{"id":1377,"date":"2020-07-25T14:15:47","date_gmt":"2020-07-25T19:15:47","guid":{"rendered":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/?p=1377"},"modified":"2020-07-25T14:15:47","modified_gmt":"2020-07-25T19:15:47","slug":"the-book-of-enoch","status":"publish","type":"post","link":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/07\/25\/the-book-of-enoch\/","title":{"rendered":"The Book of Enoch"},"content":{"rendered":"

\"\"Within the varied literature of the Second Temple period, easily the most well-known subset of that literature is the Enochic literature.\u00a0 Likewise, within the Enochic literature, the Book of Enoch or 1 Enoch is by far the most well-known document.\u00a0 This is true at least in terms of awareness, though not necessarily reflecting actual familiarity with the contents of that text.\u00a0 The Enochic literature is actually made up of a number of texts.\u00a0 Sometimes these are numbered, i.e. 1, 2, 3 Enoch.\u00a0 Other times they are recognized by the language in which the church has preserved them for us, as in Slavonic Enoch.\u00a0 Some texts, such as Jubilees<\/a>, do not actually have Enoch’s name in the title, but nonetheless, reflect the same apocalyptic traditions.\u00a0 The Enochic literature presents both a set of religious beliefs and practices which anticipate Christianity and one which would, for at least a century, present a rival to the early Christian movement.\u00a0 While much debate has surrounded the identity of the Qumran community who produced the Dead Sea Scrolls, in particular, their identity as Essenes, that they represent a community formed around Enochic literature and traditions is clear from even casual cataloging of their library.<\/p>\n

The Book of Enoch, or 1 Enoch, is the largest and historically central element of this literature.\u00a0 Though commonly referred to as a single book or text, it is actually a composite of several texts composed over a period of time and reflecting development in religious experience.\u00a0 First Enoch begins with the Book of the Watchers, made up of the first 36 chapters, and the earliest portion, having been written in the third century BC.\u00a0 Chapters 37-71 is the Book of Parables or Similitudes and is likely the latest portion, dating from the late-second or early-first centuries BC.\u00a0 Chapters 72-82 is the Book of Luminaries which deals with astrological observations and the calendar<\/a>.\u00a0 Chapters 83-90 contain the Book of Dreams.\u00a0 The final 18 chapters are known as the Epistle of Enoch.\u00a0 These are not merely subheadings as should be clear from the dating of the earliest and latest sections and their respective arrangement.\u00a0 First Enoch is actually a collection of Enochic literature unto itself as are several other texts within the category.\u00a0 Each of these texts within 1 Enoch will be the subject of future posts.<\/p>\n

Throughout the Second Temple period, the Enochic tradition represented a powerful rival to Pharisaism.\u00a0 That the latter ultimately prevailed and was transformed into Rabbinic Judaism in late antiquity has skewed historical recollection of the actual religious state of affairs.\u00a0 Enochic Judaism is sometimes categorized by scholars as a ‘non-Torah based’ Judaism.\u00a0 The idea of ‘non-Torah based’ Judaism may itself seem a contradiction to modern ears.\u00a0 On a multitude of counts, however, 1 Enoch not only departs from but argues against the Pharisaic consensus.\u00a0 While in Jubilees the giving of the Torah is subsumed into larger spiritual warfare traditions, in 1 Enoch specific commandments and laws, even those as significant as circumcision, are never mentioned.\u00a0 The Second Temple itself is outright rejected as idolatrous.\u00a0 While Pharisaic Judaism, as recorded in the Gospels, was ascendant in the first century AD in Palestinian Judaism, significant portions of Egyptian (including Alexandrian) Judaism and all of Ethiopian Judaism were deeply formed by the Enochic tradition.\u00a0 Ethiopian Judaism remains so to this day.<\/p>\n

Obviously, the central figure of 1 Enoch and of the majority of other Enochic literature is Enoch.\u00a0 Enoch is the subject of only four verses in the book of Genesis, “When Enoch lived 65 years, he begat Methuselah.<\/span> \u00a0Enoch walked with God after he begat Methuselah 300 years and he begat sons and daughters.<\/span> \u00a0Thus all the days of Enoch were 365 years.<\/span>\u00a0 So Enoch walked with God and he was not because God took him” (Gen 5:21-24).\u00a0 Enoch is the seventh figure mentioned in the genealogy from Adam to Noah.\u00a0 While the Hebrew of Genesis ‘he was not’ is open to a variety of interpretations, it was firmly established by the third century BC that this referred to Enoch being chosen, based on his way of life, to be taken to the presence of God.\u00a0 This is reflected in the rendering of the Septuagint which uses the verb ‘metatithemi<\/em>‘.\u00a0 This verb literally means to take something from one place and put it in another.\u00a0 A century later, Sirach refers to Enoch as having “pleased God and [been] translated (metatethe<\/em>) into Paradise so that he might give repentance to the nations” (44:16).\u00a0 The reference here to the nations is especially significant as there was no ‘Jew\/Gentile’ distinction in the antediluvian period.\u00a0 Sirach, then, is attributing some sort of heavenly role to Enoch in the post-Sinai period.\u00a0 This evidence from Hellenistic Judaism shows that the traditions which came to be written in 1 Enoch already held wide currency by the third century BC, as 1 Enoch purports to be the record, written by Enoch himself, of this journey to the heavens and his reception of a new role from the Lord of Spirits.<\/span><\/p>\n

In his journey through the heavens, Enoch receives spiritual visions of the spiritual reality underlying his own era, the era of the genealogies of Cain and Seth, which precede Noah’s flood.\u00a0 He sees the coming of Noah and the flood and these visions are interpreted as being an initial fulfillment of greater future fulfillment in the coming of the Messiah.\u00a0 As will be seen in future discussions of the component books of 1 Enoch, important Scriptural themes crystallize within the book.\u00a0 These include the origin of evil in rebellious spiritual powers, the association of the Son of Man, the second Power in heaven, the second hypostasis of Yahweh the God of Israel, with the coming Messiah, and even anticipations of the Christian reappropriation of the Jewish festal calendar.\u00a0 These concepts are referred to by the New Testament authors in a way that takes them for granted as at least the majority position of Jewish faithful in the first century AD.\u00a0 They are not argued for or demonstrated, merely alluded to and referenced.\u00a0 The figure of Enoch is referenced three times in the New Testament.\u00a0 The first is a brief reference in St. Luke’s genealogy of Christ from Adam as would be expected (Luke 3:37).\u00a0 The second occurs in Hebrews 11:5 in the listing of faithful figures and their legacy.\u00a0 Enoch is said to have been translated from this world, using the same terminology as Septuagint Genesis and Sirach.\u00a0 The emphasis of Hebrews is clearly on the fact that Enoch, unlike all other figures in the genealogies of Cain and Seth, does not die.<\/p>\n

The third mention of the figure of Enoch comes in Jude 14-15.\u00a0 This reference is especially significant because it includes a quotation ascribed to Enoch.\u00a0 This quotation is from 1 Enoch 1:9.\u00a0 More than just the identification of the quotation, however, in these two verses, St. Jude is clearly drawing deeply from Enochic traditions.\u00a0 First, he identifies Enoch as ‘the Seventh from Adam’.\u00a0 Though this is apparent from counting generations in the Genesis genealogy, its ascription as a title occurs in 1 Enoch 60:8.\u00a0 This title has a particular relationship to Enoch as the origin of the Enochic calendar.\u00a0 Further, St. Jude portrays Enoch through the quotation as a preacher of repentance to the unrighteous.\u00a0 Enoch does no preaching in the text of Genesis though this is possibly alluded to by Sirach.\u00a0 Throughout the Enochic literature, however, Enoch’s “walking with God” is described repeatedly as his preaching of righteousness to the wicked and corrupt generation that surrounded him.\u00a0 Finally, the first chapter of Enoch, from which this quotation is drawn, is a midrashic commentary on Deuteronomy 33.\u00a0 Deuteronomy 33:2 describes Yahweh coming forth in judgment from 10,000’s of his holy ones.\u00a0 St. Jude, therefore, is not quoting the general idea from the Deuteronomy text but rather the particular interpretation and application of this text from 1 Enoch.\u00a0 While this interpretation may have been more widespread than just the Enochic literature, St. Jude explicitly places this interpretive word in the mouth of Enoch himself.<\/p>\n

Beyond these direct references to the figure of Enoch in the New Testament, there are a number of allusions and references to various parts of the text found across New Testament books.\u00a0 These are particularly concentrated in the epistles of Ss. Peter and Jude and, as one might expect, the Apocalypse of St. John.\u00a0 Perhaps less expectedly, there are a number of references to Enochic material in St. Matthew’s Gospel.\u00a0 Many of these surround the way in which Christ speaks in that Gospel of the Son of Man as an apocalyptic figure.\u00a0 Others, however, are more simple, such as the meek inheriting the earth (cf. Matt 5:5; 1 Enoch 5:7).\u00a0 In some cases, these allusions, once understood, bring out an added dimension of meaning.\u00a0 As just one example, the Parable of the Wedding Banquet ends with the unworthy one being bound hand and foot and thrown into the outer darkness (Matt 22:13).\u00a0 This precise phrasing of being bound hand and foot and thrown into darkness is used to describe the fate of Azazel, the prince of demons, in 1 Enoch 10:4-5.\u00a0 This connection reveals that the fate of the wicked person is to share in the fate of the rebellious spiritual powers, as Christ states elsewhere in that Gospel (Matt 25:41).\u00a0 In fact, this fate, the lake of fire, itself seems to have its origin as an image in the Enochic literature (eg. 1 Enoch 54:6).<\/p>\n

The reception by the church of 1 Enoch may be surprising to many modern people unaware of the history who just assume anything outside of a rigid ‘Old Testament canon’ was basically rejected.\u00a0 It is relatively well known that due to the authority which the text has always exercised within Ethiopian Judaism it was immediately received into the Old Testament of Ethiopian Christianity, centuries before the Council of Chalcedon.\u00a0 Beyond this, however, 1 Enoch found wide use in the ancient church.\u00a0 The Epistle of Barnabas twice cites 1 Enoch as scripture.\u00a0 He introduces one set of quotations with, “for the scripture says” and the other with, “for it is written” (16:6, 6).\u00a0 St. Justin the Philosopher in the mid-second century refers more than once to the Watchers story as reflected in 1 Enoch and other Enochic literature.\u00a0 St. Justin is likely our most important witness to the separation between Christianity and other Judaisms that took place during his lifetime.\u00a0 The central role played in 1 Enoch by the Son of Man as the second hypostasis of Yahweh likely doomed it to repudiation by non-Christian Jewish communities immediately.\u00a0 However, there is a tantalizing reference in St. Justin’s Dialogue with Trypho<\/em> that another central emphasis of 1 Enoch was also a point of contention.\u00a0 Trypho accuses St. Justin, and thereby Christians, that their “expositions are mere contrivances, as is plain from what has been explained by you; nay, even blasphemies, for you assert that angels sinned and revolted from God” (79).\u00a0 Tertullian, writing c. AD 200, defends the authoritative status of 1 Enoch in part by saying that nascent Rabbinic Judaism had rejected it because it contained many prophecies pertaining to Christ (On the Apparel of Women<\/em>, 1.3).\u00a0 Also in the late second century, St. Irenaeus of Lyons gives a fairly detailed account of the teaching of 1 Enoch regarding the origin and fate of the powers of darkness, ascribing this teaching to the prophets (Adv. Haer.<\/em> 10.1).\u00a0 Another second-century father, St. Athenagoras of Athens, describes Enoch as a prophet and makes great use of 1 Enoch’s descriptions of the angelic realm (Legatio<\/em>).\u00a0 Origen states that he had previously accepted 1 Enoch as Scripture, but later found that others did not consider it so and so moderated his stand.<\/p>\n

Even among those who are familiar with this widespread Ante-Nicene acceptance of 1 Enoch as scripture, with many fathers and other writers throughout the first three centuries not only recognizing the teaching of the book as authoritative but arguing for the validity of its attribution to Enoch as a historical figure, it is often presumed that this shifted in the Post-Nicene church and 1 Enoch was marginalized and set aside along with the rest of the Enochic material.\u00a0 This is incorrect on at least two counts.\u00a0 First, the teachings of 1 Enoch represent the earliest textual witness to principles of Christology, angelology, demonology, hamartiology, and eschatology which became doctrinally normative for the Christian church.\u00a0 The ubiquity, for example, of the understanding of demons as ‘fallen angels’ is a testament to this.\u00a0 While 1 Enoch does not function as Scripture, it is not read in the church liturgically, many of its central teachings passed through the New Testament textual witness and that of the early fathers and came to rest on the authority of the church rather than on the authority of 1 Enoch qua<\/em> document.<\/p>\n

In the second place, despite this dynamic, here and there throughout the later history of the Orthodox Church, authoritative use of the text of 1 Enoch arises without controversy.\u00a0 For example, the great Byzantine chronicler George, Synkellos of St. Tarasios the Patriarch of Constantinople in the 8th century, used 1 Enoch’s text for the early portions of his Chronography<\/em>, thereby indicating that he viewed it as accurate world history.\u00a0 A century later, St. Nikephoros I, Patriarch of Constantinople, identified 1 Enoch as one repository of the teachings of the apostles not written explicitly in the New Testament.\u00a0 This means that as late as the 9th century it was remembered that the earliest textual tranche of the deposit of the aforementioned traditions is, in fact, the Book of Enoch.\u00a0 It can, therefore, be seen that 1 Enoch and other significant Second Temple literature preserved through the centuries by the church occupies a place in relationship to the Old Testament similar to the place which the Apostolic Fathers hold in relation to the New.<\/p>\n

Next week’s post will begin with the Book of the Watchers.<\/p>\n","protected":false},"excerpt":{"rendered":"

Within the varied literature of the Second Temple period, easily the most well-known subset of that literature is the Enochic literature.\u00a0 Likewise, within the Enochic literature, the Book of Enoch or 1 Enoch is by far the most well-known document.\u00a0 This is true at least in terms of awareness, though not necessarily reflecting actual familiarity with the contents of that text.\u00a0 The Enochic literature is actually made up of a number of texts.\u00a0 Sometimes these are numbered, i.e. 1, 2, 3 Enoch.\u00a0 Other times they are recognized by the language in which the church has preserved them for us, as in Slavonic Enoch.\u00a0 Some texts, such as Jubilees, do not actually have Enoch’s name in the title, but nonetheless, reflect\u2026 <\/i> <\/a><\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1377","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"The Book of Enoch - The Whole Counsel Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/07\/25\/the-book-of-enoch\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Book of Enoch - The Whole Counsel Blog\" \/>\n<meta property=\"og:description\" content=\"Within the varied literature of the Second Temple period, easily the most well-known subset of that literature is the Enochic literature.\u00a0 Likewise, within the Enochic literature, the Book of Enoch or 1 Enoch is by far the most well-known document.\u00a0 This is true at least in terms of awareness, though not necessarily reflecting actual familiarity with the contents of that text.\u00a0 The Enochic literature is actually made up of a number of texts.\u00a0 Sometimes these are numbered, i.e. 1, 2, 3 Enoch.\u00a0 Other times they are recognized by the language in which the church has preserved them for us, as in Slavonic Enoch.\u00a0 Some texts, such as Jubilees, do not actually have Enoch’s name in the title, but nonetheless, reflect\u2026\" \/>\n<meta property=\"og:url\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/07\/25\/the-book-of-enoch\/\" \/>\n<meta property=\"og:site_name\" content=\"The Whole Counsel Blog\" \/>\n<meta property=\"article:published_time\" content=\"2020-07-25T19:15:47+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-content\/uploads\/sites\/37\/2020\/06\/Spas_na_Ilyine_-_Patriarch_Enoch.jpg\" \/>\n<meta name=\"author\" content=\"Fr. 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Stephen De Young","image":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/#\/schema\/person\/image\/","url":"https:\/\/secure.gravatar.com\/avatar\/54dc899af5499978d3770526996cf817d0a8e3c9e776a06507dd686f6923d420?s=96&d=mm&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/54dc899af5499978d3770526996cf817d0a8e3c9e776a06507dd686f6923d420?s=96&d=mm&r=g","caption":"Fr. Stephen De Young"},"description":"The V. Rev. Dr. Stephen De Young is Pastor of Archangel Gabriel Orthodox Church in Lafayette, Louisiana. He holds Master's degrees in theology, philosophy, humanities, and social sciences, and a Ph.D. in Biblical Studies from Amridge University. Fr. Stephen is also the host of the Whole Counsel of God podcast from Ancient Faith and author of four books, the Religion of the Apostles, God is a Man of War, the Whole Counsel of God, Apocrypha, and Saint Paul the Pharisee. He co-hosts the live call-in show and podcast Lord of Spirits with Fr. Andrew Stephen Damick.","sameAs":["http:\/\/stgabriellafayette.org"],"url":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/author\/frstevedeyoung\/"}]}},"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/posts\/1377","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/comments?post=1377"}],"version-history":[{"count":5,"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/posts\/1377\/revisions"}],"predecessor-version":[{"id":1413,"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/posts\/1377\/revisions\/1413"}],"wp:attachment":[{"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/media?parent=1377"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/categories?post=1377"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/tags?post=1377"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}