1. Introduction:
This paper is
about astronomy, Heavenly and cosmological writings (Mysterious) which are mentioned
in the book of Enoch[1].
The writer would like to limit this paper with in the above mentioned topics
and not considering other topics like Animal Apocalypse, Son of man and Enochic
Judaism in Book of Enoch.
1.1.
Introduction to Enoch:
Enoch is the name of four biblical
persons. The first is the oldest son of Cain (Genesis 4:17), the second, the
son of Jared (Genesis 5:18), the third the son of Midian (Genesis 24:4) and the
fourth is the oldest son of Reuben (Genesis 26:9, Exodus 6:14). Of these the
second alone is of importance and interest for us not only on account of the
mysterious prominence given him in Genesis five, but also from the fact that an
inspired writer of the New Testament, Jude in his letter (V.14), mentions him
as a prophet, and produces a quotation from a book attributed to the patriarch.
[2]
The main theme of the Book of Enoch is the
final judgment of the fallen angels, the Watchers, and their progeny, the evil
spirits.[3]
The number of archangels in this period is usually four. (Michael, Gabriel,
Sariel, and Raphael; 1QM 9:14-16.) However, a list of seven is found in the
Greek text of 1 Enoch 20, so the seven chief angels of the Songs are not
without parallel.[4]
Enoch is not just one work, but is a major
collection of apocalyptic writings. Five separate compositions have long been
distinguished: The Book of the Watchers (chaps. 1-36), The Similitudes (chaps.
37-71), The Astronomical Book (chaps. 72-82), The Book of Dreams (chaps. 83-90),
and The Epistle of Enoch (chaps. 91-108) Within the Epistle, the Apocalypse of
Weeks (93:1-10; 91:11-17) stands out as a distinct unit.[5]
2. Place in Canon:
The Books of Enoch, Jubilees and Jasher are not included
in the official 66 book Canon. However, there are references in the Bible to
these books, which have led ancient Jewish scholars to include Enoch and
Jubilees in the Septuagint under the heading “for profitable reading”. These books
were always earmarked as “Deuterocanonical”, or part of a “secondary canon”,
and never as a part of the Word of God.
These three books were alluded to in the Bible; scholars
always listed them as interesting books to read. This lead to the teachings
contained in these books to influence people’s doctrines, especially so
regarding the calendars. What follows is a brief discussion of each of these
books in question, focusing on the content and provenance (original context and
origin/nature of the oldest manuscripts) of each.
2.1. Jude’ acceptance of
1 Enoch as Scripture:
Does Jude's use of such Pseudepigrapha
suggest that he viewed these books as inspired and/or authoritative? Does he
accept 1 Enoch as scripture? Michael Green opines that even though the early
church highly esteemed 1 Enoch, "we have no means of knowing whether Jude
regarded these books as canonical." Paul does not mind using a heathen poet
in this way” (Acts 17:28; 1 Cor.l5:32-33; Titus 1:12).
1 Enoch is quoted once and alluded to on
numerous occasions in the book of Jude and other New Testament writings. Two
additional points need mentioning in support of Jude's possible belief that 1
Enoch is inspired and authoritative.
First, the evidence suggests that Jude
does not distinguish between his use of the Old Testament and his use of 1
Enoch. Second, Enochic literature was accepted by some Jews and Christians
during the Intertestamental period and in the early church. The Church Fathers,
who saw these as typological figures, identified the two witnesses as Elijah
and Enoch, who went up to heaven.[6]
Since Jude was a contemporary of some who
accepted 1 Enoch as authoritative and inspired, it is not without reason to
suggest that Jude, as well as the heretics he confronted in his epistle and the
recipients of his letter, all held the same belief. Rather than viewing Jude's
use of 1 Enoch as illustrative material, J. Daryl Charles opines that Jude is
"exploiting, if not the readers' devotion to Enochic literature, then that
of his opponents." Is Jude merely giving attention to 1 Enoch because the
recipients or his opponents were devoted to Enochic literature even though he
is not? Is he simply using 1 Enoch as a literary strategy? Robert C. Newman
says, "One might be inclined to dismiss Jude's reference as an ad hominem
argument against his opponents who accepted the OT Pseudepigrapha since he
apparently quotes 1 Enoch 1:9 in vl4 and cites a no longer extant portion of
the Assumption of Moses in v9.
Jude's reason for using the book might be
his devotion to what he considered an inspired text and the eschatological and
Christological message he found contained in the book of 1 Enoch. Jude's
acceptance of 1 Enoch as scripture is significant because of the effect it had
upon his reading of this pseudepigraphal book. Attaching the quality of
inspiration to a text affects the way in which that text is read. If Jude views
1 Enoch as scripture, then perhaps his reading of 1 Enoch is more similar to
the way in which other New Testament authors read the inspired text of the Old
Testament and then quoted and eluded to it.[7]
3.
Pseudepigrapha:
The term Pseudepigrapha (Greek,
"falsely attributed") was given to Jewish writings of the same
period, which were attributed to authors who did not actually write them. This
was widespread in Greco-Roman antiquity in Jewish, Christian, and pagan circles
alike. Books were attributed to pagan authors, and names drawn from the
repertoire of biblical personalities, such as Adam, Noah, Enoch, Abraham,
Moses, Elijah, Ezekiel, Baruch, and Jeremiah. The Pseudepigrapha resemble the
Apocrypha in general character, yet were not included in the Bible, Apocrypha,
or rabbinic literature. All the Apocrypha and most of the Pseudepigrapha are
Jewish works (some contain Christianizing additions). They provide essential
evidence of Jewish literature and thought during the period between the end of
biblical writing (400 B.C.E) and the beginning of substantial rabbinic
literature in the latter part of the first century CE. They have aroused much
scholarly interest, since they provide information about Judaism at the turn of
the era between the Bible and the Mishna (Biblical Law and Oral Law), and help
explain how Rabbinic Judaism and Christianity came into being.[8]
The
pseudepigraphal books of Enoch were originally composed in either Hebrew or
Aramaic probably no later than the 1st century BC. They survived in
three versions. Ethiopic (1 Enoch). Slavonic (2 Enoch, also known as The Book
(s) of the Secrets of Enoch the just or The Slavonic Apocalypse of Enoch), and
Hebrew (3 Enoch)[9]
4. Book of Enoch 1
Enoch 1, also known as the Hebrew Enoch, is a collection
of books of the visions and dreams supposedly granted the Antediluvian (pre
flood) Enoch, father of Methuselah.[10] This is, however, a completely
fictious myth, using Enoch’s name as a pseudonym under which to write
apocryphal prophesies, theological revelations or sectarian doctrines.[11]
The first mention of this book came from Ethiopia, where
it is extant in a nearly complete Ge’ez version and is used as a scholarly and
theological source. In 1821, this Ge’ez version, the only known manuscript of
the Enoch Collection, was translated and published in English by Richard
Lawrence. This started frenzy in the study of apocryphal books and finding
originals. Enoch’s original Aramaic and Hebrew version, though in fragments,
was found in Cave Four (Q 4) at Qumran in 1948, showed the accuracy of the
Ethiopian version on analyses, as well as grounding the work in its
Pre-Maccabean context, through textual analysis and carbon dating. The complete book, or more correctly, “Enochic
Collection”, is made up of six different “books”, originally different
manuscripts. These books all use the name of Enoch as a pseudonym and are dated
to different periods in history, and were written with different purposes.
4.1. The “Book of the Watchers” (Enoch 1-36):
This is the first “book” in Enoch, and describes the
events which took place when the “Sons of God” of Genesis 6:2 married the
“daughters of men”. It also describes Enoch’s travel to heaven, giving detailed
descriptions of everything, using language which is quite mystic and filled
with Numerological symbolism. Dated to the 4th or 3rd
Centuries BC by linguistic experts, it is one of the source documents for
Jewish mysticism.
The Book of the Watchers may serve as an
introduction to the Enoch literature, since it is one of the oldest,
pre-Maccabean Enochic works and gives the most explicit elaboration of the
story of Enoch. It has received extensive attention in recent years. Much of
the discussion has focused on smaller units within 1 Enoch 1-36: chaps. 6-11,
6-16, or 6-19. The book may be divided into three main sections: chaps. 1-5,
6-16, and 17-36. Chapters 1-5 constitute an introduction. The book is
characterized as "the words of the blessing of Enoch according to which he
blessed the chosen and righteous who must be present on the day of distress
(which is appointed) for the removal of all the wicked and impious" (1:1).
The "chosen" and "righteous" are stereotyped designations
in the Enoch literature. It is ultimately concerned with the final judgment of
righteous and wicked. The second verse adds a second characterization which is
more obviously appropriate: "a holy vision in the heavens which the angels
showed to me."
Among the different sections of the First
or Ethiopic Book of Enoch, the Book of the Watchers (1 Enoch 1–36) is probably
the catchiest one. It tells the story of angels (Enoch 29:4-5) who decided to
transgress the boundaries of the cosmic order established by God. The
consequences of their transgression are described as disastrous. The heavenly
angels intrude into the worldly and human sphere causing chaos and suffering.
The BW, however, is not just a story about these angels, their “fall,” and the
world thrown out of order. On a narrative level, the story is told by Enoch,
one of the human forefathers mentioned in (Genesis 5:18-24). The entire BW is
presented as his “words of blessing” addressing a distant generation (1 Enoch
1:1-2). Furthermore, Enoch tells us of his own role within the resolution of
the story. He is being told to act as a messenger between God and the angels,
and to announce and underline God’s condemnation of the angels and their sin.
Having in mind the BW’s Pseudepigraphic character and the fact that Enoch plays
an important role within the plot, it seems appropriate to adopt the common
labeling of the writing and to call the BW an “Enochic writing.” From such a
perspective, the qualifier “Enochic” basically highlights the narrative weight
given to the fictive figure of Enoch by a set of writings.[12]
However, some scholars go even further and they call the BW “Enochic” claiming
that the writing offers clues to trace back to a social group within Judaism
which they call “the Enochians.” Against this background, the meaning of
“Enochic” obviously turns into an ideological issue. “Enochic” becomes a label
opposed to labels such as “Mosaic” or “Zadokite.”[13]
4.1.1.
Rituals and purity in the book of watchers:
Further, there are repeated accusations
that the Watchers have defiled themselves through their contact with women and
with blood (1 En. 7:1; 9:8; 10:11; 12:4; 15:4). This concern led Suter to argue
that the myth needed to be examined in the light of the rules concerning family
purity in the Second Temple period, particularly priestly purity, and that what
was at issue was marriages by priests that were regarded as illegitimate, while
the emphasis on blood might imply contamination through contact with menstrual
blood. On the other hand, the Watchers are presented as subverting one of the
traditional roles of priests in that they teach forbidden knowledge (Mal
2:6-9).[14]
Olson noted, there are at least five
passages in the Book of the Watchers (i.e., chapters 6-19 of 1 Enoch) that
specifically discuss the issue of sexual relations between the Watchers and the
“daughters of men.” In each of these passages the Watchers are described as
becoming defiled through the act of having sexual intercourse with mortal
women: “And they went in to the daughters of men together, and lay with those
women, and became unclean” (1 Enoch 9:8;7:1; 10:11; 12:4). It is not until 1
Enoch 15:3-7, however, that we are told why the act of having sexual relations
with the daughters of men defiled the Watchers.[15]
4.1.2.
Temple in the book of watchers: Sinai has a place
in Enoch's revelation, but it is not the ultimate source. The Watchers, whose
story is told in 1 Enoch 6-16, are said to shake at the revelation of God. The
story of the Watchers, then, is clearly oriented toward this eschatological
horizon. Finally, we note that "he comes with ten thousand holy
ones." A similar, even greater, angelic entourage will surround the
Ancient of Days in Daniel. This angelic world forms the backdrop for the human
action in both books. The remainder of the introduction chaps. 2-5, sets the
scene for the judgment in a different manner.[16]
At first sight the Book of Watchers (1 En.
1-36), has concern with the Temple. The tree is the tree of life of Gen 2:9,
which is kept from human beings at present (Gen 3:24), but is to be
transplanted in the new age to near the Temple in Jerusalem. In that age the
tree near the Temple, rather than the Temple itself, will be the source of
life, a life understood as being very long, as in Isa 65:19-20, but not
eternal.[17]
Apart from this reference to the Temple in
the new age, it is widely recognized that in the account of Enoch’s ascent to
heaven (1 En. 14:8-25), heaven itself is conceived of as a Temple. The
narrative describes how Enoch proceeded from a court (verse 9) to a “large
house” (verses 10-14a), and then to a “larger house”, a holy of holies, in
which the great glory sat on a high throne (verses 14b-25). The narrative has
been influenced not only by Ezekiel 1, Daniel 7, and Isaiah 6, but also, as
Michael Stone originally suggested, 13 by Ezekiel 40-44. It may be noted that
the term ‘sanctuary’ (Greek-hagiasma, hagion) is used of heaven in two passages
(1 En. 12:4; 15:3) in which the Watchers are condemned for having left heaven.
Further, Enoch himself seemingly plays the role of priest of the heavenly
Temple, when at the request of the Watchers he intercedes on their behalf (1
En. 13:4-5).[18]
5. The “Astronomical Book” (Enoch
72-82): The Earliest Traditions: In
terms of the redactional history of 1 Enoch, chapters 33-36 are a summary of
astronomical and meteorological lore used to conclude the Book of Watchers.[19]
The Astronomical Book, 1 Enoch 72-82, is attested in fragments of four
manuscripts from Qumran.[20]
The earliest of these dates from the end of the third or the beginning of the
second century and so is the earliest of the Enoch manuscripts. The Aramaic
work represented in these fragments was much longer than the text that survived
in Ethiopic.
There is no account of the actual process
of revelation, such as we usually find in an apocalypse, through the
description of a vision or of a heavenly journey. We are given the content of a
revelation rather than a report of the revelation itself. Yet a heavenly tour is clearly implied. Uriel
is the accompanying angel or tour guide. Enoch ranges all over the heavens to
the ends of the earth (76:1). In 81:5 he is brought back to earth by
"three holy ones," who set him before the door of his house.[21]
This passage appears to be a secondary addition to the Astronomical Book, but
the presumption of a heavenly journey is consistent with the preceding
chapters. The content of the revelation is primarily cosmological and concerned
with the movements of the sun, moon, and stars. The astronomical observations
are primitive in relation to Babylonian and Hellenistic knowledge, although the
conception of the world definitely shows Babylonian influence. The descriptions
are highly mythological. The heavens are peopled with angels: "the leaders
of the heads of thousands who are in charge of the whole creation and in charge
of all the stars" (75:1). Uriel is the leader of the lights of heaven. The
lengthy descriptions of the heavenly bodies are in part a celebration of the
order of the universe.[22]
This part of Enoch is highly controversial and, as its
name suggests, concerns astronomical observations and the movements of the stars,
hence its other name; “Book of the Heavenly Luminaries”. It also contains the
controversial “Enoch Calendar”, which is a completely unrealistic calendar
according to some scholars.
Generally, the Astronomical Book stands
far apart from the Torah; save the fact that Gen 1:14-16 is dealing also,
though in a different manner, with the “lights of heaven” (1 En 72:1). Much
more fruitful is a comparison of 1 En 6-36 and the Torah, especially Gen 1-11.
Both texts focus on primeval history and are heavily interested in connecting
the “sin of the created beings” to “divine punishment.” Like Genesis, the Book
of the Watchers knows about.
The Astronomical Book, however, does not
make an issue of the festivals and does not polemicize against the 354-day
calendar. Instead it attacks a 360-day calendar that fails to include the four
additional days (75:1 -2; 82:4-6), although we do not know that such a calendar
was ever used in Judaism. We will return below to the possible implications of
the 364-day calendar for the social setting of the Enoch literature. Although
most of the Astronomical Book is devoted to cosmological speculation, the
eschatological horizon is also present. At the outset the heavenly regulations
are said to hold "until the new creation" (72:1).[23]
Eschatological concerns emerge more clearly in chap. 80. We are reminded of the
contrast between orderly nature and sinful humanity in 1 Enoch 1-5. Here the
transgressions originate with the heads of the stars. Earthly sinfulness has a
supernatural cause, just as it has in the story of the Watchers. The
correlation of stars and angelic beings was old in Israel (see Judges 5:19-20;
Job 38:7) and was ultimately derived from the belief in astral divinities that
is condemned here. Here Enoch derives his explanation from "the tablets of
heaven" and the book where the deeds of men are recorded. Enoch's
response, "Blessed is the man who dies righteous and good . . . ,” implies
some form of afterlife. Milik points out that the reference to "three holy
ones" who bring Enoch back to earth in 81:5 presupposes the reference to
three angels in 87:3 in the Animal Apocalypse; 81:9 ("and those who
practice righteousness will die because of the deeds of men") suggests a
time of persecution.[24]
Chapter 81 then was probably an addition to
the Astronomical Book. It serves a twofold purpose in its present context. It
explains how Enoch is given one year after his heavenly Journeys to impart his
wisdom to Methuselah before he is finally taken up, and it gives Enoch's
revelation an ethical orientation.
Chapter 82 is in the form of a parting
address to Methuselah. Accordingly it illustrates the overlap between
apocalypse and testament, although the dominant form in this case is clearly
the revelation. The exhortation in chap. 82 is more specific than that in 81
and is integrally related to the revelations about the sun and moon:
"Blessed are all those who walk in the way of righteousness and do not sin
like the sinners in the numbering of all their days." The chapter goes on
to elaborate the law of the stars and the names of the angels who lead them.
The address to Methuselah underlines the primary purpose of the Astronomical
Book: to prevent sin by calendrical error. The alleged experience of Enoch
evokes a sense of awe at the workings of the heavenly bodies, under their
angelic leaders, and instills conviction in the understanding he imparts. The
revelation provides assurance "in the days of the sinners" and this assurance
is confirmed, in the present form of the book, by the eschatological revelation
in chap.[25]
6. The “Dream Visions” (Enoch 83-90):
The fifth book in Enoch has an angel showing Enoch the
complete history of Israel, divided into ten “weeks” right up to the Maccabean
Revolt (165/163BC). After this survey of history, also filled with
numerological symbolism, the angel prophesies that those who harm the
“Righteous” (Israel), will be judged by God, and finally destroyed. Because the
“history” part ends with the Maccabean Revolt, it places the composition within
the Maccabean period, or just before the revolt actually took place. During this
time the Hellenistic “successor kingdoms” oppressed most of the Middle East,
and many such apocalyptic prophesies characterize this period's literature in
all affected cultures. This book should therefore be seen in this apocalyptic,
hope bringing light.[26]
6.1.
Exagoge:
Book of Enoch (Enochic tradition) deals
not only with celestial and cosmology but also with mysteries of the
underworld. The Exagoge scholars mentions about Exagoge passage mentions that
Moses had a vision of things not only above the heaven but also “beneath the
earth.” his reference to the secrets of the underworld is intriguing, and it is
possible that the sentence following it that deals with the “stars” is somehow
connected with mysteries of the underworld. As may be remembered, the text (In
chapter 9 of the Apocalypse of Abraham) tells that Moses saw a multitude of
stars falling before his knees and parading before him like a battalion of men.
It has previously been noted that the Exagoge passage might have been
influenced by the Enochic traditions and attempts to rewrite the Enochic motifs
from the Mosaic perspective. In view of the Enochic connections, the imagery of
the stars falling before Moses evokes the memory of the peculiar symbolism
found in some Enochic writings where stars signify the fallen Watchers.
Moreover, in some Enochic texts, the Watchers imprisoned in the underworld or
lower heavens are depicted as “falling down” before the seventh antediluvian
hero during his visit to the regions of their punishment. One of the specimens
of this tradition is found in 2 Enoch, where the fallen Watchers are depicted
as bowing down before the patriarch Enoch. Hagigah does not seem farfetched,
and it is possible that the early versions of the formula originated within
Enochic lore, which portrays the seventh antediluvian hero traveling through
the upper and lower regions and receiving knowledge about protological and
eschatological events.[27]
7.
Mysteries of Leviathan:
It is even more intriguing that the
formula found in the Similitudes (1 En. 60:11) is situated in the narrative
dealing with the revelation of two esoteric subjects are the Account of the
Chariot (1 En. 60:1-6) and the account of Leviathan and Behemoth (1 En.
60:7-10). 1 Enoch. 60:1-6 the seer, like Moses in the Exagoge, describes his
vision of the deity seated on the throne of his glory and his own
transformation during this vision. His visionary merkavah account is situated
in the text right before the tradition about two primordial monsters. A female
monster, Leviathan, will dwell in the depths of the sea above the springs of
the waters and a male monster, Behemoth, will occupy an immense desert named
Dendayn. It is intriguing that the authors of the Book of the Similitudes, like
the authors of the Apocalypse of Abraham and Song of Songs Rabbah, attempt to
conflate two esoteric subjects, the merkavah vision and the vision of Leviathan
and Behemoth. This constellation is then followed in the Enochic
pseudepigraphon by the expression about the secret described as “first and last
in heaven, in the heights, and under the dry ground.” It should be also noted
that in 1 En.[28]
8. Cosmological writings:
There, among
the various sites described, natural and cosmological phenomena figure
prominently in the tour. 1 Enoch 17–19 relates that Enoch encounters the
storehouses of the winds (1 Enoch 18:1), places of storm, lightning and thunder
(1 Enoch 17:2–3), the cornerstone of the earth (1 Enoch 18:2), pillars of
heaven (1 Enoch 18:3), the waters of life (1 Enoch 17:4), the river of fire (1
Enoch 17:5), and the firmament of the heaven (1 Enoch 18:5). We learn that
these cosmological wonders are accessible to Enoch alone through the
patriarch’s statement that no other has seen as Enoch has.[29]
In addition to the cosmological phenomena,
Enoch is taken to sites with extraordinary topographical features. In the
course of the journey Enoch sees two mountains whose summits reach heaven. From
the vicinity of one, Enoch sees the storehouses of the luminaries and
meteorological phenomena (1 Enoch 17:2-3). The other mountain stands in the
middle of six mountains (1 Enoch 18:6, 1 Enoch 24:2-3) all seven consist of
precious stones. The highest mountain which stands in between the six is
compared to the throne of God (1 Enoch 18:8, 1 Enoch 24:3) and in a duplicate
tradition also found in the Book of the Watchers, 1 Enoch 25:3, we learn that
the mountain is the site at which God will descend. Enoch also visits sites
connected with infernal places of punishment and the Day of Judgment. Most
prominent among the places to which Enoch travels in 1 Enoch 17-19, in fact,
are ‘holding places’ for angels and stars. In 1 Enoch 18:11, Enoch visits a
deserted place located beyond the foundations of the earth and sees a chasm
full of pillars of blazing fire. Enoch learns from the
angel Uriel that this is the spot where the promiscuous watchers will stand
until the great day of judgment (1 Enoch 19:1-2). Further, in 1 Enoch 18:14-16
(and the duplicate tradition 21:4–6) Enoch views the prison for the disobedient
stars and host of heaven where they will be bound until the consummation of
their sin. I would say Cosmology in some sense becomes a medium for 1 Enoch’s eschatology.[30]
Cosmic order is an important theme in a
number of apocalypses. In the book of watchers (I Enoch (1-36) and the book of
the Heavenly Luminaries marked interest in the topography of various regions of
the cosmos. The cosmology or geographical interests of 1 Enoch 17-19, though
the Hebrew Apocalypse of Elijah certainly comes close within the Enochic corpus
itself, the cosmos as well as sacred sites are often transformed as one finds
in 1 Enoch 108’s depiction of an eastern place of punishment beyond the edges of
the earth or reflect
other paradigms, such as the multiple heaven schema in portions of the
Similitudes. Every text, though generally reflecting
a cosmology derived from either the ancient Near Eastern (and biblical) model
or the Greco-Roman model of the cosmos, partakes of its own idiosyncrasies. The
cosmology and manner in which space is construed are also tailored to suit the
literary and theological goals of the author. The author of 1 Enoch 17-19
acquires geographical sensibilities, sacred sites, and cosmology from Near
Eastern, biblical and Greek traditions. Many of these same traditions would be
available to the authors of other apocalypses as well. The depiction of the
cosmos as tripartite or the view that the earth is a flat
disk encircled by a great river were familiar images in the Near East and
classical Greece. It is possible that 1 Enoch 17-19 and the Book of the
Watchers contributed to the imagery that would be recycled in later
apocalypses. Also probable is that the authors of other apocalypses, like the
person responsible for 1 Enoch 17-19, drank deeply from the well of traditional
motifs and images while still absorbing and appropriating from their
environment and context new information about geography, sacred sites, and
cosmology.[31]
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A. Knibb, Essays On The Book Of Enoch And Other Early Jewish Texts And
Traditions. Boston: Brill Publications, 2009.
Nickelsburg George
W.E. and James C. VanderKam, I Enoch, A New Translation. Minneapolis:
Fortress Press, 2004.
Robert
Collins And Roberta Kugler, eds., Religion
In The Dead Sea Scrolls. Grand Rapids: William Eerdmans Publishing Company,
2000.
Schafer Peter
& Annette Yoshiko Reed, Et Al., Texts And Studies In Ancient Judaism
(Leiden: Brill, 2009.
The
Books Of Enoch And Jubilees Are Jewish Apocalyptic Books That Are Not Included
In The Hebrew Canon Or The Apocrypha But In The Pseudepigrapha. Fragments Of
Both Books Were Found Among The Dead Sea Scrolls. Schurer, The History Of
The Jewish People In The Age Of Jesus Christ, Vol. III.1.
Tiller, Patrick A.
A Commentary on the Apocalypse of I Enoch, SBL Early Judaism and its
Literature. Atlanta: Scholar Press, 1993.
Vanderkam
James C. and William Adler, The Jewish Apocalyptic Heritage In Early
Christianity. Minneapolis: Fortress Press, 1996.
Veronica Bachmann,
The Book Of The Watchers (1 Enoch 1–36): An Anti-Mosaic, Non-Mosaic, Or Even
Pro-Mosaic Writing? (10/Aug/2014), Http://Www.Jhsonline.Org/ Volume 11,
Article 4.Htm (10 August 2014).
[1] The Books
Of Enoch And Jubilees Are Jewish Apocalyptic Books That Are Not Included In The
Hebrew Canon or The Apocrypha But In The Pseudepigrapha. Fragments Of Both
Books Were Found Among The Dead Sea Scrolls. (Schurer, The History Of The Jewish
People In The Age Of Jesus Christ, Vol. III.1, 250-68, 308-18).
[2] George H. Schodde, The
Book Of Enoch With Introduction And Notes (Washington: Office Of The Librarian
Of Congress), 1982), 4.
[3] Elizabeth Clare, Fallen
Angels And The Origins Of Evil, Why Church Fathers Suppressed The Book Of Enoch
And Its Startling Revelations (Montana: Summit University Press, 2000),16.
[4] Robert
Collins And Roberta Kugler, eds., Religion
In The Dead Sea Scrolls (Grand Rapids: William Eerdmans Publishing Company,
2000), 13
[5] Gabriel Boccaccini &
John J. Collins, Eds., The Early Enoch Literature: Supplements To The Journal
For The Study Of Judaism (Boston: Brill, 2007), 58.
[6] Isreal Knohl, The
Messiah Before Jesus The Suffering Servant Of The Dead Sea Scrolls
(London: University Of California Press, 2000), 383.
[7] Cory D. Anderson,
Jude's Use Of The Pseudepigraphal Book Of 1 Enoch (London: University Of
California Press, 2000), 301-3.3
[8] David R. Jackson, Enochic
Judaism, Three Defining Paradigm Exemplars (London: T&T Clark
International, 2004), 21.
[9] Florentina Badalanova,
Heavenly Writings: Celestial Cosmography In The Book Of Secrets Of Enoch
(Berlin Press: London, 1999), 1.
[10] Randal A. Argall, 1
Enoch and Sirach, A Comparative Literary and Conceptual Analysis of the Themes
of Revelation, Creation and Judgment, SBL Early Judaism and its
Literature (Atlanta: Scholar Press, 1995), 51.
[12] Maxwell J. Davidson, Angels
at Qumran, A Comparative Study of 1 Enoch 1-36, 72-108 and Sectarian Writings
from Qumran (England: Sheffield Academic Press, 1992), 59
[13] Veronica Bachmann,
The Book Of The Watchers (1 Enoch 1–36): An Anti-Mosaic, Non-Mosaic, Or Even
Pro-Mosaic Writing? (10/Aug/2014), Http://Www.Jhsonline.Org/ Volume 11,
Article 4.Htm (10 August 2014).
[14]
Michael A. Knibb, Essays On The Book Of Enoch And Other Early Jewish Texts
And Traditions (Boston: Brill Publications, 2009), 372-375.
[15]
Florentino Garcia Martinez, Studies On The Texts Of The Desert Of Judah,
VOLUME LXXII (Boston: Brill, 2007), 67.
[16] John J
Collins, The Apocalyptic Imagination An Introduction To Jewish Apocalyptic
Literature, Second Edition., 58.
[17] George W.E. Nickelsburg
and James C. VanderKam, I Enoch, A New Translation (Minneapolis: Fortress
Press, 2004), 12.
[18] James
C. Vanderkam and William Adler, The Jewish Apocalyptic Heritage In Early
Christianity (Minneapolis: Fortress Press, 1996)15.
[19] Randal A. Argall, 1
Enoch and Sirach, A Comparative Literary and Conceptual Analysis of the Themes
of Revelation, Creation and Judgment, SBL Early Judaism and its
Literature.,50.
[20] Gabriele Boccaccini,
ed., Enoch and Qumran Origins, New Light on a Forgotten Connection
(Grandrapids: William Eerdmans Publishing Company, 2005), 14.
[21] Randal A. Argall, 1
Enoch and Sirach, A Comparative Literary and Conceptual Analysis of the Themes
of Revelation, Creation and Judgment, SBL Early Judaism and its
Literature.,51.
[22] Randal A. Argall, 1
Enoch and Sirach, A Comparative Literary and Conceptual Analysis of the Themes
of Revelation, Creation and Judgment, SBL Early Judaism and its
Literature.,56-58.
[23] Randal A. Argall, 1
Enoch and Sirach, A Comparative Literary and Conceptual Analysis of the Themes
of Revelation, Creation and Judgment, SBL Early Judaism and its
Literature., 99.
[24] Patrick A. Tiller, A
Commentary on the Apocalypse of I Enoch, SBL Early Judaism and its Literature
(Atlanta: Scholar Press, 1993), 24.
[25] John J
Collins, The Apocalyptic Imagination An Introduction To Jewish Apocalyptic
Literature, Second Edition., 58-61.
[26] John J Collins, The
Apocalyptic Imagination An Introduction To Jewish Apocalyptic Literature,
Second Edition (Cambridge: William B. Eerdmans Publishing Company grand
Rapids, Michigan /, U.K, 1998),6.
[27] Peter Schafer &
Annette Yoshiko Reed, Et Al., Texts And Studies In Ancient Judaism
(Leiden: Brill, 2009),320.
[29] John J.
Collins, Supplements To The Journal For The Study Of Judaism, A Study Of The
Geography of 1 Enoch 17-19 “No One Has Seen What I Have Seen” (Boston: Brill,
2003),2-3.
[30] John J. Collins, Supplements
To The Journal For The Study Of Judaism, A Study Of The Geographyof 1 Enoch
17-19 “No One Has Seen What I Have Seen”., 3-4.
[31] John J. Collins, Supplements
To The Journal For The Study Of Judaism, A Study Of The Geographyof 1 Enoch
17-19 “No One Has Seen What I Have Seen”., 272.
