The book of Enoch

INTRODUCTION — The Apocalyptic Literature — The Book of Enoch: its Component Parts and their Dates — Authorship — Language — General Contents — The Importance of the Book for the Study of Christian Origins

As the Book of Enoch is, in some respects, the most notable extant apocalyptic work outside the canonical Scriptures, it will not be inappropriate to offer a few remarks here on the Apocalyptic Literature generally. In writing about the books which belong to this literature, Prof. Burkitt says very pointedly that “they are the most characteristic survival of what I will venture to call, with all its narrowness and its incoherence, the heroic age of Jewish history, the age when the nation attempted to realize in action the part of the peculiar people of God. It ended in catastrophe, but the nation left two successors, the Christian Church and the Rabbinical Schools, each of which carried on some of the old national aims. And of the two it was the Christian Church that was most faithful to the ideas enshrined in the Apocalypses, and it did consider itself, not without some reason, the fulfilment of those ideas. What is wanted, therefore, in studying the Apocalypses is, above all, sympathy with the ideas that underlie them, and especially with the belief in the New Age. And those who believe that in Christianity a new Era really did dawn for us ought, I think, to have that sympathy.... We study the Apocalypses to learn how our spiritual ancestors hoped against hope that God would make all right in the end; and that we, their children, are here to-day studying them is an indication viiithat their hope was not wholly unfounded.”^[1] Hope is, indeed, the main underlying motive-power which prompted the writers of the Apocalypses. And this hope is the more intensive and ardent in that it shines forth from a background which is dark with despair; for the Apocalyptists despaired of the world in which they lived, a world in which the godly were of no account, while the wicked seemed too often triumphant and prosperous. With evil everywhere around, the Apocalyptists saw no hope for the world as it was; for such a world there was no remedy, only destruction; if the good were ever to triumph it must be in a new world. Despairing, therefore, of the world around them, the Apocalyptists centred their hope upon a world to come, where the righteous would come to their own and evil would find no place. It is this thought which underlies the opening words of the Book of Enoch: “The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be living in the day of tribulation, when all the wicked and godless are to be removed.” Nowhere in this book is the essence of this hope more beautifully expressed than in a short metrical piece in the first chapter:

In all the books belonging to this literature which have come down to us this hope is expressed more or ixless vividly; nor is the dark background wanting, with prophecies of coming wrath. It will, therefore, be realized that the Apocalyptic Literature is almost wholly concerned with the future; it is true that again and again the Apocalyptist glances at the contemporary history of the world around him, to which many a cryptic reference is made—a fact which necessitates some knowledge of the history of this period (circa 200 B.C.-A.D. 100) for a full understanding of the books in question—but these references are only made with a view to comforting the oppressed and afflicted with the thought that even the most mighty of earthly powers are shortly to be overthrown by the advent of the new and glorious era when every injustice and all the incongruities of life will be done away with. So that every reference to the present is merely a position taken up from which to point to the future. Now, since, as we have seen, the Apocalyptists despair of any bettering of the present world, and therefore contemplate its destruction as the preliminary of the new order of things, they look away from this world in their visions of the future; they conceive of other-worldly forces coming into play in the reconstitution of things, and of society generally; and since these are other-worldly forces the supernatural plays a great part in the Apocalyptic Literature. This supernatural colouring will often strike the reader of this literature as fantastic, and at times bizarre; but this should not be permitted to obscure the reality which often lies behind these weird shadows. Mental visions are not always easily expressed in words; the seer who in a vision has received a message in some fantastic guise necessarily has the impress upon his mind of what he has seen when giving his message; and when he describes his vision the picture he presents is, in the nature of the case, more fantastic to the ear of the hearer than to the eye of him who saw it. Allowance should be made for this; especially by us Westerns who are so lacking in the rich imaginativeness xof the Oriental. Our love of literalness hinders the play of the imagination because we are so apt to “materialize” a mental picture presented by another. The Apocalypses were written by and for Orientals, and we cannot do justice to them unless we remember this; but it would be best if we could get into the Oriental mind and look at things from that point of view.

Another thing which the reader of the Apocalyptic Literature must be prepared for is the frequent inconsistency of thought to be found there, together with variableness of teaching often involving contradiction. The reason of this is not to be sought simply in the fact that in the Apocalypses the hand of more than one author is frequently to be discerned, a fact which would easily account for divergence of views in one and the same book—no, the chief reason is that, on the one hand, the minds of the Apocalyptists were saturated with the traditional thoughts and ideas of the Old Testament, and, on the other, they were eagerly absorbing the newer conceptions which the spirit of the age had brought into being. This occasioned a continual conflict of thought in their minds; the endeavour to harmonize the old and the new would not always succeed, and in consequence there often resulted a compromise which was illogical and which presented contradictions. Inconsistency of teaching on certain points is, therefore, not surprising under the circumstances.

Again, to realize the significance of much that is found in these Apocalypses one has to reckon with a rigid predestinarianism which was characteristic of the Apocalyptists as a whole. They started with the absolute conviction that the whole course of the world, from beginning to end, both as regards its physical changes and also in all that concerns the history of nations, their growth and decline, and of every single individual, was in every respect predetermined by God Almighty before all time. This xibelief of the Apocalyptists is well illustrated in one of the later Apocalypses by these words:

Thus “the times and periods of the course of the world’s history have been predetermined by God. The numbers of the years have been exactly fixed. This was a fundamental postulate of the Apocalyptists, who devoted much of their energy to calculations, based upon a close study of prophecy, as to the exact period when history should reach its consummation ... the underlying idea is predestinarian.”^[2] But all these things, according to the Apocalyptists, were divine secrets hidden from the beginning of the world, but revealed to God-fearing men to whom was accorded the faculty of peering into the hidden things of God and of understanding them; upon these men was laid the privilege and duty of revealing the divine secrets to others, hence their name of Apocalyptists or “revealers.” It was because the Apocalyptists believed so firmly in this power which they possessed of looking into the deep things of God that they claimed to be able to measure the significance of what had happened in the past and of what was happening in the present; and upon the basis of this knowledge they believed that they also had the power, given them by God, of foreseeing the march of future events; above all, of knowing when the end of the world would come, a consummation towards which the whole history of the world had been tending from the beginning.

In spite of all the mysticism, sometimes of a rather fantastic kind, and of the frequently supra-mundane vision with which the Apocalyptic Literature abounds, xiithe Apocalyptists fully realized the need of practical religion; they were upholders of the Law, the loyal observance of which they regard as a necessity for all God-fearing men. In this the Apocalyptists were at one, in principle, with Pharisaism; but their conception of what constituted loyal observance of the Law differed from that of the Pharisees, for, unlike these, the Apocalyptists laid all stress on the spirit of its observance rather than upon the letter. Characteristic of their attitude here are the words in 1 Enoch v. 4:

And again, in xcix. 2:

We do not find in this Literature that insistence on the literal carrying-out of the minutest precepts of the Law which was characteristic of Pharisaism. Veneration for the Law is whole-hearted; it is the real guide of life; punishment awaits those who ignore its guidance; but the Pharisaic interpretation of the Law and its requirements is alien to the spirit of the Apocalyptists.

As a whole, the Apocalyptic Literature presents an universalistic attitude very different from the nationalistic narrowness of the Pharisees. It is true, the Apocalyptists are not always consistent in this, but normally they embrace the Gentiles equally with the men of their own nation in the divine scheme of salvation; and, in the same way, the wicked who are xiiiexcluded are not restricted to the Gentiles, but the Jews equally with them shall suffer torment hereafter according to their deserts.^[3]

The Apocalyptic Literature, as distinct from the Apocalyptic Movement owing to which it took its rise, began to come into existence about the period 200-150 B.C.; at any rate, the earliest extant example of this Literature—the earliest portions of the Book of Enoch—belongs to this period. Works of an Apocalyptic character continued to be written for about three centuries; the Second (Fourth) Book of Esdras, one of the most remarkable Apocalypses, belongs to the end of the first Christian century, approximately. There are Apocalypses of later date, some of subordinate interest are of much later date; but the real period of the Apocalyptic Literature is from about 200 B.C. to about A.D. 100; its beginnings date, therefore, from a time prior to that great landmark in Jewish history, the Maccabæan Era.

The Book of Enoch is now usually designated 1 Enoch, to distinguish it from the later Apocalypse, The Secrets of Enoch, known as 2 Enoch. The former is also called the Ethiopic Enoch, the latter the Slavonic Enoch, after the languages of the earliest versions extant of each respectively. No manuscript of the original language of either is known to be in existence.

According to Canon Charles, the various elements of which our book in its present form is made up belong to different dates. The following table will show the dates of the different parts of the book. Canon Charles believes that these are approximately xivcorrect, without committing himself to the certainty of this in each case:

Chapter cv, which consists of only two verses, cannot be dated; while cviii. is in the nature of an appendix, probably added subsequently, to the whole work.

While these dates may be regarded as approximately correct, it should be pointed out that differences of opinion exist among scholars on the subject. Schürer holds, for example, that, with the exception of chapters xxxvii.-lxxi. (the “Parables,” or “Similitudes”), the entire book belongs to the period 130-100 B.C.; the “Parables” he assigns to a time not earlier than Herod the Great. Beer thinks that the “Dream-Visions” (chapters lxxxiii.-xc.) belong to the time of John Hyrcanus (135-105 B.C.), and he includes under the pre-Maccabæan portions only xci. 12-17, xcii. xciii. 1-14; and holds that the rest of the book was written before 64 B.C. Dalman maintains that it cannot be proved that the important section xxxvii.-lxxi. (the “Similitudes”) is “the product of the pre-Christian period,” though he fully xvrecognizes its Jewish character, Burkitt regards the writer as “almost contemporary” with the philosopher Posidonius (135-51 B.C.). There is thus some diversity of opinion as to the date of the book among leading authorities. That it is, as a whole, pre-Christian, may be regarded as definitely established. More difficult is the question whether any portions of it are pre-Maccabæan; Charles gives various reasons for his belief that considerable parts are pre-Maccabæan; we are inclined to agree with him, though it may be questioned whether the last word on the subject has been spoken.

As the various parts of the book^[4] clearly belong to different dates, diversity of authorship is what one is naturally led to expect; and of this there can, indeed, be no shadow of doubt. The author of the earliest portions was a Jew who lived, as Burkitt has shown, in northern Palestine, in the land of Dan, south-west of the Hermon range, near the head-waters of the Jordan. This is important, as it tends to show that the book, or books, is really Palestinian, and one which, therefore, circulated among Jews in Palestine. “If, moreover, the author came from the north, that helps to explain the influence the book had upon the Religion that was cradled in Galilee.”^[5] Of the authors of the other three books of which “Enoch” is made up (viz. “The Dream-Visions,” “The Book of the Heavenly Luminaries,” and “The Similitudes”) we know nothing save what can be gathered from their writings as to their religious standpoint.

Charles holds that though there is not unity of authorship there is, none the less, uniformity; for, xviaccording to him, all the books were written by Chassidim,^[6] or by their successors, the Pharisees. This contention has been strongly assailed and much weakened by Leszynsky in a recent work on the Sadducees.^[7] While frankly recognizing the composite character of the book, Leszynsky holds that the original portions of it^[8] emanated from Sadducæan circles; and that the special object of the book originally was the bringing about of a reform of the calendar. He points to the ascription of the book to Enoch as supporting his contention, for Enoch lived 365 years,^[9] i. e. his years correspond to the number of days in the solar year; the basis of reckoning time was one of the fundamental points of difference between the Pharisees and Sadducees, for whereas the former reckoned time by the lunar year (360 days), the latter did so by the solar year. Here a significant remark of Burkitt’s is worth recalling; in writing about the false titles given to all the Apocalyptic books, he says: “There is another aspect of pseudonymous authorship to which I venture to think sufficient attention has not been given. It is this, that the names were not chosen out of mere caprice; they indicated to a certain extent what subjects would be treated and the point of view of the writer.”^[10] Further, the fact that “Enoch walked with God; and he was not; for God took him,”^[11] i. e. that he ascended into the heavens, is also significant; for he would thereby be just the one to know all about the heavenly luminaries; he was just the most appropriate author of a book which was to deal with astronomical questions. “The Sadducæan character of the original work,” says Leszynsky, “is seen most clearly in the discussion regarding the calendar; chapters xviilxxii.—lxxxii. are rightly called the Book of Astronomy:^[12] ‘the book of the courses of the luminaries of the heaven, the relations of each, according to their classes, their dominion and their seasons, according to their names and places of origin, and according to their months ... with regard to all the years of the world and unto eternity, till the new creation is accomplished which endureth till all eternity’ (lxxii. 1). That sounds almost as though the author of the Book of Jubilees had written it. That it is not a merely scientific interest which impels the writer to give expression to his astronomical theories may be seen from the words at the conclusion of the section: ‘Blessed are all the righteous, blessed are all those who walk in the way of righteousness, and sin not as the sinners in the reckoning of all their days, in which the sun traverseth the heaven, entering into and departing from the portals for thirty days...’ (lxxxii. 4-7). Herein one can discern quite clearly the tendency of the writer. He desires the adoption of the solar year, while his contemporaries wrongly followed a different reckoning, and therefore celebrated the feasts at the wrong time. The ‘sinners who sin in the reckoning of the year’ are the Pharisees; and the righteous ones who are blessed, the Zaddîkim,^[13] who walk upon the paths of righteousness (Zedek) as the name is made to imply, are the Sadducees.”^[14] The point may appear small to us, but we may compare with it the Quartodeciman controversy in the Church during the second century. It is, at any rate, a strong point in favour of the Sadducæan authorship of “The Book of the Heavenly Luminaries.”

The pre-Maccabæan portions (assuming that some portions of it are pre-Maccabæan) of the book of Enoch must certainly be ascribed to the Chassidim; xviiibut it is not on that account necessary to ascribe all the later portions to the Pharisees. Three points especially militate against this: some of the teaching concerning the Messiah; the, generally speaking, universalistic spirit, which is quite un-Pharisaic; and the attitude towards the Law, which is not that of the Pharisees. It is not to be denied that some portions (e. g. cii. 6 ff.) are from the hands of Pharisees; nor can it be doubted that the whole collection in its present form has been worked over by a Pharisee, or Pharisees; but that all the post-Maccabæan portions in their original form emanated from Pharisaic circles does not appear to have been proved. It seems more likely that, with the exceptions already referred to, the various component parts of the book were written by Apocalyptists who belonged neither to Pharisaic nor yet to Sadducæan circles.

The Book of Enoch exists only in the Ethiopic Version; this was translated from the Greek Version, of which only a few portions are extant.^[15] The Latin Version, which was also made from the Greek, is not extant, with the exception of i. 9, and cvi. 1-18; the fragment containing these two passages was discovered by the Rev. M. R. James, of King’s College, Cambridge, in the British Museum. The book was originally written either in Hebrew or Aramaic; Charles thinks that chapters vi.-xxxvi., lxxxiii.-xc. were Aramaic, the rest Hebrew. It is, however, very difficult to say for certain which of these two languages was really the original, because, xixas Burkitt says, “most of the most convincing proofs that the Greek text of Enoch is a translation from a Semitic language fit equally well with a Hebrew or an Aramaic original”; his opinion is that Aramaic was the original language, “but that a few passages do seem to suggest a Hebrew origin, yet not decisively.”^[16]

The reader who comes to peruse the Book of Enoch for the first time will find much that appears to him strange and unattractive; he must not, however, be repelled by this; for in due time he will come to other parts of the book which he will soon see to be of real value from many points of view. But even regarding the less attractive parts, he will find that when these are carefully studied they contain more that is of interest than appears upon the surface. Unfortunately, the opening portion (i.—xxxvi.), which is naturally read first, contains a good deal of the least important parts of the whole book; some passages are even repellent. It is well to remember the point, already referred to, that there are at least four quite independent books included in the “Book of Enoch,” exclusive of certain “Noah” fragments and other pieces (see below); the student is, therefore, advised to treat these as separate works, and to read them as such. There is no reason to begin with the book which happens to come first, especially as the first thirty-six chapters do not all belong together.^[17] But, in any case, it will be found most useful to have some general idea of the contents of each of the different books before beginning to read them. For this purpose a brief résumé of each is given here.

xxi. The Book of Enoch (chapters xii.-xxxvi.). The book opens with a Dream-Vision of Enoch. In this dream Enoch is asked to intercede for the watchers of heaven, i. e. the angels, who had left their heavenly home to commit iniquity with the daughters of men. He writes out the petition (cp. the title “Enoch the Scribe”) the fallen angels make, and then retires to await the answer, which comes to him in a series of visions. These visions are not quite easy to follow; they are evidently incomplete and somewhat confused; in all probability the text has suffered in transmission. At any rate, the petition is refused; Enoch declares to the fallen angels the doom which, as he has been taught in the visions, is to be their lot; the final words of the message which he is bidden to give them are: “You have no peace” (xii.-xvi.). There follow then accounts of the different journeys which Enoch makes, being conducted by angels of light, through certain parts of the earth, and through Sheol. After the account of the first journey (xvii.-xix.) a short enumeration is made of the archangels, seven in number, and their functions (xx.). In the second journey is described the place of final punishment of the fallen angels: “This place is the prison of the angels and here they will be imprisoned for ever.” From thence Enoch is taken to Sheol; then to the west, where he sees the luminaries of heaven. After that the angels show him “seven magnificent mountains,” upon one of which is the throne of God; he sees also the Tree of Life, which is to be given to the holy and righteous after the great Judgement. From thence he comes back to the centre of the earth and sees the “blessed place,” Jerusalem, and the “accursed valley” (xxi.-xxvii.). The book concludes with what appear to be fragments of other journeys, to the east, to the north, and to the south. Of special interest here is the mention of the Garden of Righteousness, and the Tree of Wisdom (xxviii.-xxxvi.).

Much that is written in these chapters may appear xxipointless and uninspiring; but we must bear in mind the purpose that lies behind it all. The fallen angels were believed to have brought sin on to the earth; all the wickedness of the world the Apocalyptist traces back to them. This cause of sin must be wholly destroyed before righteousness can come truly to its own. Therefore the Apocalyptist has a practical aim in view when describing in much detail the final place of punishment of the fallen angels; for here, too, are to come all those who by sin are the offspring of this race. No less does he delight in telling of the abode of joy prepared for the righteous. That all these descriptions were constructed out of the imagination of the Apocalyptist, based largely, no doubt, upon popular tradition, did not detract from their practical value for the people of his day. He was a preacher of righteousness who looked forward in absolute conviction to the final overthrow of sin; and all his visions have as their motive-power the yearning for and belief in the triumph of righteousness over sin. One of a like mind wrote later on, in a kind of preface to his book, these significant words, which sum up the essence of the teaching of this book:

And destroy all the spirits of the reprobate, and the children of the Watchers, because they have wronged mankind. Destroy all wrong from the face of the earth, and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing: the works of righteousness and truth shall be planted in truth and joy for evermore.

ii. The Parables (chapters xxxvii.-lxxi.). There are three Parables, or Similitudes, and they all have as their underlying thought the destruction of evil and the triumph of righteousness, as in the preceding book. But here some new and important elements are introduced which give special value to this book.

The first parable (xxxviii.-xliv.) is a prophecy of coming judgement upon the wicked, and especially the kings and mighty ones on the earth. On the xxiiother hand, the Apocalyptist sees in his vision the abode and resting-places of the righteous who are continually praising the “Lord of Spirits”; this is the usual title given to God in this book. Here occurs the first mention of the “Elect One” (cp. Luke xxiii. 35). In the presence of the Lord of Spirits are also the four Archangels and innumerable companies of other angels. Here he learns many secrets of the heavens; a fragment on Wisdom (xlii.), which recalls some passages in Ecclus. xxiv., comes in the middle of the secrets, and is clearly out of place. The second parable (xlv.-lvii.) continues the same theme and further develops it. Of special importance is the sitting of the Elect One on the throne of glory as Judge (xlv. 3), and the mention of His title, “Son of Man” (xlvi. 2). The thought of the vindication of the righteous is marred by their joy at vengeance upon the wicked. A particularly striking passage is chapter xlviii. 1-7, which speaks of the inexhaustible fountain of righteousness reserved for the holy and elect in the presence of the Son of Man and of the Lord of Spirits. The Apocalyptist prophesies further of the repentance of the Gentiles (chapter l.), an universalistic note of significance, and speaks of the Resurrection of the dead in a notable passage:

The parable ends with an account of the Judgement, followed by two short passages on the last struggle of the heathen powers against Israel (lvi. 5-8), and the return from the Dispersion (lvii.), which do not appear to be in their original place. The third parable (lviii.-lxxi.) has clearly suffered largely from the intrusion of alien matter, and is probably incomplete. Its main theme is the final Judgement upon all flesh, and especially upon the great ones of the earth; the Judge is the Son of Man. Some of xxiiithe passages which speak of the future reward of the righteous are full of beauty; the following is well worth quoting:

A large Noah fragment comes in the middle of the Parable (see p. xxvi below). The close of this Parable is contained in lxix. 26-29; the account of Enoch’s final translation (lxx.), and two of Enoch’s visions (lxxi.) are out of place.

iii. The Book of the Courses of the Heavenly Luminaries (chapters lxxii.-lxxxii.). In lxxiv. 12 it says: “And the sun and the stars bring in all the years exactly, so that they do not advance or delay their position by a single day unto eternity; but complete the years with perfect justice in 364 days.”^[18] This gives the key-note of this book, viz. that time is to be reckoned by the sun, not by the moon (see further on this the section on Authorship, above). Until we come to chapter lxxx. this book is uninteresting in the extreme; it purports to tell in detail of the laws by which the sun, moon, stars and the winds are governed; they are described by Uriel, “the holy angel,” to the Apocalyptist. The four quarters of the world, the seven mountains and the seven rivers are also dealt with. “The author has no other interest save a scientific one coloured by Jewish conceptions and beliefs.”^[19] It is, however, different when we come to chapter lxxx. 2-8; the whole tone alters in these verses, in which it is said that owing to the sin of men the moon and the sun will mislead them. An ethical thought is thus brought in xxivwhich is wholly lacking in the previous chapters of this book; this is also true of chapter lxxxi.; it is probable that neither of these chapters stood here originally.

Regarding the point of the 364 days to the year which the writer of this book makes, Charles says that “he did this only through sheer incapacity for appreciating anything better; for he must have been acquainted with the solar year of 365¼ days. His acquaintance with the Greek cycles shows this.... The author’s reckoning of the year at 364 days may be partly due to his opposition to heathen systems, and partly to the fact that 364 is divisible by seven, and amounts to fifty-two weeks exactly.”^[20] In any case, he is opposed to the lunar year, the Pharisaic way of reckoning time; and this is an important point in favour of Sadducæan authorship. It will be noted that this book was written in post-Maccabæan times; it was after the Maccabæan struggle that the Sadducees and Pharisees appeared as parties definitely opposed to one another.^[21]

iv. The Dream-Visions (chapters lxxxiii.-xc.). This book consists of two dream-visions; the first deals with the judgement brought upon the world by the deluge on account of sin; the origin of sin is again traced to the angels who fell. It concludes with a hymn of praise to God in which a prayer is offered that all flesh may not be destroyed (lxxxiii.-lxxxiv.). The second dream-vision is much longer; it gives in brief outline the history of the world to the founding of the Messianic Kingdom. First, the patriarchs, symbolized by bulls, etc. (lxxxv.); then the fallen angels, also described in symbolic language, and their punishment (lxxxvi.-lxxxviii.). The history then proceeds to deal more specifically with Israel from the time of Noah to the Maccabæan revolt (lxxxix.-xc. xxv19). Throughout the dream-vision symbolic language is used; the faithful in Israel are spoken of as the sheep, while the Gentiles are symbolized by wild beasts and birds of prey.

The dream-vision concludes with some familiar eschatological notes: the judgement and condemnation of the wicked; the establishment of the New Jerusalem; the conversion of the Gentiles, who become subject to Israel; the gathering-in of the dispersed Israelites; the resurrection of the righteous dead, and the setting-up of the Messianic Kingdom on the appearance of the Messiah (xc. 20-38).

v. The Concluding Section of the Book (xcii.-cv.; xci. 1-10, 18, 19 also belong here) is a complete, though short, work; but there are some obvious interpolations, and it is quite possible that some parts of the text are dislocated. This makes the understanding of the book difficult; but if we follow Charles’s guidance here the difficulties will disappear. He says that this concluding piece has “in some degree suffered at the hands of the final editor of the book, both in the way of direct interpolation and of severe dislocations of the text. The interpolations are: xci. 11, xciii. 11-14, xciv. 7^d, xcvi. 2. The dislocations of the text are a more important feature of the book. They are confined (with the exception of xciii. 13-14, and of cvi. 17^a which should be read immediately after cvi. 14) to xci.-xciii. All critics are agreed as to the chief of these. xci. 12-17 should undoubtedly be read directly after xciii.... Taken together xciii. 1-10, xci. 12-17 form an independent whole—the Apocalypse of Weeks—which has been incorporated in xci.-civ.... The remaining dislocations need only to be pointed out in order to be acknowledged. On other grounds we find that xci.-civ. is a book of different authorship from that of the rest of the sections. Now, this being so, this section obviously begins with xcii.: ‘Written by Enoch the Scribe,’ etc. On xcii. follows xci. 1-10, 18, 19 as a natural sequel, where xxviEnoch summons his children to receive his parting words. Then comes the Apocalypse of Weeks, xciii. 1-10, xci. 12-17. The original order of the text, therefore, was: xcii. xci. 1-10, 18, 19, xciii. 1-10, xci. 12-17, xciv. These dislocations were the work of the editor, who put the different books of Enoch together, and added lxxx. and lxxxi.”^[22]

This book is concerned with the question of the final reward of the righteous and the final punishment of the wicked. But a new teaching of great importance is put forth here. Hitherto it had been taught that although much incongruity and apparent injustice were to be found on this earth owing to the suffering of the righteous and the prosperity of the wicked, nevertheless all things would be righted in the world to come, where the wicked would receive their deserts, and the righteous would come to their own. In this book it is taught that retribution will overtake the wicked, and the righteous will have peace and prosperity, even on this earth, with the setting-up of the Messianic Kingdom; and that at the last there will come, with the final judgement, the destruction of the former heaven and earth, and the creation of a new heaven. Then will follow the resurrection of the spirits of the righteous dead who will live for ever in peace and joy, while the wicked will perish everlastingly. The important point, which is a development, is the idea of the punishment of the wicked taking place on this earth, the very scene of their unrighteous triumphs.

vi. The Noah Fragments (vi.-xi. lvii. 7-lv. 2, lx. lxv.-lxix. 25, cvi., cvii.). These fragments are not of much importance; the main topics touched upon are the fall of the angels and sin among men in consequence; judgement on mankind, i. e. the Deluge, and the preservation of Noah.

The first five chapters are generally held to be as late as any part of the whole collection; they deal with the punishment hereafter of the wicked and xxviithe blessedness of the righteous. Chapter cviii., which reads like a final word to the whole collection, touches upon the same theme.

This is a subject which cannot be thoroughly appreciated without studying the book in detail, especially from its doctrinal standpoint, and seeing in how many aspects it represents the doctrine and the popular conceptions of the Jews during the two last pre-Christian centuries. To do this here would involve a far too extended investigation; it must suffice to indicate a few of the many points which should be studied; from these it will be seen how important the book is for the study of Christian origins. Charles says that “the influence of 1 Enoch on the New Testament has been greater than that of all the other apocryphal and pseudepigraphical books put together”; and he gives a formidable list of passages in the New Testament which “either in phraseology or idea directly depend on, or are illustrative of, passages in 1 Enoch,” as well as a further list showing that various doctrines in 1 Enoch had “an undoubted share in moulding the corresponding New Testament doctrines.” These passages should be studied—and they will be found to be a most interesting study—in Charles’s work already referred to several times, pp. xcv.-ciii.; and with these should be read the section on the Theology of the Book of Enoch, pp. ciii-cx. Another book of great value and interest—also already quoted—is Burkitt’s Jewish and Christian Apocalypses. In dealing with the subject of 1 Enoch and the Gospels, this writer points out that the former “contains a serious attempt to account for the presence of Evil in human history, and this attempt claims our attention, because it is in essentials the view presupposed in the Gospels, especially in the Synoptic Gospels. xxviiiIt is when you study Matthew, Mark, and Luke against the background of the Books of Enoch that you see them in their true perspective. In saying this I have no intention of detracting from the importance of what the Gospels report to us. On the contrary, it puts familiar words into their proper setting. Indeed, it seems to me that some of the best-known Sayings of Jesus only appear in their true light if regarded as Midrash upon words and concepts that were familiar to those who heard the Prophet of Galilee, though now they have been forgotten by Jew and Christian alike” (p. 21). He then gives an illustration of this from Matt. xii. 43-45, Luke xi. 24-26. Of still greater interest are his remarks upon the relationship between 1 Enoch lxii. and Matt. xxv. 31-46; he believes that “the Similitudes of Enoch are presupposed in the scene from Matthew.” The whole of the discussion which follows should be read.

The special points of interest that should be studied in seeking to realize the importance of these books of Enoch for the study of Christian origins are the problems of evil, including, of course, the subjects of dæmonology, and future judgement; the Messiah and the Messianic Kingdom—the title “Son of Man” is of special importance—and the Resurrection. There are, of course, other subjects which will suggest themselves in studying the book.

ABBREVIATIONS, BRACKETS, AND SYMBOLS SPECIALLY USED IN THE TRANSLATION OF 1 ENOCH

E denotes the Ethiopic Version.

G^s denotes the fragments of the Greek Version preserved in Syncellus: in the case of 8^b-9^b there are two forms of the text, G^s1 G^s2.

G^g denotes the large fragment of the Greek Version discovered at Akhmîm, and deposited in the Gizeh Museum, Cairo.

The following brackets are used in the translation of 1 Enoch:

⌜ ⌝. The use of these brackets means that the words so enclosed are found in G^g but not in E.

〚 〛. The use of these brackets means that the words so enclosed are found in E but not in G^g or G^s.

‹ ›. The use of these brackets means that the words so enclosed are restored.

[ ]. The use of these brackets means that the words so enclosed are interpolations.

( ). The use of these brackets means that the words so enclosed are supplied by the editor.

The use of thick type denotes that the words so printed are emended.

† † = corruption in the text.

A series of points, ... = some words which have been lost.

THE BOOK OF ENOCH I-XXXVI. — I-V. Parable of Enoch on the Future Lot of the Wicked and the Righteous. — VI-XI. The Fall of the Angels: the Demoralisation of Mankind: the Intercession of the Angels on behalf of Mankind. The Dooms pronounced by God on the Angels: the Messianic Kingdom (a Noah fragment). — XII-XVI. Dream Vision of Enoch: his intercession for Azâzêl and the fallen Angels: and his announcement to them of their first and final doom.

I. 1. The words of the blessing of Enoch, wherewith he blessed the elect 〚and〛 righteous, who will be living in the day of tribulation, when all the wicked 〚and godless〛 are to be removed. 2. And he took up his parable and said—Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, 〚which〛 the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is for to come. 3. Concerning the elect I said, and took up my parable concerning them:

II. 1. Observe ye every thing that takes place in the heaven, how they do not change their orbits, ⌜and⌝ the luminaries which are in the heaven, how they all rise and set in order each in its season, and transgress not against their appointed order. 2. Behold ye the earth, and give heed to the things which take place upon it from first to last, ⌜how steadfast they are⌝, how ⌜none of the things upon earth⌝ change, ⌜but⌝ all the works of God appear ⌜to you⌝. 3. Behold the summer and the winter, 〚how the whole earth is filled with water, and clouds and dew and rain lie upon it〛.

III. Observe and see how (in the winter) all the trees 〚seem〛 as though they had withered and shed all their leaves, except fourteen trees, which do not lose their foliage but retain the old foliage from two to three years till the new comes.

33IV. And again, observe ye the days of summer how the sun is above the earth over against it. And you seek shade and shelter by reason of the heat of the sun, and the earth also burns with glowing heat, and so you cannot tread on the earth, or on a rock by reason of its heat.

V. 1. Observe 〚ye〛 how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed ⌜and know⌝ with regard to all ⌜His works⌝, and recognize how He that liveth for ever hath made them so.

2. And ⌜all⌝ His works go on ⌜thus⌝ from year to year ⌜for ever⌝, and all the tasks ⌜which⌝ they accomplish for Him, and ⌜their tasks⌝ change not, but according as 〚God〛 hath ordained so is it done.

3. And behold how the sea and the rivers in like manner accomplish ⌜and change not⌝ their tasks ⌜from His commandments⌝.

VI. 1. And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. 2. And the angels, the children of the heaven, saw and lusted after them, and said to one another: ‘Come, let us choose us wives from among the children of men and beget us children.’ 3. And Semjâzâ, who was their leader, said unto them: ‘I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.’ 4. And they all answered 35him and said: ‘Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing.’ 5. Then sware they all together and bound themselves by mutual imprecations upon it. 6. And they were in all two hundred; who descended ⌜in the days⌝ of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it. 7. And these are the names of their leaders: Sêmîazâz, their leader, Arâkîba, Râmêêl, Kôkabîêl, Tâmîêl, Râmîêl, Dânêl, Êzêqêêl, Barâqîjâl, Asâêl, Armârôs, Batârêl, Anânêl, Zaqîêl, Samsâpêêl, Satarêl, Tûrêl, Jômjâêl, Sariêl. 8. These are their chiefs of tens.

VII. 1. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms and enchantments, and the cutting of roots, and made them acquainted with plants. 2. And they became pregnant, and they bare great giants, whose height was three thousand ells: 3. Who consumed all the acquisitions of men. And when men could no longer sustain them, 4. The giants turned against them and devoured mankind. 5. And they began to sin against birds, and beasts, and reptiles, and fish, and to devour one another’s flesh, and drink the blood. 6. Then the earth laid accusation against the lawless ones.

VIII. 1. And Azâzêl taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals ‹of the earth› and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures. 2. And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways. 3. Semjâzâ taught enchantments, and root-cuttings, Armârôs the resolving of enchantments, Barâqîjâl, 36(taught) astrology, Kôkabêl the constellations, Ezêqêêl the knowledge of the clouds, ‹Araqiêl the signs of the earth, Shamsiêl the signs of the sun›, and Sariêl the course of the moon. 4. And as men perished, they cried, and their cry went up to heaven....

IX. 1. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being shed upon the earth, and all lawlessness being wrought upon the earth. 2. And they said one to another: ‘The earth, made †without inhabitant, cries the voice of their crying† up to the gates of heaven. 3. 〚And now to you, the holy ones of heaven〛, the souls of men make their suit, saying, “Bring our cause before the Most High”.’ 4. And they said to the Lord of the ages: ‘Lord of lords, God of gods, King of kings ‹and God of the ages›, the throne of Thy glory (standeth) unto all the generations of the ages, and Thy name holy and glorious and blessed unto all the ages! 5. Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and all things Thou seest, and nothing can hide itself from Thee. 6. Thou seest what Azâzêl hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which men were striving to learn: 7. And Semjâzâ, to whom Thou hast given authority to bear rule over his associates. 8. And they have gone to the daughters of men upon the earth, and have slept with the women, and have defiled themselves, and revealed to them all kinds of sins. 9. And the women have borne giants, and the whole earth has thereby been filled with blood and unrighteousness. 10. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are wrought on the earth. 11. And Thou knowest all things before they come to pass, and 37Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.’

X. 1. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech, and said to him: 2. ‘‹Go to Noah and› tell him in my name “Hide thyself!”, and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come upon the whole earth, and will destroy all that is on it. 3. And now instruct him that he may escape and his seed may be preserved for all the generations of the world.’ 4. And again the Lord said to Raphael: ‘Bind Azâzêl hand and foot, and cast him into the darkness: and make an opening in the desert, which is in Dûdâêl, and cast him therein. 5. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may not see light. 6. And on the day of the great judgement he shall be cast into the fire. 7. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the Watchers have disclosed and have taught their sons. 8. And the whole earth has been corrupted through the works that were taught by Azâzêl: to him ascribe all sin.’ 9. And to Gabriel said the Lord: ‘Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men: [and cause them to go forth]: send them one against the other that they may destroy each other in battle: for length of days shall they not have. 10. And no request that they (i. e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and that each one of them will live five hundred years.’ 11. And the Lord said unto Michael: ‘Go, bind Semjâzâ and 38his associates who have united themselves with women so as to have defiled themselves with them in all their uncleanness. 12. And, when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is for ever and ever is consummated. 13. In those days they shall be led off to the abyss of fire: ‹and› to the torment and the prison in which they shall be confined for ever. 14. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations. 15. And destroy all the spirits of the reprobate, and the children of the Watchers, because they have wronged mankind. 16. Destroy all wrong from the face of the earth, and let every evil work come to an end: and let the plant of righteousness and truth appear: ⌜and it shall prove a blessing: the works of righteousness and truth⌝ shall be planted in truth and joy for evermore.

18. And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and be full of blessing. 19. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield ten presses of oil. 20. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth destroy from off the earth. 21. ⌜And all the children of men shall become righteous⌝, and all nations shall 39offer adoration and shall praise Me, and all shall worship Me. 22. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.

XI. 1. And in those days I will open the store chambers of blessing which are in the heaven, so as to send them down ⌜upon the earth⌝ over the work and labour of the children of men. 2. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.’

XII. 1. Before these things Enoch was hidden, and no one of the children of men knew where he was hidden, and where he abode, and what had become of him. 2. And his activities had to do with the Watchers, and his days were with the holy ones.

3. And I, Enoch, was blessing the Lord of majesty and the King of the ages, and lo! the Watchers called me—Enoch the scribe—and said to me: 4. ‘Enoch, thou scribe of righteousness, go, †declare† to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves wives: “Ye have wrought great destruction on the earth: 5. And ye shall have no peace nor forgiveness of sin: and inasmuch as †they† delight themselves in †their† children, 6. The murder of †their† beloved ones shall †they† see, and over the destruction of †their† children shall †they† lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.”’

XIII. 1. And Enoch went and said: ‘Azâzêl, 40thou shalt have no peace: a severe sentence has gone forth against thee to put thee in bonds: 2. And thou shalt not have toleration nor †request† granted to thee, because of the unrighteousness which thou hast taught, and because of all the works of godlessness and unrighteousness and sin which thou hast shown to men.’ 3. Then I went and spoke to them all together, and they were all afraid, and fear and trembling seized them. 4. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence of the Lord of heaven. 5. For from thenceforward they could not speak (with Him) nor lift up their eyes to heaven for shame of their sins for which they had been condemned. 6. Then I wrote out their petition, and the prayer †in regard to their spirits and their deeds individually and in regard to their requests that they should have forgiveness and length ‹of days›†. 7. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell asleep. 8. And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, ⌜and a voice came bidding (me)⌝ to tell it to the sons of heaven, and reprimand them. 9. And when I awaked, I came unto them, and they were all sitting gathered together, weeping in ’Abelsjâîl, which is between Lebanon and Sênêsêr, with their faces covered. 10. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers.

XIV. 1. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance with the command of the Holy Great One in that vision. 2. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to converse therewith and understand with the heart. 3. As He hath created and given 〚to man 41the power of understanding the word of wisdom, so hath He created me also and given〛 me the power of reprimanding the Watchers, the children of heaven. 4. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you 〚throughout all the days of eternity, and that judgement has been finally passed upon you: yea (your petition) will not be granted unto you〛. 5. And from henceforth you shall not ascend into heaven unto all eternity, and ⌜in bonds⌝ of the earth the decree has gone forth to bind you for all the days of the world. 6. And (that) previously you shall have seen the destruction of your beloved sons and you shall have no pleasure in them, but they shall fall before you by the sword. 7. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have written. 8. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in the vision caused me to fly and lifted me upward, and bore me into heaven. 9. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright me. 10. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was of crystal. 11. Its ceiling was like the path of the stars and the lightnings, and between them were fiery cherubim, and their heaven was (clear as) water. 12. A flaming fire surrounded the walls, and its portals blazed with fire. 13. And I entered into that house, and it was hot as fire and cold as ice: there were no delights of life therein: fear covered me, and trembling gat hold upon me. 14. And as I quaked and trembled, I fell upon my face. And I beheld a vision, 15. And lo! there was a second house, greater than the former, 42and the entire portal stood open before me, and it was built of flames of fire. 16. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to you its splendour and its extent. 17. And its floor was of fire, and above it were lightnings and the path of the stars, and its ceiling also was flaming fire. 18. And I looked and saw 〚therein〛 a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of cherubim. 19. And from underneath the throne came streams of flaming fire so that I could not look thereon. 20. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and was whiter than any snow. 21. None of the angels could enter and could behold His face by reason of the magnificence and glory, and no flesh could behold Him. 22. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times ten thousand (stood) before Him, yet He needed no counsellor. 23. And the most holy ones who were nigh to Him did not leave by night nor depart from Him. 24. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: ‘Come hither, Enoch, and hear my word.’ 25. ⌜And one of the holy ones came to me and waked me⌝, and He made me rise up and approach the door: and I bowed my face downwards.

XV. 1. And He answered and said to me, and I heard His voice: ‘Fear not, Enoch, thou righteous man and scribe of righteousness: approach hither and hear my voice. 2. And go, say to 〚the Watchers of heaven〛, who have sent thee to intercede 〚for them: “You should intercede〛 for men, and not men for you: 3. Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children of earth, and begotten giants (as your) sons. 4. And 43though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those ⌜also⌝ do who die and perish. 5. Therefore have I given them wives also that they might impregnate them, and beget children by them, that thus nothing might be wanting to them on earth. 6. But you were ⌜formerly⌝ spiritual, living the eternal life, and immortal for all generations of the world. 7. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling. 8. And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. 9. Evil spirits have proceeded from their bodies; because they are born from men, 〚and〛 from the holy Watchers is their beginning and primal origin; ⌜they shall be evil spirits on earth, and⌝ evil spirits shall they be called. [10. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling.] 11. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, ⌜but nevertheless hunger⌝ and thirst, and cause offences. 12. And these spirits shall rise up against the children of men and against the women, because they have proceeded ⌜from them⌝.

XVI. 1. From the days of the slaughter and destruction and death ⌜of the giants⌝, from the souls of whose flesh the spirits, having gone forth, shall destroy without incurring judgement—thus shall they destroy until the day of the consummation, the great ⌜judgement⌝ in which the age shall be consummated over the Watchers and the godless, yea, shall be wholly consummated.” 2. And now as to the Watchers who have sent thee to intercede for them, who had been 〚aforetime〛 in heaven, (say to 44them): 3. “You have been in heaven, but ⌜all⌝ the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you have made known to the women, and through these mysteries women and men work much evil on earth.” 4. Say to them therefore: “You have no peace.”’

XVII-XXXVII. Enoch’s Journeys through the Earth and Sheol. — XVII-XIX. The First Journey. — XX. Names and Functions of the Seven Archangels. — XXI-XXXVI. The Second Journey of Enoch. — XXI. Preliminary and final place of punishment of the fallen angels (stars). — XXII. Sheol, or the Underworld. — XXIII. The Fire that deals with the Luminaries of Heaven. — XXIV. XXV. The Seven Mountains in the North-West and the Tree of Life. — Jerusalem and the Mountains, Ravines, and Streams. — XXVII. The Purpose of the Accursed Valley. — XXVIII-XXXIII. Further Journey to the East. — XXXIV. XXXV. Enoch’s Journey to the North. — XXXVI. The Journey to the South.

THE PARABLES. XXXVII-LXXI. — XXXVIII-XLIV. The First Parable. — XXXVIII. The Coming Judgement of the Wicked. — XXXIX. The Abode of the Righteous and of the Elect One: the Praises of the Blessed. — XL. XLI. 2. The Four Archangels. — XLI. 3-9. Astronomical Secrets. — XLII. The Dwelling-places of Wisdom and of Unrighteousness. — XLIII. XLIV. Astronomical Secrets. — XLV-LVII. The Second Parable. — The Lot of the Apostates: the New Heaven and the New Earth. — XLVI. The Head of Days and the Son of Man. — XLVII. The Prayer of the Righteous for Vengeance and their Joy at its coming. — XLVIII. The Fount of Righteousness: the Son of Man—the Stay of the Righteous: Judgement of the Kings and the Mighty. — XLIX. The Power and Wisdom of the Elect One. — L. The Glorification and Victory of the Righteous: the Repentance of the Gentiles. — LI. The Resurrection of the Dead, and the Separation by the Judge of the Righteous and the Wicked. — LII. The Seven Metal Mountains and the Elect One. — LIII. LIV. 6. The Valley of Judgement: the Angels of Punishment: the Communities of the Elect One. — LIV. 7- LV. 2. Noachic Fragment on the first World Judgement. — LV. 3- LVI. 4. Final Judgement of Azâzêl, the Watchers and their children. — LVI. 5-8. Last struggle of heathen Powers against Israel. — LVII. The Return from the Dispersion. — LVIII-LXXI. The Third Parable. — LVIII. The Blessedness of the Saints. — LIX. The Lights and the Thunder. — LX. Book of Noah—a Fragment. — Quaking of the Heaven: Behemoth and Leviathan: the Elements. — LXI. Angels go off to measure Paradise: the Judgement of the Righteous by the Elect One: the Praise of the Elect One and of God. — LXII. Judgement of the Kings and the Mighty: Blessedness of the Righteous. — LXIII. The unavailing Repentance of the Kings and the Mighty. — LXIV. Vision of the fallen Angels in the Place of Punishment. — LXV. Enoch foretells to Noah the Deluge and his own Preservation. — LXVI. The Angels of the Waters bidden to hold them in Check. — LXVII. God’s Promise to Noah: Places of Punishment of the Angels and of the Kings. — LXVIII. Michael and Raphael astonied at the Severity of the Judgement. — LXIX. The Names and Functions of the (fallen Angels and) Satans: the secret Oath. — Close of the Third Parable. — LXX. The final Translation of Enoch. — LXXI. Two earlier Visions of Enoch.

XXXVII. 1. The second vision which he saw, the vision of wisdom—which Enoch, the son of Jared, the son of Mahalalel, the son of Cainan, the son of Enos, the son of Seth, the son of Adam, saw. 2. And this is the beginning of the words of wisdom which I lifted up my voice to speak and say to those which dwell on earth: Hear, ye men of old time, and see, ye that come after, the words of the Holy One which I will speak before the Lord of Spirits. 3. It were better to declare (them only) to the men of old time, but even from those that come after we will not withhold the beginning of wisdom. 4. Till the present day such wisdom has never been given by the Lord of Spirits as I have received according to my insight, according to the good pleasure of the Lord of Spirits by whom the lot of eternal life has been given to me. 5. Now three parables were imparted to me, and I lifted up my voice and recounted them to those that dwell on the earth.

XXXIX. [1. And it †shall come to pass in those days that elect and holy children †will descend from the high heaven, and their seed †will become one with the children of men. 2. And in those days Enoch received books of zeal and wrath, and books of disquiet and expulsion.]

9. In those days I praised and extolled the name of the Lord of Spirits with blessings and praises, because He hath destined me for blessing and glory according to the good pleasure of the Lord of Spirits. 10. For a long time my eyes regarded that place, and I blessed Him and praised Him, saying: ‘Blessed is He, and may He be blessed from the beginning and 59for evermore. 11. And before Him there is no ceasing. He knows before the world was created what is for ever and what will be from generation unto generation. 12. Those who sleep not bless Thee: they stand before Thy glory and bless, praise, and extol, saying: “Holy, holy, holy, is the Lord of Spirits: He filleth the earth with spirits.”’ 13. And here my eyes saw all those who sleep not: they stand before Him and bless and say: ‘Blessed be Thou, and blessed be the name of the Lord for ever and ever.’ 14. And my face was changed; for I could no longer behold.

XL. 1. And after that I saw thousands of thousands and ten thousand times ten thousand, I saw a multitude beyond number and reckoning, who stood before the Lord of Spirits. 2. And on the four sides of the Lord of Spirits I saw four presences, different from those that sleep not, and I learnt their names: for the angel who went with me made known to me their names, and showed me all the hidden things.

3. And I heard the voices of those four presences as they uttered praises before the Lord of glory. 4. The first voice blesses the Lord of Spirits for ever and ever. 5. And the second voice I heard blessing the Elect One and the elect ones who hang upon the Lord of Spirits. 6. And the third voice I heard pray and intercede for those who dwell on the earth and supplicate in the name of the Lord of Spirits. 7. And I heard the fourth voice fending off the Satans and forbidding them to come before the Lord of Spirits to accuse them who dwell on the earth. 8. After that I asked the angel of peace who went with me, who showed me everything that is hidden: ‘Who are these four presences which I have seen and whose words I have heard and written down?’ 9. And he said to me: ‘This first is Michael, the merciful and long-suffering: and the second, who 60is set over all the diseases and all the wounds of the children of men, is Raphael: and the third, who is set over all the powers, is Gabriel: and the fourth, who is set over the repentance unto hope of those who inherit eternal life, is named Phanuel.’ 10. And these are the four angels of the Lord of Spirits and the four voices I heard in those days.

XLI. 1. And after that I saw all the secrets of the heavens, and how the kingdom is divided, and how the actions of men are weighed in the balance. 2. And there I saw the mansions of the elect and the mansions of the holy, and mine eyes saw there all the sinners being driven from thence which deny the name of the Lord of Spirits, and being dragged off: and they could not abide because of the punishment which proceeds from the Lord of Spirits.

3. And there mine eyes saw the secrets of the lightning and of the thunder, and the secrets of the winds, how they are divided to blow over the earth, and the secrets of the clouds and dew, and there I saw from whence they proceed in that place and from whence they saturate the dusty earth. 4. And there I saw closed chambers out of which the winds are divided, the chamber of the hail and winds, the chamber of the mist, and of the clouds, and the cloud thereof hovers over the earth from the beginning of the world. 5. And I saw the chambers of the sun and moon, whence they proceed and whither they come again, and their glorious return, and how one is superior to the other, and their stately orbit, and how they do not leave their orbit, and they add nothing to their orbit and they take nothing from it, and they keep faith with each other, in accordance with the oath by which they are bound together. 6. And first the sun goes forth and traverses his path according to the commandment of the Lord of Spirits, and mighty is His name for ever and ever. 617. And after that I saw the hidden and the visible path of the moon, and she accomplishes the course of her path in that place by day and by night—the one holding a position opposite to the other before the Lord of Spirits.

9. For no angel hinders and no power is able to hinder; for He appoints a judge for them all and he judges them all before Him.

XLIII. 1. And I saw other lightnings and the stars of heaven, and I saw how He called them all by their names and they hearkened unto Him. 2. And I saw how they are weighed in a righteous balance according to their proportions of light: (I saw) the width of their spaces and the day of their appearing, and how their revolution produces lightning: and (I saw) their revolution according to the number of the angels, and (how) they keep faith with each other. 3. And I asked the angel who went with me who showed me what was hidden: ‘What are these?’ 4. And he said to me: ‘The Lord of Spirits hath showed thee their parabolic meaning (lit. ‘their parable’): these are the names of the holy who dwell on the earth and believe in the name of the Lord of Spirits for ever and ever.’

XLIV. Also another phenomenon I saw in regard to the lightnings: how some of the stars arise and become lightnings and cannot part with their new form.

XLV. 1. And this is the Second Parable concerning those who deny the name of the dwelling of the holy ones and the Lord of Spirits.

2. And I asked the angel who went with me and showed me all the hidden things, concerning that Son of Man, who he was, and whence he was, (and) 64why he went with the Head of Days? 3. And he answered and said unto me:

[Only six are mentioned; see Charles’ note in his large edition.—Edd.]

LII. 1. And after those days in that place where I had seen all the visions of that which is hidden—for I had been carried off in a whirlwind and they had borne me towards the west— 2. There mine eyes saw all the secret things of heaven that shall be, a mountain of iron, and a mountain of copper, and a 70mountain of silver, and a mountain of gold, and a mountain of soft metal, and a mountain of lead.

3. And I asked the angel who went with me, saying, ‘What things are these which I have seen in secret?’ 4. And he said unto me: ‘All these things which thou hast seen shall serve the dominion of His Anointed that he may be potent and mighty on the earth.’

5. And that angel of peace answered, saying unto me: ‘Wait a little and there shall be revealed unto thee all the secret things, which surround the Lord of Spirits.

LIII. 1. There mine eyes saw a deep valley with open mouths, and all who dwell on the earth and sea and islands shall bring to him gifts and presents and tokens of homage, but that deep valley shall not become full.

3. For I saw all the angels of punishment abiding (there) and preparing all the instruments of Satan. 4. And I asked the angel of peace who went with me: ‘For whom are they preparing these instruments?’ 5. And he said unto me: ‘They prepare these for the kings and the mighty of this earth, that they may thereby be destroyed.

6. And after this the Righteous and Elect One shall cause the house of his congregation to appear: henceforth they shall be no more hindered in the name of the Lord of Spirits.

LIV. 1. And I looked and turned to another part of the earth, and saw there a deep valley with burning fire. 2. And they brought the kings and the mighty, and began to cast them into this deep valley. 3. And there mine eyes saw how they made these their instruments, iron chains of immeasurable weight. 4. And I asked the angel of peace who went with me, saying: ‘For whom are these chains being prepared?’ 725. And he said unto me: ‘These are being prepared for the hosts of Azâzêl, so that they may take them and cast them into the abyss of complete condemnation, and they shall cover their jaws with rough stones as the Lord of Spirits commanded.

6. And Michael, and Gabriel, and Raphael, and Phanuel shall take hold of them on that great day, and cast them on that day into the burning furnace, that the Lord of Spirits may take vengeance on them for their unrighteousness in becoming subject to Satan and leading astray those who dwell on the earth.’

7. ‘And in those days shall punishment come from the Lord of Spirits, and He will open all the chambers of waters which are above the heavens, and of the fountains which are beneath the earth. 8. And all the waters shall be joined with the waters: that which is above the heavens is the masculine, and the water which is beneath the earth is the feminine. 9. And they shall destroy all who dwell on the earth and those who dwell under the ends of the heaven. 10. And when they have recognized their unrighteousness which they have wrought on the earth, then by these shall they perish.’

LV. 1. And after that the Head of Days repented and said: ‘In vain have I destroyed all who dwell on the earth.’ 2. And He sware by His great name: ‘Henceforth I will not do so to all who dwell on the earth, and I will set a sign in the heaven: and this shall be a pledge of good faith between Me and them for ever, so long as heaven is above the earth. And this is in accordance with My command.’

3. ‘When I have desired to take hold of them by the hand of the angels on the day of tribulation and pain because of this, I will cause My chastisement and My wrath to abide upon them, saith God, the Lord of Spirits. 4. Ye †mighty kings† who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azâzêl, and all his associates, and all his hosts in the name of the Lord of Spirits.’

LVI. 1. And I saw there the hosts of the angels of punishment going, and they held scourges and chains of iron and bronze. 2. And I asked the angel of peace who went with me, saying: ‘To whom are these who hold the scourges going?’ 3. And he said unto me: ‘To their elect and beloved ones that they may be cast into the chasm of the abyss of the valley.

LVII. 1. And it came to pass after this that I saw another host of wagons, and men riding thereon, and coming on the winds from the east, and from the west to the south. 2. And the noise of their wagons was heard, and when this turmoil took place the holy ones from heaven remarked it, and the pillars of the earth were moved from their place, and the sound thereof was heard from the one end of heaven to the other, in one day. 3. And they shall all fall down and worship the Lord of Spirits. And this is the end of the second Parable.

LVIII. 1. And I began to speak the third Parable concerning the righteous and elect.

[LIX. 1. In those days mine eyes saw the secrets of the lightnings, and of the lights, and the judgements they execute (lit. ‘their judgement’): and they lighten for a blessing or a curse as the Lord of Spirits willeth. 2. And there I saw the secrets of the thunder, and how when it resounds above in the heaven, the sound thereof is heard, and he caused me to see the judgements executed on the earth, whether they be for well-being and blessing, or for a curse, according to the word of the Lord of Spirits. 3. And after that all the secrets of the lights and lightnings were shown to me, and they lighten for blessing and for satisfying.]

LX. 1. In the year five hundred, in the seventh month, on the fourteenth day of the month in the life of †Enoch†. In that Parable I saw how a mighty quaking made the heaven of heavens to quake, and the host of the Most High, and the angels, a thousand thousands and ten thousand times ten thousand, were disquieted with a great disquiet. 2. And the Head of Days sat on the throne of His glory, and the angels and the righteous stood around Him.

4. And Michael sent another angel from among the holy ones and he raised me up, and when he had raised me up my spirit returned; for I had not been able to endure the look of this host, and the commotion and the quaking of the heaven. 5. And Michael said unto me: ‘Why art thou disquieted with such a vision? Until this day lasted the day of His mercy; and He hath been merciful and long-suffering towards those who dwell on the earth. 6. And when the day, and the power, and the punishment, and the judgement come, which the Lord of Spirits hath prepared for those who worship not the righteous law, and for those who deny the righteous judgement, and for those who take His name in vain—that day is prepared; for the elect a covenant, but for sinners an inquisition.

5. When the punishment of the Lord of Spirits shall rest upon them, it shall rest in order that the punishment of the Lord of Spirits may not come in vain, and it shall slay the children with their mothers and the children with their fathers. Afterwards the 77judgement shall take place according to His mercy and His patience.’

7. And on that day were two monsters parted, a female monster named Leviathan, to dwell in the abysses of the ocean over the fountains of the waters. 8. But the male is named Behemoth, who occupied with his breast a waste wilderness named †Dûidâin†, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first man whom the Lord of Spirits created. 9. And I besought the other angel that he should show me the might of those monsters, how they were parted on one day and cast, the one into the abysses of the sea, and the other unto the dry land of the wilderness. 10. And he said to me: ‘Thou son of man, herein thou dost seek to know what is hidden.’

11. And the other angel who went with me and showed me what was hidden told me, what is first and last in the heaven in the height, and beneath the earth in the depth, and at the ends of the heaven, and on the foundation of the heaven. 12. And the chambers of the winds, and how the winds are divided, and how they are weighed, and (how) the portals of the winds are reckoned, each according to the power of the wind, and the power of the lights of the moon, and according to the power that is fitting: and the divisions of the stars according to their names, and how all the divisions are divided. 13. And the thunders according to the places where they fall, and all the divisions that are made among the lightnings that it may lighten, and their host that they may at once obey. 14. For the thunder has †places of rest† (which) are assigned (to it) while it is waiting for its peal; and the thunder and lightning are inseparable, and although not one and undivided, they both go together through the spirit and separate not. 15. For when the lightning lightens, the thunder utters its voice, and the spirit enforces a pause during the peal, and divides equally between them; for the 78treasury of their peals is like the sand, and each one of them as it peals is held in with a bridle, and turned back by the power of the spirit, and pushed forward according to the many quarters of the earth. 16. And the spirit of the sea is masculine and strong, and according to the might of his strength he draws it back with a rein, and in like manner it is driven forward and disperses amid all the mountains of the earth. 17. And the spirit of the hoar-frost is his own angel, and the spirit of the hail is a good angel. 18. And the spirit of the snow has forsaken (his chamber) on account of his strength—there is a special spirit therein, and that which ascends from it is like smoke, and its name is frost. 19. And the spirit of the mist is not united with them in their chambers, but it has a special chamber; for its course is †glorious† both in light and in darkness, and in winter and in summer, and in its chamber is an angel. 20. And the spirit of the dew has its dwelling at the ends of the heaven, and is connected with the chambers of the rain, and its course is in winter and summer: and its clouds and the clouds of the mist are connected, and the one gives to the other. 21. And when the spirit of the rain goes forth from its chamber, the angels come and open the chamber and lead it out, and when it is diffused over the whole earth it unites with the water on the earth. And whensoever it unites with the water on the earth.... 22. For the waters are for those who dwell on the earth; for they are nourishment for the earth from the Most High who is in heaven: therefore there is a measure for the rain, and the angels take it in charge. 23. And these things I saw towards the Garden of the Righteous. 24. And the angel of peace who was with me said to me: ‘These two monsters, prepared, conformably to the greatness of God, shall feed....’

LXI. 1. And I saw in those days how long cords were given to those angels, and they took to themselves wings and flew, and they went towards the north.

2. And I asked the angel, saying unto him: ‘Why have those (angels) taken these cords and gone off?’ And he said unto me: ‘They have gone to measure.’

6. And all who dwell above in the heaven received a command and power and one voice and one light like unto fire.

10. And He will summon all the host of the heavens, and all the holy ones above, and the host of God, the Cherubin, Seraphin, and Ophannin, and all the angels of power, and all the angels of principalities, and the Elect One, and the other powers on the earth (and) over the water. 11. On that day shall they raise one voice, and bless and glorify and exalt in the spirit of faith, and in the spirit of wisdom, and in the spirit of patience, and in the spirit of mercy, and in the spirit of judgement and of peace, and in the spirit of goodness, and shall all say with one voice: “Blessed is He, and may the name of the Lord of Spirits be blessed for ever and ever.”

LXII. 1. And thus the Lord commanded the kings and the mighty and the exalted, and those who dwell on the earth, and said: ‘Open your eyes and lift up your horns if ye are able to recognize the Elect One.’

826. And the kings and the mighty and all who possess the earth shall bless and glorify and extol him who rules over all, who was hidden.

LXIII. 1. In those days shall the mighty and the kings who possess the earth implore (Him) to grant them a little respite from His angels of punishment to whom they were delivered, that they might fall down and worship before the Lord of Spirits, and confess their sins before Him. 2. And they shall bless and glorify the Lord of Spirits, and say:

10. Now they will say unto themselves: ‘Our souls are full of unrighteous gain, but it does not prevent us from descending from the midst thereof into the †burden† of Sheol.’

12. Thus spake the Lord of Spirits: ‘This is the ordinance and judgement with respect to the mighty and the kings and the exalted and those who possess the earth before the Lord of Spirits.’

LXIV. 1. And other forms I saw hidden in that place. 2. I heard the voice of the angel saying: ‘These are the angels who descended to the earth, and revealed what was hidden to the children of men, and seduced the children of men into committing sin.’

LXV. 1. And in those days Noah saw the earth that it had sunk down and its destruction was nigh. 2. And he arose from thence and went to the ends of the earth, and cried aloud to his grandfather Enoch: and Noah said three times with an embittered voice: ‘Hear me, hear me, hear me.’ 3. And I said unto him: ‘Tell me what it is that is falling out on the earth that the earth is in such evil plight and shaken, lest perchance I shall perish with it.’ 4. And thereupon there was a great commotion on the earth, and a voice was heard from heaven, and I fell on my face. 5. And Enoch my grandfather came and stood by me, and said unto me: ‘Why hast thou cried unto me with a bitter cry and weeping?

6. And a command has gone forth from the presence of the Lord concerning those who dwell on the earth that their ruin is accomplished because they have learnt all the secrets of the angels, and all the violence of the Satans, and all their powers—the most secret ones—and all the power of those who practise sorcery, and the power of witchcraft, and the power of those who make molten images for the whole earth: 7. And how silver is produced from the dust of the earth, and how soft metal originates in the earth. 8. For lead and tin are not produced from the earth like the first: it is a fountain that produces them, and an angel stands therein, and that 86angel is pre-eminent.’ 9. And after that my grandfather Enoch took hold of me by my hand and raised me up, and said unto me: ‘Go, for I have asked the Lord of Spirits as touching this commotion on the earth. 10. And He said unto me: “Because of their unrighteousness their judgement has been determined upon and shall not be withheld by Me for ever. Because of the sorceries which they have searched out and learnt, the earth and those who dwell upon it shall be destroyed.” 11. And these—they have no place of repentance for ever, because they have shown them what was hidden, and they are the damned: but as for thee, my son, the Lord of Spirits knows that thou art pure, and guiltless of this reproach concerning the secrets.

LXVI. 1. And after that he showed me the angels of punishment who are prepared to come and let loose all the powers of the waters which are beneath in the earth in order to bring judgement and destruction on all who [abide and] dwell on the earth. 2. And the Lord of Spirits gave commandment to the angels who were going forth, that they should not cause the waters to rise but should hold them in check; for those angels were over the powers of the waters. 3. And I went away from the presence of Enoch.

LXVII. 1. And in those days the word of God came unto me, and He said unto me: ‘Noah, thy lot has come up before Me, a lot without blame, a lot of love and uprightness. 2. And now the angels are making a wooden (building), and when they have completed that task I will place My hand upon it and preserve it, and there shall come forth from it the seed of life, and a change shall set in so that the earth will not remain without inhabitant. 3. And I will make fast thy seed before me for ever and ever, and I will spread abroad those who dwell with thee: it shall not be unfruitful on the face of the earth, but it shall be blessed and multiply on the earth in the name of the Lord.’

4. And He will imprison those angels, who have shown unrighteousness, in that burning valley which my grandfather Enoch had formerly shown to me in the west among the mountains of gold and silver and iron and soft metal and tin. 5. And I saw that valley in which there was a great convulsion and a convulsion of the waters. 6. And when all this took place, from that fiery molten metal and from the convulsion thereof in that place, there was produced a smell of sulphur, and it was connected with those waters, and that valley of the angels who had led astray (mankind) burned beneath that land. 7. And through its valleys proceed streams of fire, where these angels are punished who had led astray those who dwell upon the earth.

8. But those waters shall in those days serve for the kings and the mighty and the exalted, and those who dwell on the earth, for the healing of the body, but for the punishment of the spirit; now their spirit is full of lust, that they may be punished in their body, for they have denied the Lord of Spirits and see their punishment daily, and yet believe not in His name. 9. And in proportion as the burning 88of their bodies becomes severe, a corresponding change shall take place in their spirit for ever and ever; for before the Lord of Spirits none shall utter an idle word. 10. For the judgement shall come upon them, because they believe in the lust of their body and deny the Spirit of the Lord. 11. And those same waters shall undergo a change in those days; for when those angels are punished in these waters, these water-springs shall change their temperature, and when the angels ascend, this water of the springs shall change and become cold. 12. And I heard Michael answering and saying: ‘This judgement wherewith the angels are judged is a testimony for the kings and the mighty who possess the earth.’ 13. Because these waters of judgement minister to the healing of the body of the kings and the lust of their body; therefore they will not see and will not believe that those waters will change and become a fire which burns for ever.

LXVIII. 1. And after that my grandfather Enoch gave me the teaching of all the secrets in the book and in the Parables which had been given to him; and he put them together for me in the words of the book of the Parables. 2. And on that day Michael answered Raphael and said: ‘The power of the spirit transports and makes me to tremble because of the severity of the judgement of the secrets, the judgement of the angels: who can endure the severe judgement which has been executed, and before which they melt away?’ 3. And Michael answered again, and said to Raphael: ‘Who is he whose heart is not softened concerning it, and whose reins are not troubled by this word of judgement (that) has gone forth upon them because of those who have thus led them out?’ 4. And it came to pass when he stood before the Lord of Spirits, Michael said thus to Raphael: ‘I will not 89take their part under the eye of the Lord; for the Lord of Spirits has been angry with them because they do as if they were the Lord. 5. Therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion (in it), but alone they have received their judgement for ever and ever.’

LXIX. 1. And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth.

2. And behold the names of those angels [and these are their names: the first of them is Samjâzâ, the second Artâqîfâ, and the third Armên, the fourth Kôkabêl, the fifth †Tûrâêl†, the sixth Rûmjâl, the seventh Dânjâl, the eighth †Nêqâêl†, the ninth Barâqêl, the tenth Azâzêl, the eleventh Armârôs, the twelfth Batarjâl, the thirteenth †Busasêjal†, the fourteenth Hanânêl, the fifteenth †Tûrêl†, and the sixteenth Sîmâpêsîêl, the seventeenth Jetrêl, the eighteenth Tûmâêl, the nineteenth Tûrêl, the twentieth †Rûmâêl†, the twenty-first †Azâzêl†. 3. And these are the chiefs of their angels and their names, and their chief ones over hundreds and over fifties and over tens.]

4. The name of the first Jeqôn: that is, the one who led astray [all] the sons of God, and brought them down to the earth, and led them astray through the daughters of men. 5. And the second was named Asbeêl: he imparted to the holy sons of God evil counsel, and led them astray so that they defiled their bodies with the daughters of men. 6. And the third was named Gâdreêl: he it is who showed the children of men all the blows of death, and he led astray Eve, and showed [the weapons of death to the sons of men] the shield and the coat of mail, and the sword for battle, and all the weapons of death to the 90children of men. 7. And from his hand they have proceeded against those who dwell on the earth from that day and for evermore. 8. And the fourth was named Pênêmûe: he taught the children of men the bitter and the sweet, and he taught them all the secrets of their wisdom. 9. And he instructed mankind in writing with ink and paper, and thereby many sinned from eternity to eternity and until this day. 10. For men were not created for such a purpose, to give confirmation to their good faith with pen and ink. 11. For men were created exactly like the angels, to the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them; but through this their knowledge they are perishing, and through this power †it is consuming me†. 12. And the fifth was named Kâsdejâ: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and [the smitings of the soul] the bites of the serpent, and the smitings which befall through the noontide heat, the son of the serpent named Tabâ’ĕt. 13. And this is the task of Kâsbeêl, the chief of the oath which he showed to the holy ones when he dwelt high above in glory, and its name is Bîqâ. 14. This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men. 15. And this is the power of this oath, for it is powerful and strong, and he placed this oath Akâe in the hand of Michael. 16. And these are the secrets of this oath....

[22. And in like manner the spirits of the water, and of the winds, and of all zephyrs, and (their) paths from all the quarters of the winds. 23. And there are preserved the voices of the thunder and the light of the lightnings: and there are preserved the chambers of the hail and the chambers of the hoar-frost, and the chambers of the mist, and the chambers of the rain and the dew. 24. And all these believe and give thanks before the Lord of Spirits, and glorify (Him) with all their power, and their food is in every act of thanksgiving: they thank and glorify and extol the name of the Lord of Spirits for ever and ever.]

This is the third Parable of Enoch.

LXX. 1. And it came to pass after this that his name during his lifetime was raised aloft to that Son of Man and to the Lord of Spirits from amongst those who dwell on the earth. 2. And he was raised aloft on the chariots of the spirit and his name vanished among them. 3. And from that day I was no longer numbered amongst them; and he set me between the two winds, between the north and the west, where the angels took the cords to measure for me the place for the elect and righteous. 4. And there 93I saw the first fathers and the righteous who from the beginning dwell in that place.

12. And these blessings which went forth out of my mouth were well pleasing before that Head of Days. 13. And that Head of Days came with Michael and Gabriel, Raphael and Phanuel, thousands and ten thousands of angels without number.

[Lost passage wherein the Son of Man was described as accompanying the Head of Days, and Enoch asked one of the angels (as in 46³) concerning the Son of Man as to who he was.]

14. And he (i. e. the angel) came to me and greeted me with His voice, and said unto me:

THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. ( LXXII-LXXXII. ) — LXXII. The Sun. — LXXIII. The Moon and its Phases. — LXXIV. LXXV. The Lunar Year. — LXXVI. The Twelve Winds and their Portals. — LXXVII. The Four Quarters of the World: the Seven Mountains, the Seven Rivers, &c. — LXXVIII. The Sun and Moon: the Waxing and Waning of the Moon. — LXXIX-LXXX. 1. Recapitulation of several of the Laws. — LXXX. 2-8. Perversion of Nature and the heavenly Bodies owing to the Sin of Men. — LXXXI. The Heavenly Tablets and the Mission of Enoch. — LXXXII. Charge given to Enoch: the four Intercalary Days: the Stars which lead the Seasons and the Months.

THE DREAM-VISIONS. ( LXXXIII-XC. ) — LXXXIII. LXXXIV. First Dream-Vision on the Deluge. — LXXXV-XC. The Second Dream-Vision of Enoch: the History of the World to the Founding of the Messianic Kingdom. — LXXXVI. The Fall of the Angels and the Demoralization of Mankind. — LXXXVII. The Advent of the Seven Archangels. — LXXXVIII. The Punishment of the Fallen Angels by the Archangels. — LXXXIX. 1-9. The Deluge and the Deliverance of Noah. — LXXXIX. 10-27. From the Death of Noah to the Exodus. — LXXXIX. 28-40. Israel in the Desert, the Giving of the Law, the Entrance into Palestine. — LXXXIX. 41-50. From the Time of the Judges till the Building of the Temple. — LXXXIX. 51-67. The Two Kingdoms of Israel and Judah, to the Destruction of Jerusalem. — LXXXIX. 68-71. First Period of the Angelic Rulers—from the Destruction of Jerusalem to the Return from the Captivity. — LXXXIX. 72-77. Second Period—from the time of Cyrus to that of Alexander the Great. — XC. 1-5. Third Period—from Alexander the Great to the Graeco-Syrian Domination. — XC. 6-12. Fourth Period—from the Graeco-Syrian Domination to the Maccabæan Revolt. — XC. 13-19. The last Assault of the Gentiles on the Jews (where vv. 13-15 and 16-18 are doublets). — XC. 20-27. Judgement of the Fallen Angels, the Shepherds, and the Apostates. — XC. 28-38. The New Jerusalem, the Conversion of the surviving Gentiles, the Resurrection of the Righteous, the Messiah.

THE CONCLUDING SECTION OF THE BOOK. ( XCII-CV. ) — XCII. XCI. 1-10, 18-19. Enoch’s Book of Admonition for his Children. — XCI. 1-11, 18-19. Enoch’s Admonition to his Children. — XCIII, XCI. 12-17. The Apocalypse of Weeks. — XCI. 12-17. The Last Three Weeks. — XCIV. 1-5. Admonitions to the Righteous. — XCIV. 6-11. Woes for the Sinners. — XCV. Enoch’s Grief: fresh Woes against the Sinners. — XCVI. Grounds of Hopefulness for the Righteous: Woes for the Wicked. — XCVII. The Evils in Store for Sinners and the Possessors of unrighteous Wealth. — XCVIII. Self-indulgence of Sinners: Sin originated by Man: all Sin recorded in Heaven: Woes for the Sinners. — XCIX. Woes pronounced on the Godless, the Lawbreakers: evil Plight of Sinners in the last Days: further Woes. — C. The Sinners destroy each other: Judgement of the fallen Angels: the Safety of the Righteous: further Woes for the Sinners. — CI. Exhortation to the Fear of God: all Nature fears Him, but not the Sinners. — CII. Terrors of the Day of Judgement: the adverse Fortunes of the Righteous on the Earth. — CIII. Different Destinies of the Righteous and the Sinners: fresh Objections of the Sinners. — CIV. Assurances given to the Righteous: Admonitions to Sinners and the Falsifiers of the Words of Uprightness. — CV. God and the Messiah to dwell with Man.

XCII. 1. The book written by Enoch—[Enoch indeed wrote this complete doctrine of wisdom, (which is) praised of all men and a judge of all the earth] for all my children who shall dwell on the earth; and for the future generations who shall observe uprightness and peace.

2. And thereupon Methuselah went and summoned to him all his brothers and assembled his relatives. 3. And he spake unto all the children of righteousness and said:

[11. And after that the roots of unrighteousness shall be cut off, and the sinners shall be destroyed by the sword ... shall be cut off from the blasphemers in every place, and those who plan violence and those who commit blasphemy shall perish by the sword.]

XCIII. 1. And after that Enoch both †gave† and began to recount from the books. 2. And Enoch said:

[11. For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled? And who can think His thoughts? and who is there that can behold all the works of heaven? 12. And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see all their ends and think them or do like them? 13. And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them? 14. Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest?]

7. And do not think in your spirit, nor say in your heart, that ye do not know and that ye do not see that every sin is every day recorded in heaven in the presence of the Most High. 8. From henceforth ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement.

9. Woe to you, ye fools, for through your folly shall ye perish: and ye transgress against the wise, and so good hap shall not be your portion. 10. And now, know ye that ye are prepared for the day of destruction: wherefore do not hope to live, ye sinners, but ye shall depart and die; for ye know no ransom; for ye are prepared for the day of the great judgement, for the day of tribulation and great shame for your spirits.

From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace. 12. Woe to you who love the deeds of unrighteousness: wherefore do ye hope for good hap unto yourselves? know that ye shall be delivered into the hands of the righteous, and they shall cut off your necks and slay you, and have no mercy upon you. 13. Woe to you who rejoice in the 141tribulation of the righteous; for no grave shall be dug for you. 14. Woe to you who set at nought the words of the righteous; for ye shall have no hope of life. 15. Woe to you who write down lying and godless words; for they write down their lies that men may hear them and act godlessly towards (their) neighbour. 16. Therefore they shall have no peace, but die a sudden death.

6. And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. 7. And they who worship stones, and grave images of gold 142and silver and wood ‹and stone› and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them.

10. And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute judgement on the righteous. 11. And He will summon to testify against you every cloud and mist and dew and rain; for they shall all be withheld because of you from descending upon you, and they shall be mindful of your sins. 12. And now give presents to the rain that it be not withheld from descending upon you, nor yet the dew, when it has received gold and silver from you that it may descend. 13. When the hoar-frost and snow with their chilliness, and all the snow-storms with all their plagues fall upon you, in those days ye shall not be able to stand before them.

CI. 1. Observe the heaven, ye children of heaven, and every work of the Most High, and fear ye Him and work no evil in His presence. 2. If He closes the windows of heaven, and withholds the rain and the dew from descending on the earth on your account, what will ye do then? 3. And if He sends His anger upon you because of your deeds, ye cannot petition Him; for ye spake proud and insolent words against His righteousness: therefore ye shall have no peace. 4. And see ye not the sailors of the ships, how their ships are tossed to and fro by the waves, and are shaken by the winds, and are in sore trouble? 5. And therefore do they fear because all their goodly possessions go upon the sea with them, and they have evil forebodings of heart that the sea will swallow them and they will perish therein.

6. Are not the entire sea and all its waters, and all its movements, the work of the Most High, and has He not set limits to its doings, and confined it throughout by the sand? 7. And at His reproof it is afraid and dries up, and all its fish die and all that is in it; but ye sinners that are on the earth fear Him not. 8. Has He not made the heaven and the earth, and all that is therein? Who has given understanding and wisdom to everything that moves on the earth and in the sea? 9. Do not the sailors of the ships fear the sea? Yet sinners fear not the Most High.

9. I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and acquire wealth and see good days. 10. Have ye seen the righteous how their end falls out, that no manner of violence is found in them till their death? 14711. “Nevertheless they perished and became as though they had not been, and their spirits descended into Sheol in tribulation.”

CIII. 1. Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and Mighty One in dominion, and by His greatness I swear to you:

15. And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us.”

CIV. 1. I swear unto you, that in heaven the angels remember you for good before the glory of the Great One: and your names are written before the glory of the Great One. 2. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven, ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. 3. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the rulers, and on all who helped those who plundered you. 4. Be hopeful, and cast not away your hope; for ye shall have great joy as the angels of heaven. 5. What shall ye be obliged to do? Ye shall not have to hide on the day of the great judgement and ye shall not be found as sinners, and the eternal judgement shall be far from you for all the generations of the world. 6. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them, but keep afar from their violence; for ye shall become companions of the hosts of heaven. 7. And, although ye sinners say: “All our sins shall not be searched out and written down,” nevertheless they shall write down all your sins every day. 1508. And now I show unto you that light and darkness, day and night, see all your sins. 9. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your idols; for all your lying and all your godlessness issue not in righteousness, but in great sin. 10. And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practise great deceits, and write books concerning their words. 11. But when they write down truthfully all my words in their languages, and do not change or minish aught from my words, but write them all down truthfully—all that I first testified concerning them. 12. Then, I know another mystery, that books shall be given to the righteous and the wise to become a cause of joy and uprightness and much wisdom. 13. And to them shall the books be given, and they shall believe in them and rejoice over them, and then shall all the righteous who have learnt therefrom all the paths of uprightness be recompensed.’

CV. 1. In those days the Lord bade (them) to summon and testify to the children of earth concerning their wisdom: Show (it) unto them; for ye are their guides, and a recompense over the whole earth. 2. For I and My Son will be united with them for ever in the paths of uprightness in their lives; and ye shall have peace: rejoice, ye children of uprightness. Amen.

FRAGMENT OF THE BOOK OF NOAH. ( CVI-CVII. )

CVIII. AN APPENDIX TO THE BOOK OF ENOCH.