With Letters of Light sence | Studies in the Dead Sea Scrolls, Early Jewish Middle Ages Apocalypticism, Magic, and Mysticism in Honor of Rachel Elior ' | a alited by Daphna V, Adbel and Andrei A. Orlov a Collis » Dyan Eliioe ton - Gabor Klanicza land - Eliot R. Wolfson De GruyterPeter and the Patriarch: A Confluence of Traditions? Kettsy Comtan2 Bavte [Ris my great pleasure to celebrate Prof. Elior and her work. Prof El or has inspired many of us through her scholarship and mentoring urees and ask fresh questions of texts and trad fo delve deep int tions. In light of Prot. Elio ancient texts and traditions forgotten or obscured with th ‘ttime, Investigate in this essay the commonalities to be observed fn Enochie and Petrine literature, and what such shared features 1. Enoch and Peter: a Connection? The so-called Jesus movement and early Chaistanity are examined Fightly now within the context of Second Temple Judaism; concomi tantly New Testament students are well acquainted with Est Kise tmann’sfamousdictam that “apocalyptic was the mother ofall Christan theology." lshould not be a surprise therefore to scholars that Chis- tianliterature would evidence familiarity with Jewish apocalyptcliter ature. While apocalyptic literature flourished from the second century LCE. to first contury C.F, its origins procede this period. Whether we approach apocalyptic hterature as indebted to wisdom literature prophetic circles influences outside of Israel or some combination of these its oots are best sought and observed in works ike the Bo Watchers (1 Er. 1-36). The Bo is one of many texts atti ited to Enoch a patriarch familia rom Genesis 5, Manifesting generic al aspects of apocalypticlterature suchas dualism and a focus on the end of one age and beginning ofthe new brought about by the intervention ofthe divine the seems to have juenced texts accorded cancnical status suchas Daniel traits and clah and traditions associ While apocalyptic texts attributed to Eno ated with him did not flourish in emerging rabbinic circles outside ‘Of mere and hethao! iterature, early Christians seem to have Cherished and preserved traditions elated fo the patriarch for some time. Surveys of early Christan literature make obvious the pop- tlarty of Enoch, Though not univocal in their response to these traditions ~ Augustine for instance, ejects the notion of angels mat- ing with women in the Enochic parallel to Gen 6:1-4 and considers much ofthe literature to be fable many Christians inthe frst four arded early Enochic literature a5 Centuries of the Common Era re thoritative, Moreover, from Justin Martyr to Clement of Alexan dria, Christians recalled the story ofthe angels’ descent and mating ff women and understood Enoch as an important witness to the end Of the age and the Parousia, The evidence suggests that Christian employment of the fallen angel mth, so prominent in Enochic tradi- ions, was attested throughout the Roman world and in all lading ‘enters ofthe church A the sme tie a more particular point of contact has been sug: gested. While scholars of Jade and 2 Peter often note that these show FEmiliarity with early Enochic traditions, George Nickelsburg calls attention fo other tes nasoriated with Peter that seem to invoke tnotifs particular to Enochic literature’ Nickelsburg first observed Correspondences in scenes of commissioning and in the common. seostaphical setting the upper Galle, favored by these “call nar fatives” involving Enoch, Levi and Peter, The Book of the Watchers {En 12410, the Testament of Levi (7), and the Gospel of Matthew {06:13-19 present the patriarchs and apostle inthe environs of Mount Hermon and Caesarea Philippi (Banias) where they alae in some Sense commissioned fo serve a community? The commissioning is elated to revelatory experiences and the Works feature concomitant Critiques ofthe Jerusalem priesthood even while seeming to promote their protagonists as “priestly” in some manner"Enoch and traditions assoc ging rabbinic circles outside Iy Christians seem to have ted t the patriarch for some sare make obvious the pop [Vin their response to these «ts the notion of angels mat To Gen 6-4 and considers y Cheistians inthe first four Teasly Enochie Itrature 25 artyr to Clement of Alexan- angels’ descent and mating important witness tothe end fice suggests that Christian ‘prominent in Enochic trad an sword and in all leading int of contact has been sug: 2r often note that these show George Nickelsburg calls 1 Peter that seem to invoke Nickelaburg frst observed joning and in the common favored by these “cll nar- ex The Book ofthe Watcher and the Gospel of Matthew ‘tein the environs of Moun whece they all ae in some nity? The commissioning is $ works feature concomitant nileseming to promot Other instances of Enochic and Petrie traditions intersecting also emerge. The imprisoned spirits of 1 Peter 319-20 were most probably tunderstood as the disobedient angels with wham Enoch commu hicates, though the Petrine text replaces the patriarch with Jesus Second Peter 24-5 also refers tothe punishment ofthe rebel angels: [eter apocryphal texts, the Gospel of Peter and the Apocalypse of Pe were found in an Akhinim manscript along with 1 Enoch 122; the apocalypse in particular shared with the Book ofthe Watchers descrip tons of visits to places of punishment Revisiting the topic of commonalities in his commentary on 1 Enoch, Nickelsburg suggested that Peter vision in Acts 10 was com: parableto that of Enoch in the Book of Dress (I Ei, 85:90; also known Esthe Animal Apocalypse) Just as Enoch’ vision recounts history 200, torphically, Peter's concerns clean and unclean animals symbol fzing people: Similarly, 1 et 52-1s imagery of the shepherd and the sheep, which oocurs likewise in Jesus" conversation with Peter in john 2115-19, are reminiscent of the Enochic Animal Apocalypse in Which sheep symbolize the people of Israel and shepherds represent their leaders (ee, for example, 1 En. $513 and 8955-69, Not unlike the Boot of the Watchers, which has the deluge purifying the earth from ts uncleanness, I Peter eas attention tothe flood which prefig. tures baptism (1 En. 1021 and 1 Pet 3:2). Moreover, 1 Pet 33 seems to ‘condemn beauty practices associated with women and adornment, 3 Stance that may ie behind 1 En. 8 "Thus, Nickelsburg concludes, “The cumulative evidence, unless ‘coincidental, indicates that Enochic traditions were known in Pet Tine circles Moreaver, he presents this challenge to scholars “It remains at present a mystery just how the various Petrine tradi- tions relate tothe Enochic texts and how both of these groups of texts relate to other Jewish and early Christian texts. The przzle falls for closer study.” Do Petrine texts indeed suggest a special familiarity with Enochic lore? If so, we would know mote about the transmission and preservation of Enochic literature among, farly Christians as well as more about a distinctive community Which was bound in some manner to one of Jesus’ most prominent6 Kelley Cab apontes, The notion is particulary intresting becuse given the dere form of Fadil te Savon Temple pero a eres thn of Enochic and Perine taitons could prove insight ino he background of some inthe early Jesus movement. In light ofthese Pott pura aol the nga Mot enscind by Nektar ‘Rare intrestnEnochi and Petrie ions, the thesis mets further examination 2. Clarifying Enochic and Petrine traditions Engaging the thesis requires some refinement of terms, however. Before speculating about a possible relationship or point of connec tion between Enochic and etre traditions, one must define what fone means by these respective traditions. Unhappily it isnot pos sible to demonstrate the existence of a Enochic or Petrine corpus 1» Enochic or Petrine tradition, or on Enochic or Petrine school We begin by examining the literature associated with Enoch, which resists ultimately being situated within a single tradition, and then fen to a similarly in cure ofthe Perine literature First, and most notably the texts affiliated with Enoch span hun- dreds of years these have been preserved ina variety of language and by diverse communities and bear cut the very different contexts land concerns of their authors and redactors, This is easly observed in the dstinetive collections 1,2 and 3 Enoch 1 Enoch, for example, is also known as the Ethiopic Bok of Enoch because this anthology has been preserved in Ge'ez among Ethiopian Christians. As Nick clsburg observes, “a thousand years separates the fourth: to sixth ‘century translation of | Enoch from our easiest extant MSS of the {tanslation’” This corpus, portions of which are extant in both Ara mai the likely language Of composition, and Greek, upon which the Geez was based, consists of distinct booklets that range in date ‘of composition from the third (or fourth) century B,C. Eto the frst century B.C. E.or CE. The booklets demonstrate not only that there ‘Were multiple authors behind Enochic literature but also that these ‘often had distinctive theological positions or views that sought t rehabilitate earlier traditions.” The absence of the Book af Pables (1 Enoch 3771) at Qumran has encouraged also more cautious speculation about the possibilitybecause, given the ide insight into the int In light of these dlby Nickelsburg ns the thesis merit aditions of terms, however. or point of conn se must define what ipPily i is not pos Cor Petrine corps Petrine school: We with Enoch, which tradition, and then Titeratre Enoch span hur sis easily observed Enoch, for example ause this anthology hristians, As Nick he fourth- to sixth extant MSS of the Greek, upon whi 5 that range in date y BCE. tothe first not only that there but also that thes 1 3771) at Qumran "bout the possibility andjor shape of an early Enochic corpus» The complex nature and History off Enoch miltates agains claims ofa singular Enochie ta- ition et alone an Enochic corpus. While some early Enochic texts nay have circulated together, ane cannot speak with confidence of single ancient corpus or ofthe shape of a hypothesized corpus. econd Enoch, preserved in Slavonic with portions extant in Coptic as Welland 3 Enoch, preserved in Hebrew, speak als to the distinctive Ialeioice of Enochic traditions To further complicate matter there area number of texts both Jewish and Christian, outside ofthese Enochic traditions, From poeudepigraphal collections, that empl tothe Pseudo-Clement the Boot of the Giants and Genesis Apocryp Honils, Enoch and themes seemingly rooted in early Enoch itera ture are prevalent in very different contexts and further challenge the view of a single community or school "The diversity and number of texts and traditions associated with Enoch are comparable to those associated with Peter. While Peter land the rst apostles in general seem to have had historical ties with fertain communities and to have generated rich legacies among these, it is difficult to extrapolate from the variety of texts associated withthe apostle a Petrie tradition or circle The texts associated ‘with Peer that provide interesting parallels with Enochic iterature fnclude 1 Peer, > Peter, the Gospel of Peter, the Apocalypse of Peter, and the Pseudo-Clementine Homsles and Recognitions hese works cannot fensily be associated with one particular provenance, and there is as Yet no substantial evidence thatthe texts circulated as part ofa Pet Fine collection» Furthermore, as scholars such as Pheme Perkins ot Terence Smith have demonstrated, the figure of eter was employed bya variety of Christian communities in order to lend authority tor teich Gee nits the coloration of M. Back Mik 3 in whic te8 oblensBaich bolster a particular theology:* Thus, as in the case of Enochictradi- tions, one might not speak ofa single trajectory associated with the Apostle Petr, but instead recognize that this hero ofthe faith was ‘limed indifferent circles to different ends. Lacking distinctive corpora, static traditions, or single communi- ties that coalesce around these figures, on what basis, then, could fone conduct such an investigation? Despite the fact that Enochic texts are products of varying provenances and multiple authors shared features led some ancient audiences to associate discrete texts with one another (hus the anthology, 1 Enoc. In addition to the pseudepigraphical attribution tothe seventh patriarch, Enoch is consistently presented in a number of texts asa seer or visionary, as, 2 spokesperson of God and asa seribe of righteousness who, follow. ing the intimations of Gen 524, walks with ar isin the presences of the angels. Common to early Enochic works as well ae apocaly pic themes typically keyed to the end of the current age and judgment. Enochie texts also take up journeys t0 various places in the cos mos not only does Enoch visit the ends of the earth and ascend into the heavens, he also takes touts of places associated with the realm of the dead, with paradise and with places of punishment. Some Scholars do maintain the existence of a particular Enochic school Of thought or delineate the group) which produced and promoted this literature; however, as the erature spans centuries and rel tious perspectives change or are nuanced, they allow for Hheolog fal development of the communitytradition ‘With regard to Petrine material atthe most basic level one could speak of the traditions that esteem Peter, through atrbution of authorship or by featuring him as an important protagonist in the ‘work. Peter's central role in writings described as"Petrine” may have bbeendueto the perception ofthe apostleas the recipientof revelationsthe ase of Enochic ta cory associated with the his hero ofthe faith was is tions, or single communi- ni what basis, then, could Site the fact that Enochic ves and multiple authors yees to associate discrete By 1 Enoch). In addition to enth patriarch, Enoch is ighteousness who, follow Ihor isin the presences of is as well ae apocalyptic urrent age and judgment farious places i. the COS the earth and ascend into associated withthe realm \ces of punishment. Some particular Enochic school produced and promoted spans centuries and rel dthey allow for theolog most basic level one could fr through attribution of {portant protagonist in the fed as Petrino” may have the recipient of revelations from Jesus, based on his presence at the tranfiguration (Mark 92-8) At eision ofthe post Easter Jesus (1 Cor 155; Luke 2334) In spite of those generalizations the traditions associated with both Enoch and Fter are diverse originating in different contexts and preserved by Yatious communities: Essentially Enochic and Petrine traditions roving targets that vary according to provenance and communities. 3, Commonalities That Are Too Common? ‘There is another caveat to keepin mind as one considers paale thats important to mention. An intial encounter with the hypoth tai in which Nickelsburg calls attention to commonalities might {each concise falsely tat the instances of overlap are unique {Dike Enoch and Fetrine text. Moreover, ven instances where thot are widespread, one cannot be certain as to how these were Piste to Pete authors. Toward demonstrating these pin we Fra some ofthe poral, Enoch and Peter received a special com TMssoning in the area ofthe Galle Pst Peer 32820 seems aware Mratindion concerning disobedient angel Second Peer 24-9 al Arould appear to eer to their punishment. The Apocalypse of Pe Tepes features vist to places of punishment Fist eter uses Srpremions sheep” and “shepherd” which slo appear in the An tn pays Jausconverantion with Peer in John 215-19 also invokes there mots Many of these similarities are shared, in fact, with other Second Temple and Late Antique texts Nickelbrg himself ells attention foie act thatthe commissioning scene ofthe Tstamont of Loi Tesembles thos of ne Boa of the Watchers (Encl 1216) and the Gow Pel of Matthew (645-9, First Peer and Second Peter familia Pith traditions elated tothe allen angels and their punishment snot pring glven that a rumber of Second Temple period works alo fukertlon oft moti From the Denases Dace (CD 21620 inthe Second Temple period to Comodian in the third century, the Matches raion as wide-spread and could have been mediated by Emumber of sources not expily associated with Enochic traditions “Theconsensus view that 2 Pet 245 depends upon Jude also under cule the theory tht an Enochc tration (beter: tradition) bore Ghiguerlainship with a Ptrine tradition.” Visionary journeys to20 Kelley Coble Butch places of punishment like ascents, were prevalent in Second Temple End Late Antique literature, Patearchs and prophets consider, for txample, Moses in Pseudo-Philo's Liber antigua ica (1910) fr Eli in the eponymous Hebrew Apvcalypse ~ are credited with having journeyed to otherworldly sites, Use ofthe language of sheep and shepherd could easly derive from Pss 1-2, 79:13, 987, Isa 536, Jer 504, Ezek 4 Zech T14¢-17 and 137, which Nickelsburg cites in his study ofthe Aninal Apocalypse Since there ae parallelsto the afore mentioned parallels outside of the Enoch Peter matrix, the need for ‘more definitive evidence remains 4, Strengthening the Case for Confluence: 1 Peter and the Apocalypse of Peter The hypothesis that there is some sort of concrete relationship between Enochic and Petrine traditions seems firmer, though not decisive, when we can isolate verbal parallels in texts. Let us exam- ine the cave for confluence by examining two potential intersections. First we consider the instance of | Peter, which according to Nick clsbarg not only shares numerous themes with Enochic literature but also close verbal parallels with 1 Enack 108. Second, we retuen to the case of the Apocalypse of Ptr, an important text for this study because of its preservation alongside ofan Enochic work and because ‘of close verbal parallel it shares with 1 Enoch 106 ‘There are many reasons for suspecting that 1 Pete Enochie traditions.” As Nickelsburg has suggested, 1 Peter sha with Enochic traditions an apocalyptic outlook and the expectation ‘of imminent final judgment (1 Pet 13-12). "the end ofall things is at hand" according to 1 Pet 422 Also of interest is the reference in 1 Peter to Christ makinga proclamation to spiritsin prison ("ve pa0r fv quan 1 Pet 318-20) Many understand the Imprisoned spirits tobe the angels who are familia from the Book ofthe Watchers these mated with mortals, shared forbidden knowledge (I Enoc 68), andrevalent in Second Temple 1 prophets conse for alypse ~ are credited wi seo the language of sheep S712, 7913, 967 sa 536, ich Nickelsburg cites in his ‘care parallels othe afore eter matrix, the need for (or Confluence: pse of Peter oF concrete relationship seems firmer, though not els in texts. Let us exam. ‘wo potential intersections, with Enochie literatare 10S, Second, we return portant tex for this study Enochic work and becaise noc 16-107, that 1 Peters familiar with suggested, 1 Peter share utlook and the expectation “the en ofall things is at terest isthe reference in piritsin prison (ved.acny Gnd the imprisoned spirits Fhe Watchers these owledge (1 Enoch 6-8) and were imprisoned in an abyss or pit prior to the final conflagration ( Fock 18; 21) Comparable tothe setting in the Enochie narrative in the Book of the Watchers (ee 1 En, IO, the Petrine author links the Captive spirits tothe time ofthe flood (1 Pet 321). Jesus’ encounter twit the imprisoned beings in'1 Peter 319-20 is likened to Enoch’ iewing of places of punishment and intercession for the rebellious watchers ‘Nickesburg extends the inventory of comparisons by identifying clove verbal parallels that suggest t him that | Enoch 108 was known, toa Petrine author, Lt us take up briefly the points he makes, {Enoch 108 and 1 Feter encourage faithfulness inthe midst of su fering with the peomise of eventual compensation, and both employ similar expressions to communicate about these themes; we should hole that 1 Enoch 108 is extant only in Geez which Nickelsburg typ tally paraphrases for the sake of the list™ References to “seed” (or offspring’) that will perish forever” (I En, 1083) and “perishable seed” (Pet 123; crore pager) to spirits slaughtered and kept ina desolate, burning place (I Ex" 1083-0) and “imprisoned spirits (1Pet319-20; nveduaow ev gulaKt) and to being summoned from Aarkness to light (1 Em. 10811 and 1 Fet 29; éx oxdnovs. ic tb. Bee ene, mums axel of selainship Detreen 1 Evorh 10 And 1 Pete, Overall Nickelsbarg assembles sixteen “parallel ideas fnd terminology” that, in addition to addressing a similar sit Aion, ullized a common vocabulary? this leads him to conclude that I Enoch 108 belonged to "Peter theological repertoire” The ‘humerous points of overlap assist in making the case forthe inter fection of Enochic works, atleast the Book of the Watchers and Enoch 108, witha Petrine text Dtietetand te rpone his sutering ello ming the contr deeb in 2Maccabes andthe Pentre Wit neem causes sou ete he Seay tu yma Php % Neckssbure 201 2 Niles 201 et2 Kelley Coble Butch Another case can be made fora close verbal parallel involving an Enochic work and aPetrine apocalypse Fist Ec 105107, a distinc ive selection within the Epistle of Enoch, and the Apocalypse of Pe speak of heroes ofthe faith ~ in the Enochie selection, Noah, and in the apocalypse, Moses and Eljah ~ in angolomerphic terms, utliz ng similar language Though extant in both Greek and Ethiopic, our attention is tothe Greek text discovered at AKhmimn.” Strengthening the case for a relationship between Enochie and Petrine traditions, ora least wit essing how they could be perceived as compatible By a comm is the fact that the Apocalypoe of Peer, along with the Gasp circulated with the Book of the Watchers (here only 1 i. 11-326) as Is evidenced by the Akhmim codex." The two Petrine works and one Enochic text were bound together and placed in a grave thats dated by means of paleography tothe late sixth century.” Scholars have speculated as to Why these texts in particular were joined and placed ina grave, and a mach repeated observation is that they all concer the fate of the deadparallel involving an ee 106-107 a distinc the Apocalypse of Peer scection Noah ain Smoephic terms wile ‘our attention isto the ‘hening the case for @ nitions, oF atleast wit 2atible By a community with the Gospel of Peter, ‘oly Tn 11-326) as is Peitine works and one tina grave thatis dated rentury” Scholars have ‘vere joined and placed ‘is that they all concern B rie allusion is made to Jesus’ preaching to the dead in the Gi pel of oer 2-42) but visits to the realm of the dead, paradise Tal faces of postmortem punishment are arguably the focos of fre Pocaiypo of Peter, There Peter has visions of various types of to aTner he secs individuals undergoing punishments that relate atari respective ins." At one point, Peter is also able to vist a thei Ferularly many ofthe early Enochic texts, especially chap- Pernt of the Boat of te Watchers, concern the patriarch’ visit to ter Am ofthe dead and places associated with postmortem pum the Mento eschatological blessing, From the Enachic text we learn Sunt places of detention, where disobedient celestial beings (se tuo 1818, 21) and the human dead (1 Enoch 22) are held until the Day of Judgment." The celestial beings ~ rebellious angels and is Pe ent sare as wel as humans are separated into distinct hold fhe ells unt the day of adgmert, just as various kinds of sinners Ie Srna together in tne Apslype of Peter. Enoch alo has acess to paced of eschatological blessing which are quite similar to those Mpepebed in the Apocalypse of Peter (Chapter 16). In the apocalypse, the apontle visits a paratise forthe righteous wich s comparable tothe description of paradise-tike places in the Book ofthe Watchers {@ Enoch 24.25, 280) both texts present their paradises as places full Of lragrant trees, spices, and fruits” Recalling the apocalyptic tone of the Book of Enodis role as a prophet and intercessor of the rebellious angels, the Fotrine work presents Enoch and Elijah warning people of the treat deceiver Chapter 2) a motif comparable to the two witnesses FRevelation 1. In this Petrine work, the patriarch assumes repo sfblities that ae comparable to the Book of the Watchers 1 Enoch 113. There are other commonalities, but suggesting that these examples sulfie to establish similar themes and aspects within the traditions, Watchers and we tur our attention now tothe verbal expression shared by 1 Enoch O6lN7 and the Petrie apocalypse, though the respective narrative Settings ae rather different. Se eee er partes ol prmptar ft See sk hn pooh poy Poem4 ely Coben atch ‘The Enochic text, 1 Broch 106107, s extant fully in Greek and Gelee, and partially in Aramaic and Latin: itis thought to derive from a hypothesized “Book of Noah In this selection, the appear ance of the baby Noah so startles father Lamech and grandfather ‘Methuselah thatthe latter decides to consult with Enoch in order to sce whether Noah is the offspring of an angel. The baby Noah is. tovice deseribed as having a body that is whiter than snow, redder Wp than rose with hair thats all white, woo!-lke, and curly (1 En. 1082, 10). With face glorious and eyes that shine like the sun, the W nds able to stand and praise God at birth (I E1083, 5,104). "The subject ofthis bret selection, Noah's paternity recurs in the Genesis Apoeryphon (201K,V) an Aramaictext, and may havealso been acidressed in a similar Hebrew composition from Qumran, 1QNoah (QQ19} The description of Noah, a lengthy selection within 1 Enoch 106, recalls Daniels theophanly where the Ancient of Days appears, with clothing white as show and haie like wool (Dan 7), and the angel of Dan 1036 with eyes like torches. Unable to detect readily a trigger in Genesis for such a description of Noah, VanderKam cor EES thor the texts presentation of the pariarch evidently derives from “traditional language. sed ofthe deity rather extraordinary individuals The Greek Apociiypse of Peter takes up the matter of the other worldly bodies or angelic forms assumed by saints and the pious It death. irs, Jesus reveals that at the Parousia, he will come in jlory shining seven times brighter than the sun (Apec. Pet. )-Radi- ance beyond that of the sun is also ascribed to Moses and Elis, who appear in a modified acount of the Transfiguration (Apoc, Pe. 1567), Moreover, the Greck Apocalypse of Peter presents the two 35, having bodies whiter than any snow and redder than any rose with hair curled and charmingly coiffed We recall that an almost exact description is given to Nosh, whose unusual appearance arouses ‘among the patriarch suspicions of angelic paternity (1 En. 10612 f example). in] En 1065, the infant's countenance is brighter than the Seelam ssa ca ry aont fully in. Greek and itis thought to derive selection the appear mech and grandiather frwith Enoch in order agel The baby Noah is fer than snow, redder and curly (En 1082, fethe sun, the Wer Ten 1082.3 5, 1041. paternity, recurs in the pnd may havealso been from Qumran, IQNoak flection within 1 rclent of Days appears, wool (ban 79, and the table to detec radi Noah VanderKam con yorother extraordinary he mater of the other by saints and the pious ousia, he will come in sun (Aye. Pet. 1). Radi ved to Moses and Elia fansfiguration (Apoc. Pet. “ter presents the two as ‘Ader than any rose with ‘all that an almost exact ual appearance arouses rternity (1 Ex. 10612, for {ances brighter than the sun, his body whiter than snow, an redder than arose; his hai i 1062-3; 10), Here we comps thik and lke woo! (2 En rte texts, with verbal parallels italicized: @ raid even > Revnorspov x Bays nai top Aden avo xa 9 FAsey noe Macoulo}hex © rai sine avr. x08 pew pow acto fbx ud rts over Shien ec etmos adrcifecos, 0 se eres 00 00 el EboElov 0 0 0) xa vou Eyevr}2n revo ‘xin xa fear Spo.e Reveoy wal ti yc Tort rngmesy Aric of er fokcnperet et ‘patina oi inorder 1 062 the Greek ipoewb ayo Sst, yor fxg 12% Kelley Coble Butch Though the narrative contexts differ, the description ofthe heroes assuming features of angelic and divine beings is striking and eserves further examination. Richard Bauckham suggest that the {descriptions of Moses and Eljah in “their glorious heavenly forms" “are composed of features traitionalinthedescriptionsol theappear- ance of heavenly beings” His examples of parallels however, pertain to shining countenances or white garments primarily” Bauckham {does not mention any other Second Temple or Late Antique tradition ‘where the hero's complexion is both white and red fan to be more "pecific invoking the language of “whiter than the snow and reer than a rose")" At this time, we have yet to discern what is meant by the unusual description of complexions that are white and red. The Animal Apocalypse may shed some ight on the enigma. In its symbolic universe in which moral standing and election are comma ‘cated through colors, white animals (bulls and sheep) depet saintly (Cpure”) and eect individuals such as Noah (e.g 1 En. 899) Black ani- ‘mals are used forthe presentation of characters who are in some way problematic such as Cain (1 En. 853) orthe Cainiteline and reds used for Abo (1 i R52), wha presente rather neutally hut who might alsoserveasa prototype ofamartye. Taken together, the red and white ‘ooring ofthese figures may communicateboth the human dimension (thatthe individual is truly fesh and blood: ef, also 1 Ex. 829, where thebull associated with Noah's son Hiam ised like blood, the readers. told) and the quast-divine (or angelic status of an individual The example of verbal parallel which may indeed derive from ta ditional language the numberof commonalities, and the fact that the ‘Apocalypse of Peter and he Gospel of Peter were bound together with the Book of the Watchers assist ws in making the case fr a intersection Of confluence of traditions: From te codicologcal evidence, we know the texts circulated together, if only in ane context. Eschatolog cerns and shared perspectives about the realm of the dead and places of punishment age in both earlier Enachie writings and the Apacalpseription ofthe heroes ve beings is striking and suckham suggests thatthe glorious heavenly forms Jescriptionsoftheappear parallels, however, pertain nts primarily” Backham ‘cor Late Antique tradition te and red (and to be more ‘discern what is tare white and red ight on the enige igand election are commis Isand sheep) depict saintly hiieg 1 E1699) Black ani scters who are in some way Cainit lie, and ed is used together, there and white both the human dimension red like blood the reader is sof an individal nay indeed derive alts and the fac thatthe re bound together with the >logcal evidence, we know ‘context, Eschatologcal con Salm ofthe dead and places wtings and the Apocalypse oft Fly we have a veal parallel although the referents and theories forthe description shared are 0 very deren. Nckelbur Marte 108 ar Pte sce ly tat the author of {eter was ftir wit ese Enochicwtngs Smal the Apc of et Beemer by a comny tha knew a charted ny En Une ction like he Broke fe Waters 1 Enck 106307 te Birth BRE sla Pecmnese pte cae vou oun re wort than what can be accomplished here to establish tes beyond these 5. Conclusion ‘The study concludes by acknowledging gratitude to Nickel : juxtaposing two fascinating traditions, those associated with Enoch land those with Peter. Nickelsburg'soriginal point of entry to this top ie the commissioning scenes and ascents associated with the Galilee, ‘continues to intrigue, and his ground-breaking and very thorough fomearch on the sanctity ofthe space associated with the area near Hermon should be revisited by scholars eager to know more about diverse communities in Second Temple jadaism and early Christian ty" Asfor the possibility of confluence between Enochic and Petrine Ttaditions, we have observed that a broadly construed examination, such thatthe complex legacies ofthe patriarch and apostle would De simplified into two distinct traditions, corpora, a schools, would ot accurately reflect the texts and their backgrounds. Similacy, we Ihave noted that one must be cautious in crafting an argument for fonfluence using motifs shared widely in Second Temple and Late Antique works. The most prudent coatse would be to lok for signs Of intersection or engagement ina fev texts and to limit our obser ations to the communities (or perhaps beter, authors) associated vith those texts. Inthe final ana¥sis, these examples remind us how indebted some early Christian communities were to Jewish apocs Ipptic literature an traditions. Following the example of Prot. lor Whose scholarship challenges us to examine texts and communite from new perspectives, we might pursue this line of inquiry further fd ask what this familiarity suggests about early Christian com: ‘uinitiesvis--vs the spectram of traditions in the Second Temple Period and the groups which preserved certain Enochic text Pron ohare efereno cri ee the excurs Seed Gaogrpy