The Bible and the Dead Sea Scrolls: The ... - josephprestonkirk

386 “THE COMINGOFTHERIGHTEOUS ONE”
can only be identified with Elijah is because (1) the biblical account says
that Elijah ascended into heaven, where God and Enoch also are, according
to 1 Enoch; and (2) this Elijah is furthermore characterized as one of
the prophets, whom (3) the “sheep” (= the people of Israel) wanted to
kill, but who (4) could escape alive and flee away, and who (5) cried
aloud to the sheep, which tried to kill them, but who (6) is rescued by
the Lord.
If one compares this narrative account in 1 En. 89:52 with the one in
Acts 7:52, it is obvious that the author of Luke-Acts could easily identify
this Elijah figure with Jesus, who (1) according to Acts 1:9–11 ascended
into heaven, who (2) was inter alia understood to be the last of the
prophets (see Luke 7:16–26), whom (3) some of the people of Israel
wanted to kill (see Luke 22–23), but who (4) was raised from the dead,
(5) spoke to his followers, and (6) ascended to his Father in heaven (see
Luke 24).
Apart from the fact that 1 Enoch, especially the Animal Apocalypse (1
Enoch 83–90) and the Similitudes (1 Enoch 37–71), offers the largest and
most impressive number of parallels to the New Testament 15 in a general
way, this also holds true in many details. One of the main characteristics
and names of the eschatological figure in 1 Enoch is “Son of Man,” and
precisely this title is also found in the book of Acts, the only instance outside
the Gospels—as far as the Gospels and Acts are concerned—being
Acts 7:56, where Stephen reports having had a heavenly vision. 16
Therefore, the whole of Acts 7:52–56 should be seen in light of the
influence of the Enochic Son of Man with special attention for Jesus’ elevation
and enthronement, which Luke, according to Jeska, may well have
conceptualized in analogy or competition with 1 Enoch. 17 Other expressions
possibly as equivalents of or associations with the Righteous One
are the Beloved One and, of course, Elijah himself.
However, if one looks for parallels in the commentaries on Acts, only
a few give a clue of the possible tradition-historical background of Acts
7:52. 18 Many do refer to o( di/kaioj in Acts 3:14. 19 From there, further
15. For further literature, see Gerbern S. Oegema, Apokalypsen (JSHRZ 6.1.5;
Gütersloh: Gütersloher Verlagshaus, 2001), on 1 Enoch; and G. W. E. Nickelsburg,
1 Enoch: A Commentary on the Book of 1 Enoch (vol. 1, on chs. 1–36, 81–108; Hermeneia;
Minneapolis: Fortress, 2001).
16. “Look,” he said, “I see the heavens opened and the Son of Man standing at the
right hand of God!” (NRSV); cf. the logion in Luke 22:69. See outside of the Gospels
and Acts also Rev 1:13; 14:14; Heb 2:6 as well as 1 Enoch.
17. Jeska, Geschichte, 286–92.
18. The commentaries on Acts investigated are Charles K. Barrett, A Critical and
Exegetical Commentary on the Acts of the Apostles (2 vols.; Edinburgh: T & T Clark,