1 Enoch 61:5
3 And the angel who went with me said unto me: 'These shall bring the measures of the righteous, And the ropes of the righteous to the righteous, That they may stay themselves on the name of the Lord of Spirits for ever and ever. 4 The elect shall begin to dwell with the elect, And those are the measures which shall be given to faith And which shall strengthen righteousness. 5 And these measures shall reveal all the secrets of the depths of the earth, And those who have been destroyed by the desert, And those who have been devoured by the beasts, And those who have been devoured by the fish of the sea, That they may return and stay themselves On the day of the Elect One; For none shall be destroyed before the Lord of Spirits, And none can be destroyed. 6 And all who dwell above in the heaven received a command and power and one voice and one light like unto fire. 7 And that One (with) their first words they blessed, And extolled and lauded with wisdom, And they were wise in utterance and in the spirit of life.
Tertullian On the Resurrection of the Flesh 32
But, that you may not suppose that it is merely those bodies which are consigned to tombs whose resurrection is foretold, you have it declared in Scripture: And I will command the fishes of the sea, and they shall cast up the bones which they have devoured; and I will bring joint to joint, and bone to bone. You will ask, Will then the fishes and other animals and carnivorous birds be raised again, in order that they may vomit up what they have consumed, on the ground of your reading in the law of Moses, that blood is required of even all the beasts? Certainly not.
Notes and References
"... Barnes dates the treatise On the Resurrection of the Flesh to 206-207, still before Tertullian became a Montanist. Ernest Evans outlines the first parts of On the Resurrection of the Flesh in this way: 'The first (paras. 1-41) which almost serves the usual purpose of an exordium, relates the heretical half-beliefs with which Tertullian is in conflict, to the opinions of philosophers and to the prejudices of the general non-Christian public. In part two (paras. 5-17) are set out the general principles which are to govern the interpretation of the relevant passages of Scripture: namely, the dignity of the flesh, the power of Gad. and the necessary requirements of the divine judgement. Parts three (18-39) and four (40-56) take up the testimony of the Scriptures, first expounding their positive teaching, and then rescuing from perverse misunderstanding or misinterpretation a number of apostolic texts of which the adversaries have claimed the support. It is within this third part that Tertullian may again resort to the Book of Enoch ... Tertullian then goes on to defend this thesis in the remainder of the paragraph ... Once he has argued his point, he begins 33 with: 'That is enough concerning the prophetic document. Evans notes regarding the way in which Tertullian opens his quotations that this seems as if it should derive from Rev 20:13, but that the line actually comes from I Enoch ..."
VanderKam, James C. The Jewish Apocalyptic Heritage in Early Christianity (pp. 53-54) Fortress Press, 1993
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