Biblical Literature 100: 4 (1981): 575– 600. The book of 1 Enoch itself identifies Hermon with the region known in Jesus’ day as Upper Galilee. When Enoch writes down the confessions and petitions of the Watchers— their pleas to God for forgiveness and clemency, he says, “And I went and sat down upon the waters of Dan— in Dan which is on the southwest of Hermon” (1 Enoch 13: 7). Nickelsburg observes, “This is a clear reference to the immediate environs of Tell Dan in upper Galilee” (p. 582). See John J. Rousseau and Rami Arav, Jesus and His World: An Archaeological and Cultural Dictionary (Minneapolis: Fortress, 1995), 209–10. Mount Hermon also makes good sense in light of Psa 68: 15.
- Michael S. Heiser, Reversing Hermon: Enoch, The Watchers & The Forgotten Mission of Jesus Christ (Bellingham, WA: Lexham Press, 2017), 99.
- Ibid. Mackie.
- Michael S. Heiser, Reversing Hermon: Enoch, The Watchers & The Forgotten Mission of Jesus Christ (Bellingham, WA: Lexham Press, 2017), 101–102.
- As Matthew 12:26-27 attests, Beelzebul is another name for Satan. “Beelzebul derives from the old Semitic title for Baal, lord of the underworld, and Baal was also called “ruler of the earth” in Ugaritic texts nine times. This aspect of an association with Baal dovetails with the Deuteronomy 32 worldview that was part of Second Temple Jewish theology. Each nation was under the dominion of demons, so it is logical to consider a figure associated with Baal, the “ruler of the earth,” also to be the ruler of demons. The Gospel writers understood the casting down of the original rebel as conceptually connected to the underworld home of Baal, lord of the dead. The matrix of ideas illustrates how New Testament thinking about Satan, though creative in its articulation, has secure roots in the Old Testament.” Heiser, Michael S.. Demons: What the Bible Really Says About the Powers of Darkness (Kindle Locations 3151-3156). Lexham Press.
- Heiser, Michael S.. Demons: What the Bible Really Says About the Powers of Darkness (Kindle Locations 3213-3215). Lexham Press.
- For example, see Tertullian: On the Crown 3: “When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels. Hereupon we are thrice immersed, making a somewhat ampler pledge than the Lord has appointed in the Gospel. Then when we are taken up “as new-born children” (Source: Tertullian, “The Chaplet, or De Corona,” in Latin Christianity: Its Founder, Tertullian [ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe; vol. 3; The Ante-Nicene Fathers; Buffalo, NY: Christian Literature Company, 1885] 394. See also, Tertullian, On the Shows 4; On the Soul 35.3. For a discussion of this practice, see Ansgar Kelly, The Devil at Baptism: Ritual, Theology, and Drama (Ithaca, NY: Cornell University Press, 1985) 94– 105.
- Joseph Dalton, Christ’s Proclamation to the Spirits: A Study of 1 Peter 3:18–4:6 (vol. 23; Analecta Biblica; Roma: Editrice Pontificio Istituto Biblico, 1989).
- Michael S. Heiser, Reversing Hermon: Enoch, The Watchers & The Forgotten Mission of Jesus Christ (Bellingham, WA: Lexham Press, 2017), 144.
- The Lexham English Septuagint, Second Edition. (Bellingham, WA: Lexham Press, 2020), Enoch 10:13.
- Heiser, Michael S.. Demons: What the Bible Really Says About the Powers of Darkness (Kindle Locations 3283-3286). Lexham Press.