{"id":1460,"date":"2020-08-23T18:35:53","date_gmt":"2020-08-23T23:35:53","guid":{"rendered":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/?p=1460"},"modified":"2020-08-23T18:35:53","modified_gmt":"2020-08-23T23:35:53","slug":"the-book-of-luminaries-and-the-book-of-dreams","status":"publish","type":"post","link":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/08\/23\/the-book-of-luminaries-and-the-book-of-dreams\/","title":{"rendered":"The Book of Luminaries and the Book of Dreams"},"content":{"rendered":"

\"\"The last three portions of the Book of Enoch, the last three material elements which have been incorporated into the text of 1 Enoch, are considerably shorter than the first two which most likely represent the most ancient traditions.\u00a0 These three sections are called the Book of Luminaries, the Book of Dreams, and the Epistle of Enoch respectively.\u00a0 These three sections also represent more diverse elements in regard to their teachings.\u00a0 The Book of the Watchers<\/a> and the Book of Parables<\/a> (including the Book of Noah<\/a>) represent apocalyptic traditions both protological, in describing the origin of evil, and eschatological, in describing its final destiny.\u00a0 These apocalyptic traditions became formative for Jewish communities in Ethiopia, Egypt, and even in Palestine (such as Qumran).\u00a0 These latter portions of the Book of Enoch, then, represent reflections of those communities upon the history of Israel and their place in it as well as the ordering of their communities.\u00a0 Enochic literature historically produced such prophetic communities with features that would be incorporated into later Christian monastic traditions, not coincidentally beginning in some of the same regions of the world.\u00a0 As has already been seen, several New Testament texts, including St. Matthew’s Gospel and the General Epistles, are grounded more deeply in Enochic Judaism than the Torah-based Judaism of the Pharisees which would evolve into Rabbinic Judaism centuries later.<\/p>\n

The Book of Luminaries currently constitutes chapters 72-82 of 1 Enoch.\u00a0 The primary purpose of this material is to layout the basis of the Enochic calendar<\/a>.\u00a0 Ultimately, this is a 364-day solar calendar, divided into four quarters of three 30 day months with a single day inserted between the quarters.\u00a0 Enoch is granted a vision of the heavenly host, the sun, moon, and stars, and their paths through the heavens during the various quarters, or seasons, of the year.\u00a0 The conception of these members of the heavenly host as beings traveling in chariots is consonant with the general Second Temple view<\/a> of the sun, moon, and stars.\u00a0 These angelic beings are tasked with two things, participation in God’s governance of creation (Gen 1:16; Ps 136:8), and communicating on behalf of God, in particular regarding times and seasons (Gen 1:14; Ps 104:19).<\/p>\n

After a detailed accounting of dates and seasons, laying out the calendar in prose, the Archangel Uriel makes an application of what might otherwise be merely an obscurantist curiosity of ancient timekeeping (1 Enoch 80-81).\u00a0 The movements of the sun, moon, and stars are described repeatedly as following Divine ‘laws’.\u00a0 Their regularity and obedience are perfect.\u00a0 This is placed in contrast to the way in which humanity conducts itself vis a vis the law of God.\u00a0 It speaks not only of certain stars that will transgress their laws and be cast out of heaven to the earth as well as those who dwell upon the earth who are disobedient (81:3-4).\u00a0 To sin is therefore to separate one’s self from the order of God’s creation.\u00a0 The way in which the will of God is obeyed in heaven is contrasted with the state of disobedience on earth, with these very angelic beings recording all the deeds of men on heavenly tablets or in heavenly books (81:1-4; cf. Rev. 20:12).<\/p>\n

The Book of Luminaries concludes with Enoch delivering the books containing his visions to Methuselah to be preserved for posterity (81:5-82:3).\u00a0 This is connective tissue likely intended to splice the contents of the Book of Luminaries into the larger whole.\u00a0 The following section of First Enoch is the Book of Dreams.\u00a0 Now chapters 83-90 of the Book of Enoch, the Book of Dreams consists of Enoch relating a series of his visions to Methuselah, his descendant, causing the introduction of Methuselah at the end of the Book of Luminaries to serve as a segue.<\/p>\n

Enoch’s first dream vision is related in chapters 83 and 84.\u00a0 In it, Enoch sees a vision of the coming flood and the destruction of all flesh for its wickedness.\u00a0 Enoch says that he had this dream as a youth, and told it immediately to his grandfather Malalel.\u00a0 In response to the dream, Enoch goes out and prays to the Lord of Glory (cf. 1 Cor 2:8; James 2:1), that he will spare for himself a righteous remnant upon the earth (1 Enoch 83:8).\u00a0 This vision brings the flood story into the narrative of the righteous preserved remnant<\/a> flowing through St. Elias’ doubts, the Old Testament prophets, and eventually into the ministry of St. John the Forerunner and St. Paul’s understanding of Israel.\u00a0 Further, Enoch here directly connects the remnant with the faithful angelic host and the wicked with those who have fallen into sin, incorporating spiritual warfare into the wrath of the flood (83:11; 84:4-6).<\/p>\n

The greater body of the Book of Dreams consists of what is known as the Animal Apocalypse.\u00a0 This is not some sort of massacre of animal life, but rather an apocalyptic vision that depicts the history of the world from beginning to end in the form of the interactions of a variety of animals both wild and domestic.\u00a0 As with most apocalyptic literature, the intent here is not merely to tell the history of the world by means of an allegorical fable, but to bring together both the reality of material history and happenings within the spiritual realm in one narrative.\u00a0 Particularly within apocalyptic literature, history is not seen as a chain of earthly cause and effect occasionally interrupted by divine intervention.\u00a0 Rather, the chain of cause and effect ripples through both the visible and invisible realms with each affecting the other and beings crossing over from one to the other in regular interactions.<\/p>\n

Enoch relates this vision, the Animal Apocalypse, to his son Methuselah as well.\u00a0 It begins with a bull who comes out of the ground and a heifer who also “comes out” clearly intended to represent Adam and Eve.\u00a0 Their sons and descendants are then described, also as bulls, including Enoch himself (1 Enoch 85:3-10).\u00a0 It is at this time that Enoch beholds a star fall from heaven (86:1), connecting the fall of the devil to events surrounding Adam and Eve and the expulsion from Paradise.\u00a0 This star lays hold of Cain, the black bull, and begins to operate through him (v. 2; cf. 1 John 3:12).\u00a0 Shortly thereafter, he sees many stars fall to earth and begin to, in rather graphic fashion impregnate various heifers (1 Enoch 86:3-4).\u00a0 The cows so impregnated give birth to all manner of wild, bloodthirsty beasts.\u00a0 This clearly represents the fall of the Watchers and the beginning of the Nephilim.\u00a0 The third fall of man is described later when God entrusts the wild animals representing the 70 nations to 70 shepherds with the command that their deeds in shepherding them will be recorded for later judgment (89:59-60; cf. Deut 32:8).<\/p>\n

All of the humans before the flood are described as bulls, likely connected to the symbolism of Behemoth described previously.\u00a0 Adam and Eve were created as beings both spiritual and earthly and despite the fall into sin, their spiritual nature lingers as expressed by greatly extended lifespans described in the genealogies of Genesis before the flood.\u00a0 One exception of this is Noah, who is born as a bull but becomes a man (1 Enoch 89:1).\u00a0 More will be said about the special nature of Noah in Enochic literature in the next posting regarding the Epistle of Enoch, 1 Enoch’s final portion.<\/p>\n

The fallen angels are punished by the seven archangels and the flood comes destroying wicked humanity and the Nephilim (88:3-89:8).\u00a0 From the bulls of Noah’s sons, the nations are born (v. 10).\u00a0 Shem begets another white bull, representing Abraham, but Abraham is the last bull described in the descent of man in the Animal Apocalypse (89:10).\u00a0 Abraham, this last and unique white bull, represents the last of the type of man begun with Adam, carried through the line of Seth, ending with Noah and Shem.\u00a0 His son Isaac is a white calf who gives birth to a wild boar and a white sheep, representing Edom and Israel respectively (v. 12).\u00a0 From this point forward in the narrative, Israel and all of his descendants are depicted as sheep, over against the wild beasts of the nations, many of them predatory or scavengers.\u00a0 God is presented from this point forward in the narrative as the Lord of the sheep, i.e. the God of Israel (cf. Heb 13:20).\u00a0 The identity of the remnant of Israel as ‘sheep’ is a recurring theme through the Gospels (cf. Matt 9:36; 10:6; 15:24; 25:32-33; 26:31; John 10:1-16; 26-27; 21:16-17).<\/p>\n

The Egyptians, within the narrative of the Animal Apocalypse, are portrayed as wolves, among whom the sheep were sent to pasture by the Lord.\u00a0 Despite the responsibility of the shepherd of Egypt and thereby the Egyptians to protect the sheep, they turned and preyed upon them (1 Enoch 89:13-15; cf. Matt 7:15; 10:16).\u00a0 \u00a0 Moses is here presented as one of the sheep (1 Enoch 89:16ff.).\u00a0 While subtle, the emphasis on demoting Moses and thereby the Torah as definitive for faith and life within Enochic literature is reflected here.\u00a0 Previous figures up to Abraham and even by extension Isaac are bulls.\u00a0 David and his descendants will be rams.\u00a0 Moses, and Aaron for that matter, are simply sheep like the others.\u00a0 It is the Lord himself who delivers the sheep out of Egypt.<\/p>\n

Beginning with the sin involving the golden calf and continuing through the rest of the narrative, many of the sheep are blinded (1 Enoch 89:33).\u00a0 The language is important.\u00a0 These are not blind sheep, as if they were born blind, but sheep which, due to their wickedness and rebellion, have been blinded.\u00a0 Their blindness is not a fault of their creation but a punishment brought about by hard-heartedness (cf. Matt 12:22; 15:14; 23:16-26; John 9:39-41; 12:40).<\/p>\n

As already mentioned, as the history of Israel continues to unfold, first Saul and then David appear as rams (1 Enoch 89:42-48).\u00a0 Solomon, another ram, builds the temple which is described as a low house and a high tower.\u00a0 The purpose of the house is sacrifice, which is here described as a wide table being spread before the Lord of the sheep.\u00a0 Sacrifice, then, is understood to be the Lord feeding his sheep (v. 50).\u00a0 St. Elias, the prophet Elijah, is a sheep whom the other sheep attempt to kill before he is brought up to Enoch in heaven to dwell with him there, connecting these two figures (v. 52).\u00a0 As the northern and southern kingdoms are judged, Enoch is portrayed as being in heaven and interceding through prayer for the sheep below that the Lord would have mercy on them (v. 57).\u00a0 The sheep are sent into exile, given over to the shepherds of the nations who give them over, each in turn as the empires succeed one another, to be devoured (v. 68).\u00a0 The temple is destroyed (v. 66-67).\u00a0 The rebuilding of the temple under Ezra and Nehemiah is described, but here the second temple is clearly rejected as unclean, another emphasis of the Enochic literature (v. 72-73).\u00a0 The blinding and deafening of the sheep is continuous and ongoing until it produces a latter-day generation that is utterly unable to see and hear the Lord of the sheep (90:7).<\/p>\n

The Animal Apocalypse ends on a note of eschatological promise, despite the wickedness of the deaf and blind sheep and the swarming beasts of the nations feeding upon the few innocent lambs.\u00a0 Finally, the man charged with recording the deeds of the shepherds reveals their deeds at the last day to the Lord of the sheep and in response, he rends heaven and earth (90:17-18).\u00a0 All of the books are opened and judgment ensues, facilitated by the seven archangels.\u00a0 First, the devil is judged (v. 21).\u00a0 Then the other stars who fell, the Watchers are judged (v. 24).\u00a0 Then the 70 shepherds of the nations are judged (v. 22-23, 25; cf. Ps 82).\u00a0 All of those judged are thrown into an abyss of fire.\u00a0 Once the wicked spiritual powers have been judged, the blind sheep who refused to see and hear through wickedness receive the same fate (1 Enoch 90:26-27; cf. Rev 20:9-15).<\/p>\n

Two images follow of the coming Messiah.\u00a0 The first is of a new temple, the second temple having been discarded as unclean.\u00a0 This temple builds from the symbolism of the promised temple of Ezekiel but associates it clearly with the Messianic age (90:29-36).\u00a0 Importantly, this house is filled not only with the righteous sheep but also with all manner of wild animals and birds from the other nations (v. 33).\u00a0 Coming into the house restores their sight (v. 35).\u00a0 These are not the animals that were perfect, but the ones who did not persist in hardening themselves and so were healed.\u00a0 Those within this new house are then transformed.\u00a0 They are transformed because the Messiah is born among them, the greatest and most powerful white bull who is worshipped by all (v. 37).\u00a0 His being born among them transforms them from sheep into white bulls themselves, like Adam and Eve, and the other humans of old (v. 38).\u00a0 Five hundred years before St. Athanasius, before the birth of Christ, Enoch’s vision here anticipates the understanding that the incarnation of Son of Man will restore and transform the human race in his image.<\/p>\n

Enoch then awakes from his dream and glorified the Lord of righteousness for this second vision, then weeps at the memory of his first and the destruction of the flood (v. 39-42).\u00a0 The next post will discuss the final portion of the book, the Epistle of Enoch.<\/p>\n","protected":false},"excerpt":{"rendered":"

The last three portions of the Book of Enoch, the last three material elements which have been incorporated into the text of 1 Enoch, are considerably shorter than the first two which most likely represent the most ancient traditions.\u00a0 These three sections are called the Book of Luminaries, the Book of Dreams, and the Epistle of Enoch respectively.\u00a0 These three sections also represent more diverse elements in regard to their teachings.\u00a0 The Book of the Watchers and the Book of Parables (including the Book of Noah) represent apocalyptic traditions both protological, in describing the origin of evil, and eschatological, in describing its final destiny.\u00a0 These apocalyptic traditions became formative for Jewish communities in Ethiopia, Egypt, and even in Palestine (such\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-1460","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"The Book of Luminaries and the Book of Dreams - 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\/23\/the-book-of-luminaries-and-the-book-of-dreams\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Book of Luminaries and the Book of Dreams - The Whole Counsel Blog\" \/>\n<meta property=\"og:description\" content=\"The last three portions of the Book of Enoch, the last three material elements which have been incorporated into the text of 1 Enoch, are considerably shorter than the first two which most likely represent the most ancient traditions.\u00a0 These three sections are called the Book of Luminaries, the Book of Dreams, and the Epistle of Enoch respectively.\u00a0 These three sections also represent more diverse elements in regard to their teachings.\u00a0 The Book of the Watchers and the Book of Parables (including the Book of Noah) represent apocalyptic traditions both protological, in describing the origin of evil, and eschatological, in describing its final destiny.\u00a0 These apocalyptic traditions became formative for Jewish communities in Ethiopia, Egypt, and even in Palestine (such\u2026\" \/>\n<meta property=\"og:url\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/08\/23\/the-book-of-luminaries-and-the-book-of-dreams\/\" \/>\n<meta property=\"og:site_name\" content=\"The Whole Counsel Blog\" \/>\n<meta property=\"article:published_time\" content=\"2020-08-23T23:35:53+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-content\/uploads\/sites\/37\/2020\/08\/0e545e2ecaf1085b3eb68e1586653768.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\/1460","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=1460"}],"version-history":[{"count":5,"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/posts\/1460\/revisions"}],"predecessor-version":[{"id":1473,"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/posts\/1460\/revisions\/1473"}],"wp:attachment":[{"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/media?parent=1460"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/categories?post=1460"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-json\/wp\/v2\/tags?post=1460"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}