db87/Dani'el 7:14 "to him was given dominion" ~~~~
"TO
HIM WAS
GIVEN DOMINION AND
KINGDOM. ALL PEOPLES, NATIONS
AND LANGUAGES WILL SERVE HIM!
HIS DOMINION IS AN EVERLASTING DOMINION,
WHICH WILL NOT PASS AWAY, AND HIS KINGDOM IS INDESTRUCTIBLE!" ~
in which the assignment of sovereignty to the Son of Man is made, like Moshe, "to sit on the divine throne itself" (62:2/5, 69:27/29, 61:
!
Following the principle just articulated ~ that "one who sits on the divine throne" either alongside or sometimes in place of 'g d' is himself also 'divine' & "a sharer in G d's divinity" ~ then the Son of Man certainly fits this description in the Similitudes! He is, moreover, clearly the object
of worship in this text also (46:5; 48:5; 62:6/9)! But he is not yet Enoch: Enoch in these chapters is the seer, not the seen.
We can observe, then, two parallel Enoch traditions, growing out of 1 Enoch 14 & Dani'el 7: a tradition of an exalted divinized human, on one hand, and on the other, a tradition of a second God-like Redeemer who comes down to save Israel!? What we don't have yet is the identifica-tion or merging of that divinized human with the anthropized divinity,
such as we find in the Gospel of Mark
& its followers?!
Wat we wèl hebben
is de levens/bloedlijn die
duizenden jaren teruggaat op diverse 'godenwerelden',
religieuze stromingen, visies op ons hier-numaals & 'n eventueel nog vorm te geven 'hiernamaals':
'goddelijke' sjamanen, priesters, profeten, koningen,
alternatieve interpretaties & uiteindelijk
de verantwoordelijkheid van
ÌEDER
van ons t.a.v.
mensenrechten (incl. andere planten
ÈN dieren), groene
universele politiek
e.d.
~~~
HIM WAS
GIVEN DOMINION AND
KINGDOM. ALL PEOPLES, NATIONS
AND LANGUAGES WILL SERVE HIM!
HIS DOMINION IS AN EVERLASTING DOMINION,
WHICH WILL NOT PASS AWAY, AND HIS KINGDOM IS INDESTRUCTIBLE!" ~
in which the assignment of sovereignty to the Son of Man is made, like Moshe, "to sit on the divine throne itself" (62:2/5, 69:27/29, 61:
!Following the principle just articulated ~ that "one who sits on the divine throne" either alongside or sometimes in place of 'g d' is himself also 'divine' & "a sharer in G d's divinity" ~ then the Son of Man certainly fits this description in the Similitudes! He is, moreover, clearly the object
of worship in this text also (46:5; 48:5; 62:6/9)! But he is not yet Enoch: Enoch in these chapters is the seer, not the seen.
We can observe, then, two parallel Enoch traditions, growing out of 1 Enoch 14 & Dani'el 7: a tradition of an exalted divinized human, on one hand, and on the other, a tradition of a second God-like Redeemer who comes down to save Israel!? What we don't have yet is the identifica-tion or merging of that divinized human with the anthropized divinity,
such as we find in the Gospel of Mark
& its followers?!
Wat we wèl hebben
is de levens/bloedlijn die
duizenden jaren teruggaat op diverse 'godenwerelden',
religieuze stromingen, visies op ons hier-numaals & 'n eventueel nog vorm te geven 'hiernamaals':
'goddelijke' sjamanen, priesters, profeten, koningen,
alternatieve interpretaties & uiteindelijk
de verantwoordelijkheid van
ÌEDER
van ons t.a.v.
mensenrechten (incl. andere planten
ÈN dieren), groene
universele politiek
e.d.
~~~
24 jan 2013 - bewerkt op 25 jan 2013
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