{"id":1440,"date":"2020-08-11T16:09:18","date_gmt":"2020-08-11T21:09:18","guid":{"rendered":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/?p=1440"},"modified":"2020-08-11T16:09:18","modified_gmt":"2020-08-11T21:09:18","slug":"the-book-of-noah","status":"publish","type":"post","link":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/08\/11\/the-book-of-noah\/","title":{"rendered":"The Book of Noah"},"content":{"rendered":"

\"\"The latter portion of the Book of Parables (chapters 60-69) within the text of 1 Enoch incorporates a ‘Book of Noah’, an independent Enochic tradition already in written form by the time it was incorporated into the Book of Enoch’s text.\u00a0 This is evident from a few features of the text.\u00a0 First and foremost, the speaker shifts from Enoch to his descendant Noah.\u00a0 Occasionally the speaker shifts briefly back to Enoch but in each of these cases, the remark involving Enoch appears to be a later editorial insertion.\u00a0 If these were merely traditions regarding Noah in an oral form, the composer of the Book of Parables would have felt free to adapt and streamline it, fitting it into the overall narrative as he did with all of the other Enochic traditions incorporated into the text.\u00a0 That he felt the need to preserve the Book of Noah so intact despite its awkward interface with the other material implies that the traditions contained therein were already in a settled form.\u00a0 Within oral transmission, it is taking on a written form which settles traditions in this way.\u00a0 There is a ‘Book of Noah’ mentioned within the Book of Jubilees (10:13; 21:10) which seems to correspond in content to this Enochic material.\u00a0 While this may seem like scholarly ephemera regarding the composition history of 1 Enoch, it is important for two reasons.\u00a0 First, it marks the Book of Noah as earlier, by at least a century, than the rest of the Book of Parables, pushing it back into at least the second century BC.\u00a0 Second, it means that the material within the Book of Noah has two contexts.\u00a0 As preserved in 1 Enoch, it has a function within the Book of Parables and the book as a whole.\u00a0 It also, however, has its own context having previously circled independently and carried enough prominence to merit its preservation here.<\/p>\n

Chapter 60 begins with the shift to Noah as the speaker in his 500th year.\u00a0 This transition is a bit awkward as the first verse is clearly tailored to attempt to integrate the Noah material into the Book of Parables.\u00a0 By verse 8, however, Noah clearly refers to Enoch as his grandfather, the seventh from Adam.\u00a0 A vision received by Noah immediately before the onset of the flood is here incorporated into Enoch’s vision which was the origin of the three parables.\u00a0 Upon receiving the vision of the Ancient of Days enthroned and surrounded by the angelic hosts, Noah experiences the same kind of extreme distress experienced by the Old Testament prophets when receiving their prophetic calls.\u00a0 Here, however, it is described in even more graphic terms with Noah so afraid in the face of the holiness of God that he is said to lose control of his bowels (v. 3).\u00a0 He again describes this as a near-death experience in which he dropped dead and his soul left his body for a moment (v. 4).\u00a0 When brought back to himself by the intervention of St. Michael, Noah is told that until that day, the patience and long-suffering of God had prevailed over the wickedness of man, but that on that day that would change.\u00a0 Built into the life of this text is a comparison, then, between the coming of the flood in Noah’s day and the coming of the Day of the Lord at the end of the age which undergirds much of the New Testament understanding of the delay in Christ’s coming (Matt 24:27-29; Luke 17:26-30; 1 Pet 3:19-20; 2 Pet 3:9; cf. Rom 1:18).<\/p>\n

Noah is then told about the coming day of judgment in terms which clearly apply more to the Day of the Lord than the flood which he would experience.\u00a0 Here the flood that Noah will experience himself is seen as a sort of sign or preliminary fulfillment which assures the truth of the greater prophecy of the End of Days.\u00a0 In preparation for that day, Noah sees the Lord of Spirits separate two beasts, Behemoth and Leviathan.\u00a0 Behemoth is an earth beast and is thrown into a desert waste, east of Paradise, named Duidain.\u00a0 The sea beast is Leviathan who is thrown down into the abysses of the sea.\u00a0 These two beasts are described in Job 40:15-41:26.\u00a0 The separation of the two beasts is a polemical inversion of the Babylonian account of creation in which the dragon representing the heavens and that representing the earth come together and mate in order to create the cosmos.\u00a0 Here, the Lord of Spirits separates them and casts them down.\u00a0 While the God of Israel dwells in a lush garden on his holy mountain, the beasts come to reside in the opposite places, the depths of the sea and a desert wasteland.\u00a0 When Noah seeks to understand their identities, he is shown by St. Michael the angelic spirits associated with the winds, the thunders (cf. Rev 10:1-7), the mists and rains, and the other elements of creation.\u00a0 These two beasts, then, are wicked spirits operating within these created elements that have been subjugated to chaos, destruction, and death.\u00a0 Though they as evil spirits are operative in the world until the end, it is at the End of Days that they come back together in order to feed (1 Enoch 60:23).\u00a0 The coming together of the beast from the sea and the beast from the earth at the end is portrayed by St. John in his Apocalypse (Rev 13:1-18).\u00a0 Both of these spiritual forces, of tyranny on one hand and chaos on the other, are operative in the world but will be fully revealed in the last days.<\/p>\n

In addition to the broad description of their character and activity, the two beasts draw directly upon Ancient Near Eastern divine depictions, i.e. pagan gods.\u00a0 Behemoth is the plural form of the Hebrew ‘behema<\/em>‘, a word which means a beast, an ox, or cattle.\u00a0 The plural is used as a superlative, so this would be the ‘Great Beast’, the ‘Great Ox’, or the ‘Great Bull’.\u00a0 Every culture in the Ancient Near East made use of this ‘Bull of Heaven’ imagery to express the power of their gods.\u00a0 Female gods are frequently described as heifers, younger gods, divine sons such as Baal, as calves.\u00a0 The most common form of idolatry<\/a> practiced by ancient Israel surrounded this ‘bull’ and ‘calf’ imagery.\u00a0 Leviathan, likewise, is an ancient demonic being, derived by way of ‘Lotan’ from the Ugaritic ‘Litanu’.\u00a0 The name likely finds its origin in the verb ‘to writhe’ (as the Arabic ‘lawiyu<\/em>‘) related to Leviathan’s traditional depiction as a seven-headed sea serpent.\u00a0 As a spiritual being, Leviathan is an embodiment of chaos and destruction.\u00a0 In Baal myth, she is slain by Baal himself to establish order in the world.\u00a0 She therefore typically appears in the Scriptures within anti-Baal polemic texts.\u00a0 Job 3:8 describes the wicked who tempt the patience of Yahweh the God of Israel as those who seek to ‘rouse Leviathan’ thereby bringing about the final judgment.\u00a0 Psalm 74 takes the great feat accomplished supposedly by Baal and ascribes it instead to Yahweh (v. 14).\u00a0 Unlike the parallel Baal and Marduk traditions, however, the God of Israel slays Leviathan for the benefit of humanity out of love and compassion for mankind.\u00a0 Other texts belittle Baal’s accomplishment by having Yahweh treat Leviathan like a fish he catches (Job 41:1) or as a pet with which he plays (Ps 104:26).\u00a0 Isaiah refers to the tradition again of Leviathan rising in the last days and describes Yahweh slaying her with a sword, putting to an end her power over the nations (27:1).<\/p>\n

Noah then sees a vision, parallel to the preceding visions of Enoch, of the final judgment.\u00a0 The Elect One is seated on the throne of the Lord of Spirits’ glory by the Lord of Spirits himself (1 Enoch 62:2).\u00a0 Before this judgment, all of the dead are raised.\u00a0 Every human person who has ever lived is raised regardless of the means of their demise or the status of their remains.\u00a0 Not one human is lost (61:5; cf. Rev 20:12-13).\u00a0 Nonetheless, the focus here of judgment is not the wicked among humanity but the rulers and possessors of the earth.\u00a0 It is these principalities and powers who are the focus of judgment, not the humans whom they misled.\u00a0 The punishment of these latter is to share the fate ordained for the former (1 Enoch 62:9-13; 63:1-11).\u00a0 These are distinguished from another group of spirits which Noah sees suffering the same punishment, namely the Watchers (64:1-2).\u00a0 The Book of Enoch in all of its parts describes not one but multiple spiritual rebellions and a variety of evil spiritual forces with different origins for their evil.<\/p>\n

Throughout the Book of Parables, the Son of Man is the Elect One and the Righteous One.\u00a0 He has existed from the beginning but was hidden in the presence of the might of the Most High (62:7).\u00a0 In past times, he was revealed only to the elect before his coming revelation as the Messiah (cf. Col 1:25-26; John 1:1-2; 18).\u00a0 At this revelation, he will gather the elect and the righteous to dwell with him forever (1 Enoch 61:3-4; 62:8).\u00a0 While it may be immediately tempting to understand ‘the elect’ and ‘the righteous’ here collocated in terms of modern Protestant theological use of those categories, a number of features of the text of 1 Enoch make this impossible.\u00a0 The Book of Parables describes those humans who are going to be punished along with the powers and principalities who ruled over them as “their [the demons] elect and beloved” (56:3-4).\u00a0 “Elect” in Second Temple Jewish literature is not a way of describing a group or person selected out of a group.\u00a0 Obviously, the Son of Man in 1 Enoch was not selected out of some group of sons for that purpose.\u00a0 He is unique.\u00a0 This is in keeping with the election of Israel in Scripture.\u00a0 Israel was not one of the nations (as listed in Genesis 10) who was selected over against all the others.\u00a0 Rather, Israel was unique over against the nations.<\/p>\n

One should not conclude then, from the language of the Book of Enoch, that the Lord of Spirits on one side and the powers and principalities on the other ‘picked teams’ at some point in the past.\u00a0 Rather, the terms ‘righteous’ and ‘beloved’ are key here.\u00a0 The language of election is language of imaging and of sonship, in particular of firstborn status.\u00a0 The Son of Man is the Elect One because he is the image and Son of the Lord of Spirits par excellence.\u00a0 His elect are those who, by imaging him, participate in his righteousness, are justified, and so become sons of God.\u00a0 The elect and beloved of the demonic powers, then, are those who image them upon the earth, participate in their rebellion and are corrupted by it, and so become their children.\u00a0 It is by this reasoning that those spiritual powers who have not rebelled can be called ‘elect angels’ (cf. 1 Tim 5:21).\u00a0 This understanding, that there are in the world children of God and of light on the one hand and children of Belial and darkness on the other, is a commonplace of Enochic literature and this status is both actualized and revealed by imaging (1 John 3:1-15).<\/p>\n

After this first vision of Noah, he beholds the state of the earth in which he dwelt in his own days, how it was corrupted, and filled with wickedness.\u00a0 He knew that the destruction of the world he saw in his first vision was imminent and so he cries out, seeking wisdom.\u00a0 He cries out not directly to God, however, but to his grandfather Enoch (1 Enoch 65:2-4).\u00a0 Here Enoch is not only someone who was taken into the heavens and given a vision to share with humanity.\u00a0 This would apply to all of the classical Hebrew prophets.\u00a0 Enoch is here seen to have an ongoing role as a member of the council of the Lord of Spirits which surrounds his throne.\u00a0 Enoch is now serving for his descendant Noah the function which the archangels served for him in his own apocalyptic journey.\u00a0 Like the archangels, Enoch is not a figure given some sort of special powers in his own right, but rather serves as a messenger for the Lord of Spirits (v. 5-11).\u00a0 This understanding of the departed saints, already present centuries before the Christian era, would continue in the church in the understanding of various appearances of departed saints to those on earth in times of trouble and distress.<\/p>\n

The flood itself is portrayed here as God removing his restraint from the waters.\u00a0 More specifically, the waters as representative of chaos and destruction have spirits of chaos and destruction associated with them.\u00a0 The Lord of Spirits has assigned angels over the powers of the waters to restrain them from destroying the earth (66:1-3).\u00a0 When the restraint is removed, the waters come and destroy everything on earth.\u00a0 God uses the waters, however, to do good.\u00a0 The release of the destructive force of the powers of the waters punishes the spirits upon the earth but heals the body of the earth (67:8).\u00a0 This purification of the earth from the evil produced by the rebellious spirits in the days of Noah, then, is a testimony to a future, greater fulfillment.\u00a0 The day will come when the waters themselves will be purified and healed through the destruction of the powers over them (67:11-12).\u00a0 This purification of the waters from the powers of water is fulfilled at the baptism<\/a> of Christ.\u00a0 This allows the waters of chaos and death to become the waters of purification, refreshment, and rebirth in baptism (cf. 1 Pet 3:18-22).<\/p>\n

The unrepentant wickedness of the fallen Watchers is so abhorrent that even Ss. Michael and Raphael will not intercede for them for to do so would be to take their side against the Lord of Spirits in rebellion (1 Enoch 68:1-5; cf. 1 John 5:16-17).\u00a0 This is followed by another list of the leaders of the rebellious Watchers, numbered at 20 with Azazel separately as a 21st (1 Enoch 69:1-3).\u00a0 Detailed then are the secrets of knowledge that these angelic beings taught to humans in order to further their self-destruction.\u00a0 Notable inclusions are weapons and armor for war, the preservation of secrets in writing, abortion, and magical oaths.\u00a0 The covenant with Noah following the flood is here described as an oath, a pact between the Lord of Spirits and the spirits superintending the various elements of the creation to allow them to function as normal while restraining the forces of chaos and destruction until the End of Days (v. 16-25).\u00a0 The preservation of the world by God, then, is precisely the restraint<\/a> of supernatural and human evil within the cosmos with that restraint being relaxed as a form of judgment.\u00a0 Humanity is given over in judgment to its own evil devices and to those powers whom it has worshipped and obeyed.\u00a0 The covenant with Noah, then, is not only a promise not to allow another flood of water, but a promise to restrain the forces of wickedness until the last days so that the situation of the days of Noah will not, until then, recur (Gen 8:20-22).<\/p>\n

The Book of Parables then concludes with Enoch ascending back to heaven to stand before the divine throne and a parting benediction retained from when it circulated as an independent text.\u00a0 Next week’s post will begin with the next portion of the Book of Enoch, the Book of Luminaries.<\/p>\n","protected":false},"excerpt":{"rendered":"

The latter portion of the Book of Parables (chapters 60-69) within the text of 1 Enoch incorporates a ‘Book of Noah’, an independent Enochic tradition already in written form by the time it was incorporated into the Book of Enoch’s text.\u00a0 This is evident from a few features of the text.\u00a0 First and foremost, the speaker shifts from Enoch to his descendant Noah.\u00a0 Occasionally the speaker shifts briefly back to Enoch but in each of these cases, the remark involving Enoch appears to be a later editorial insertion.\u00a0 If these were merely traditions regarding Noah in an oral form, the composer of the Book of Parables would have felt free to adapt and streamline it, fitting it into the overall\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-1440","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"The Book of Noah - 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\/08\/11\/the-book-of-noah\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Book of Noah - The Whole Counsel Blog\" \/>\n<meta property=\"og:description\" content=\"The latter portion of the Book of Parables (chapters 60-69) within the text of 1 Enoch incorporates a ‘Book of Noah’, an independent Enochic tradition already in written form by the time it was incorporated into the Book of Enoch’s text.\u00a0 This is evident from a few features of the text.\u00a0 First and foremost, the speaker shifts from Enoch to his descendant Noah.\u00a0 Occasionally the speaker shifts briefly back to Enoch but in each of these cases, the remark involving Enoch appears to be a later editorial insertion.\u00a0 If these were merely traditions regarding Noah in an oral form, the composer of the Book of Parables would have felt free to adapt and streamline it, fitting it into the overall\u2026\" \/>\n<meta property=\"og:url\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/08\/11\/the-book-of-noah\/\" \/>\n<meta property=\"og:site_name\" content=\"The Whole Counsel Blog\" \/>\n<meta property=\"article:published_time\" content=\"2020-08-11T21:09:18+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-content\/uploads\/sites\/37\/2020\/08\/027c29b0acab8f23dd9bf03247bb55eb.jpg\" \/>\n<meta name=\"author\" content=\"Fr. Stephen De Young\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" 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\/1440","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=1440"}],"version-history":[{"count":5,"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/posts\/1440\/revisions"}],"predecessor-version":[{"id":1459,"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/posts\/1440\/revisions\/1459"}],"wp:attachment":[{"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/media?parent=1440"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/categories?post=1440"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/tags?post=1440"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}