1 Enoch

Study Guide
by

Dr. Dieter Thom

Its Authenticity
and Importance
 2

Chester Beatty XII, Greek manuscript of the Book of Enoch, 4th century.
"P. Chester Beatty XII, leaf 3, verso" by Unknown - University of Michigan, Ann
Arbor Library. Licensed under Public Domain via Wikimedia Commons.
 3

Preface

The Book of 1 Enoch has stirred much interest in academic and popular circles in the
last few years. There is a huge scholarly revival going on in the study of 1 Enoch, as a
result of its discovery in the Dead Sea Scrolls, but most evangelical Christians are
completely unaware of it. This is tragic.

Even though the Book of 1 Enoch is less than 200 pages in length, it poses many
challenges to the modern reader. Multitudes of academic articles and books have been
written on it, but these are not very accessible to the average reader. Most of these
also essentially write it off as essentially a human forgery, when it clearly has an
authentic divine thread woven into it. This study guide seeks to make the latest
translation more accessible to the average reader that wants to consider its veracity.

For a quick overview of this book and the Book of 1 Enoch, I recommend that you
read the following chapters in this study guide in the following order:

Chapter 8. The Coming Messiah p. 58 (1 Enoch Chapter 1)

Chapter 4. The Divine Messiah p. 27 (1 Enoch Chapters 39 -71)

Chapter 6: The Fall of the Angels p. 41

As a bonus to the reader, I have compiled a unique and exhaustive 20 page

bibliography of more than 500 works on the Book of 1 Enoch, arranged
chronologically with the most recent publications first. This should assist in further
research.

If you have some questions that need to be answered or you think should be added to
this study guide, then please send them to me.

Dr. Dieter Thom

dieterthom@gmail.com
July 2018, Kuwait
 4

Contents Page

1. Introduction 5
English Translations
Authorship
Importance
Date
Overview

2. Acceptance by Jews and Christians 17

3. The Oath (1 Enoch 69:1- 25) 26

4. The Divine Messiah (1 Enoch Chapters 39 -71) 27

The Righteous One
The Chosen One
The Son of Man
The Anointed One
Is Enoch the Son of Man?

5. The Story of Enoch 36

6. The Fall of the Angels 41

7. The Birth of Noah 56

8. The Coming Messiah (1 Enoch Chapter 1) 58

9. Modern Evangelical Commentators 62

10. Bibliography 66
(more than 500 sources over 200 years arranged chronologically)
 5

1. Introduction

English Translations

There are a number of English translations of the Book of 1 Enoch available today.
Many of them are available as free downloads in pdf format or very cheaply in
Amazon Kindle format. Ten scholars have made these translations.

The first four translators over a hundred year period had limited access to manuscripts
and no access to the oldest Aramaic ones.

1. Richard Laurence (2 editions). (1821). The Book of Enoch: An apocryphal

production, supposed to have been lost for ages; but discovered at the close of the last
century in Abyssinia now first translated from an Ethiopic MS. in the Bodleian
Library (Oxford: J. H. Parker). (1883). The Book of Enoch the Prophet Translated
from an Ethiopic MS in the Bodleian Library corrected from his latest notes.
(London: Kegan, Paul, Trench and Co.)

2. John Baty. (1839). The [Aethiopic] book of Enoch the prophet, tr. from the Germ.
of A. G. Hoffmann and corrected. (London: Carlisle).

3. G. H. Schodde. (1882). The Book of Enoch: Translated from the Ethiopic, with
Introduction and Notes (Andover: W. F. Draper).

4. R. H. Charles (5 editions). (1893). The Book of Enoch: Translated from Dillmann’s

Ethiopic Text, emended and revised in accordance with hitherto uncollated Ethiopic
MSS. and with the Gizeh and other Greek and Latin fragments (Oxford: Clarendon).
(1906). The Ethiopic Version of the Book of Enoch: Edited from Twenty-Three MSS.
together with the Fragmentary Greek and Latin Versions (Anecdota Oxoniensia,
Semitic Series 11; Oxford: Clarendon). (1912). The Book of Enoch, or 1 Enoch:
Translated from the Editor’s Ethiopic Text, and edited with the introduction, notes
and indexes of the first edition wholly recast, enlarged and rewritten; together with a
reprint from the editor’s text of the Greek fragments (Oxford: Clarendon). (1913).
“Book of Enoch,” in idem, ed., The Apocrypha and Pseudepigrapha of the Old
Testament, volume 2, Pseudepigrapha (Oxford: Clarendon) pp. 163–281. (1917).
‘The Book of Enoch’ (Translations of Early Documents, Series 1; London: SPCK).

With the discovery of the Dead Sea Scrolls after the Second World War, the oldest
Aramaic manuscripts were made available to scholars to make more accurate
translations.

5. Michael A. Knibb (2 editions). (1978). The Ethiopic Book of Enoch: A New Edition
in the Light of the Aramaic Dead Sea Fragments (2 vols.; Oxford: Clarendon).
(1984). “1 Enoch,” in H. F. D. Sparks, ed., The Apocryphal Old Testament (New
York: Oxford University Press) 169–319.

6. Ephraim Isaac. Chapter 1. “1 (Ethiopic Apocalypse of) Enoch,” in Charlesworth, J.

H. (Ed.). (2010). The Old Testament Pseudepigrapha. Volume 1, pp. 5 - 89.
Apocalyptic Literature and Testaments. Hendrickson Publishers.
 6

7. Matthew Black. (1985). The Book of Enoch or 1 Enoch: A New English Edition
with Commentary and Textual Notes in Consultation with James C. VanderKam
(SVTP 7; Leiden: Brill).

8. Daniel C. Olson. (2004). Enoch: A New Translation. The Ethiopic Book of Enoch,
or 1 Enoch Translated with Annotations and Cross References in Consultation with
Archbishop Melkesedek Workeneh (North Richmond Hills, Tex.: Bibal).

9. Nickelsburg, George W. E. (2004). 1 Enoch. Hermeneia (Minneapolis: Fortress

Press).

10. Nickelsburg, George W. E., and James C. VanderKam. (2004/2012). 1 Enoch: A

New Translation. Hermeneia (Minneapolis: Fortress Press). Nickelsburg’s earlier
translation (2004) was revised by both authors (2012).

All of these English translations are listed in the 20 page bibliography at the end of
this study guide that places in chronological order, with the most recent first, and with
more than 500 works on the book of 1 Enoch written in the last 200 years.

The most recent translation is that of Nickelsburg and VanderKam (2012), which is
available in Kindle and soft cover formats. It is 182 pages long, written in modern
language and very readable. The authors emphasize that “In this revised edition, we
offer a translation that is based on a critical reading of all the ancient textual sources”
(p. vii), including Aramaic, Koine Greek, Ethiopian Geez and Coptic manuscripts. I
have used this translation in most instances.

The authors have also produced the first full-length commentary in English in two
volumes, the first by Nickelsburg (2001), and the second by Nickelsburg and
VanderKam (2011). Both volumes are extensive treatments of the different texts and
manuscripts of 1 Enoch in various languages. Each volume is 620 pages long with
double margins and small print in a hard cover. Overall this commentary can only be
described as masterful, but it is not without its flaws, which I hope to point out fairly
and firmly.

The authors are scholars with most impressive credentials, both being Emeritus
Professors in Biblical disciplines at highly regarded Higher Education institutions.
They have spent a lifetime studying and writing many articles and books on 1 Enoch
and the Dead Sea Scrolls. They are without doubt two of the leading scholars in the
field of 1 Enoch studies, and their work demonstrates their great scholarship. To
master the range of original languages that they have is extremely rare. But, they are
obviously not perfect.

Authorship

In their Preface, Nickelsburg and VanderKam (2012) state that “1 Enoch is a

collection of apocalyptic (revelatory) texts that were composed between the late
fourth century BCE and the turn of the era” (p. vii). This is a speculative statement
and not factual. The Aramaic Dead Sea Scrolls manuscripts were certainly composed
at these dates, but this could have been a translation from an older Hebrew version.
 7

Unfortunately, most scholars take the view that the book was written by a supposed
Second Temple figure and not Enoch, as claimed.

Nickelsburg (2001) does admit a possible Hebrew original in his commentary.

Since the Ethiopic version of 1 Enoch was first introduced to the West at the
beginning of the nineteenth century, scholars have almost universally
acknowledged that the Ethiopic version derives from a Greek translation of a
Semitic original, although they have debated whether that original was in
Hebrew or Aramaic. The discovery of the Qumran Aramaic Enoch MSS.
makes it virtually certain that Aramaic was the language in which chaps. 1–36,
the Book of Giants, and chaps. 72–107 were composed, although the authors
may have drawn on some Hebrew sources. (p. 9)

Most scholars are unwilling to acknowledge the stated authorship of most biblical
books, as admitting authenticity would have to recognize the supernatural claims that
they make. The Book of 1 Enoch has been found amongst the oldest Biblical
manuscripts in the Dead Sea Scrolls and has every pedigree to be recognized as a
biblical book.

Black (1985) goes further and insists that “with the discovery of the Aramaic
fragments, the lengthy controversies about the original language, at least of the
greater part of the Enoch corpus, though the possibility of an ancient Hebrew
Enoch is by no means finally settled” (p. 12). Perhaps, then, it is what it claims.

The Book of 1 Enoch is not just another book that falsely claims to be written by a
Biblical figure. The author of 1 Enoch is the son of Jared.

Jared lived one hundred and sixty two years, and begot Enoch. After he begot
Enoch, Jared lived eight hundred years, and had sons and daughters. So all the
days of Jared were nine hundred and sixty-two years; and he died. Enoch lived
sixty-five years, and begot Methuselah. After he begot Methuselah, Enoch
walked with God three hundred years, and had sons and daughters. So all the
days of Enoch were three hundred and sixty-five years. And Enoch walked
with God; and he was not, for God took him. (Gen. 5:18-24, NKJV)

The family tree of Enoch, then, is “Adam, Seth, Enosh, Cainan, Mahalalel, Jared,
Enoch, Methuselah, Lamech, Noah, Shem, Ham, and Japheth” (1 Chron. 1:1-4).
Enoch is portrayed as a man of faith that pleased God so much that God took him
away from the earth before his death.

By faith Enoch was taken away so that he did not see death, ‘and was not
found, because God had taken him’; for before he was taken he had this
testimony, that he pleased God. But without faith it is impossible to please
Him, for he who comes to God must believe that He is, and that He is a
rewarder of those who diligently seek Him (Heb. 11:5&6, NKJV).

The most significant mention of Enoch in the New Testament is given by the brother
of Jesus.
 8

Now Enoch, the seventh from Adam, prophesied about these men also, saying,
‘Behold, the Lord comes with ten thousands of His saints, to execute judgment
on all, to convict all who are ungodly among them of all their ungodly deeds
which they have committed in an ungodly way, and of all the harsh things
which ungodly sinners have spoken against Him’ (Jude 14 & 15, NKJV).

Jude calls him a prophet and the assumption can only be that the verses that Jude
quotes are a prophecy. The New Testament Scriptures confirm that the Biblical Enoch
is the author. The quote that Jude gives us is directly from the first chapter of 1
Enoch.

Look, he comes with the myriads of his holy ones, to execute judgment on all,
and to destroy all the wicked, and to convict all humanity for all the wicked
deeds that they have done, and the proud and hard words that wicked sinners
spoke against him. (1 Enoch 1:9, Hermeneia)

In his Conclusion to the Epistle in the Book of 1 Enoch, the author writes:

Do not err in your hearts or lie, or alter the words of truth, or falsify the words
of the Holy One, or give praise to your errors. For it is not to righteousness
that all your lies and all your error lead, but to great sin. And now I know this
mystery, that sinners will alter and copy the words of truth, and pervert
many and lie and invent great fabrications, and write books in their own
names. Would that they would write all my words in truth, and neither remove
nor alter these words, but write in truth all that I testify to them. And again I
know a second mystery, that to the righteous and pious and wise my books
will be given for the joy of righteousness and much wisdom. Indeed, to
them the books will be given, and they will believe in them, and in them all
the righteous will rejoice and be glad, to learn from them all the paths of truth.
In those days, says the Lord, they will summon and testify against the sons of
earth in their wisdom. Instruct them, for you are their leaders and [the]
rewards [will be] over all the earth. For I and my son will join ourselves with
them forever in the paths of truth in their life. And you will have peace.
Rejoice, O children of truth. Amen. (1 Enoch 104:9 – 105:2, Hermeneia)

Many people have perverted the Words of God and sinned terribly against Him.
Enoch preempts the fact that people would deny the authenticity of his words. He
appeals to leaders to instruct their followers. The final chapter of the book of
Revelation has a very similar warning, but it applies only to the book itself, not the
Bible.

Then he said to me, “These words are faithful and true.” And the Lord God of
the holy prophets sent His angel to show His servants the things which must
shortly take place. “Behold, I am coming quickly! Blessed is he who keeps the
words of the prophecy of this book.” Now I, John, saw and heard these things.
And when I heard and saw, I fell down to worship before the feet of the angel
who showed me these things. 9 Then he said to me, “See that you do not do
that. For I am your fellow servant, and of your brethren the prophets, and of
those who keep the words of this book. Worship God.” And he said to me,
“Do not seal the words of the prophecy of this book, for the time is at
 9

hand…For I testify to everyone who hears the words of the prophecy of this
book: If anyone adds to these things, God will add to him the plagues that are
written in this book; and if anyone takes away from the words of the book of
this prophecy, God shall take away his part from the Book of Life, from the
holy city, and from the things which are written in this book. He who testifies
to these things says, “Surely I am coming quickly.” Amen. Even so, come,
Lord Jesus! The grace of our Lord Jesus Christ be with you all. Amen. (Rev.
22:6-10, 18-20, NKJV)

Considering the cultural context of his time, John would have been very familiar with
the Book of Enoch, and as God inspired him to write the last chapter of the
Revelation, so the same Spirit would have given him the same kind of warning that
God gave through Enoch many millennia before.

Ten Points Crucial for Accepting Authentic Enochian Authorship

1. Adam and all his descendants up to Noah were real people.

2. Enoch was the first human recorded to use writing.
3. Other humans were taught to write by a fallen angel.
4. Enoch started writing the books in 1 Enoch around 3260 BC.
5. He was ‘taken’ by God around 3259 BC.
6. Enoch continued to visit the earth after he was taken.
7. He wrote most of 1 Enoch after he was taken.
8. Parts of the book were written by Noah.
9. The final form that we have was undoubtedly redacted later.
10. The book suffers from the same textual issues as any book of the Bible.

If this is too much for you to stomach then you need to write off not only the first few
chapters of Genesis as ‘legend’, but also the rest of the Bible, as it is saturated with
the book of 1 Enoch. Have you actually read the book of 1 Enoch yet? Before you
make your final judgment you need to do so first. You will be surprised, amazed and
astounded at its contents, to say the least. Fallen angels and demons have been trying
their best for millennia to keep people ignorant of its truths by preventing people from
reading the book.

The Book of 1 Enoch picks up from a belief in the creation of Adam as the first actual
human being. Questions of ‘the big bang’, the age of the universe and the earth, the
days of creation, creation versus evolution, the fossil record and related issues around
human origins are beyond the scope of this book. Some people believe in an‘old
earth’, others believe in a ‘gap theory’ before the creation of man and yet others hold
to a very literal interpretation. Theistic evolution, however, would not be compatible
with accepting the Book of 1 Enoch, because it does not require a special creation of
Adam, but rather an evolution of one species into another until the development of
man. However, the issue at hand is the writings of the prophet Enoch and not the
nature of creation origins, which falls outside the mandate of this book. Now let us
carefully consider each of the ten points in determining whether you will accept
authentic Enochian authorship.

1. Adam and all his descendants to Noah were real people.

 10

Enoch recognized his lineage and the Book of Parables begins with his ancestry. “The
vision of wisdom that Enoch saw—the son of Jared, the son of Mahalalel, the son of
Kenan, the son of Enosh, the son of Seth, the son of Adam” (1 Enoch 37:1). Noah
mentions the place “where the chosen and righteous dwell, where my great-
grandfather was taken up, the seventh from Adam, the first man whom the Lord of
Spirits created” (1 Enoch 60:8b). If you cannot accept that Adam and his descendants
were real people, which is the natural reading of the Bible in both testaments, then
you will never be able to accept the authentic authorship of 1 Enoch. Enoch was a real
person. Do you believe this?

2. Enoch was the first human recorded to use writing.

Enoch learned to write before he was married to Methuselah’s mother.

“Two visions I saw before I took a wife, and the one was unlike the other. The
first (was) when I was learning to write, and the second, before I took your mother
(as my wife). I saw a terrible vision, and concerning it I made supplication to the
Lord” (83:2).

It is probably fair to assume that he was taught to write by an angel from God for the
purpose of leaving a godly record of truth for posterity. The Book of Jubilees tells us
that the purpose of his writing is informing men about the calendar.

And he was the first among men that are born on earth who learnt writing and
knowledge and wisdom and who wrote down the signs of heaven according to the
order of their months in a book, that men might know the seasons of the years
according to the order of their separate months (4:17). The Apocrypha and
Pseudepigrapha of the Old Testament by R.H. Charles, Oxford: Clarendon Press,
1913.

But Enoch deliberately intended his son to keep his books and pass them down the
generations to ensure that the wisdom that they contain would be embraced by others.

Now my son Methuselah, I am telling you all these things and am writing (them)
down. I have revealed all of them to you and have given you the books about all
these things. My son, keep the book written by your father so that you may give
(it) to the generations of the world. Wisdom I have given to you and to your
children and to those who will be your children so that they may give this wisdom
which is beyond their thought to their children for the generations. Those who
understand will not sleep and will listen with their ear to learn this wisdom. It will
be more pleasing to them than fine food to those who eat. (82:1)

How will you respond to the Word of God in the writings of Enoch?

3. Other humans were taught to write by a fallen angel.

After Enoch was ‘taken’ and the angels sinned, people were taught by a high-ranking
fallen angel to write.
 11

“And the name of the fourth [angel] is Penemue. This one showed the sons of
men the bitter and the sweet and showed them all the secrets of their wisdom.
He gave humans knowledge about writing with ink and papyrus, and therefore
many went astray from of old and forever and until this day. For humans were
not born for this purpose, to confirm their trustworthiness through pen and
ink” (1 Enoch 69:8-10, Hermeneia).

The amount of evil that has been written by untrustworthy people certainly confirms
this statement. God did not create humans to have to vindicate themselves by writing.
Unfortunately, the presence of evil does make it necessary to defend the truth in
writing. This is why Enoch was instructed to write his book and why the author has
written this book that you are reading. There is no contradiction here.

4. Enoch started writing the books in 1 Enoch around 3260 BC.

There is a reasonable consensus that if Biblical chronology is assumed to be authentic

then Enoch started writing his books around 3260 BC. Historically this would fit in to
the period just before the first Ancient Egyptian Dynasty, which was the first major
empire. The Enochian writings predated and surpassed Egyptian hieroglyphics.

5. He was ‘taken’ by God around 3259 BC.

The year after Enoch started writing, he was taken away by God. “We will leave you
with your son for one year until (you receive) another order, to teach your children
and write for them, and you will testify to all your children; in the second year they
will take you from them” (81:6).

6. Enoch continued to visit the earth after he was taken.

When Noah was born with some rather unusual physical characteristics, 69 years after
Enoch was ‘taken’, Lamech sought out Methuselah to get his advice.

“I beg you, father, and beseech you, go to Enoch our father and learn the truth
from him, for his dwelling is with the angels.” When Methuselah heard the words
of his son, he came to me at the ends of the earth, where he heard I was then” (1
Enoch 106:7&8a, Hermeneia).

Not only did Methuselah know where he was, which is probably understandable as
his son, but others seemed to know too. It would seem that, after he was taken, Enoch
had the ability to go back to earth from heaven. Yet we are also told that Enoch did
not die. “By faith Enoch was taken away so that he did not see death, ‘and was not
found, because God had taken him’; for before he was taken he had this testimony,
that he pleased God” (Heb. 11:5). Although ‘he was not found’ immediately after his
death, ‘he was found’ on the earth at the time of Noah’s birth, some 69 years later.
This would suggest that Enoch has very probably interacted physically with mankind
throughout its history. This has some very interesting implications.

7. He wrote most of 1 Enoch after he was taken.

It is very clear that Enoch wrote The Birth of Noah (1 Enoch 106&107) some 69
years after he was ‘taken’. There is also evidence, as will be discussed later, that The
 12

Book of the Watchers (1 Enoch 1 – 36) and The Book of Parables (1 Enoch 37–71)
were written after he was taken. All of this constitutes the bulk of the Book of 1
Enoch.

8. Parts of the book were written by Noah (60:1 - 69:1).

Noah has portions that are inserted into Enoch’s narrative. For example:

But the name of the male is Behemoth, who occupies with his breast the trackless
desert named Dundayn east of the garden where the chosen and righteous dwell,
where my great-grandfather [Enoch] was taken up, the seventh from Adam, the
first man whom the Lord of Spirits created. (1 Enoch 60:8, Hermeneia)

9. The final form that we have was undoubtedly redacted later.

The later redaction of Scripture is an undisputable fact in the Bible. A redactor wrote
of the death of Moses at the end of the 5 books that bear his name. This does not
mean that the bulk was not written by Moses. In fact, much of Genesis was probably
redacted by Moses himself from much earlier manuscripts. This does not negate its
inspiration or authority. This process is not that different to the process employed by
modern (lower) textual criticism that has compiled incomplete manuscripts into a
reliable text. The current form of the Bible is ultimately not considered inerrant, even
by its most vociferous advocates. They emphasize that only the autographs or original
manuscripts were inerrant.

10. The book suffers from the same textual issues as any book of the Bible.

Scholars believe that 1 Enoch was originally written in Aramaic, translated into Greek
and then into Ethiopic. A few fragments from the Dead Sea Scrolls exist in Aramaic
from before the time of Christ. Significant portions exist in Greek from around the
time of Christ and the early Church. The complete form exists only in the Ethiopic
language. Thus it is a translation of a translation of a translation of a translation for
the most part. The textual issues that we face in the Book of 1 Enoch are the same as
those that we face in our modern Bibles. This book will explain most of these issues.

Most modern scholars classify 1 Enoch as pseudepigrapha. The term pseudepigrapha

is an academic euphemism for forgery, a label that scholars are rightly fearful to use.
The fact remains that most modern commentators consider 1 Enoch to be a forgery.
The logical conclusion to this view, then, is that the entire New Testament is based on
a lie, because it is saturated with the Book of 1 Enoch.

Claiming 1 Enoch as pseudepigrapha, however, is completely illogical. The internal

evidence for its inspiration is overwhelming.
1. The length of the book defies any motivation for forgery. 1 Enoch is about as
long as Isaiah. Why would so much be written as a forgery? What would the
author/s have to gain?
2. The content is in complete harmony with Scripture. In fact, 1 Enoch explains
in a lot more detail portions of accepted Scripture that only briefly cover
certain topics.
 13

3. The Christological teaching reveals its Divine origin. Christ is very clearly
presented in His preincarnate form.
4. Its eschatological purpose shows that it was specifically written for the last
generation of human beings to understand its truths.
5. It exposes fallen angels, giants and demons like no other book of the bible.
This is why evil spirits have done their best to destroy it.

Modern scholars smooth over their studies of 1 Enoch with flowery language of how
the authors reflect the milieu of their context. It is based on the assumption that 1
Enoch cannot be authentic, as it would have to have been written by a human over
thousands of years in physical form that has not yet experienced death and is living in
heaven. It is this supernatural element that modern scholarship cannot entertain, so
they have to develop a false theory of authorship.

Modern Archaeologists simply dismiss the giants as ‘representations’ of great men.

They also dismiss the Book of Enoch as fraudulent. The Ethiopian Orthodox church
has preserved the belief of the early church in the authenticity of the Book of 1
Enoch. The reader can be assured, however, that this writer has no affiliation with the
Ethiopian Orthodox Church. He is simply an Evangelical Christian seeking for the
truth. Clearly it is going to be very difficult for most Evangelicals to accept 1 Enoch
as Scripture, since it is not one of the 66 books of the accepted canon of Scripture in
Protestantism. However, one of the maxims of Protestantism is ‘Semper Reformanda’
or ‘continuing Reformation’. Luther and Calvin did not have access to the complete
book in their time, so they could not make a judgment on it. We do have it and we
must accept it.

Thankfully, the Ethiopian Orthodox church has preserved the belief of the early
church in its authenticity. The reader can be assured, however, that this writer has no
affiliation with the Ethiopian Orthodox Church. He is simply an Evangelical Christian
seeking for the truth. Clearly it is going to be very difficult for most Evangelicals to
accept 1 Enoch as Scripture, since it is not one of the 66 books of the accepted canon
of Scripture in Protestantism. However, one of the maxims of Protestantism is
‘Semper Reformanda’ or ‘continuing Reformation’. Luther and Calvin did not have
access to the book in their time, so they could not make a judgment on it. We do and
we must.

Importance

Nickelsburg and VanderKam (2012) are correct in their assessment of its importance.

The size of the collection, the diversity of its contents, and its many
implications for the study of ancient Judaism and Christian origins make it
arguably the most important Jewish writing that has survived from the
Greco-Roman period. (p. vii).

If anything, this is an understatement.

I am convinced that the book of 1 Enoch is without question the most important book
ever written, and so is infinitely deserving of the most attentive study by all people.
Not only does it contain some of the first human writing, written by the man who was
 14

the first to be taught writing, but it also was specifically written for the final
generation in human history. It contains some of the most important information for
people to understand today, and those who ignore it do so at their own peril. For many
years I resisted reading it due to ignorance and I regret that very much, so I urge you
not to do the same.

While most scholars now agree that it was written before the time of Christ, it clearly
teaches that there is a Divine being apart from God the Father in Heaven. It also
eloquently exposes and explains the origins and activities of fallen angels, giants and
demons. The early Christian church and the Jewish community widely accepted it as
authentic Scripture, but they feared that it would lead to the worship of angels. Not
one church father before the fourth century denied that it was scripture and many
affirmed that it actually was. It has been actively suppressed a long time and the
Christianized Roman Empire led an active campaign to destroy it for more than 1000
years.

Two books of the Jewish Septuagint (The Wisdom of Solomon and Sirach) were
clearly influenced by it, and the Jewish Zohar accepted it as Scripture. Thankfully it
was preserved for posterity in the Ethiopian and Eritrian Orthodox Jewish and
Christian Scripture canons, with the Book of Jubilees. Sadly it has been unfairly
written off and explained away by most modern scholars, and rejected by most
Christian denominations, as fraudulent. Some try to acknowledge its usefulness as a
historical document, but deny its Divine inspiration. The truth is that 1 Enoch can
only be treated as essentially authentic and reliable, or completely fraudulent and
unreliable.

The Bible is completely saturated with Enochian references. The Old Testament
echoes its voice in hundreds of different places. Jesus, Paul, and Peter continually use
its language and doctrine. Jude directly quotes from its first chapter and acknowledges
its prophetic origin. If it is not true, then the Biblical writers used a false source. Few
people have actually read it, but many have sadly made extremely misinformed and
inconsistent judgments about it. Those who do read it are struck by the shocking
revelations that it makes and the wonderful truths that it teaches. Have you read it?
Do you know what it teaches?

There are two inescapable questions with only two possible options.
1. Who wrote it?
a. If Enoch wrote it and he is a prophet, then we need to accept it as scripture.
b. If someone else wrote it under his name, then it is a fraud and we need to reject it.
2. What authority does it carry?
a. It correctly claims divine authority, so we must believe it.
b. Its claims of divine authority are false, so we cannot trust it.

Date

Modern scholarship has gradually retreated in its assessment of the date of authorship.
Before the 18th century Western scholars unanimously believed that 1 Enoch
consisted only of fragments preserved in scattered literary quotations, and that the
complete book was lost to mankind forever. After the discovery of the complete
Ethiopian texts, most were convinced that it written sometime in the centuries after
 15

Christ as the earliest manuscripts could not be dated before this and the Christological
references were very clear to them. When the discovery of the Dead Sea scrolls in the
20th century confirmed the pre-Christian fragments of 1 Enoch, scholars could no
longer deny its unity and origin, so they resorted to the only alternative to admitting
its authenticity by claiming that it was pseudepigraphal (a forgery).

Milik (1976, p. 31) one of the most respected Enochian scholars insisted that 1 Enoch
was written before Genesis.

The ineluctable solution, it seems to me, is that it is the text of Gen.

6:1-4, which, by its abridged and allusive formulation, deliberately refers
back to our Enochic document, two or three phrases of which it quotes
verbatim. We should recall that this kind of stylistic usage was quite
widespread in early times. In the same brief and recapitulatory way the author
of the Book of Watchers refers, in his last chapters, to the Astronomical Book
of Enoch; similarly, the author of the Epistle of Enoch summarizes in En. 106-
7 a more detailed account of the birth of Noah. If my hypothesis is correct, the
work incorporated in En. 6-19 is earlier than the definitive version of the first
chapters of Genesis. It is thus contemporary with, if not older than, the
calendrical document attributed to Enoch, which was also exploited
thoroughly by the final redactors of the Pentateuch.

Millik (1976, p. 254) also believed that The Book of Dreams in 1 Enoch was written
before the Book of Daniel. He rightly identified that Daniel's Seventy Weeks relied
heavily on the details in 1 Enoch.

Nickelsburg and Vanderkam (2012) disagree with Milik, and represent the consensus
of modern scholarship.

Chapters 6–11 are an interpretation of Genesis 6–9 that identifies events of the
primordial past with those of the author’s time. “The sons of God” (Gen 6:2),
identified as angels (“watchers”), led by their chieftain Shemihazah, rebel
against God by mating with mortal women and begetting giants, who
devastate the earth. The giants can be interpreted as stand-ins for the warriors
of the author’s own time (the Hellenistic kings). (p. 2)

I respect their scholarship very much, but this is such a fanciful interpretation that is
simply trying to avoid the logical conclusion that Enoch is authentic.

The Genesis description of the Flood flows into a scenario that is appropriate
for God’s eschatological judgment and the inception of the new age.
Interwoven with the myth of the watchers and the women is a second pair of
myths, which identify the sin of the watchers as the revelation of forbidden
secrets (metallurgy and mining, magic and the mantic arts) that promote
violence and promiscuity. Here the rebel chieftain is Asael, a figure who
resembles Prometheus, the rebellious divine figure of Greek myth. (p. 2)

This is a very important point, but I fear that the authors have put the proverbial ‘cart
before the horse’. Prometheus is based on Asael, not the other way around.
 16

Humanity’s plea, heard by the four high angels, triggers the judgment. With
the sinful principals annihilated, a new age ensues with blessings for the
chosen and those of humanity who have converted to the worship of God.
(p. 2)

Clearly the book of 1 Enoch is written for the final generation, not for posterity to
read some fanciful, disconnected allegory of the Hellenistic period.

Overview

In the introduction to their translation, Nickelsburg and VanderKam (2012, pp. 1 - 13)
give an outstanding overview of the contents of the book. For someone wanting a
systematic summary of its contents, this section is outstanding. The authors then give
a summary of their translation approach. Once again, they speculate that “The
components of 1 Enoch were composed in Aramaic and then translated” (p. 13). To
their credit, however, they are the first scholars to consult nearly fifty manuscripts of
the book in Aramaic, Greek, Ethiopic Geez and Coptic in preparing their translation.
Also “The translation seeks to balance a literal rendering of the original with readable
English style” (p. 14). This follows the same Optimal Equivalence translation
methodology of the CSB (2017). Finally, the authors have a brief bibliography of
some of the recent scholarship on 1 Enoch (pp. 14 – 17).

Reading the Book of 1 Enoch can be somewhat intimidating and overwhelming for
the modern reader, despite the fact that it is not that long. There are four main sections
that should be the starting point of the study of 1 Enoch. Firstly, chapter 1, pages 19
& 20, in the Book of the Watchers, quoted in the book of Jude, point out that it was
written for the tribulation of the end times, and prophesies the Second Coming of
Jesus. Secondly, chapters 37 – 71, pages 59 – 63, in the Book of Parables, deal with
the figure of the heavenly messiah (before Jesus was born). This reveals the
supernatural nature of the book. Thirdly, pages 23 – 38, in the Book of the Watchers,
deal with the central event of the fall of the angels, as mentioned in Genesis 6:4. This
section is quite heavy going, but essential. Fourthly, pages 163 – 166 describe the
birth of Noah in an astounding narrative that has many very interesting implications.
Approaching 1 Enoch in this way will break down the book into ‘bitesize chunks’ and
initially avoid some of the more difficult portions of the book. These passages will be
considered in more detail in later studies.
 17

2. Acceptance by Jews and Christians

The Early Church Fathers

Many Christians will struggle to accept the Book of 1 Enoch as Scripture, for a
number of significant reasons. This was not the case in the early church. Roberts,
Donaldson, and Coxe in The Ante-Nicene Fathers (1885) show the view that the
early church fathers had of 1 Enoch. Tertullian and Origen refer to it extensively and
defend its authority as Scripture, showing that both Trinitarian and anti-Trinitarian
leaders accepted it. Not one Church Father before Constantine rejected it, and many
accepted it.

Quintus Florens Tertullian, 160-220, church father and theologian. [Public Domain]
Wikimedia Commons.

Tertullian

Tertullian quotes approvingly from the writings of Enoch in his On Idolatory.

Enoch had preceded, predicting that “the demons, and the spirits of the angelic
apostates, would turn into idolatry all the elements, all the garniture of the
 18

universe, all things contained in the heaven, in the sea, in the earth, that they
might be consecrated as God, in opposition to God.” All things, therefore,
does human error worship, except the Founder of all Himself. The images of
those things are idols; the consecration of the images is idolatry. Whatever
guilt idolatry incurs, must necessarily be imputed to every artificer of every
idol. In short, the same Enoch fore-condemns in general menace both idol-
worshippers and idol-makers together. And again: “I swear to you, sinners,
that against the day of perdition of blood repentance is being prepared. Ye who
serve stones, and ye who make images of gold, and silver, and wood, and
stones and clay, and serve phantoms, and demons, and spirits in fanes, and all
errors not according to knowledge, shall find no help from them.” (Vol. 3, pp.
62–63).

Further he notes that from Enoch’s writings

These things, therefore, the Holy Spirit foreseeing from the beginning, fore-
chanted, through the most ancient prophet Enoch, that even entrances would
come into superstitious use. (Vol. 3, pp. 70–71).

In his On the Apparel of Women he devotes chapter 3 to “Concerning the

Genuineness of ‘The Prophecy of Enoch’”. He advocates it as Scripture despite the
fact that the Jews rejected it.

I am aware that the Scripture of Enoch, which has assigned this order (of
action) to angels, is not received by some, because it is not admitted into the
Jewish canon either. I suppose they did not think that, having been published
before the deluge, it could have safely survived that world-wide calamity, the
abolisher of all things. If that is the reason (for rejecting it), let them recall to
their memory that Noah, the survivor of the deluge, was the great-grandson of
Enoch himself; and he, of course, had heard and remembered, from domestic
renown and hereditary tradition, concerning his own greatgrandfather’s “grace
in the sight of God,” and concerning all his preachings; since Enoch had given
no other charge to Methuselah than that he should hand on the knowledge of
them to his posterity. Noah therefore, no doubt, might have succeeded in the
trusteeship of (his) preaching; or, had the case been otherwise, he would not
have been silent alike concerning the disposition (of things) made by God, his
Preserver, and concerning the particular glory of his own house. If (Noah) had
not had this (conservative power) by so short a route, there would (still) be this
(consideration) to warrant our assertion of (the genuineness of) this Scripture:
he could equally have renewed it, under the Spirit’s inspiration, after it had
been destroyed by the violence of the deluge, as, after the destruction of
Jerusalem by the Babylonian storming of it, every document of the Jewish
literature is generally agreed to have been restored through Ezra. But since
Enoch in the same Scripture has preached likewise concerning the Lord,
nothing at all must be rejected by us which pertains to us; and we read that
“every Scripture suitable for edification is divinely inspired.” By the Jews it
may now seem to have been rejected for that (very) reason, just like all the
other (portions) nearly which tell of Christ. Nor, of course, is this fact
wonderful, that they did not receive some Scriptures which spake of Him
whom even in person, speaking in their presence, they were not to receive. To
these considerations is added the fact that Enoch possesses a testimony in the
 19

Apostle Jude. (Vol. 4, pp.15–16).

Then he refers to the contents of the book of Enoch.

But, if the self-same angels who disclosed both the material substances of this
kind and their charms—of gold, I mean, and lustrous stones—and taught men
how to work them, and by and by instructed them, among their other
(instructions), in (the virtues of) eyelid-powder and the dyeings of fleeces,
have been condemned by God, as Enoch tells us, how shall we please God
while we joy in the things of those (angels) who, on these accounts, have
provoked the anger and the vengeance of God? (Vol. 4, pp. 23–24).

Origen. Public Domain, https://commons.wikimedia.org/w/index.php?curid=359120

Origen

Origen in De Principiis refers to the book of Enoch authoritatively.

For even in that little treatise called The Pastor or Angel of Repentance,
composed by Hermas, we have the following: “First of all, believe that
 20

there is one God who created and arranged all things; who, when nothing
formerly existed, caused all things to be; who Himself contains all things, but
Himself is contained by none.” And in the book of Enoch also we have similar
descriptions. (Vol. 4, p. 252).

He then goes on to refer to the Book of Enoch, chap. xvii., as Scripture.

But some one will perhaps inquire whether we can obtain out of Scripture any
grounds for such an understanding of the subject. Now I think some such view
is indicated in the Psalms, when the prophet says, “Mine eyes have seen thine
imperfection;” by which the mind of the prophet, examining with keener
glance the first principles of things, and separating in thought and imagination
only between matter and its qualities, perceived the imperfection of God,
which certainly is understood to be perfected by the addition of qualities.
Enoch also, in his book, speaks as follows: “I have walked on even to
imperfection;” which expression I consider may be understood in a similar
manner, viz., that the mind of the prophet proceeded in its scrutiny and
investigation of all visible things, until it arrived at that first beginning in
which it beheld imperfect matter (existing) without “qualities.” For
it is written in the same book of Enoch, “I beheld the whole of matter;” which
is so understood as if he had said: “I have clearly seen all the divisions of
matter which are broken up from one into each individual species either of
men, or animals, or of the sky, or of the sun, or of all other things in this
world.” (Vol. 4, p. 380)

In his Against Celsus, Origen

Now, as it is in the spirit of truth that we investigate all that relates to the
subject, we shall remark that it is asserted by Apelles, the celebrated disciple
of Marcion, who became the founder of a certain sect, and who treated the
writings of the Jews as fabulous, that Jesus is the only one that came to visit
the human race. Even against him, then, who maintained that Jesus was the
only one that came from God to men, it would be in vain for Celsus
to quote the statements regarding the descent of other angels, seeing Apelles
discredits, as we have already mentioned, the miraculous narratives of the
Jewish Scriptures; and much more will he decline to admit what Celsus has
adduced, from not understanding the contents of the book of Enoch. No one,
then, convicts us of falsehood, or of making contradictory assertions, as if we
maintained both that our Saviour was the only being that ever came to men,
and yet that many others came on different occasions. And in a most confused
manner, moreover, does he adduce, when examining the subject of the visits
of angels to men, what he has derived, without seeing its meaning, from the
contents of the book of Enoch; for he does not appear to have read the
passages in question, nor to have been aware that the books which bear the
name Enoch do not at all circulate in the Churches as divine, although it is
from this source that he might be supposed to have obtained the statement,
that “sixty or seventy angels descended at the same time, who fell into a state
of wickedness.” … But, that we may grant to him in a spirit of candour what
he has not discovered in the contents of the book of Genesis, that “the sons of
God, seeing the daughters of men, that they were fair, took to them wives of
 21

all whom they chose,” we shall nevertheless even on this point persuade those
who are capable of understanding the meaning of the prophet, that even before
us there was one who referred this narrative to the doctrine regarding souls,
which became possessed with a desire for the corporeal life of men, and this in
metaphorical language, he said, was termed “daughters of men.” But whatever
may be the meaning of the “sons of God desiring to possess the daughters of
men,” it will not at all contribute to prove that Jesus was not the only one who
visited mankind as an angel, and who manifestly became the Saviour and
benefactor of all those who depart from the flood of wickedness. Then, mixing
up and confusing whatever he had at any time heard, or had anywhere found
written—whether held to be of divine origin among Christians or not—he
adds: “The sixty or seventy who descended together were cast under the earth,
and were punished with chains.” And he quotes (as from the book of Enoch,
but without naming it) the following: “And hence it is that the tears of these
angels are warm springs,”—a thing neither mentioned nor heard of in the
Churches of God! For no one was ever so foolish as to materialize into human
tears those which were shed by the angels who had come down from heaven.
And if it were right to pass a jest upon what is advanced against us in a serious
spirit by Celsus, we might observe that no one would ever have said that hot
springs, the greater part of which are fresh water, were the tears of the angels,
since tears are saltish in their nature, unless indeed the angels, in the opinion
of Celsus, shed tears which are fresh. (Vol. 4, p. 567&8). CHECK REF

In his Commentary on the Gospel of John (ch 25) Origen treats the Book of 1 Enoch
as Scripture.

Let us look at the words of the Gospel now before us. “Jordan” means “their
going down.” The name “Jared” is etymologically akin to it, if I may say so; it
also yields the meaning “going down;” for Jared was born to Maleleel, as it is
written in the Book of Enoch—if any one cares to accept that book as
sacred—in the days when the sons of God came down to the daughters of
men. (Vol. 9, pp. 371–372).

Other References

Clement of Alexandria confirms the veracity of the Jude quote.

“Wandering stars,”—that is, he means those who err and are apostates are of
that kind of stars which fell from the seats of the angels, - “to whom,” for their
apostasy, “the blackness of darkness is reserved for ever. Enoch also, the
seventh from Adam,” he says, “prophesied of these.” In these words he
verifies the prophecy. (Vol. 2, pp. 573–574)

In The Paschal Canon of Anatolius of Alexandria.

I am aware that very many other matters were discussed by them, some of
them with considerable probability, and others of them as matters of the
clearest demonstration, by which they endeavour to prove that the festival of
the Passover and unleavened bread ought by all means to be kept after the
equinox. But I shall pass on without demanding such copious demonstrations
 22

(on subjects) from which the veil of the Mosaic law has been removed; for
now it remains for us with unveiled face to behold ever as in a glass Christ
Himself and the doctrines and sufferings of Christ. But that the first month
among the Hebrews is about the equinox, is clearly shown also by what is
taught in the book of Enoch. (Vol. 6, p. 147).

In The Testaments of the Twelve Patriarchs the authority of Enoch is assumed.

And now, my children, make your hearts good before the Lord, and your ways
straight before men, and ye shall find grace before God and men. And take
heed not to commit fornication, for fornication is mother of all evils,
separating from God, and bringing near to Beliar. For I have seen it inscribed
in the writing of Enoch that your sons shall with you be corrupted in
fornication, and shall do wrong against Levi with the sword. (Vol. 8, p.12).

In The Testament of Abraham

XI. And Abraham said to Michael, Lord, who is this judge, and who is the
other, who convicts the sins? And Michael said to Abraham, Seest thou the
judge? This is Abel, who first testified, and God brought him hither to judge,
and he that bears witness here is the teacher of heaven and earth, and the
scribe of righteousness, Enoch, for the Lord sent them hither to write down
the sins and righteousnesses of each one. Abraham said, And how can Enoch
bear the weight of the souls, not having seen death? or how can he give
sentence to all the souls? Michael said, If he gives sentence concerning the
souls, it is not permitted; but Enoch himself does not give sentence, but it is
the Lord who does so, and he has no more to do than only to write. For Enoch
prayed to the Lord saying, I desire not, Lord, to give sentence on the souls, lest
I be grievous to anyone; and the Lord said to Enoch, I shall command thee to
write down the sins of the soul that makes atonement and it shall enter into
life, and if the soul make not atonement and repent, thou shalt find its sins
written down and it shall be cast into punishment. (Vol. 9, p.195).

This clearly shows how the pre-Constantinian believers (both Trinitarian and anti-
Trinitarian) overwhelmingly accepted the authenticity, authority and inspiration of the
Book of 1 Enoch.

The Jewish Zohar on the Book of Enoch (Chanoch)

The Zohar is one of the most important documents in Judaism. Jewish writing are
divided into 3 main categories:
1. The Torah (Old Testament, especially the 5 books of Moses)
2. The Talmud (the teachings of the rabbis)
3. The Kaballah (mystic, occultic teaching)

The Zohar is the foundational document of the Kabbalah. It was published by Moses
de Leon in Spain in the 13th century, but claims to have been written by Rabbi
Shimon bar Yochai in the second century AD. It also had a strong influence on the
development of Enochian magic by John Dee. The author of the Zohar had access to
the Book of Enoch and approved of its contents.
 23

Here are some quotes to demonstrate how aware the Jews have been of 1 Enoch.

200. Rabbi Shimon opened the discussion saying: Listen, all you celestial
beings. Gather, all you earthly beings, the masters of the Yeshivah above and
below. Eliyahu, upon an oath, ask permission from the Holy One, blessed be
He, to come down here because a great battle awaits you. Come down,
Chanoch Matatron, you and all the masters of the Yeshivot under your
supervision. I did not do this for my glory, but for the glory of the Shechinah.

The Zohar specifically mentions a book of Enoch.

224. And then it is made clear that it is a living created being. OR IN OTHER
WORDS, a Soul that belongs to that Holy Light, WHICH IS MALCHUT, and
not to the 'Other Side'. And this is alluded to by the words, "Let the waters
bring forth abundantly" (Beresheet 1:20). This has been explained in the book
of Chanoch as, "Let the waters of the holy seed be stamped by the impression
of the Living Spirit.” And this alludes to the impression that the Hebrew letter
Yud marked upon the holy flesh, MORE THAN any other mark that exists in
the world.

It also mentions a book of Adam, most likely the Books of Adam and Eve that we
have today in various languages, which also deserve further study.

474. We have also been told that Chanoch had a book, which originated from
the same place as that of the generations of Adam. And this book contains
the inner secrets of wisdom. He was taken from this earth to become a
heavenly angel. Thus, it is written: "And he was not; for Elohim took him"
(Beresheet 5:24). He is the youth, THAT IS, HE IS ALWAYS CALLED A
YOUTH, as the verse states: "Train up (Heb. chanoch) a child in the way he
should go" (Mishlei 22:6), INDICATING THAT CHANOCH IS THE
YOUTH BECAUSE HE BECAME MINISTERING LAD TO THE
SHECHINAH.

365. At that point, the Holy One, blessed be He, signaled to the Angel Refael
to return the book TO ADAM. Adam occupied himself with it. He left it to
his son Shet and to all the generations after him until Avraham came along.
Avraham knew how to use the book to examine his Master's Glory. This has
already been explained. This book was also given to Chanoch, and through
it, he perceived the Supernal Glory.

436. Come and behold: when Noach was born, he saw that people were
sinning before the Holy One, blessed be He. He used to hide himself so as not
to be drawn to their ways and occupied himself with serving his Master. You
may well ask, with what did he occupy himself? HE STUDIED the books of
Adam and Chanoch, and he struggled TO LEARN from those books how to
worship his Master.

437. Come and behold: he indeed STUDIED THE BOOKS OF ADAM AND
CHANOCH because otherwise, how would Noach have known how to offer
 24

sacrifices to his Master? He found wisdom relating to the maintenance of the

world IN THE BOOKS OF ADAM AND CHANOCH. AND FROM
THESE BOOKS, he learned that the world exists for the sake of sacrifices.
Were it not for the sacrifices, neither the upper nor lower would have existed.
HENCE, HE OFFERED A SACRIFICE.

295. Rabbi Shimon said: Had I been alive, when the Holy One, blessed be He,
gave Humankind the Books of Chanoch and Adam, I would have tried my
best to prevent them from circulating among the people. For at that time,
wise men were not afraid to look into them and pervert their MEANING.
THEY twisted the books' ideas and took them from the supernal dominion of
the Holiness to another dominion, WHICH IS NOT HOLY. Now, however,
the wise of the world know things but conceal them, THAT IS, THEY DO
NOT REVEAL THE SECRETS and they strengthen themselves in serving
their Master. THAT IS WHY NOW IT IS ALLOWED TO DELVE INTO
THE SECRETS OF THE TORAH.

Supernatural secrets and mysteries given to him.

475. All the supernal secrets were delivered into his hands and he, in turn,
delivered them to those who merited them. Thus, he performed the mission
THAT THE HOLY ONE, BLESSED BE HE, ASSIGNED TO HIM. One
thousand keys were delivered into his hands and he takes one hundred
blessings every day and creates unifications for his Master. The Holy One,
blessed be He, took him from this world so that he would serve him above.
The text refers to this when it reads: "And he was not; for Elohim took him."

476. Since it was given to him, it is called the book of Chanoch. When the
Holy One, blessed be He, took him, He showed him all the supernal
mysteries, including the mystery of the Tree of Life, with its leaves and
branches in the middle of the garden. We find all those secrets in his book,
ALL THAT ELOHIM SHOWED HIM WHEN HE TOOK HIM TO
HEAVEN. Happy are those of exalted piety to whom the supernal wisdom
has been revealed and from whom it will never be forgotten, as it is written:
"The secret of Hashem is with them that fear him; and he will reveal to them
his covenant" (Tehilim 25:14).

Enoch walked with God as a righteous man and was taken by God.

65. "And Chanoch walked with Elohim". The following section has the
power to instill fear at the sudden prospect of falling into negativity. We
become aware of the evil forces that stand ready to sabotage our spiritual
efforts at the first sign of an opening.

388. "And Chanoch walked with Elohim, and he was not, for Elohim took
him" (Beresheet 5:24). Rabbi Yosi said: "While the king was still feasting, my
spikenard sent forth its fragrance" (Shir Hashirim 1:12). This verse has been
expounded on, yet come and behold: it is the way of the Holy One, blessed be
He, that when a man cleaves to Him, He in turn sets his Shechinah upon the
man. And when He knows that this man will sin, He acts preemptively, plucks
 25

away his good fragrance, and removes him from the world.

391. Come and see: Chanoch was a righteous man. The Holy One, blessed be
He, saw that he was eventually bound to degenerate and took him before he
sinned. This is what is meant by the "Gathering of Lilies" (Shir Hashirim 6:2).
THIS MEANS THAT because of their good scent, the Holy One, blessed be
He, gathers them before they become corrupt. Similar is the verse: "and he
was not, for Elohim took him." "And he was not" means that he was not to
live a long life, as did his contemporaries, because the Holy One, blessed be
He, took him away before his time.

392. Rabbi Elazar said that the Holy One, blessed be He, removed Chanoch
from the earth, elevated him to the highest heavens, and handed him all
supernal treasures as well as 45 keys to the concealed engravings used by
supernal angels. They were all delivered to him. This has been already
explained.

69. It is written, "And Enoch walked with the Elohim" (Beresheet 5:24) and
also, "Train (Heb. chanoch) up a child in the way he should go" (Mishlei
22:6), MEANING that certain child THAT IS THE ANGEL METATRON.
THIS IS THE MEANING OF THE VERSE. ENOCH BECAME A CHILD,
METATRON; "with the Elohim", REFERS TO MALCHUT and not with
Yud Hei Vav Hei WHICH IS ZEIR ANPIN, BECAUSE HE BECAME A
SERVANT OF MALCHUT. "And he was not" (Beresheet 5:24) MEANS
THAT he was not under the name Enoch, "for the Elohim took him" to be
called in His name, FOR HE BECAME AN ANGEL OF ELOHIM.

The Book of Enoch is central to the use of Jewish Kabbalah. When you read the Book
of Enoch you realize why. It gives so much more information about the angels than
the Bible does. The Book of Enoch does not promote Kabbalah, though. In fact, it
warns about the dangers of getting involved with angels. Officially the Jews have
rejected the Book of Enoch from their canon, but unofficially it plays a significant
role in the development of their Kabbalah. The Jews rejected the Book of Enoch
because it would influence people to worship angels and it spoke of a Divine Son of
Man, which Jesus claimed to be. There has clearly been a cover-up of the Book of 1
Enoch. The Jews hated its Messianic implications. The Roman Church destroyed it
wherever they found it.
 26

3. The Oath

The Book of 1 Enoch also mentions ‘the oath’ that governed God’s Providence from
Creation to Eternity. Before he created anything, he determined what He was going to
do and how things were going to work out. God tells the angels to tell humans about
the oath that God made before creation.

13 This is the number of Kasbe’el, the chief of the oath, which he showed to
the holy ones when he was dwelling on high in glory, and his name is Beqa.
14 This one told Michael that he should show him the secret name, so that
they might mention it in the oath, so that those who showed the sons of men
everything that was in secret might quake at the name and the oath. 15 And
this is the power of this oath, for it is powerful and strong, and he placed this
oath in the hand of Michael. 16 And these are the secrets of this oath, and they
are strong through his oath. And through that oath the heaven was suspended
before the age was created and forever. 17 Through it the earth was founded
upon the waters, and from the hidden recesses of the mountains come forth the
beautiful waters, from the creation of the age and forever. 18 And through
that oath the sea was created, and as its foundation, for the time of wrath, he
placed for it the sand, and it does not pass over it from the creation of the age
and forever. 19 And through that oath the pillars of the deep were made firm,
and they have stood and are not shaken from their place from of old and
forever. 20 And through that oath the sun and the moon complete their
course, and they do not transgress their commands from of old and forever. 21
And through that oath the stars complete their courses, and he calls their
names, and they answer him from of old and forever…25 And over them this
oath is mighty, and by it they are preserved, and their paths are preserved, and
their courses will not perish. (1 Enoch 69:1- 25)

God cannot go back on what He determined from before Creation, because He swore
this oath. Now, having considered God before creation and the oath that he made, let
us make a comparison of the ancient Jewish texts that document the world before the
Great Flood.

June 3, 2014 RELEASE 14-151 Hubble Team Unveils Most Colorful View of
Universe Captured by Space Telescope. NASA, ESA, H. Teplitz and M. Rafelski
(IPAC/Caltech), A. Koekemoer (STScI), R. Windhorst (Arizona State University),
and Z. Levay (STScI). Public Domain. Wikimedia Commons.
 27

4. The Divine Messiah

The Book of Parables in the ancient Jewish book of 1 Enoch (chapters 37 – 71) has
references to a heavenly figure that is divine, but not God the Father; he similar to the
angels, but not an angel; and like a son of man, but not human. He is called the
Righteous One, the Chosen One, the Son of Man, and the Anointed One (Messiah).

The Righteous One

In his First Parable, Enoch describes two figures in heaven that made a distinct
impression on him: the Righteous One and the Lord of Spirits.

1 When the congregation of the righteous appears, the sinners are judged for
their sins, and from the face of the earth they are driven; 2 And when the
Righteous One appears in the presence of the righteous, whose chosen works
depend on the Lord of Spirits, and light appears to the righteous and chosen
who dwell on the earth; Where (will be) the dwelling place of the sinners,
and where (will be) the resting place of those who have denied the Lord of
Spirits? It would have been better for them, if they had not been born. (1
Enoch 38:1&2, Hermeneia)

The Lord of Spirits is clearly God the Father, but the Righteous One is clearly a
different being. He is also differentiated from “the righteous and chosen who dwell on
the earth” (vs 2).

The Apostle Peter clearly identified the Righteous One when he was preaching to the
Jews at Solomon’s Colonnade.

13 The God of Abraham, Isaac, and Jacob, the God of our ancestors, has
glorified his servant Jesus, whom you handed over and denied before Pilate,
though he had decided to release him. 14 You denied the Holy and Righteous
One and asked to have a murderer released to you. (Acts 3:13&14, CSB)

The martyr Stephen also identified the Righteous One, under the inspiration of the
Holy Spirit, just before he was killed by the Jews.

51 “You stiff-necked people with uncircumcised hearts and ears! You are
always resisting the Holy Spirit. As your ancestors did, you do also. 52 Which
of the prophets did your ancestors not persecute? They even killed those who
foretold the coming of the Righteous One, whose betrayers and murderers
you have now become. 53 You received the law under the direction of angels
and yet have not kept it” (Acts 7:51-53, CSB).

The Chosen One

Later in the book Enoch describes the Chosen One and the Lord of Spirits.

6 And in that place my eyes saw the Chosen One of righteousness and faith,
and righteousness will be his days, and the righteous and chosen will be
without number before him forever and ever. 7 And I saw his dwelling
 28

beneath the wings of the Lord of Spirits, and all the righteous and chosen
were mighty before him like fiery lights. And their mouths were full of
blessing, and their lips praised the name of the Lord of Spirits. And
righteousness did not fail before him, nor did truth fail before him…10 And
for a long time, my eyes looked at that place, and I blessed him and praised
him, saying, “Blessed is he, and may he be blessed from the beginning and
forever.” 11 In his presence there is no limit; He knew before the age was
created what would be forever, and for all the generations that will be. 12
Those who sleep not bless you, and they stand in the presence of your glory;
And they bless and praise and exalt, saying, “Holy, holy, holy is the Lord of
Spirits, he fills the earth with spirits.” (1 Enoch 39:6 -12).

Not only is the Chosen One connected with righteousness, but the numberless
righteous will spend eternity with Him. The Righteous One (1 Enoch 38:1&2) and the
Chosen One (1 Enoch 39:6) clearly refer to the same figure. The Lord of Spirits, a
separate figure, clearly refers to God the Father.

The Book of Psalms speaks of the coming of the Lord to judge the world in
righteousness.

12 Let the fields and everything in them celebrate. Then all the trees of the
forest will shout for joy 13 before the LORD, for he is coming - for he is
coming to judge the earth. He will judge the world with righteousness and the
peoples with his faithfulness. (Psalm 96:12&13, CSB)

The same two figures are mentioned later in Enoch’s narrative.

4 The first voice blesses the Lord of Spirits forever and ever. 5 And the
second voice I heard blessing the Chosen One and the chosen ones who
depend on the Lord of Spirits. (1 Enoch 40:4&5)

In these passages, there is a clear distinction between the Lord of Spirits (God the
Father), the Righteous or Chosen One, and the righteous and chosen (humans). The
Second Parable in the Book of Parables in the Book of Enoch describes the Chosen
One further.

3 On that day, my Chosen One will sit on the throne of glory, and he will test
their works, and their dwelling place(s) will be innumerable. And their souls
will be distressed within them, when they see my chosen ones, and those who
appeal to my glorious name. 4 On that day, I shall make my Chosen One
dwell among them, and I shall transform heaven and make it a blessing and a
light forever; 5 and I shall transform the earth and make it a blessing. And my
chosen ones I shall make to dwell on it, but those who commit sin and error
will not set foot on it. (1 Enoch 45:3-5)

The Chosen One will “sit on the throne of glory” and “test their works” (vs 3), that is,
He will act as the eternal judge of souls.

Jesus is the “Chosen One”. “Then a voice came from the cloud, saying: “This is my
Son, the Chosen One; listen to him! ”” (Luke 9:35, CSB). “The people stood
 29

watching, and even the leaders were scoffing: “He saved others; let him save himself
if this is God’s Messiah, the Chosen One! ”” (Luke 23:35, CSB). The Jews of Jesus’
day knew who the Chosen One was: God’s Messiah. They just could not recognize
him when he came due to the hardness of their hearts.

The Son of Man

Then Enoch introduces us to the enigmatic figure of the Son of Man.

46:1 There I saw one who had a head of days, and his head was like white
wool. And with him was another, whose face was like the appearance of a
man; and his face was full of graciousness like one of the holy angels. 2
And I asked the angel of peace, who went with me and showed me all the
hidden things, about that son of man - who he was and whence he was (and)
why he went with the Head of Days. 3 And he answered me and said to me,
“This is the son of man who has righteousness, and righteousness dwells
with him and all the treasuries of what is hidden he will reveal; For the Lord
of Spirits has chosen him, and his lot has prevailed through truth in the
presence of the Lord of Spirits forever. 4 And this son of man whom you have
seen - he will raise the kings and the mighty from their couches, and the
strong from their thrones. He will loosen the reins of the strong, and he will
crush the teeth of the sinners. 5 He will overturn the kings from their thrones
and their kingdoms, because they do not exalt him or praise him, or humbly
acknowledge whence the kingdom was given to them. 6 The face of the strong
he will turn aside, and he will fill them with shame. Darkness will be their
dwelling, and worms will be their couch. And they will have no hope to rise
from their couches, because they do not exalt the name of the Lord of Spirits.
(1 Enoch 46:1-6)

Who is that Son of Man? “Jesus told him, “Foxes have dens, and birds of the sky have
nests, but the Son of Man has no place to lay his head”” (Matt. 8:20, CSB)…“The
Son of Man came eating and drinking, and they say, ‘Look, a glutton and a drunkard,
a friend of tax collectors and sinners!’ Yet wisdom is vindicated by her deeds” (Matt.
11:19, CSB)… “For the Son of Man is Lord of the Sabbath” (Matt. 12:8, CSB)…
“Whoever speaks a word against the Son of Man, it will be forgiven him; but
whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age
or in the one to come” (Matt. 12:32, CSB)… “For as Jonah was in the belly of the
huge fish three days and three nights, so the Son of Man will be in the heart of the
earth three days and three nights” (Matt. 12:40, CSB)… “As they were coming down
the mountain, Jesus commanded them, “Don’t tell anyone about the vision until the
Son of Man is raised from the dead”…On the contrary, they did whatever they
pleased to him. In the same way the Son of Man is going to suffer at their hands.””
(Matt. 17:9&12, CSB)… “As they were gathering together in Galilee, Jesus told
them, “The Son of Man is about to be betrayed into the hands of men. They will kill
him, and on the third day he will be raised up.” And they were deeply distressed””
(Matt. 17:22&23, CSB)… ““See, we are going up to Jerusalem. The Son of Man will
be handed over to the chief priests and scribes, and they will condemn him to death.
19 They will hand him over to the Gentiles to be mocked, flogged, and crucified, and
on the third day he will be raised”” (Matt. 20:18&19, CSB)… “the Son of Man did
not come to be served, but to serve, and to give his life as a ransom for many” (Matt.
 30

20:28, CSB)…“When Jesus had finished saying all these things, he told his disciples,
“You know that the Passover takes place after two days, and the Son of Man will be
handed over to be crucified” (Matt. 26:1&2, CSB)…“The Son of Man will go just as
it is written about him, but woe to that man by whom the Son of Man is betrayed! It
would have been better for him if he had not been born” (Matt. 26:24, CSB)…“Then
he came to the disciples and said to them, “Are you still sleeping and resting? See, the
time is near. The Son of Man is betrayed into the hands of sinners. Get up; let’s go.
See, my betrayer is near” (Matt. 26:45&46, CSB). Jesus is that Son of Man.

The first part of the Book of Hebrews puts this in context.

1 Long ago God spoke to the fathers by the prophets at different times and in
different ways. 2 In these last days, he has spoken to us by his Son. God has
appointed him heir of all things and made the universe through him. 3 The
Son is the radiance of God’s glory and the exact expression of his nature,
sustaining all things by his powerful word. After making purification for sins,
he sat down at the right hand of the Majesty on high. 4 So he became superior
to the angels, just as the name he inherited is more excellent than theirs. 5 For
to which of the angels did he ever say, You are my Son; today I have become
your Father, or again, I will be his Father, and he will be my Son? 6 Again,
when he brings his firstborn into the world, he says, And let all God’s angels
worship him. 7 And about the angels he says: He makes his angels winds, and
his servants a fiery flame, 8 but to the Son: Your throne, O God, is forever
and ever, and the scepter of your kingdom is a scepter of justice. 9 You have
loved righteousness and hated lawlessness; this is why God, your God, has
anointed you with the oil of joy beyond your companions. (Heb. 1:1-9, CSB)

The Son of Man is not God the Father, but he is with Him and He is God himself. He
has the face of a man, but is not a man. He has the face of an angel, but he is not an
angel. He will reveal what is hidden. God has chosen Him in righteousness and truth.
He will raise kings and crush sinners if they do not exalt or praise Him. These are all
clearly divine attributes, but He is a separate figure to God the Father.

The Anointed One

Enoch then describes a particular point in time in heaven before creation.

2 And in that hour that son of man was named in the presence of the Lord of
Spirits, and his name, before the Head of Days. 3 Even before the sun and
the constellations were created, before the stars of heaven were made, his
name was named before the Lord of Spirits. 4 He will be a staff for the
righteous, that they may lean on him and not fall; He will be the light of the
nations, and he will be a hope for those who grieve in their hearts. 5 All who
dwell on the earth will fall down and worship before him, and they will
glorify and bless and sing hymns to the name of the Lord of Spirits. 6 For this
(reason) he was chosen and hidden in his presence, before the world was
created and forever. 7 And the wisdom of the Lord of Spirits has revealed
him to the holy and the righteous; for he has preserved the lot of the
righteous. For they have hated and despised this age of unrighteousness;
Indeed, all its deeds and its ways they have hated in the name of the Lord of
 31

Spirits. For in his name they are saved, and he is the vindicator of their
lives…10 And on the day of their distress there will be rest on the earth, and
before them they will fall and not rise, and there will be no one to take them
with his hand and raise them. For they have denied the Lord of Spirits and his
Anointed One. Blessed be the name of the Lord of Spirits. (1 Enoch 48:2-10)

Who is ‘the anointed one’?

“The Spirit of the Lord is on me, because he has anointed me to preach good
news to the poor. He has sent me to proclaim release to the captives and
recovery of sight to the blind, to set free the oppressed, to proclaim the year of
the Lord’s favor” (Is. 61: quoted by Jesus in Luke 4:18&19, CSB)

The figure is here called the “son of man” (1 Enoch 48:2), and yet man had not yet
been created. This figure “was named” (vs 2), but we are not told the name. All this
happens in the presence of “the Lord of Spirits” or “the Head of Days” (vs 2), who is
obviously God the Father. This happened “before the sun and constellations were
created” (vs 3). He was “chosen and hidden in his presence before the world was
created” (vs 6). Nowhere are we told that this figure was created. All those “who
dwell on the earth will fall down and worship before him” (vs 5), clearly indicating
that this figure is Divine, not created. Finally, he is described as God’s “Anointed
One” (vs 10), which means ‘Messiah’.

The Chosen One is described in very unique terms.

1 For wisdom has been poured out like water, and glory will not fail in his
presence forever and ever. 2 For he is mighty in all the secrets of
righteousness; and unrighteousness will vanish like a shadow, and will have
no place to stand. For the Chosen One has taken his stand in the presence of
the Lord of Spirits; and his glory is forever and ever, and his might, to all
generations. 3 And in him dwell the spirit of wisdom and the spirit of insight,
and the spirit of instruction and might, and the spirit of those who have fallen
asleep in righteousness. 4 And he will judge the things that are secret, and a
lying word none will be able to speak in his presence; For he is the Chosen
One in the presence of the Lord of Spirits according to his good pleasure. (1
Enoch 49:1-4)

He will stand with God; His glory and might are eternal; the spirit of wisdom, insight,
instruction and might dwell in Him; and He will judge the things that are secret.

1 In those days, the earth will give back what has been entrusted to it, and
Sheol will give back what has been entrusted to it, and destruction will restore
what it owes. For in those days, my Chosen One will arise 2 and choose the
righteous and holy from among them, for the day on which they will be
saved has drawn near. 3 And the Chosen One, in those days, will sit upon
my throne, and all the secrets of wisdom will go forth from the counsel of
his mouth, for the Lord of Spirits has given (them) to him and glorified him.
(1 Enoch 51:1-3)

The Chosen One will choose the righteous for the day of salvation, he will sit on
 32

God’s throne, and he will speak the secrets of wisdom because God has glorified
Him.

Many more passages use all these terms in similar ways.

3 And I asked the angel who went with me, “What are these things that I have
seen in secret?”4 And he said to me, “All these things that you have seen will
be for the authority of his Anointed One, so that he may be powerful and
mighty on the earth.” 5 And that angel of peace answered and said to me,
“Wait a little while, and all the hidden things that surround the Lord of Spirits
will be revealed to you. 6 These mountains that your eyes saw—the mountain
of iron, and the mountain of copper, and the mountain of silver, and the
mountain of gold, and the mountain of soft metal, and the mountain of lead.
All these will be before the Chosen One like wax before the fire, and like the
water that comes down from above upon these mountains, and they will be
weak before his feet. 7 And in those days none will save himself either by
gold or silver, and none will be able to flee. 8 And there will not be iron for
war, nor a garment for a breastplate; copper will be of no use, and tin will be
reckoned as nothing, and lead will not be desired. 9 All these will be rejected
and be destroyed from the face of the earth, when the Chosen One appears
before the Lord of Spirits.” (52:3-9)

4 And I asked the angel of peace who went with me, “These instruments—for
whom are they preparing them?” 5 And he said to me, “They are preparing
these for the kings and the mighty of this earth, that they may perish thereby.”
6 And after this, the Righteous and Chosen One will cause the house of his
congregation to appear; from then on, they will not be hindered in the name of
the Lord of Spirits. (53:4-6)

3 “When I have desired to take hold of them by the hand of the angels, on the
day of tribulation and distress in the face of my punishment and wrath, I will
make my punishment and wrath dwell upon them,” says the Lord of Spirits. 4
“Mighty kings who dwell on the earth, you will have to witness my Chosen
One, how he will sit on the throne of glory and judge Azazel and all his
associates and all his host in the name of the Lord of Spirits.” (55:3&4)

5 And these measurements will reveal all the secrets of the depths of the earth,
and those who were destroyed by the desert, and those who were devoured by
beasts, and those who were devoured by the fish of the sea; so that they may
return and rely on the day of the Chosen One, for no one will be destroyed in
the presence of the Lord of Spirits, and no one is able to be destroyed…8 And
the Lord of Spirits seated the Chosen One upon the throne of glory; and he
will judge all the works of the holy ones in the heights of heaven, and in
the balance he will weigh their deeds…10 And all the host of the heavens will
cry out and all the holy ones in the heights, and the host of the Lord—the
Cherubin, the Seraphin, and the Ophannin, and all the angels of power and all
the angels of the dominions, and the Chosen One and the other host who are
on the dry land and over the water on that day. (61:5,8&10)

1 And thus the Lord commanded the kings and the mighty and the exalted and
 33

those who possess the land, and he said, “Open your eyes and lift up your
horns, if you are able to recognize the Chosen One.” 2 And the Lord of Spirits
seated him upon the throne of his glory, and the spirit of righteousness was
poured upon him. And the word of his mouth will slay all the sinners, and all
the unrighteous will perish from his presence…. 7 For from the beginning the
Son of Man was hidden, and the Most High preserved him in the presence of
his might, and he revealed him to the chosen. 8 And the congregation of the
chosen and holy will be sown; and all the chosen will stand in his presence on
that day. (62:1&2, 7&8)

And after this, while he was living, his name was lifted up into the presence of
that Son of Man and into the presence of the Lord of Spirits from among
those who dwell on the earth. (70:1)

Daniel had a vision of the Ancient of Days and the Son of Man.

13 I continued watching in the night visions, and suddenly one like a son of
man was coming with the clouds of heaven. He approached the Ancient of
Days and was escorted before him. 14 He was given dominion, and glory, and
a kingdom; so that those of every people, nation, and language should serve
him. His dominion is an everlasting dominion that will not pass away, and his
kingdom is one that will not be destroyed. (Dan. 7:13&14, CSB)

The ‘Righteous One’, the ‘Chosen One’, the ‘Son of Man’ and the ‘Anointed One’
and is obviously the same person: Lord Jesus Christ. The Lord himself referred to
himself in these terms in many different passages of the New Testament gospels. His
followers that wrote the New Testament letters also use these terms in referring to
Jesus. The Book of 1 Enoch was written before the birth of Jesus, so these verses are
prophetic, supernatural and divine, and confirm that this book is, indeed, inspired
scripture.

John introduces his gospel with a powerful summary of the deity of Christ.

1 In the beginning was the Word, and the Word was with God, and the Word
was God. 2 He was with God in the beginning. 3 All things were created
through him, and apart from him not one thing was created that has been
created…14 The Word became flesh and dwelt among us. We observed his
glory, the glory as the one and only Son from the Father, full of grace and
truth. (John 1:1-3, 14, CSB)

The Son of God became the Son of Man, yet he is also God and the Creator.

Is Enoch the Son of Man?

The term ‘son of man’ is used generally to refer to a human being, but it specifically
refers to an enigmatic figure in the Books of Enoch and Daniel to represent a
heavenly being not God the Father, an angel or a human. Enoch is generally ‘a son of
man’, a human being, can he be identified as ‘the’ or ‘that’ Son of Man’?

Nickelsburg and VanderKam (2012) have produced the latest fresh translation of 1
 34

Enoch into English based on a wide range of manuscripts in different languages. They
have translated a very important verse in a particular way: “And he came to me and
greeted me with his voice and said to me, “You [Enoch] (are) that Son of Man who
was born for righteousness, and righteousness dwells on you, and the righteousness
of the Head of Days [God the Father] will not forsake you”” (1 Enoch 71:14,
Hermeneia). This translation is very confusing for a number of reasons.

Firstly, in a previous section of Enoch, Nickelsburg and VanderKam (2012) have

produced this translation:

1 There I [Enoch] saw one who had a head of days, and his head was like
white wool. And with him was another, whose face was like the
appearance of a man; and his face was full of graciousness like one of the
holy angels. 2 And I asked the angel of peace, who went with me and showed
me all the hidden things, about that son of man - who he was and whence he
was (and) why he went with the Head of Days. And he answered me and said
to me, “This is the son of man who has righteousness, and righteousness
dwells with him and all the treasuries of what is hidden he will reveal; For the
Lord of Spirits has chosen him, and his lot has prevailed through truth in the
presence of the Lord of Spirits forever. (1 Enoch 46:1-3, Hermeneia)

This passage clearly portrays the “Son of Man” as a third person, not the “head of
days” (God the Father) or Enoch.

Second, this is consistent with about a dozen other passages in the Book of 1 Enoch
that do the same by implication. Why would the narrative now turn things around and
claim that Enoch is the “Son of Man”? It makes no logical sense.

Third, it makes no sense for Enoch, standing with the angel, looking at two other
figures, now to be told that he (Enoch) is actually one of the other two people. Is this
some kind of post-modern self-reflection technique built into the text, a technique that
is used nowhere else in Enoch. This is absurd.

Fourth, Nickelsburg and VanderKam (2011) admit that “The present passage is the
only one in the Parables that refers to the Son of Man being “born.” (p. 328,
Hermeneia). Enoch cannot be the Son of Man, as the Son of Man is described as
being with God before creation and never that He was born.

Fifth, Nickelsburg and VanderKam (2011) admit that the ancient Ethiopian Geez can
be read in different ways.

An alternative interpretation is to read the Eth. ʾanta weʾetu walda beʾsi so

that weʾetu neither as a demonstrative adjective (“that son of man”) nor as an
indicator of the definite article (“the son of man”) but as a copula: “You are a
son of man (born for righteousness)… (p. 328, Hermeneia).

So, there are different ways of translating this verse into English. So, which
translation makes the most sense?

Sixth, Isaacs has correctly translated this passage in a way that makes sense. “Then an
 35

angel came to me [Enoch] and greeted me and said to me, “You, son of man, who art
born in righteousness and upon whom righteousness has dwelt, the righteousness of
the Antecedent of Time will not forsake you”” (1 Enoch 71:14, Charlesworth, 2010).

Is Enoch the son of man? Enoch is a son of man (a human), not the Son of Man (the
Divine figure). Problem solved.

The Dead Sea Scrolls

The Book of Parables (chapters 37 – 71) in the ancient Jewish book of 1 Enoch is the
only section in the book that does not have manuscript evidence found in the Dead
Sea Scrolls. Is there any significance to this?

Bock and Charlesworth (2013) have edited an entire volume with the latest research
to answer the question of the date of authorship of the Book of Parables. The
overwhelming conclusion is that the Parables were also written before the time of
Christ, like the rest of 1 Enoch. They describe “a new consensus on this exciting
composition” and lament the fact that

too many New Testament scholars are oblivious of such major paradigm shifts
in the study of Second Temple Judaism, the matrix of Jesus and almost all
New Testament traditions. It is patently obvious that a major disconnect
presently exists between New Testament scholars’ understanding of the
Parables of Enoch and how Jewish and Christian scholars, who specialize in
early Judaism, now understand the date and provenience of this masterpiece.

They also emphasize “the need to re-examine how the Parables of Enoch helps
contextualize the Palestinian Jesus Movement and provides a source for concepts and
beliefs in the New Testament”, and they “summarize what these studies suggest about
the origins and significance of the Parables of Enoch as well as how the document
helps us comprehend more deeply Jesus’ ministry and the origin and theology of the
Gospels” (p. 364).
 36

5. The Story of Enoch

Adam and Eve migrated east of Eden to what is now the Caspian coast. From there
their descendants migrated south to the Mesopotamian region and established the first
early Sumerian civilization of towns and cities. Not many people realize that the first
two great founding Egyptian pre-dynasties (the Badari and Naqada) were also pre-
flood. The first pre-dynastic Badari period was roughly between 5500 – 4000 BC
(around 1500 years). This was a fairly primitive period, as can be expected, and they
were mainly agriculturalists. Around 4300 BC, Enoch was born, the seventh from
Adam, who was already dead, and Enoch’s father Jared was 162. In around 4100 BC
Enoch’s son Methuselah was born when Enoch was 165. Let us review the genealogy
of Enoch according to the Book of Genesis.

18 Jared was 162 years old when he fathered Enoch. 19 Jared lived 800 years
after he fathered Enoch, and he fathered other sons and daughters. 20 So
Jared’s life lasted 962 years; then he died. 21 Enoch was 65 years old when he
fathered Methuselah. 22 And after he fathered Methuselah, Enoch walked
with God 300 years and fathered other sons and daughters. 23 So Enoch’s life
lasted 365 years. 24 Enoch walked with God; then he was not there because
God took him. (Gen. 5:1 – 24, CSB)

This is just about all that the Jewish Old Testament tells us about the life of Enoch.
The New Testament mentions him in this context and expands the narrative a little,
relating it to faith.

5 By faith Enoch was taken away, and so he did not experience death. He
was not to be found because God took him away. For before he was taken
away, he was approved as one who pleased God. 6 Now without faith it is
impossible to please God, since the one who draws near to him must believe
that he exists and that he rewards those who seek him. (Heb. 11:5&6, CSB)

The Book of 1 Enoch confirms these accounts.

12:1 Before these things [the fall of the angels], Enoch was taken; and no
human being knew where he had been taken, or where he was, or what had
happened to him. 2 His works were with the watchers, and with the holy ones
were his days. (1 Enoch 12:1, Hermeneia)

The Book of Jubilees expands significantly on the life of Enoch and gives the
historical context in terms of the Jubilees. Jared married his cousin Barakah, who bore
Enoch, 522 years after the creation of Adam.

In the eleventh jubilee [491-539] Jared took a wife for himself, and her name
was Barakah, the daughter of Rasu’eyal, the daughter of his father’s brother,
in the fourth week of this jubilee [512-18]. She gave birth to a son for him
during the fifth week, in the fourth year, of the jubilee [522], and he named
him Enoch. (Jub. 4:16, Hermeneia)
 37

God opened Enoch’s spiritual eyes. He was the first person to learn how to write and
he wrote extensively about the history of the world. As he was learning to write, God
gave him his first vision. The second was before he got married. These are recorded in
Enoch’s Dream Visions (Chapters 83 -89). These are chronologically the first of
Enoch’s writings. He writes them as he recounts them to his son Methuselah.

17 He was the first of mankind who were born on the earth who learned
the art of writing, instruction, and wisdom and who wrote down in a book the
signs of the sky in accord with the fixed patterns of their months so that
mankind would know the seasons of the years according to the fixed patterns
of each of their months. 18 He was the first to write a testimony. He
testified to mankind in the generations of the earth: The weeks of the jubilees
he related, and made known the days of the years; the months he arranged, and
related the sabbaths of the years, as we had told him. (Jub. 4:17&18, Herm.)

God gave him a vision of what would happen in the future, which he then recorded.

While he slept he saw in a vision what has happened and what will occur -
how things will happen for mankind during their history until the day of
judgment. He saw everything and understood. He wrote a testimony for
himself and placed it upon the earth against all mankind and for their history.
(Jub. 4:19, Herm.)

These first two visions are recorded in Enoch’s Dream Visions (Chapters 83-89).
Enoch’s First Dream Vision is about The Great Flood (Chapters 83-84)

83:1 And now, my son Methuselah, I will show you all the visions that I saw;
before you I will recount (them). 2 Two visions I saw before I took a wife,
and the one was unlike the other. The first (was) when I was learning to write,
and the second, before I took your mother (as my wife). I saw a terrible vision,
and concerning it I made supplication to the Lord. 3 I was lying down in the
house of Mahalalel, my grandfather, (when) I saw in a vision. Heaven was
thrown down and taken away, and it fell down upon the earth. (1 Enoch 83:1-
10, Hermeneia)

Enoch’s extensive Second Dream Vision covered The History of Humanity (Chapters
85–90). This passage is currently beyond the scope of this book.

After this, Enoch married his cousin, Edni, and she bore him a son that they called
Methuselah.

4:20 During the twelfth jubilee, in its seventh week [582-88] he took a wife
for himself. Her name was Edni, the daughter of Daniel, the daughter of his
father’s brother. In the sixth year of this week [587] she gave birth to a son
for him, and he named him Methuselah. 4:21 He was, moreover, with God’s
angels for six jubilees of years. They showed him everything on earth and in
the heavens—the dominion of the sun—and he wrote down everything. 4:22
He testified to the Watchers who had sinned with the daughters of men
because these had begun to mix with earthly women so that they became
defiled. Enoch testified against all of them. (Jub. 4:20&22, Herm.)
 38

Stained glass window in south-west transept of Canterbury Cathedral depicting

Methuselah, who according to the Bible was Noah's grandfather, and lived to be 969
years old. Public Domain. Wikimedia Commons.
 39

Enoch went to heaven and the fall of the angels happened sometime between
Methuselah’s marriage and the birth of Methuselah’s son, Lamech.

After a time, I took a wife for Methuselah my son, and she bore a son and
called his name Lamech. Righteousness was brought low until that day. And
when (Lamech) had come of age, he took for himself a wife, and she
conceived from him and bore a child [Noah]. (Enoch 106:1, Hermeneia)

Enoch spent around 300 years in the presence of the angels. This appears to have been
in heaven and in different locations on the earth.

“He was, moreover, with God’s angels for six jubilees of years” (Jub. 4:21,
Hermeneia).

Enoch describes the four (arch)angels in heaven and their particular roles in God’s
economy.

39:13 And there my eyes saw all who sleep not; they stand in his presence,
and they bless and say, “Blessed are you, and blessed is the name of the Lord
forever and ever.” 14 And my face was changed, for I was unable to see. 40:1
And after this I saw thousands of thousands and ten thousand times ten
thousand— they were innumerable and incalculable — who were standing in
the presence of the glory of the Lord of Spirits. 2 I looked, and on the four
sides of the Lord of Spirits, I saw four figures different from those who sleep
not. And I learned their names, because the angel who went with me and
showed me all the hidden things made their names known to me. 3 And I
heard the voices of those four figures uttering praise in the presence of the
Lord of Glory. 4 The first voice blesses the Lord of Spirits forever and ever.
5 And the second voice I heard blessing the Chosen One and the chosen ones
who depend on the Lord of Spirits. 6 And the third voice I heard petitioning
and praying for those who dwell on the earth, and interceding in the name of
the Lord of Spirits. 7 And the fourth voice I heard driving away the satans,
and he did not let them come before the Lord of Spirits, to accuse those who
dwell on the earth. 8 And after that I asked the angel of peace who went with
me and showed me everything that is hidden, “Who are these four figures that
I have seen and whose words I have heard and written down?” 9 And he said
to me, “The first one, who is merciful and long-suffering, is Michael. The
second one, who is in charge of every sickness and every wound of the sons
of men, is Raphael. The third one, who is in charge of every power, is
Gabriel. The fourth one, who (is) in charge of the repentance to hope of those
who inherit everlasting life, his name is Phanuel.” 10 These are the four
angels of the Lord of Spirits; and the four voices I heard in those days.
(1 Enoch 39:1 – 10, Hermeneia).

Later the Book of Enoch similarly describes Enoch’s sojourn in heaven.

8 And I saw angels that could not be counted, thousands of thousands and ten
thousand times ten thousand; they were surrounding that house. And
Michael and Raphael and Gabriel and Phanuel, and the holy angels who
are in the heights of heaven, were going in and out in that house. 9 And there
 40

came out of that house Michael and Raphael and Gabriel and Phanuel and
many holy angels without number. 10 And with them was the Head of Days,
and his head was white and pure as wool, and his garments were
indescribable. 11 And I fell on my face, and all my flesh melted, and my spirit
was transformed. And I cried out with a loud voice, with a spirit of power, and
I blessed and praised and exalted. 12 And those blessings that went forth from
my mouth were acceptable in the presence of that Head of Days. 13 And that
Head of Days came with Michael and Raphael and Gabriel and Phanuel,
and thousands and tens of thousands of angels without number.
(1 Enoch 70:1 – 71:13, Hermeneia)

Enoch returned to Earth and was placed in the Garden of Eden.

4:23 He was taken from human society, and we led him into the Garden of
Eden for (his) greatness and honor. Now he is there writing down the
judgment and condemnation of the world and all the wickedness of mankind.
4:24 Because of him the flood water did not come on any of the land of
Eden because he was placed there as a sign and to testify against all people in
order to tell all the deeds of history until the day of judgment. 4:25 He burned
the evening incense of the sanctuary which is acceptable before the Lord on
the mountain of incense. 4:26 For there are four places on earth that belong to
the Lord: the Garden of Eden, the mountain of the east, this mountain on
which you are today—Mt. Sinai—and Mt. Zion (which) will be sanctified in
the new creation for the sanctification of the whole earth. For this reason the
earth will be sanctified from all its sins and from its uncleanness into the
history of eternity. (Jub. 4:23-26, Hermeneia)

Enoch came back to the earth permanently to reside in the Garden of Eden. He was
there when the Flood happened and he was there when Moses wrote Jubilees in the
wilderness. Is he still there?
 41

6. The Fall of the Angels

After Enoch had been taken up to heaven, there occurred The Rebellion of the
Watchers. He describes both the disobedient and the obedient angels, and how he
wrote about it.

39:1 In those days, sons of the chosen and holy [angels] were descending from
the highest heaven, and their seed was becoming one with the sons of men.
2 In those days Enoch received books of jealous wrath and rage and books
of trepidation and consternation. 3 And in those days a whirlwind snatched
me up from the face of the earth and set me down within the confines of the
heavens. (1 Enoch 39:1 – 3, Hermeneia).

The Book of Genesis briefly mentions the fall of the angels.

6:1 When mankind began to multiply on the earth and daughters were born to
them, 2 the sons of God saw that the daughters of mankind were beautiful,
and they took any they chose as wives for themselves. 3 And the Lord said,
“My Spirit will not remain with mankind forever, because they are corrupt.
Their days will be 120 years.” 4 The Nephilim were on the earth both in those
days and afterward, when the sons of God came to the daughters of
mankind, who bore children to them. They were the powerful men of old, the
famous men. 5 When the Lord saw that human wickedness was widespread
on the earth and that every inclination of the human mind was nothing but evil
all the time, 6 the Lord regretted that he had made man on the earth, and he
was deeply grieved. (Gen. 6:1-6, CSB)

The Book of Job is the only book in the Old Testament to use the term “sons of God”.
“One day the sons of God came to present themselves before the LORD, and Satan
also came with them” (Job 1:6). “One day the sons of God came again to present
themselves before the LORD, and Satan also came with them to present himself
before the LORD” (Job 2:1). Clearly the “sons of God” are the angels, nothing else.
Other theories are meaningless. The word “Nephilim” means ‘giants’.

The Book of Jubilees places this in context.

5:1 When mankind began to multiply on the surface of the entire earth and
daughters were born to them, the angels of the Lord - in a certain year of this
jubilee - saw that they were beautiful to look at. So they married of them
whomever they chose. They gave birth to children for them and they were
giants. 5:2 Wickedness increased on the earth. All animate beings
corrupted their way—(everyone of them) from people to cattle, animals,
birds, and everything that moves about on the ground. All of them corrupted
their way and their prescribed course. They began to devour one another, and
wickedness increased on the earth. Every thought of all mankind’s knowledge
was evil like this all the time. 5:3 The Lord saw that the earth was corrupt, that
all animate beings had corrupted their prescribed course, and that all of
them—everyone that was on the earth—had acted wickedly before his eyes.
5:4 He said that he would obliterate people and all animate beings that were
on the surface of the earth which he had created. (Jubilees 5:1-4, Hermeneia)
 42

The giants Fafner and Fasolt seize Freyja in Arthur Rackham's illustration of Richard
Wagner's Der Ring des Nibelungen. Rackham, Arthur (illus) (1910) The Rhinegold &
the Valkyrie, London: William Heinemann, p. 32. Retrieved on 23 June 2011. Public
Domain. Wikimedia Commons.

The angels were attracted to human women, they married them and had children by
them. These children grew up into giants. Giants are mentioned in many ancient texts.
 43

The Book of 1 Enoch significantly expands on the account of the fall of the angels.
Shemihaza was the instigator for the others to swear an oath (just like God had done
before creation) and bind each other with a curse on Mount Hermon. The clear
implication is that they knew that what they were doing was wrong, but they did it
anyway. Hence, they justly brought God’s judgment and wrath upon themselves and
their descendents.

6:1 When the sons of men had multiplied, in those days, beautiful and comely
daughters were born to them. 2 And the watchers, the sons of heaven, saw
them and desired them. And they said to one another, “Come, let us choose
for ourselves wives from the daughters of men, and let us beget children for
ourselves.” 3 And Shemihazah, their chief, said to them, “I fear that you will
not want to do this deed, and I alone shall be guilty of a great sin.” 4 And they
all answered him and said, “Let us all swear an oath, and let us all bind one
another with a curse, that none of us turn back from this counsel until we
fulfill it and do this deed.” 5 Then they all swore together and bound one
another with a curse. 6 And they were, all of them, two hundred, who
descended in the days of Jared onto the peak of Mount Hermon. And they
called the mountain “Hermon” because they swore and bound one another
with a curse on it. (1 Enoch 6:1-6, Hermeneia)

Mount Hermon. Golan Heights. Anti-Lebanon Mountains. Near Israel, Syria. It is the
highest point in Syria. It is currently a United Nations buffer zone. Public Domain.
Wikimedia Commons.
 44

Enoch’s account specifically mention the names of the leaders of the angels that were
involved.

7 And these are the names of their chiefs: Shemihazah— this one was their
leader; Arteqoph, second to him; Remashel, third to him; Kokabel, fourth to
him; Armumahel, fifth to him; Ramel, sixth to him; Daniel, seventh to him;
Ziqel, eighth to him; Baraqel, ninth to him; Asael, tenth to him; Hermani,
eleventh to him; Matarel, twelfth to him; Ananel, thirteenth to him; Setawel,
fourteenth to him; Samshiel, fifteenth to him; Sahriel, sixteenth to him;
Tummiel, seventeenth to him; Turiel, eighteenth to him; Yamiel, nineteenth to
him; Yehadiel, twentieth to him. 8 These are their chiefs of tens. (1 Enoch
6:7&8, Hermeneia)

Later in the Book of Enoch another version of this list is given,

2 Look, the names of those angels, and these are their names: their first is
Shemihazah; and the second is Arteqoph; the third is Remashel; the fourth is
Kokabel; the fifth is Turel; the sixth is Ramel; the seventh is Daniel; the eighth
is Ziqel; the ninth is Baraqel; the tenth is Asael; the eleventh is Hermani; the
twelfth is Matarel; the thirteenth is Basasel; the fourteenth is Ananel; the
fifteenth is Turel; the sixteenth is Shamsiel; the seventeenth is Sahriel; the
eighteenth is Tummiel; the nineteenth is Turiel; the twentieth is Yamiel;
the twenty-first is Azazel. 3 These are the chiefs of their angels and their
names, and the leaders of their hundreds, and the leaders of their fifties, and
the leaders of their tens. (Enoch 69:2&3, Hermeneia).

The same account also gives more details about some of them.

4 And the name of the first is Yeqon, this is the one who led all the children of
the angels astray and brought them down upon the earth, and led them astray
through the daughters of men. 5 And the name of the second is Asbe’el. This
one gave evil counsel to the children of the holy angels, and led them astray so
that they ruined their bodies through the daughters of men. (Enoch 69:4&5,
Hermeneia)

The first two angels on this list are accused of the sin of leading astray the other
angels in general, but Gadreel is an interesting case.

6 And the name of the third is Gadre’el. This is the one who showed all the
blows of death to the sons of men, and he led Eve astray, and he showed the
shield and the coat of mail and the sword for battle and all the implements
of death to the sons of men. 7 And from his hand they have gone forth against
those who dwell on the earth from that day and forever and ever. (Enoch
69:6&7, Hermeneia)

He is said to have “led Eve astray”, implying that he possessed the serpent and was
responsible for the first sin. In other words, he is Satan himself, and corresponds to
the figure of Zeus or Vulcan, the founder of Athens. He is also the one that taught
them war.
 45

Other angels taught them writing and how to perform abortions. It is not surprising
that abortions have an occultic origin.

8 And the name of the fourth is Penemue. This one showed the sons of men
the bitter and the sweet and showed them all the secrets of their wisdom. 9 He
gave humans knowledge about writing with ink and papyrus, and therefore
many went astray from of old and forever and until this day. 10 For humans
were not born for this purpose, to confirm their trustworthiness through pen
and ink. 11 For humans were not created to be different from the angels, so
that they should remain pure and righteous. And death, which ruins
everything, would not have laid its hand on them. But through this, their
knowledge, they are perishing, and through this power it devours us. 12 And
the name of the fifth is Kasdeya. This is the one who showed the sons of men
all the evil blows of spirits and demons, and the blows of the foetus in the
womb, so that it aborts, and the blow of the soul, the bite of the serpent, and
the blow that comes in the noonday heat, the son of the serpent, whose name is
Tabaet. (Enoch 69:8-12, Hermeneia)

Bas-relief at Angkor Wat, Cambodia, c. 1150, depicting a demon inducing an

abortion by pounding the abdomen of a pregnant woman with a pestle. Malcolm Potts
- Potts, M. et al. "Thousand-year-old depictions of massage abortion, Journal of
Family Planning and Reproductive Health Care, volume 33, page 234 (2007). Public
Domain. Wikimedia Commons. [Please see my article at the end of this book.]

Our earlier passage then goes on to describe the heinous results of this deed and the
effect it had on the world.
 46

1 These and all the others with them took for themselves wives from among
them such as they chose. And they began to go in to them, and to defile
themselves through them, and to teach them sorcery and charms, and to
reveal to them the cutting of roots and plants. 2 And they conceived from them
and bore to them great giants. And the giants begot Nephilim, and to the
Nephilim were born Elioud. And they were growing in accordance with their
greatness. 3 They were devouring the labor of all the sons of men, and men
were not able to supply them. 4 And the giants began to kill men and to
devour them. 5 And they began to sin against the birds and beasts and
creeping things and the fish, and to devour one another’s flesh. And they
drank the blood. 6 Then the earth brought accusation against the lawless ones.
(1 Enoch 7:1-6, Hermeneia)

The diplomatic implication in these texts is also that the angels copulated with
animals producing human/animal hybrids. They are mentioned in many ancient texts.

Painting of Matsya, the fish-incarnation of Viṣṇu. The upper body of Viṣṇu emerges
from the body of the fish. A silk sash is draped over his elbows and has an intricate
design. Dated 1816. Public Domain. Wikimedia Commons.
http://www.britishmuseum.org/research/search_the_collection_database/searc
h_object_image.aspx
 47

In this 19th-century piece by Edward Burne-Jones, the human woman Psyche

receives affection from the hybrid deity Pan. Harvard Art Museums/Fogg Museum,
Bequest of Grenville L. Winthrop. Public Domain. Wikimedia Commons.

Another implication in this text is that the animals copulated with animals producing
animal/animal hybrids called chimera. They are also mentioned in many ancient
texts.

Chimera. Apulian red-figure dish, ca. 350-340 BC. Jastrow (2006). Lampas Group.
Louvre Museum. Department of Greek, Etruscan and Roman Antiquities, Sully, 1st
floor, room 44. Campana Collection, 1861. Public Domain. Wikimedia Commons.
 48

Chimera with a human head and a lion's head; the hooked nose of the human head
points to a Luvian or Hittite ethnic origin; from Herald's wall, Carchemish ; 850-750
BC; Late Hittite style under Aramaean influence. Museum of Anatolian Civilizations,
Ankara, Turkey. Public Domain. Wikimedia Commons.

The fallen angel that was guilty of the most sin was Azazael or Asael. He was not one
of the original leaders, but he certainly was the most aggressive fallen angel. This
figure most closely corresponds to the figure of Poseidon or Neptune, the founder of
Atlantis.

8:1 Asael taught men to make swords of iron and weapons and shields and
breastplates and every instrument of war. He showed them metals of the
earth and how they should work gold to fashion it suitably, and concerning
silver, to fashion it for bracelets and ornaments for women. And he showed
them concerning antimony and eye paint and all manner of precious stones
and dyes. And the sons of men made them for themselves and for their
daughters, and they transgressed and led the holy ones astray. 2 And there was
much godlessness on the earth, and they made their ways desolate. (1 Enoch
8:1&2, Hermeneia)

Many of the other leaders focused on a variety of other things like magic and signs.

3 Shemihazah taught spells and the cutting of roots. Hermani taught sorcery
for the loosing of spells and magic and skill. Baraqel taught the signs of the
lightning flashes. Kokabel taught the signs of the stars. Ziqel taught the
signs of the shooting stars. Arteqoph taught the signs of the earth. Shamsiel
taught the signs of the sun. Sahriel taught the signs of the moon. And they all
began to reveal mysteries to their wives and to their children. 4 (And) as
men were perishing, the cry went up to heaven. (1 Enoch 8:3&4, Hermeneia)
 49

The four archangels then make intercession for mankind and creation to God.

9:1 Then Michael and Sariel and Raphael and Gabriel looked down from
the sanctuary of heaven upon the earth and saw much bloodshed on the earth.
All the earth was filled with the godlessness and violence that had befallen it.
2 And entering in, they said to one another, “The earth, devoid (of
inhabitants), raises the voice of their cries to the gates of heaven. 3 And now
to us, the holy ones of heaven, the souls of men make suit, saying, ‘Bring in
our judgment to the Most High, and our destruction before the glory of the
majesty, before the Lord of all lords in majesty.’” 4 And approaching, they
said to the Lord of the Ages, “You are the God of gods and Lord of lords and
King of kings and God of the ages. And the throne of your glory (exists) for
every generation of the generations that are from of old. And your name (is)
holy and great and blessed for all the ages. 5 For you have made all things and
have authority over all. And all things are manifest and uncovered before you,
and you see all things, and there is nothing that can be hidden from you. 6 You
see what Asael has done, who has taught all iniquity on the earth, and has
revealed the eternal mysteries that are in heaven, which the sons of men were
striving to learn. 7 And (what) Shemihazah (has done) to whom you gave
authority to rule over them who are with him. 8 They have gone in to the
daughters of the men of earth, and they have lain with them, and have defiled
themselves with the women. And they have revealed to them all sins, and have
taught them to make hate-inducing charms. 9 And now look, the daughters of
men have borne sons from them, giants, half-breeds. And the blood of men is
shed on the earth, And the whole earth is filled with iniquity. 10 And now
look, the spirits of the souls of the men who have died make suit, and their
groan has come up to the gates of heaven, and it does not cease to come forth
from the presence of the iniquities that have come upon the earth. 11 You
know all things before they happen, and you see these things and you permit
them, and you do not tell us what we ought to do to them with regard to these
things.” (1 Enoch 9:1 – 11, Hermeneia)

The Four Archangels are commissioned by God to make things right.

Sariel is commissioned to instruct Noah on what he should do to survive.

10:1 Then the Most High declared, and the Great Holy One spoke. And he
sent Sariel to the son of Lamech, saying, 2 “Go to Noah and say to him in my
name, ‘Hide yourself.’ And reveal to him that the end is coming, that the
whole earth will perish; and tell him that a deluge is about to come on the
whole earth and destroy everything on the earth. 3 Teach the righteous one
what he should do, the son of Lamech how he may preserve himself alive and
escape forever. From him a plant will be planted, and his seed will endure for
all the generations of eternity.” (1 Enoch 10:1-3, Hermeneia)

Raphael is commissioned to imprison Asael.

10:4 To Raphael he said, “Go, Raphael, and bind Asael hand and foot, and
cast him into the darkness; And make an opening in the wilderness that is in
Doudael. 5 Throw him there, and lay beneath him sharp and jagged stones.
 50

And cover him with darkness, and let him dwell there for an exceedingly long
time. Cover up his face, and let him not see the light. 6 And on the day of the
great judgment, he will be led away to the burning conflagration. 7 And heal
the earth, which the watchers have desolated; and announce the healing of the
earth, that the plague may be healed, and all the sons of men may not perish
because of the mystery that the watchers told and taught their sons. 8 And all
the earth was made desolate by the deeds of the teaching of Asael, and over
him write all the sins.” (1 Enoch 10:4-8, Hermeneia)

Doudael is a desert mountain roughly half-way between Jerusalem and the Dead Sea.
It is there that Asael and the other the angels were imprisoned underground and they
are there to this day, to be released at the time of the end.

1 The fifth angel blew his trumpet, and I saw a star that had fallen from
heaven to earth. The key for the shaft to the abyss was given to him. 2 He
opened the shaft to the abyss, and smoke came up out of the shaft like smoke
from a great furnace so that the sun and the air were darkened by the smoke
from the shaft. (Rev. 9:1&2, CSB)

This star most certainly refers to the angel Satan, who will be allowed to release the
fallen angels from the abyss. The description of these fallen angels is frightening for
unbelievers.

3 Then locusts came out of the smoke on to the earth, and power was given to
them like the power that scorpions have on the earth. 4 They were told not to
harm the grass of the earth, or any green plant, or any tree, but only those
people who do not have God’s seal on their foreheads. 5 They were not
permitted to kill them but were to torment them for five months; their
torment is like the torment caused by a scorpion when it stings someone. 6 In
those days people will seek death and will not find it; they will long to die, but
death will flee from them. 7 The appearance of the locusts was like horses
prepared for battle. Something like golden crowns was on their heads; their
faces were like human faces; 8 they had hair like women’s hair; their teeth
were like lions’ teeth; 9 they had chests like iron breastplates; the sound of
their wings was like the sound of many chariots with horses rushing into
battle; 10 and they had tails with stingers like scorpions, so that with their tails
they had the power to harm people for five months. 11 They had as their king
the angel of the abyss; his name in Hebrew is Abaddon, and in Greek he has
the name Apollyon. 12 The first woe has passed. There are still two more
woes to come after this. (Rev. 9:3-12, CSB)

In our original account, Gabriel is commissioned to destroy the Giants.

10:9 And to Gabriel he said, “Go, Gabriel, to the bastards, to the half-breeds,
to the sons of miscegenation; and destroy the sons of the watchers from
among the sons of men; send them against one another in a war of
destruction. Length of days they will not have; 10 and no petition will be
(granted) to their fathers in their behalf, that they should expect to live an
everlasting life, nor even that each of them should live five hundred years.” (1
Enoch 10:9&10, Hermeneia)
 51

It was Gabriel that initiated the war between the two great giant civillisations of
Atlantis (Azazel’s kingdom) and Athens (Satan’s kingdom.

Michael is commissioned to imprison Shemihazah and his associates and to destroy

the giants.

10:11 And to Michael he said, “Go, Michael, bind Shemihazah and the others
with him, who have mated with the daughters of men, so that they were
defiled by them in their uncleanness. 12 And when their sons perish and they
see the destruction of their beloved ones, bind them for seventy generations in
the valleys of the earth, until the day of their judgment and consummation,
until the everlasting judgment is consummated. 13 Then they will be led away
to the fiery abyss, and to the torture, and to the prison where they will be
confined forever. 14 And everyone who is condemned and destroyed
henceforth will be bound together with them until the consummation of their
generation. And at the time of the judgment, which I shall judge, they will
perish for all generations. 15 Destroy all the spirits of the half-breeds and the
sons of the watchers, because they have wronged men. (1 Enoch 10:11-15,
Hermeneia)

The fallen angels and the spirits of the giants (demons) were all imprisoned in
Doudael with Azazel.

Michael was to restore the earth through the family of Noah.

10:16 Destroy all perversity from the face of the earth, and let every wicked
deed be gone; and let the plant of righteousness and truth appear, and it will
become a blessing, (and) the deeds of righteousness and truth will be planted
forever with joy. 17 And now all the righteous will escape, and they will live
until they beget thousands, and all the days of their youth and their old age
will be completed in peace. 18 Then all the earth will be tilled in
righteousness, and all of it will be planted with trees and filled with blessing;
19 and all the trees of joy will be planted on it. They will plant vines on it, and
every vine that will be planted on it will yield a thousand jugs of wine, and of
every seed that is sown on it, each measure will yield a thousand measures,
and each measure of olives will yield ten baths of oil. 20 Cleanse the earth
from all impurity and from all wrong and from all lawlessness and from all
sin, and godlessness and all impurities that have come upon the earth, remove.
21 And all the sons of men will become righteous, and all the peoples will
worship (me), and all will bless me and prostrate themselves. 22 And all the
earth will be cleansed from all defilement and from all uncleanness, and I shall
not again send upon them any wrath or scourge for all the generations of
eternity. 11: 1 Then I shall open the storehouses of blessing that are in heaven,
and make them descend upon the earth, upon the works and the labor of the
sons of men. 2 And then truth and peace will be united together for all the
days of eternity and for all the generations of humanity.” (1 Enoch 10:16-11:2,
Hermeneia)

God promised to restore the original order.

 52

The fall of the angels happened after Enoch was taken to heaven. He was given his
first mission to proclaim God’s judgment on the fallen angels and their giant
offspring.

12:1 Before these things, Enoch was taken; and no human being knew where
he had been taken, or where he was, or what had happened to him. 2 His
works were with the watchers, and with the holy ones were his days. 3 I,
Enoch, was standing, blessing the Lord of majesty, the King of the ages.
And look, the watchers of the Great Holy One called me, Enoch the scribe,
and said to me, 4 “Enoch, righteous scribe, go and say to the watchers of
heaven - who forsook the highest heaven, the sanctuary of their eternal
station, and defiled themselves with women. As the sons of earth do, so they
did and took wives for themselves. And they worked great desolation on the
earth 5 ‘You will have no peace or forgiveness.’ 6 “And concerning their
sons, in whom they rejoice— The slaughter of their beloved ones they will
see, and over the destruction of their sons they will lament and make perpetual
petition, and they will have no mercy or peace. (1 Enoch 12:1-6, Hermeneia)

Specifically, Enoch was sent to Azazel.

13:1 “And, Enoch, go and say to Asael, ‘You will have no peace. A great
sentence has gone forth against you, to bind you. 2 You will have no relief or
petition, because of the unrighteous deeds that you revealed, and because of
all the godless deeds and the unrighteousness and the sin that you revealed to
humans.’” 3 Then I went and spoke to all of them together. And they were all
afraid, and trembling and fear seized them. (1 Enoch 13:1-3, Hermeneia)

Although Azazel was not one of the original leaders of the rebellion, he was the most
aggressive of the fallen angels, so he received a very specific judgement.

The fallen angels pleaded with Enoch to be an advocate for them with God, he wrote
it down and recited it to God.

13:4 And they asked that I write a memorandum of petition for them, that
they might have forgiveness, and that I recite the memorandum of petition
for them in the presence of the Lord of heaven. 5 For they were no longer able
to speak or to lift their eyes to heaven out of shame for the deeds through
which they had sinned and for which they had been condemned. 6 Then I
wrote out the memorandum of their petition, and the requests concerning
themselves, with regard to their deeds individually, and concerning their sons
for whom they were making request, that they might have forgiveness and
longevity. 7 And I went off and sat by the waters of Dan in the land of Dan,
which is south of Hermon, to the west. I recited (to God) the memorandum
of their petition until I fell asleep. (1 Enoch 13:4-7, Hermeneia)

Enoch went back to heaven and God sent him back on a second mission to take God’s
reply to them.
 53

13:8 And look, dreams came upon me, and visions fell upon me. And I saw
visions of wrath, and there came a voice, saying, “Speak to the sons of heaven
to reprimand them.” 9 And when I had awakened, I went to them. And all of
them were assembled together, and they were sitting and weeping at Abel-
Main, which is between Lebanon and Senir, covering their faces. 10 And I
recited in their presence all the visions that I had seen in the dream, and I
began to speak the words of truth and the vision and reprimand to the watchers
of heaven. (1 Enoch 13:8-10, Hermeneia)

Enoch’s commission was then given to the fallen angels.

14:1 The Book of the Words of Truth and the Reprimand of the Watchers
Who Were from of Old, according to the command of the Great Holy One in
the dream that I dreamed. 2 In this vision I saw in my dream what I now speak
with a human tongue and with the breath of my mouth, which the Great One
has given to humans, to speak with them and to understand with the heart. 3
As he created and destined humans to understand the words of knowledge, so
he created and destined me to reprimand the watchers, the sons of heaven. 4
I wrote up your petition, and in the vision it was shown to me thus, that you
will not obtain your petition for all the days of eternity; but judgment has
been consummated in the decree against you, 5 that from now on you will
not ascend into heaven for all the ages; and it has been decreed to bind
you in bonds in the earth for all the days of eternity. 6 And that before
these things, you will see the destruction of your sons, your beloved ones,
and that you will have no pleasure in them, but they will fall before you by the
sword. 7 Accordingly, you will not obtain your petition concerning them, nor
concerning yourselves. You will be petitioning and making supplication; . . .
but you will not be speaking any word from the writing that I have written. (1
Enoch 14:1-7, Hermeneia)

Enoch ascends to heaven again and has another vision.

14:8 In the vision it was shown to me thus: Look, clouds in the vision were
summoning me, and mists were crying out to me; and shooting stars and
lightning flashes were hastening me and speeding me along, and winds in my
vision made me fly up and lifted me upward and brought me to heaven. 9 And
I went in until I drew near to a wall built of hailstones; and tongues of fire
were encircling them all around, and they began to frighten me. 10 And I went
into the tongues of fire, and I drew near to a great house built of hailstones;
and the walls of this house were like stone slabs, and they were all of snow,
and the floor was of snow. 11 And the ceiling was like shooting stars and
lightning flashes; and among them were fiery cherubim, and their heaven was
water, 12 and a flaming fire encircled all their walls, and the doors blazed with
fire. 13 And I went into that house— hot as fire and cold as snow, and no
delight of life was in it. Fear enveloped me, and trembling seized me, 14 and I
was quaking and trembling, and I fell upon my face. And I saw in my vision,
15 And look, another open door before me: and a house greater than the
former one, and it was all built of tongues of fire. 16 All of it so excelled in
glory and splendor and majesty that I am unable to describe for you its glory
and majesty. 17 Its floor was of fire, and its upper part was flashes of lightning
 54

and shooting stars, and its ceiling was a flaming fire. 18 And I was looking
and I saw a lofty throne; and its appearance was like ice, and its wheels were
like the shining sun, and the voice (or sound) of the cherubim, 19 and from
beneath the throne issued rivers of flaming fire. And I was unable to see. 20
The Great Glory sat upon it; his apparel was like the appearance of the sun and
whiter than much snow. 21 No angel could enter into this house and look at
his face because of the splendor and glory, and no human could look at him.
22 Flaming fire encircled him and a great fire stood by him, and none of those
about him approached him. Ten thousand times ten thousand stood before
him, but he needed no counselor; his every word was deed. 23 And the holy
ones of the watchers who approached him did not depart by night, nor by day
did they leave him. (1 Enoch 14:8-23, Hermeneia)

The God speaks to Enoch and gives his final word to the fallen angels.

14:24 Until now I had been on my face, prostrate and trembling. And the Lord
called me with his mouth and said to me, “Come here, Enoch, and hear my
word(s).” 25 And one of the holy ones came to me and raised me up and stood
me (on my feet) and brought me up to the door. But I had my face bowed
down. 15:1 But he answered and said to me— and I heard his voice— “Fear
not, Enoch, righteous man and scribe of truth; come here, and hear my voice.
2 Go and say to the watchers of heaven, who sent you to petition in their
behalf, ‘You should petition in behalf of humans, and not humans in behalf of
you. 3 Why have you forsaken the high heaven, the eternal sanctuary; and lain
with women, and defiled yourselves with the daughters of men; and taken for
yourselves wives, and done as the sons of earth; and begotten for yourselves
sons, giants? 4 You were holy ones and spirits, living forever. With the blood
of women you have defiled yourselves, and with the blood of flesh you have
begotten, and with the blood of men you have lusted, and you have done as
they do— flesh and blood, who die and perish. 5 Therefore I gave them
women, that they might cast seed into them, and thus beget children by them,
that nothing fail them on the earth. 6 But you originally existed as spirits,
living forever, and not dying for all the generations of eternity; 7 therefore I
did not make women among you.’ The spirits of heaven, in heaven is their
dwelling; 8 But now the giants who were begotten by the spirits and flesh—
they will call them evil spirits on the earth, for their dwelling will be on the
earth. 9 The spirits that have gone forth from the body of their flesh are evil
spirits, for from humans they came into being, and from the holy watchers was
the origin of their creation. Evil spirits they will be on the earth, and evil
spirits they will be called. 10 The spirits of heaven, in heaven is their
dwelling; but the spirits begotten on the earth, on the earth is their dwelling.
11 And the spirits of the giants lead astray, do violence, make desolate, and
attack and wrestle and hurl upon the earth and cause illnesses. They eat
nothing, but abstain from food and are thirsty and smite. 12 These spirits (will)
rise up against the sons of men and against the women, for they have come
forth from them. 16:1 From the day of the slaughter and destruction and death
of the giants, from the soul of whose flesh the spirits are proceeding, they are
making desolate without (incurring) judgment. Thus they will make desolate
until the day of the consummation of the great judgment, when the great age
will be consummated. It will be consummated all at once. 2 And now (say) to
 55

the watchers who sent you to petition in their behalf, who formerly were in
heaven, 3 ‘You were in heaven, and no mystery was revealed to you; but a
stolen mystery you learned; and this you made known to the women in your
hardness of heart; and through this mystery the women and men are
multiplying evils on the earth.’ 4 Say to them, ‘You will have no peace.’” (1
Enoch 14:24-16:4, Hermeneia)

Jubilees describes how Enoch pronounced God’s judgment on the fallen angels.

4:22 He testified to the Watchers who had sinned with the daughters of men
because these had begun to mix with earthly women so that they became
defiled. Enoch testified against all of them. 4:23 He was taken from human
society, and we led him into the Garden of Eden for his greatness and honor.
Now he is there writing down the judgment and condemnation of the world
and all the wickedness of mankind. 4:24 Because of him the flood water did
not come on any of the land of Eden because he was placed there as a sign and
to testify against all people in order to tell all the deeds of history until the day
of judgment. 4:25 He burned the evening incense of the sanctuary which is
acceptable before the Lord on the mountain of incense. 4:26 For there are four
places on earth that belong to the Lord: the Garden of Eden, the mountain of
the east, this mountain on which you are today—Mt. Sinai—and Mt. Zion
which will be sanctified in the new creation for the sanctification of the whole
earth. For this reason the earth will be sanctified from all its sins and from its
uncleanness into the history of eternity. (1 Enoch 4:22-26, Hermeneia)
 56

7. The Birth of Noah

1 Enoch gives a very interesting account of the birth of Noah near the end of the
book.

106:1 After a time, I took a wife for Methuselah my son, and she bore a son
and called his name Lamech. Righteousness was brought low until that day.
And when Lamech had come of age, he took for himself a wife, and she
conceived from him and bore a child. 2 And when the child was born, his
body was whiter than snow and redder than a rose, his hair was all white
and like white wool and curly. Glorious was his face. When he opened his
eyes, the house shone like the sun.

His skin was reddish-white, his hair was curly-white, his face was shining-white, and
his eyes were shining-blue. Some interpreters have suggested that he was an albino,
but albinos cannot be described as having ‘glorious faces’.

3 And he stood up from the hands of the midwife, and he opened his mouth
and praised the Lord of eternity. 4 And Lamech was afraid of him, and he
fled and came to Methuselah his father. 5 And he said to him, “A strange child
has been born to me. He is not like human beings, but like the sons of the
angels of heaven. His form is strange, not like us. His eyes are like the rays
of the sun, and glorious is his face.

It seems that the supernatural occurrence of a baby praising God was almost lost in
the fear of his physical features. The Nazis are delighted by this passage, as it seems
to reinforce their view that all mankind are descended from an Aryan man. However,
Noah was clearly a genetic aberration, otherwise his birth would not have produced
such a negative reaction.

6 I think that he is not from me, but from the angels. And I fear him, lest
something happen in his days on the earth. 7 I beg you, father, and beseech
you, go to Enoch our father and learn the truth from him, for his dwelling is
with the angels.” 8 When Methuselah heard the words of his son, he came to
me at the ends of the earth, where he heard I was then. And he said to me,
“My father, hear my voice and come to me.” And I heard his voice and came
to him and said, “Look, here I am, child. Why have you come to me, child?” 9
He answered and said, “Because of great distress I have come to you, and
because of a terrible vision I have approached here, father.

At this point in the history of the world, angels were present among men on the earth.
Clearly, the angels have blue eyes, white hair and white skin inappearance. Human
beings at that time obviously probably had brown eyes, dark hair and dark skin. The
original creation of man ensured that his natural physical features protected him from
the elements. Brown eyes and brown skin (with high melanin content) protect from
the harsh damage from sunlight, but blue eyes and skin make the human body more
susceptible. It is unfortunate that, in most cultures, the latter is considered more
attractive.
 57

10 And now, my father, hear me, for a child has been born to Lamech my son,
and his form and appearance are not like the form of human beings. And
his color is whiter than snow and redder than a rose, and the hair of his
head is whiter than white wool. And his eyes are like the rays of the sun,
and he opened his eyes and made the whole house bright. 11 And he stood up
from the hands of the midwife, and he opened his mouth and praised the Lord
of eternity. 12 And Lamech my son was afraid and he fled to me. He does not
believe that the child is his son, but that he is from the angels of heaven.
And, look, I have come to you, because from the angels you have the exact
facts and the truth.” 13 Then I, Enoch, answered and said, “The Lord will
renew his commandment upon the earth, just as, child, I have seen and told
you. That in the generation of Jared, my father, they transgressed the
word of the Lord/the covenant of heaven, 14 and look, they went on sinning
and transgressing the custom. With women they were mingling, and with them
they were sinning. They married some of them, and they went on begetting
children, not like spirits, but of flesh. 15 And there will be great wrath upon
the earth and a flood, and there will be great destruction for a year. 16 And
this child that was born to you will be left on the earth, and his three children
will be saved with him, when all people on the earth die. 17 And he will
cleanse the earth from the corruption that is on it. 18 And now tell Lamech,
‘He is your child in truth, and this child will be righteous and blameless, And
“Noah” call his name, for he will be your remnant, from whom you will find
rest.’ He and his sons will be saved from the corruption of the earth and from
all sins and from all iniquities that are consummated on the earth in his days.
19 And after this there will be stronger iniquity than that which was formerly
consummated on the earth. For I know the mysteries of the Lord that the holy
ones have revealed and shown to me, and that I have read in the tablets of
heaven. 107:1 And I have seen written in them that generation upon
generation will do evil in this way, and the evil will be until there arise
generations of righteousness. And evil and wickedness will end, and violence
will cease from the earth, and good things will come upon the earth to them. 2
Now go, child, and tell Lamech your son that this child that has been born is
his child, truly and without deception.” 3 When Methuselah heard the words
of Enoch his father—for Enoch revealed them to him secretly—Methuselah
returned and revealed everything to Lamech. And his name was called
Noah— he who gladdens the earth from destruction. (1 Enoch 106:1 – 107:3)

Human beings have the potential for a wide range of genetic variation in their
physical features. The original features were dark, not light.
 58

8. The Coming Messiah

Moses clearly had access to the Book of Enoch, as the words that he uses are the same
as the first chapter of the Book of 1 Enoch.

1. This is the blessing that Moses, the man of God, gave the Israelites before
his death. 2 He said: The LORD came from Sinai and appeared to them from
Seir; he shone on them from Mount Paran and came with ten thousand holy
ones, with lightning from his right hand for them. 3 Indeed he loves the
people. All your holy ones are in your hand, and they assemble at your feet.
Each receives your words. (Deut. 33:1-3, CSB)

The first chapter and introduction to the book of 1 Enoch is mind-blowing. Enoch
opens his book with words that Moses also used.

1:1 The words of the blessing with which Enoch blessed the righteous
chosen who will be present on the day of tribulation, to remove all the
enemies; and the righteous will be saved. (1 Enoch 1:1, Hermeneia)

He speaks of “the day of tribulation” in which “the righteous will be saved, concepts
that are used regularly in the New Testament. Enoch continues.

2 And he took up his discourse and said, “Enoch, a righteous man whose eyes
were opened by God, who had the vision of the Holy One and of heaven,
which he showed me. From the words of the watchers and holy ones I heard
everything; and as I heard everything from them, I also understood what I
saw. Not for this generation do I expound, but concerning one that is distant I
speak. (1 Enoch 1:2, Hermeneia)

Balaam’s Fourth Oracle uses very similar words. He was obviously also familiar with
1 Enoch.

15 Then he proclaimed his poem: The oracle of Balaam son of Beor, the
oracle of the man whose eyes are opened; 16 the oracle of one who hears the
sayings of God and has knowledge from the Most High, who sees a vision
from the Almighty, who falls into a trance with his eyes uncovered: 17 I see
him, but not now; I perceive him, but not near. A star will come from Jacob,
and a scepter will arise from Israel. He will smash the forehead of Moab and
strike down all the Shethites. (Num. 24:15-17)

Both Enoch and Balaam had their eyes opened with a vision and heard the words of
God. The difference between them is that Enoch was righteous and Balaam was not.
Enoch continues his account with words that Moses later used in a similar manner.

And concerning the chosen I speak now, and concerning them I take up my
discourse. “The Great Holy One will come forth from his dwelling, 4 and the
eternal God will tread from thence upon Mount Sinai. He will appear with his
army, he will appear with his mighty host from the heaven of heavens.
(1 Enoch 1:3, Hermeneia)
 59

The term ‘chosen’ is used regularly in the Book of 1 Enoch and the Books of the
Protestant Bible. It refers to the people that God has chosen from before creation.

4 For he chose us in him, before the foundation of the world, to be holy and
blameless in love before him. 5 He predestined us to be adopted as sons
through Jesus Christ for himself, according to the good pleasure of his will, 6
to the praise of his glorious grace that he lavished on us in the Beloved One. 7
In him we have redemption through his blood, the forgiveness of our
trespasses, according to the riches of his grace 8 that he richly poured out on
us with all wisdom and understanding. 9 He made known to us the mystery
of his will, according to his good pleasure that he purposed in Christ 10 as a
plan for the right time - to bring everything together in Christ, both things in
heaven and things on earth in him. 11 In him we have also received an
inheritance, because we were predestined according to the plan of the one
who works out everything in agreement with the purpose of his will, 12 so that
we who had already put our hope in Christ might bring praise to his glory.
(Eph. 1:4-12, CSB)

God predestined us to be saved according to His great purpose, which He made

known to us. However, the watchers (fallen angels) and other people will fear the
judgment.

5 All the watchers will fear and quake, and those who are hiding in all the
ends of the earth will sing. All the ends of the earth will be shaken, and
trembling and great fear will seize them (the watchers) unto the ends of the
earth. 6 The high mountains will be shaken and fall and break apart, and the
high hills will be made low and melt like wax before the fire. 7 The earth
will be wholly rent asunder, and everything on the earth will perish, and there
will be judgment on all. (1 Enoch 1:5-7, Hermeneia)

Micah uses the same imagery in the beginning of his book, indicating that he was
very familiar with 1 Enoch.

3 Look, the LORD is leaving his place and coming down to trample the
heights of the earth. 4 The mountains will melt beneath him, and the valleys
will split apart, like wax near a fire, like water cascading down a
mountainside. (Micah 1:1-4, CSB)

Isaiah also associates the coming of the Lord with fire.

15 Look, the LORD will come with fire - his chariots are like the whirlwind -
to execute his anger with fury and his rebuke with flames of fire. 16 For the
LORD will execute judgment on all people with his fiery sword, and many
will be slain by the LORD. (Is. 66:15&16, CSB)

Enoch tells us that God’s judgment will shake the ends of the earth, but that His
people will have peace.

With the righteous he will make peace, and over the chosen there will be
 60

protection, and upon them will be mercy. They will all be God’s, and he will
grant them his good pleasure. He will bless them all, and he will help them
all. Light will shine upon them, and he will make peace with them. (1 Enoch
1:8, Hermeneia)

These key words are found in the priestly blessing of the Israelites.

22 The LORD spoke to Moses: 23 “Tell Aaron and his sons, ‘This is how you
are to bless the Israelites. You should say to them, 24 “May the LORD bless
you and protect you; 25 may the LORD make his face shine on you and be
gracious to you; 26 may the LORD look with favor on you and give you
peace.” ’ 27 In this way they will pronounce my name over the Israelites, and
I will bless them.” (Numbers 6 22-27, CSB)

He will protect, have mercy on, bless and help His chosen people, as Peter confirms
in the beginning of his letter, using the same language as Numbers and Enoch.

1 Peter, an apostle of Jesus Christ: To those chosen, living as exiles dispersed

abroad in Pontus, Galatia, Cappadocia, Asia, and Bithynia, chosen 2
according to the foreknowledge of God the Father, through the sanctifying
work of the Spirit, to be obedient and to be sprinkled with the blood of Jesus
Christ. May grace and peace be multiplied to you. 3 Blessed be the God and
Father of our Lord Jesus Christ. Because of his great mercy he has given us
new birth into a living hope through the resurrection of Jesus Christ from the
dead 4 and into an inheritance that is imperishable, undefiled, and unfading,
kept in heaven for you. 5 You are being guarded by God’s power through
faith for a salvation that is ready to be revealed in the last time. (1 Peter 1:1-5,
CSB)

Enoch explains how God will come with His angels to judge, destroy and convict the
wicked.

9 Look, he comes with the myriads of his holy ones, to execute judgment on
all, and to destroy all the wicked, and to convict all humanity for all the
wicked deeds that they have done, and the proud and hard words that wicked
sinners spoke against him. (1 Enoch 1:8&9, Hermeneia)

He especially refers to the evil words that people have spoken against Him. Jude
quotes this passage as authoritative Scripture.

14 It was about these that Enoch, in the seventh generation from Adam,
prophesied: “Look! The Lord comes with tens of thousands of his holy ones
15 to execute judgment on all and to convict all the ungodly concerning all the
ungodly acts that they have done in an ungodly way, and concerning all the
harsh things ungodly sinners have said against him.” (Jude 14 & 15, CSB)
(Quoting 1 Enoch 1:9)

Jude considered the prophetic quote to be authentic. This means that at least part of
the book of Enoch is authentic.
 61

The Book of 1 Enoch was written specifically for the end times. Although this
document dates back to at least the Dead Sea Scrolls (centuries before the birth of
Jesus), it was written for a distant, chosen generation that would experience Great
Tribulation. At this time, God will leave heaven and stand on Mount Sinai with His
army of angels. Everyone will be judged, and the righteous will experience peace,
protection, mercy, blessing and help. His light will shine on the righteous, but he will
come to destroy the wicked. Does this sound familiar? Let us examine the rest to see
whether it can be considered authentic and authoritative.
 62

9. Modern Evangelical Commentators

Out of all the modern commentators that I respect the most, Douglas J. Moo gives us
the most ‘space’ on the issue of 1 Enoch in Jude. Moo very self-consciously tries to
deal with the problem that he calls ‘noise’ that 1 Enoch creates for us. His treatment
of this matter is bitterly disappointing.

It is the idea that Jude may be quoting as an inspired and authoritative source
of doctrine a book that is not in the canon of Scripture. And it is important to
note here that 1 Enoch has never been given official canonical status by any
religious body. It has never been in the Jewish canon, nor in the “Apocrypha”
(those books accepted by the Roman Catholic church but rejected by
Protestants).

Here we can only hope that Moo is ignorant and not deliberately trying to deceive. All
the Ethiopian and Eritrean Jewish and Christian mainline ‘religious bodies’ have
always ‘given official canonical status’ to the book of 1 Enoch. Several Messianic
Jewish ‘religious bodies’ have done the same. They all believe that it is ‘inspired and
authoritative’. Moo is completely wrong.

But doesn’t Jude’s use of 1 Enoch create, then, a problem for our belief that
God has inspired only those books contained between the two covers of our
Bibles and that only these books are to be used as an authoritative source of
doctrine? If Jude can appeal to 1 Enoch, why can’t we appeal similarly to 2
Maccabees, or Sirach, or, for that matter, C. S. Lewis’s Mere Christianity?

In fact, Maccabees and Sirach are both recognized by several ‘religious bodies’ as
Scripture. The Scriptures recognized as ‘inspired and authoritative’ within
Christendom varies significantly. Furthermore, Moo is completely unfair in lumping
Maccabees and Sirach with ‘Mere Christianity’. They are in completely different
leagues. This is a logical fallacy called ‘guilt by association’.

These questions are not new to the modern era. Early church theologians
asked the same ones. They came to three different opinions on the matter. (1)
Several church fathers considered 1 Enoch to be an inspired book based on the
reference here in Jude.

What Moo neglects to mention is that in the first three centuries 1 Enoch was almost
universally accepted by the Christian Church as a whole. The book’s authenticity,
inspiration and authority was not questioned until much later.

(2) Others took the opposite tack: Because Jude quoted a noncanonical book,
Jude did not belong in the canon.

The question of canon was only dogmatically affirm from the fourth century onwards
and even then it was not consistent. No two early canon lists have ever agreed.

(3) Augustine thought that Jude’s reference showed that 1 Enoch was inspired
at some points, but he argued that this did not mean that the entire book was
inspired. As we know, it was this third view, or something like it, that the
 63

ancient church as a whole finally adopted. Jude was accepted into the New
Testament canon, while 1 Enoch was officially rejected from the Old
Testament canon. Can we justify this decision today?

Admitting that at least part of 1 Enoch is inspired is a good start. But how do we
determine which parts are inspired and which are not? The Ethiopian Orthodox
version is essentially a consistent unit. Scholars agree that this text was translated
from the Greek which was translated from the original Aramaic and they even
acknowledge the possibility of a Hebrew original. The real question that should be
asked is: Is there any reason why we should reject the book of 1 Enoch as a whole?

Moo continues his argument.

How can we explain Jude’s use of 1 Enoch? Many commentators assume or

argue that Jude’s reference to 1 Enoch shows that he thought it was an
inspired book, as authoritative as, for example, Genesis and Isaiah. They point
out that not only does Jude quote from 1 Enoch; he also uses the verb
“prophesy” to introduce the quotation and alludes to the book elsewhere in his
letter (most clearly in v. 6).

At last Moo is dealing with some of the real issues. The quote is a real, authentic,
inspired and authoritative prophecy by a genuine prophet.

But, once again, Moo does not deal with this issue and goes off on a tangent.

But I do not think this conclusion is justified. Let me make two critical points.
(1) As I noted in the “Bridging Contexts” section on 2 Peter 3:14–18, we have
solid evidence that Jews and Christians in the first century were already
operating with a “closed” Old Testament canon. Jesus’ appeal to Scripture, the
remarkable quotation pattern throughout the New Testament (according to
which only books now found in the canon are called Scripture), the lack of any
evidence of dispute between Jews and the first Christians on this matter—
these and other bits of evidence suggest a widely accepted and set group of
authoritative writings. Jude may, of course, be different, but we should not
assume that without good evidence.

This is simply nonsense. There are at least three different major modern Old
Testament canons, nevermind the fact that it was definitely not closed in the first
century. The Septuagint was completed before Christ, the Masoretic text after Christ,
and the Ethiopian text includes 1 Enoch. The New Testament mostly follows the
Septuagint, but Protestantism follows the Masoretic text. The books that are contained
in them are different. Who does Moo follow, Jesus and his disciples, or Martin Luther
and John Calvin?

(2) It is crucial to note that Jude does not refer to 1 Enoch as Scripture; that is,
the critical word graphe (“Scripture”) is not used here. The cognate verb of
this word, grapho, is used throughout the New Testament to introduce Old
Testament quotations: “as it is written,” and this formula is not found here
either.
 64

This is also nonsense. A very cursory glance of Old Testament quotations in the New
will show that many quotations do not always use the word “scripture” or say “it is
written” in reference to the Scriptures that they quote.

Moreover, we find other quotations in the New Testament from sources that
no one would consider canonical. Paul, for instance, quotes from the pagan
philosopher Aratus in his speech to the Athenians (Acts 17:28); certainly he
did not think that this writer’s Phaenomena (from which his quotation was
taken) was a canonical book.

This is true, but he then goes on to negate his own argument. At least he comes back
to the previous issue.

To be sure, Jude claims that Enoch “prophesied.” But this word need not mean
“wrote an inspired prophetic book”; it could well mean simply “uttered in this
instance a prophecy.” The reference, in other words, could be to the immediate
passage and not to the entire book.

So, actually, Moo is admitting that at least this portion of 1 Enoch is inspired.

I conclude that Jude probably did not think that 1 Enoch was an inspired and
canonical book.

Whoah! How does Moo make this conclusion? There is no evidence for this.

We do not have sufficient evidence to lead us to believe that he differed from

the apparent consensus of mainstream Jewish and early Christian opinion on
this matter.

What?! The ‘consensus of mainstream Jewish and early Christian opinion’ was that 1
Enoch was inspired.

But how, then, did he view this text from 1 Enoch? His use of the word
“prophesy” and the placement of the quotation—as the wrap-up to his
denunciation of the false teachers—suggest that he viewed the text as having
authority for his readers. The phrase “for his readers” is important here. As J.
Daryl Charles has shown, the letter of Jude seems to have been written to
Christians who were “into” apocalyptic ideas and traditions. Jude may well
have quoted this particular prophecy because he knew it would carry weight
with his audience. They regarded this book highly, and a quotation from it
would be effective in motivating them to agree with him. Clearly, Jude
thought that the content of the prophecy was true or he never would have
quoted it. But did he believe that the historical Enoch really uttered this
prophecy? It is certainly possible; God could well have seen to it that the
unknown author of 1 Enoch included at this point in his book a genuine
prophecy of Enoch. But it is also possible that Jude meant no more than that
the “Enoch” of the book both he and his writers knew about uttered this
prophecy.

Moo is trying to defend an indefensible position. He opens his defense with an

 65

incorrect statement that 1 Enoch “has never been given official canonical status by
any religious body”. Then he dogmatically affirms that “Jude does not refer to 1
Enoch as Scripture”, but admits that “Jude thought that the content of the prophecy
was true or he never would have quoted it”. Why, then, could the book of 1 Enoch
that we have today actually be the original book? As this study guide has sought to
show, there is more than enough evidence for this.

Moo is simply trying to defend the modern evangelical consensus on the canon and
the Book of Enoch. That consensus is simply wrong and we need to go back to the
testimony of the early church and Judaism. Rejecting it is rejecting the Word of God.

Source: 2 Peter, Jude (The NIV Application Commentary Book 18) by Douglas Moo,
pp. 268 -74. (This book is not recommended as a reliable commentary.)
 66

10. Bibliography

This is a unique and exhaustive 20 page bibliography of more than 500 works on the
Book of 1 Enoch arranged chronologically with the most recent publications first.

Knibb, M. (2020). 1 Enoch. Bloomsbury.

Reeves, J. C., & Reed, A. Y. (2018). Enoch from Antiquity to the Middle Ages: Sources from
Judaism, Christianity, and Islam. Oxford University Press.
CSB (2017). Christian Standard Bible. Holman Press.
Pitterson, R. (2017). Judgment of the Nephilim. Ryan Pitterson.
Esler, P. F. (2017). The Blessing of Enoch: 1 Enoch and Contemporary Theology. Cascade
Books.
Esler, P. F. (2017). God's Court and Courtiers in the Book of the Watchers: Re-Interpreting
Heaven in 1 Enoch 1-36. Cascade Books.
Dimant, D. (2017). From Enoch to Tobit: Collected Studies in Ancient Jewish Literature.
Mohr Siebeck.
Delp, R. (2017). The Impact of the Book of Enoch on Christianity and Other Religions.
AuthorHouse.
Stuckenbruck, L. T., & Boccaccini, G. (2016). Enoch and the Synoptic Gospels:
Reminiscences, Allusions, Intertextuality. SBL Press.
Fickess, M. (2016). Paths of Ever-Increasing Glory: What Enoch's Ancient Writings
Reveal about Christ's Supremacy and our Prophetic Destiny. Morning Star. 160p.
DiTommaso, L., & Oegema, G. S. (2016). New Vistas on Early Judaism and Christianity:
From Enoch to Montreal and Back. Bloomsbury Publishing.
Bagley, R. (2016). The Book of Enoch. CreateSpace Independent Publishing Platform.
Zvi, E. B., & Levin, C. (2014). Thinking of Water in the Early Second Temple Period. De
Gruyter.
Wayne, G. (2014). The Genesis 6 Conspiracy. Deep River Books.
Stratton, K. B., & Kalleres, D. S. (2014). Daughters of Hecate: Women and Magic in the
Ancient World. Oxford University Press.
Reed, A. Y. (2014). Textuality between Death and Memory: The Prehistory and Formation of
the Parabiblical Testament. Jewish Quarterly Review, 104(3), 381-412.
Reed, A. Y. (2014). Enoch in Armenian Apocrypha. The Armenian Apocalyptic Tradition: A
Comparative Perspective, 25, 149.
Reed, A. Y. (2014). 2 Enoch and the Trajectories of Jewish Cosmology: From Mesopotamian
Astronomy to Greco-Egyptian Philosophy in Roman Egypt. The Journal of Jewish
Thought and Philosophy, 22(1), 1-24.
Reed, A. Y. (2014). From Sacrifice to the Slaughterhouse. Method & Theory in the Study of
Religion, 26(2), 111-158.
Loader, W. (2014). Sexuality and Eschatology: In Search of a Celibate Utopia in
Pseudepigraphic Literature. Journal for the Study of the Pseudepigrapha, 24(1), 43-
67. doi:10.1177/0951820714558755
Harkins, A. K., Bautch, C., & Endres, J. C. (2014). The Watchers in Jewish and Christian
Traditions. Augsburg Fortress Publishers.
Fickess, M. (2014). Enoch’s Blessing. Morning Star. 160p. With an introduction by
Rick Joyner.
Boccaccini, G., & Zurawski, J. M. (2014). Interpreting 4 Ezra and 2 Baruch: International
Studies. Bloomsbury Publishing.
Ben-Dov, J., & Sanders, S. L. (2014). Ancient Jewish Sciences and the History of Knowledge
in Second Temple Literature. NYU Press.
 67

Wright, A. T. (2013). The Origin of Evil Spirits: The Reception of Genesis 6: 1-4 in Early
Jewish Literature (Vol. 198). Mohr Siebeck.
Wright, A. T. (2013). The Holy Spirit and Ethics in Paul: Transformation and Empowering
for Religious-Ethical Life. By Volker Rabens. Journal for the Study of Judaism,
44(1), 117-118.
Wright, A. T. (2013). ‘The Spirit and Christ in the New Testament and Christian Theology’.
Edited by I. Howard Marshall, Volker Rabens, and Cornelis Bennema. Grand Rapids,
MI: Wm. B. Eerdmans, 2012. Pp. xx+ 367. Religious Studies Review, 39(4), 271-271.
Sumner, P. (2013). Divine Council in Second Temple Judaism & the N.T., Pepperdine
University, Malibu, California.
Stuckenbruck, L. T. (2013). Overlapping Ages at Qumran and “Apocalyptic” in Pauline
Theology. In The Dead Sea Scrolls and Pauline Literature.
Stuckenbruck, L. T. (2013). The Book of Enoch: Its Reception in Second Temple Jewish and
in Christian Tradition. Early Christianity, 4(1), 7-40.
Orlov, A. A. (2013). Heavenly Priesthood in the Apocalypse of Abraham. Cambridge
University Press.
Olson, D. C. (2013). A New Reading of the Animal Apocalypse of 1 Enoch: "All Nations Shall
be Blessed" / With a New Translation and Commentary. Brill.
Newman, R. C. (2013). Sons of God & Daughters of Men: Ancient Interpretations of
Genesis 6. Interdisciplinary Biblical Research Institute.
Moore, N. J. (2013). Is Enoch Also among the Prophets? The Impact of Jude’s Citation of 1
Enoch on the Reception of Both Texts in the Early Church. The Journal of
Theological Studies, 64(2), 498-515.
Langstaff, B. (2013). The Book of Enoch and the Ascension of Moses in Reformation
Europe: Early Sixteenth-Century Interpretations of Jude 9 and Jude 14–15. Journal
for the Study of the Pseudepigrapha, 23(2), 134-174.
Joseph, S. J. (2013). Was Daniel 7.13's ‘Son of Man’Modeled after the ‘New Adam’of the
Animal Apocalypse (1 Enoch 90)? A Comparative Study. Journal for the Study of the
Pseudepigrapha, 22(4), 269-294.
Hamilton, C. M. S. (2013). Innocent Blood Traditions in Early Judaism and the Death of
Jesus in Matthew. Toronto School of Theology,
Goff, M. J. (2013). 4QInstruction. Society of Biblical Lit.
Douglas, S. (2013). A Decoding of Evil Angels: The Other Aetiology of Evil in the Biblical
Text and its Potential Implications in Our Church and World. Australia and New
Zealand Society for Theological Studies.
Davids, P. H. (2013). The Letters of 2 Peter and Jude. The Pillar New Testament
Commentary. Grand Rapids, Eerdmans/Nottingham, Apollos.
Bock, D. L., & Charlesworth, J. H. (2013). Parables of Enoch: A Paradigm Shift:
Bloomsbury Academic.
VanderKam, J. C. (2012). The Dead Sea Scrolls and the Bible. W.B. Eerdmans.
Stuckenbruck, L. T. (2012). Revelation: Historical Setting and John's Call to Discipleship.
Leaven, 8(1), 8.
Richter, A. E. (2012). Enoch and the Gospel of Matthew. Pickwick Publications.
Orlov, A., Boccaccini, G., & Zurawski, J. (2012). New Perspectives on 2 Enoch: No Longer
Slavonic Only. Brill.
Oegema, G. S. (2012). Apocalyptic Interpretation of the Bible: Apocalypticism and Biblical
Interpretation in Early Judaism, the Apostle Paul, the Historical Jesus, and Their
Reception History (Vol. 13). Bloomsbury Publishing.
Nickelsburg, G. W. E., & VanderKam, J. C. (2012). 1 Enoch: The Hermeneia Translation.
Fortress Press.
 68

Nickelsburg, G. W., & VanderKam, J. C. (2012). First Enoch. 2V. Minneapolis. Fortress
Press.
Merrill, J. M. (2012). Books Written in Stone: Volume 1: Enoch the Seer, the Pyramids of
Giza, and the Last Days. AuthorHouse.
McDonald, L. M., & Charlesworth, J. H. (2012). 'Noncanonical'Religious Texts in Early
Judaism and Early Christianity (Vol. 14). Bloomsbury Publishing.
Macumber, H. (2012). Angelic Intermediaries: The Development of a Revelatory Tradition.
University of St. Michael’s College,
Kugel, J. L. (2012). A Walk Through Jubilees: Studies in the Book of Jubilees and the World
of Its Creation. Brill.
Knibb, M. A. (2012). Enoch and Wisdom: Reflections on the Character of the Book of
Parables. Paper presented at the Congress Volume Helsinki 2010.
Goff, M. J. (2012). Demons. Oxford University Press.
Evans, C. A., & Zacharias, H. D. (2012). 'What Does the Scripture Say?' Studies in the
Function of Scripture in Early Judaism and Christianity: Volume 1: The Synoptic
Gospels. Bloomsbury Publishing.
deSilva, D. A. (2012). The Jewish Teachers of Jesus, James, and Jude: What Earliest
Christianity Learned from the Apocrypha and Pseudepigrapha. Oxford University
Press.
Barnard, J. A. (2012). The mysticism of Hebrews: exploring the role of Jewish apocalyptic
mysticism in the Epistle to the Hebrews (Vol. 331). Mohr Siebeck.
Arbel, V. D. (2012). Beholders of divine secrets: mysticism and myth in the Hekhalot and
Merkavah literature. SUNY Press.
Angel, A. R. (2012). Angels: Ancient Whispers of Another World. Wipf and Stock Publishers.
Wright, A. T. (2011). The Spirit in Early Jewish Biblical Interpretation: Examining John R.
Levison’s Filled with the Spirit. Pneuma, 33(1), 35-46.
Walck, L. W. (2011). The Son of Man in the Parables of Enoch and in Matthew. Bloomsbury
Academic.
Smith-Christopher, D. L. (2011). Lost Books of the Bible For Dummies. Wiley.
Reed, A. Y. (2011). Jewish Christianity. Oxford University Press.
Orlov, A. A. (2011). Dark Mirrors: Azazel and Satanael in Early Jewish Demonology. State
University of New York Press.
Melvin, D. P. (2011). Divine Mediation and the Rise of Civilization in Mesopotamian
Literature and in Genesis 1–11. Journal of Hebrew Scriptures, 10.
Kvanvig, H. S. (2011). Primeval history: Babylonian, biblical, and Enochic: an intertextual
reading. Leiden. Brill.
Erho, T. M. (2011). Historical-Allusional Dating and the Similitudes of Enoch. Journal of
Biblical Literature, 130(3), 493-511.
Charlesworth, J. H., & Oegema, G. S. (2011). The Pseudepigrapha and Christian Origins:
Essays from the Studiorum Novi Testamenti Societas. Bloomsbury Academic.
Chaffey, Tim. (2011). The Sons of God and the Nephilim. Amazon Digital Services.
Brooke, G. J., & Høgenhaven, J. (2011). The Mermaid and the Partridge: Essays from the
Copenhagen Conference on Revising Texts from Cave Four (Vol. 96): Brill.
Boyarin, D. (2011). How Enoch Can Teach Us about Jesus. Early Christianity, 2(1), 51-76.
Blavatsky, H. P. (2011). The Secret Doctrine: The Synthesis of Science, Religion, and
Philosophy. Cambridge University Press.
Beyerle, S. (2011). Essays on the Book of Enoch and Other Early Jewish Texts and
Traditions. Journal for the Study of Judaism, 42(1), 109-111.
Bachmann, V. (2011). The Book of The Watchers (1 Enoch 1–36): An Anti-Mosaic, Non-
Mosaic, or Even Pro-Mosaic Writing? Journal of Hebrew Scriptures, 11.
 69

Nickelsburg, G. W., & VanderKam, J. C. (2011). 1 Enoch 2: A Commentary on the

Book of 1 Enoch, Chapters 37-82. Hermeneia, Fortress Press.
Charlesworth, J. H. (Ed.). (2010). The Old Testament Pseudepigrapha. Volume 1.
Apocalyptic Literature and Testaments. Hendrickson Publishers.
VanderKam, J. C. (2010). The Book of Enoch and the Qumran Scrolls. The Oxford
Handbook of the Dead Sea Scrolls, 254.
Stuckenbruck, L. T. (2010). The Epistle of Enoch: Genre and Authorial Presentation. Dead
Sea Discoveries, 17(3), 387-417.
Stone, M. E., Amihay, A., & Hillel, V. (2010). Noah and His Book(s). Society of Biblical
Literature.
Segal, M. (2010). Text, Translation, and Allusion: An Unidentified Biblical Reference in 1
Enoch 1: 5. The Catholic Biblical quarterly, 72(3), 464-474.
Schiffman, L. H., & Tzoref, S. (2010). The Dead Sea Scrolls at 60: Scholarly Contributions
of New York University Faculty and Alumni. Brill.
Rowland, C. (2010). Blake and the Bible. Yale University Press.
Richter, A. E. (2010). The Enochic Watchers' Template and the Gospel of Matthew.
Dissertations (2009-), 45.
Poirier, J. C. (2010). The Tongues of Angels (Vol. 287). Tubingen, Germany. Mohr Siebeck.
Perry, P. S. (2010). Disputing Enoch: Reading Matthew 24:36-44 with Enochic Judaism.
Currents in Theology and Mission, 37(6).
Metso, S., Najman, H., & Schuller, E. M. (2010). The Dead Sea Scrolls: Transmission of
Traditions and Production of Texts (Vol. 92). Brill.
Lumpkin, J. B. (2010). The Encyclopedia of Lost and Rejected Scriptures: The
Pseudepigrapha and Apocrypha. Fifth Estate, Incorporated.
Lumpkin, J. B. (2010). The Books of Enoch: A Complete Volume Containing 1 Enoch (the
Ethiopic Book of Enoch), 2 Enoch (the Slavonic Secrets of Enoch), and 3 Enoch (the
Hebrew Book of Enoch). Fifth Estate Publisher.
Kvanvig, H. S. (2010). Cosmic laws and cosmic imbalance: wisdom, myth and apocalyptic in
early Enochic writings. In (pp. S. 139-158). Leiden. Brill.
Kvanvig, H. S. (2010). Enochic Judaism: a Judaism without the Torah and the Temple? In
(pp. S. 163-177). Grand Rapids, Mich., William B. Eerdmans Pub. Co.
Jones, D. A. (2010). Angels: A History. OUP Oxford.
Himmelfarb, M. (2010). The Apocalypse: A Brief History. John Wiley & Sons.
Heliso, D. (2010). "Enoch as the Son of Man: Contextual and Christological Considerations".
Swedish Missiological Themes, 98.
Heger, P. (2010). 1 EnochComplementary or Alternative toMosaic Torah? Journal for the
Study of Judaism, 41(1), 29-62.
Ḥāzôn, E. G., Amaru, B. H., & Clements, R. A. (2010). New Perspectives on Old Texts:
Proceedings of the Tenth International Symposium of the Orion Center for the Study
of the Dead Sea Scrolls and Associated Literature, 9-11January, 2005 (Vol. 88).
Brill.
Gunneweg, J., Adriaens, A., & Dik, J. (2010). Holistic Qumran: trans-disciplinary research
of Qumran and the Dead Sea scrolls (Vol. 87). Koninklijke Brill.
Grabbe, L. L. (2010). Introduction to Second Temple Judaism: History and Religion of the
Jews in the Time of Nehemiah, the Maccabees, Hillel, and Jesus. T & T Clark.
Goff, M. J. (2010). Monstrous Appetites: Blood, Giants, Cannibalism and Insatiable Eat-ing
in Enochic Literature. Journal of Ancient Judaism, 1, 19-42.
Goff, M. J. (2010). Ben Sira and the Giants of the Land: A Note on Ben Sira 16: 7. Journal of
Biblical Literature, 129(4), 645-655.
Donelson, L. R. (2010). I & II Peter and Jude: A Commentary. Westminster John Knox.
 70

Chesnutt, R. D. (2010). Oxyrhynchus Papyrus 2069 and the Compositional History of 1

Enoch. Journal of Biblical Literature, 129(3), 485-505.
Charlesworth, J. H. (2010). The Old Testament Pseudepigrapha: Apocalyptic literature and
testaments. Hendrickson Publishers.
Brenner, M., & Rendall, S. (2010). Prophets of the Past: Interpreters of Jewish History.
Princeton University Press.
Boyarin, D. (2010). Beyond Judaisms: Metatron and the Divine Polymorphy of Ancient
Judaism. Journal for the Study of Judaism, 41(3), 323-365.
Annus, A. (2010). On the Origin of Watchers: A Comparative Study of the Antediluvian
Wisdom in Mesopotamian and Jewish Traditions. Journal for the Study of the
Pseudepigrapha, 19(4), 277-320.
Von Weissenberg, H. (2009). 4QMMT (Vol. 82). Brill.
von Ehrenkrook, J., Waddell, J. A., Zurawski, J., Boccaccini, G., & Ibba, G. (2009). Enoch
and the Mosaic Torah: The Evidence of Jubilees. Wm. B. Eerdmans Publishing.
Velazco, D. G. (2009). Creating Creation: Power Discourse in Genesis, the Book of Enoch,
and On the Origin of the World. English, Southern Illinois University Edwardsville,
Thomas, S. I. (2009). The" mysteries" of Qumran: mystery, secrecy, and esotericism in the
Dead Sea scrolls. Society of Biblical Literature.
Schofield, A. (2009). From Qumran to the Yaḥad: A New Paradigm of Textual Development
for The Community Rule (Vol. 77). Brill.
Reed, A. Y. (2009). The Modern Invention of ‘Old Testament Pseudepigrapha’. The Journal
of Theological Studies, 60(2), 403-436.
Reed, A. Y. (2009). Beyond revealed wisdom and apocalyptic epistemology, early Christian
transformations of Enochic traditions about knowledge. Early Chrisfian literature and
intertextuality, 1, 138-164.
Reed, A. Y. (2009). Beyond the Land of Nod: Syriac Images of Asia and the Historiography
of “The West”. History of Religions, 49(1), 48-87.
Reed, A. Y. (2009). " Who Can Recount the Mighty Acts of the Lord?": Cosmology and
Authority in" Pirqei deRabbi Eliezer" 1—3. Hebrew Union College Annual, 115-141.
Petersen, A. K. (2009). Northern lights on the Dead Sea scrolls: proceedings of the Nordic
Qumran Network 2003-2006 (Vol. 80). Brill.
Orlov, A. A. (2009). Selected Studies in the Slavonic Pseudepigrapha. Brill.
Martinez, F. G. (2009). Echoes from the caves: Qumran and the New Testament (Vol. 85).
Brill.
Machiela, D. A. (2009). The Dead Sea Genesis Apocryphon: a new text and translation with
introduction and special treatment of columns 13-17 (Vol. 79). Brill.
Kugel, J. L. (2009). Traditions of the Bible: A Guide to the Bible As It Was at the Start of the
Common Era. Harvard University Press.
Knibb, M. A. (2009). Essays on the Book of Enoch and other early Jewish texts and
traditions (Vol. 22). Brill.
Hogeterp, A. L. (2009). Expectations of the End: A Comparative Traditio-Historical Study of
Eschatological, Apocalyptic and Messianic Ideas in the Dead Sea Scrolls and the
New Testament (Vol. 83). Brill.
Hempel, C. (2009). Texts, Scribes and Scholars: Reflections on a Busy Decade in Dead Sea
Scrolls Research. The Expository Times, 120(6), 272-276.
Erho, T. M. (2009). The Ahistorical Nature of 1 Enoch 56: 5-8 and Its Ramifications upon
the Opinio Communis on the Dating of the Similitudes of Enoch. Journal for the
Study of Judaism, 40(1), 23-54.
Ellens, J. H. (2009). What is the Son of Man in John: The Son of Man logia in John and in the
Synoptic Gospels in the light of Second Temple Judaism traditions. Uni. of Michigan.
 71

Clements, R. A., & Schwartz, D. R. (2009). Text, thought, and practice in Qumran and early
Christianity: proceedings of the Ninth International Symposium of the Orion Center
for the Study of the Dead Sea Scrolls and Associated Literature, jointly sponsored by
the Hebrew University Center for the Study of Christianity, 11-13 January, 2004
(Vol. 9). Brill.
Boccaccini, G., Ibba, G., von Ehrenkrook, J., Waddell, J. A., & Zurawski, J. (2009). Enoch
and the Mosaic Torah: The Evidence of Jubilees. William B. Eerdmans Publishing
Company.
Nelson, T. (2008b). The Orthodox Study Bible: Ancient Christianity Speaks to Today's
World. Nashville, TN, USA. Thomas Nelson.
Nelson, T. (2008a). The NKJV Study Bible: Second Edition. Nashville, TN, USA. Thomas
Nelson.
Wright, A. T. (2008). Studies in Christian History and Thought: Holy Spirit and Religious
Experience in Christian Literature ca. AD 90-200. Pneuma, 30(1), 186-187.
Wood, A. (2008). Of Wings and Wheels: A Synthetic Study of the Biblical Cherubim. De
Gruyter.
Stokes, R. E. (2008). The Throne Visions of Daniel 7, 1 Enoch 14, and the Qumran Book of
Giants (4Q530): An Analysis of Their Literary Relationship. Dead Sea Discoveries,
15(3), 340-358.
Schiffman, L. H., & Martínez, F. G. (2008). The Courtyards of the House of the Lord. Studies
on the Temple Scroll.
Reed, A. Y. (2008). Pseudepigraphy, Authorship and the Reception of'the Bible'in Late
Antiquity. The Reception and Interpretation Interpretation of the Bible in Late
Antiquity (Leiden: Brill, 2008), 467-490.
Peters, D. M. (2008). Noah traditions in the Dead Sea scrolls: conversations and
controversies of antiquity. Society of Biblical Lit.
Mason, E. (2008). 'You are a Priest Forever': Second Temple Jewish Messianism and the
Priestly Christology of the Epistle to the Hebrews (Vol. 74). Brill.
Mahn, S. (2008). The popularity and rejection of the Story of the Watchers (1 Enoch 6-11).
Concordia University,
Ladd, J. D. (2008). Commentary on the Book of Enoch. Xulon Press.
Hanneken, T. R. (2008). The Book of Jubilees among the Apocalypses. ProQuest.
Grabbe, L. L. (2008). A History of the Jews and Judaism in the Second Temple Period: The
Early Hellenistic Period (335-175 BCE): T. & T. Clark.
Eshel, Ḥ. (2008). The Dead Sea Scrolls and the Hasmonean State. Wm. B. Eerdmans
Publishing.
DuQuette, L. M. (2008). Enochian Vision Magick: An Introduction and Practical Guide to
the Magick of Mr. John Dee and Edward Kelley. Weiser Books.
Dov, J. B. (2008). Head of all years: astronomy and calendars at Qumran in their ancient
context (Vol. 78). Brill.
Deane, W. J. (2008). Pseudepigrapha: An Account of Certain Apocryphal Sacred Writings of
the Jews and Early Christians. BiblioBazaar.
Campbell, J. G. (2008). Deciphering the Dead Sea Scrolls. John Wiley & Sons.
Bevan, E. (2008). Jerusalem under the High-Priests: BiblioBazaar, LLC.
Bautch, K. C. (2008). Decoration, Destruction and Debauchery: Reflections on 1 Enoch 8 in
Light of 4QEn b. Dead Sea Discoveries, 15(1), 79-95.
Baty, J. (2008). The Book of Enoch the Prophet: BiblioBazaar, LLC.
Wacholder, B. Z. (2007). The New Damascus Document: The Midrash on the Eschatological
Torah of the Dead Sea Scrolls: Reconstruction, Translation and Commentary (Vol.
56). Brill.
 72

Verheyden, J. (2007). EVIDENCE OF 1 ENOCH 10: 4 IN MATTHEW 22: 13? Flores

Florentino: Dead Sea Scrolls and Other Early Jewish Studies in Honour of
Florentino García Martínez, 122, 449.
Stuckenbruck, L. T. (2007). The Book of Jubilees and the Origin of Evil. Paper presented at
the Enoch and the Mosaic Torah: The Evidence of Jubilees (Proceedings of the 2007
Enoch Seminar).
Stuckenbruck, L. T. (2007). 1 Enoch 91-108. Walter de Gruyter.
Segal, M. (2007). The Book of Jubilees: Rewritten Bible, Redaction, Ideology and Theology.
Brill.
Reiterer, F. V., Nicklas, T., & Schöpflin, K. (2007). Angels: the concept of celestial beings:
origins, development and reception. Berlin/New York: De Gruyter.
Reese, R. A. (2007). 2 Peter and Jude. Wm. B. Eerdmans Publishing.
Reed, A. Y. (2007). Was there science in ancient Judaism? Historical and cross-cultural
reflections on" religion" and" science". Studies in Religion/Sciences Religieuses,
36(3-4), 461-495.
Reed, A. Y. (2007). Reading Augustine and/as Midrash: Genesis 6 in Genesis Rabbah and
the City of God.”. Midrash and Context, 74-90.
Reed, A. Y. (2007). Things Revealed: Studies in Early Jewish and Christian Literature in
Honor of Michael E. Stone. Journal for the Study of Judaism, 38(3), 359-361.
Reed, A. Y. (2007). Knowledge and Religious Authority in the Pseudo-Clementines:
Situating the" Recognitions" in Fourth Century Syria. Journal for the Study of
Judaism, 38(3), 406-407.
Popović, M. (2007). Reading the human body. Physiognomics and astrology in the Dead Sea
scrolls and Hellenistic-early Roman period Judaism.
Oudshoorn, J. G. (2007). The Relationship Between Roman and Local Law in the Babatha
and Salome Komaise Archives: General Analysis and Three Case Studies on Law of
Succession, Guardianship and Marriage (Vol. 69). Brill.
Orlov, A. A. (2007). The heir of righteousness and the king of righteousness: The priestly
noachic polemics in 2 enoch and the epistle to the hebrews. The Journal of
Theological Studies, 58(1), 45-65.
Orlov, A. A. (2007). From Apocalypticism to Merkabah Mysticism: Studies in the Slavonic
Pseudepigrapha. Brill.
Martínez, F. G., & Popoviµ, M. (2007). Defining Identities: We, You, and the Other in the
Dead Sea Scrolls. Paper presented at the Proceedings of the Fifth Meeting of the
IOQS in Groningen.
Martínez, F. G. (2007). Qumranica minora I: Qumran Origins and Apocalypticism. Studies
on the Texts of the Desert of Judah, 63.
Martinez, F. G. (2007). Qumranica Minora II. Thematic Studies on the Dead Sea Scrolls.
Edited by Eibert JC Tigchelaar. Studies on the Texts of the Desert of Judah, 64.
Macaskill, G. (2007). Revealed Wisdom and Inaugurated Eschatology in Ancient Judaism
and Early Christianity (Vol. 115). LEIDEN BOSTON: Brill.
Knibb, M. A. (2007). The Book of Enoch or Books of Enoch?: The Textual Evidence for 1
Enoch. The Early Enochic Literature, Supplements to the Journal for the Study of
Judaism, 121, 21-40.
Jassen, A. P. (2007). Mediating the Divine. Prophecy and Revelation in the Dead Sea Scrolls
and Second Temple Judaism (STDJ 68)(Leiden-Boston 2007).
Hultgren, S. (2007). From the Damascus Covenant to the Covenant of the Community.
Literary, Historical, and Theological Studies in the Dead Sea Scrolls.
Heiser, M. S. (2007). The Façade. Acid Test Press.
 73

Heger, P. (2007). Cult as the Catalyst for Division. Cult Disputes as the Motive for Schism in
the Pre-70 Pluralistic Environment, 17-41.
Goff, M. J. (2007). Discerning wisdom: the sapiential literature of the Dead Sea scrolls (Vol.
116). Brill.
Goff, M. J. (2007). Wisdom at Qumran: A Form-Critical Analysis of the Admonitions in
4QInstruction (review). Shofar: An Interdisciplinary Journal of Jewish Studies, 25(4),
203-205.
Giulea, D. (2007). The Watchers' Whispers: Athenagoras's Legatio 25, 1-3 and the Book of
the Watchers. Vigiliae Christianae, 61(3), 258.
Clements, R. A., & Sharon, N. (2007). Orion Center Bibliography of the Dead Sea Scrolls
and Associated Literature (2000-2006). Studies on the Texts of the Desert of Judah
(71).
Boccaccini, G., & Collins, J. J. J. (2007). The Early Enoch Literature. Brill.
Boccaccini, G. (2007). Enoch and the Messiah Son of Man: Revisiting the Book of Parables.
William B. Eerdmans Pub.
Berner, C. (2007). The Four (or Seven) Archangels in the First Book of Enoch and Early
Jewish Writings of the Second Temple Period. Reiterer et al., eds., Angels, 395-411.
Bergsma, J. S. (2007). The Jubilee from Leviticus to Qumran (Vol. 115). LEIDEN BOSTON:
Brill.
Stone, M. E. (2006). The Book (s) Attributed to Noah. Dead Sea Discoveries, 4-23.
Riell, H. M. (2006). Enoch and the Book of Coincidences. Virtualbookworm Publishing.
Reed, A. Y. (2006). Rabbis,» Jewish Christians «, and Other Late Antique Jews: Reflections
on the Fate of Judaism (s) After 70 CE. The Changing Face of Judaism, Christianity,
and Other Greco-Roman Religions in Antiquity, 2, 323.
Martínez, F. G., Steudel, A., & Tigchelaar, E. (2006). From 4QMMT to Resurrection:
Mélanges qumraniens en homage à Émile Puech (Vol. 61). Brill.
Lumpkin, J. B. (2006). Fallen Angels, the Watchers, and the Origins of Evil. Fifth Estate.
Hughes, J. A. (2006). Scriptural allusions and exegesis in the Hodayot (Vol. 59). Brill
Academic Pub.
Himmelfarb, M. (2006). A Kingdom of Priests: Ancestry and Merit in Ancient Judaism.
University of Pennsylvania Press, Incorporated.
Herms, R. (2006). ‘Being Saved without Honor’: A Conceptual Link between 1 Corinthians 3
and 1Enoch 50? Journal for the Study of the New Testament, 29(2), 187-210.
Hanneken, T. R. (2006). Angels and Demons in the Book of Jubilees and Contemporary
Apocalypses. Henoch, 28, 11-25.
Goff, M. J. (2006). Discerning Wisdom. The Sapiential Literature ofthe Dead Sea Scrolls.
Supplements to Vetus Testamentum, 116.
Fraade, S. D., Shemesh, A., & Clements, R. (2006). Rabbinic perspectives: rabbinic
literature and the Dead Sea scrolls: proceedings of the eighth International
Symposium of the Orion Center for the Study of the Dead Sea Scrolls and Associated
Literature, 7-9 January, 2003 (Vol. 62). Brill Academic Pub.
Davids, P. H. (2006). The letters of 2 Peter and Jude. Wm. B. Eerdmans Publishing.
Charlesworth, J. H. (2006). The Bible and the Dead Sea Scrolls: Scripture and the scrolls
(Vol. 1). Baylor University Press.
Bhayro, S. (2006). Noah’s Library: Sources for 1 Enoch 6-11. Journal for the Study of the
Pseudepigrapha, 15(3), 163-177.
Bautch, K. C. (2006). What Becomes of the Angels' "Wives*? A Text-Critical Study of ι
Enoch 19:2. Journal of Biblical Literature, 125(4).
Arnold, R. C. (2006). The Social Role of Liturgy in the Religion of the Qumran Community
(Vol. 60). Brill Academic Publishers.
 74

Wright, A. T. (2005). Some observations of Philo's de Gigantibus and evil spirits in second
temple judaism. Journal for the Study of Judaism, 36(4), 471-488.
Wright, A. T. (2005). The Origin of Evil Spirits: The Reception of Genesis 6:1-4 in Early
Jewish Literature. Mohr Siebeck.
Weinfeld, M. (2005). Normative and Sectarian Judaism in the Second Temple Period (Vol.
54). London: T&T Clark International.
Reed, A. Y. (2005). ‘Revealed Literature’in the Second Century BCE: Jubilees, 1 Enoch,
Qumran, and the Prehistory of the Biblical Canon. Enoch and Qumran Origins: New
Light on a Forgotten Connection. Grand Rapids: Eerdmans, 94-98.
Reed, A. Y. (2005). Fallen Angels and the History of Judaism and Christianity: The
Reception of Enochic Literature. Cambridge University Press.
Orlov, A. A. (2005). The Enoch-Metatron Tradition. Coronet Books Incorporated.
Levene, D., & Bhayro, S. (2005). " Bring to the Gates... upon a good smell and upon good
fragrances:" An Aramaic Incantation Bowl for Success in Business. Archiv für
Orientforschung, 242-246.
Kvanvig, H. S. (2005). Throne Visions and Monsters. The Encounter Between Danielic and
Enochic Traditions. Zeitschrift für die Alttestamentliche Wissenschaft, 117(2), 249-
272.
Kvanvig, H. S. (2005). Jubilees: read as a narrative. In (pp. S. 75-83). Grand Rapids, Mich.:
Eerdmans.
Knibb, M. A. (2005). The Ethiopic Book of Enoch in Recent Research. Dr. Williams's Trust.
Goff, M. J. (2005). Discerning trajectories: 4QInstruction and the sapiential background of
the sayings source Q. Journal of Biblical Literature, 124(4), 657-673.
Goff, M. J. (2005). Hellenistic Instruction in Palestine and Egypt: Ben Sira and Papyrus
Insinger. Journal for the Study of Judaism, 36(2), 147-172.
Elledge, C. D. (2005). The Bible and the Dead Sea Scrolls (Vol. 14). Brill.
De Troyer, K., & Lange, A. (2005). Reading the Present in the Qumran Library: The
Perception of the Contemporary by Means of Scriptural Interpretations. Society of
Biblical Lit.
Charles, J. D. (2005). The Angels under Reserve in 2 Peter and Jude. Bulletin for Biblical
Research, 15(1), 39.
Boyarin, D. (2005). The Parables of Enoch and the Foundation of the Rabbinic Sect: A
Hypothesis,”. The Words ofa Wise Man’s Mouth Are Gracious”(Qoh 10, 12):
Festschrift for Günter Stemberger on the Occasion of His 65th Birthday. Berlin and
New York: Walter de Gruyter, 53-72.
Boccaccini, G., Venice, I. E. S., & Ellens, J. H. (2005). Enoch and Qumran Origins: New
Light on a Forgotten Connection. Eerdmans Publishing Company.
Bhayro, S. (2005). The Shemihazah and Asael Narrative of 1 Enoch 6-11: Introduction, Text,
Translation and Commentary with Reference to Ancient Near Eastern and Biblical
Antecedents: Ugarit-Verlag.
Bhayro, S. (2005). The Shemihazah and Asael narrative of 1 Enoch 6-11: introduction, text,
translation and commentary with reference to Ancient Near Eastern and biblical
antecedents.
Barker, M. (2005). The Older Testament: The Survival of Themes from the Ancient Royal
Cult in Sectarian Judaism and Early Christianity. Sheffield Phoenix Press.
Arbel, V. D. (2005). “Seal of Resemblance, Full of Wisdom, and Perfect in Beauty”: The
Enoch/Me [tdotu] a [tdotu] ron Narrative of 3 Enoch and Ezekiel 28. Harvard
Theological Review, 98(02), 121-142.
Tov, E. (2004). Scribal practices and approaches reflected in the texts found in the Judean
desert (Vol. 54). Brill Academic Publishers.
 75

Sullivan, K. P. (2004). Wrestling With Angels: A Study of the Relationship Between Angels
and Humans in Ancient Jewish Literature and the New Testament. Brill Academic
Pub.
Stuckenbruck, L. T., & North, W. E. S. (2004). Early Christian and Jewish Monotheism.
Bloomsbury Academic.
Stuckenbruck, L. T., & Auffarth, C. (2004). The Fall of the Angels. Brill.
Reed, A. Y. (2004). Heavenly Ascent, Angelic Descent, and the Transmission of Knowledge
in 1 Enoch 6–16. Heavenly Realms and Earthly Realities in Late Antique Religions,
47-66.
Reed, A. Y. (2004). Abraham as Chaldean Scientist and Father of the Jews: Josephus, Ant.
1.154-168, and the Greco-Roman Discourse about Astronomy/Astrology. Journal for
the Study of Judaism, 35(2), 119-158.
Reed, A. Y. (2004). The Trickery of the Fallen Angels and the Demonic Mimesis of the
Divine: Aetiology, Demonology, and Polemics in the Writings of Justin Martyr.
Journal of Early Christian Studies, 12(2), 141-171.
Parry, D. W., Tov, E., Gordon, N., & Fry, D. (2004). 1. Texts concerned with religious law.
Brill.
Parry, D. W., & Tov, E. (2004). 4. Calendrical and sapiential texts. Brill.
Parry, D. W., & Tov, E. (2004). 2. Exegetical Texts. BRILL.
Palumbo, A. E. (2004). The Dead Sea Scrolls and the Personages of Earliest Christianity.
Algora Publishing.
Orlov, A. A. (2004). Celestial Choirmaster: the Liturgical Role of Enoch-Metatron in 2
Enoch and the Merkabah Tradition. Journal for the Study of the Pseudepigrapha,
14(1), 3-29.
Olson, D. C. (2004). Enoch: A New Translation: the Ethiopic Book of Enoch, Or 1 Enoch:
Bibal Press.
Newsom, C. A. (2004). The Self as Symbolic Space: Constructing Identity and Community at
Qumran (Vol. 52). Brill.
Jackson, D. R. (2004). Enochic Judaism: Three Defining Paradigm Exemplars. Bloomsbury
Academic.
Heiser, M. S. (2004). The divine council in late canonical and non-canonical second temple
Jewish literature. University of Wisconsin—Madison.
Goff, M. J. (2004). Reading Wisdom at Qumran: 4QInstruction and the Hodayot. Dead Sea
Discoveries, 11, 263-288.
Fraser, K. A. (2004). Zosimos of Panopolis and the Book of Enoch: Alchemy as Forbidden
Knowledge'. Aries, 4(2), 125-147.
Berrin, S. L. (2004). The Pesher Nahum Scroll from Qumran: An Exegetical Study Of4Q169
(Vol. 53). Brill.
Becker, A. H., & Reed, A. Y. (2004). Parted. Jews and Christians in Late Antiquity and the
Early Middle Ages (Texts and Studies in Ancient Judaism/Texte und Studien zum
Antiken Judentum 95), Tübingen: Mohr Siebeck 2003, VIII+ 410 pp., ISBN 3-16-
147966-1,€ 74 (clothbound with jacket)—New volume in the distinguished series.
Vigiliae Christianae, 58, 473-475.
Anderson, C. D. (2004). Jude's Use of the Pseudepigraphal Book of 1 Enoch. Dialogue-A
Journal of Mormon Thought, 36(2), 47-64.
Xeravits, G. G. (2003). King, priest, prophet: positive eschatological protagonists of the
Qumran library. Brill.
Reed, A. Y. (2003). The Textual Identity, Literary History, and Social Setting of 1 Enoch:
Reflections on George Nickelsburg’s Commentary on 1 Enoch 1–36; 81–108. Archiv
für Religionsgeschichte, 5(1).
 76

Nickelsburg, G. W. (2003). Ancient Judaism and Christian origins: diversity, continuity, and
transformation. Fortress Press.
Mazich, E. (2003). “The Lord Will Come with His Holy Myriads” An Investigation of the
Linguistic Source of the Citation of 1 Enoch 1, 9 in Jude 14b–15. Zeitschrift für die
neutestamentliche Wissenschaft und die Kunde der älteren Kirche, 94(3-4), 276-281.
Knibb, M. A. (2003). The Book of Enoch in the Light of the Qumran Wisdom Literature.
Wisdom and Apocalypticism in the Dead Sea Scrolls and in the Biblical Tradition,
193-210.
Hannah, D. D. (2003). The throne of his glory: The divine throne and heavenly mediators in
Revelation and the Similitudes of Enoch. Zeitschrift für die neutestamentliche
Wissenschaft und die Kunde der älteren Kirche, 94(1-2), 68-96.
Goff, M. J. (2003). The Worldly and Heavenly Wisdom of 4QInstruction (Vol. 50). Brill.
Goff, M. J. (2003). The Mystery of Creation in 4QInstruction. Dead Sea Discoveries, 10,
163-186.
Dacy, M. (2003). Paradise Lost: The Fallen Angels In the Book of Enoch. Australian Journal
of Jewish Studies, 17, 51-65.
Coatsworth, E. (2003). The Book of Enoch and Anglo-Saxon Art. Apocryphal Texts and
Traditions in Anglo-Saxon England, 135-150.
Boccaccini, G. (2003). A Historian's Response. CROSS CURRENTS-NEW YORK-, 53(2),
270-278.
Bhayro, S. (2003). The status of non-Jews in the eschaton: an Enochic debate. Jewish Culture
and History, 6(2), 1-10.
Bautch, K. C. (2003). A Study of the Geography of 1 Enoch 17-19: No One Has Seen What I
Have Seen. Brill.
Wright, B. G. (2002). Sirach and 1 Enoch: Some Further Considerations. Henoch, 24(1/2),
179-188.
Tyson, D. (2002). Enochian magic for beginners: the original system of angel magic.
Llewellyn Worldwide.
Tsarion, M. (2002). Atlantis, Alien Visitation and Genetic Manipulation. Angels at Work.
Rowland, C. (2002). The Open Heaven: A Study of Apocalyptic in Judaism and Early
Christianity. Wipf & Stock Publishers.
REED, A. Y. (2002). EUAGGELION: ORALITY, TEXTUALITY, AND THE. Vigiliae
Christianae, 56, 11-46.
Reed, A. Y. (2002). What the Fallen Angels Taught: The Reception-history of The Book of
the Watchers in Judaism and Christianity. Princeton University,
Reed, A. Y. (2002). The Empowerment of Women in the Book of Jubilees (review). Jewish
Quarterly Review, 92(3), 623-627.
Murphy, C. M. (2002). Wealth in the Dead Sea Scrolls and in the Qumran Community (Vol.
40). Brill.
Mazzinghi, L. (2002). Qohelet and Enochism: A Critical Relationship. Henoch, 24(1/2), 157-
168.
Kvanvig, H. S. (2002). The Watchers story, Genesis and Atra-hasis: a triangular reading. In
(Vol. 24(2002)nr 1-2, pp. s. 17-21). Torino: Marietti Editori.
Kvanvig, H. S. (2002). Origin and identity of the Enoch Group: Helge S. Kvanvig. In (pp. s.
[207]- 212). Torino: Zamorani.
Kugel, J. L. (2002). Shem in the Tents of Japhet: Essays on the Encounter of Judaism and
Hellenism. Brill.
Knibb, M. A. (2002). Interpreting the Book of Enoch: Reflections on a recently published
commentary. Journal for the study of Judaism in the Persian, Hellenistic and Roman
period, 33(4), 437-450.
 77

Himmelfarb, M. (2002). The Book of the Watchers and the Priests of Jerusalem. Henoch,
24(1/2), 131-136.
Goff, M. J. (2002). Wisdom, Apocalypticism and the Pedagogical Ethos of 4QInstruction.
Paper presented at the Revised talk given at the Annual Meeting of the Society of
Biblical Literature in Toronto, Ontario, on November.
Fletcher-Louis, C. H. (2002). All the glory of Adam: liturgical anthropology in the Dead Sea
Scrolls (Vol. 42). Brill.
Collins, J. J. (2002). Apocalypticism in the Dead Sea Scrolls. Taylor & Francis.
Boccaccini, G. (2002). Roots of Rabbinic Judaism: An Intellectual History, from Ezekiel to
Daniel. William B. Eerdmans Pub.
Bedenbender, A. (2002). Traces of Enochic Judaism within the Hebrew Bible. Henoch,
24(1/2), 39-48.
Beckwith, R. (2002). Early Traces of the Book of Daniel. Tyndale Bulletin, 53(1), 75-82.
Arthur, K., De Lacy, P., & Vereen, B. (2002). Living with Discernment in the End Times: 1
and 2 Peter and Jude. Harvest House Publishers.
Nickelsburg, G. W. (2001). 1 Enoch 1: A Commentary on the Book of 1 Enoch,
Chapters 1 – 36, 81 - 108. Hermeneia, Fortress Press.
VanderKam, J. C. (2001). Questions of Canon Viewed through the Dead Sea Scrolls. Bulletin
for Biblical Research, 11, 269-292.
VanderKam, J. C. (2001). Book of Jubilees. Bloomsbury Academic.
Reed, A. Y. (2001). From Asael and Šemiḥazah to Uzzah, Azzah, and Azael: 3 Enoch 5 (§§
7-8) and Jewish Reception-History of 1 Enoch. Jewish Studies Quarterly, 105-136.
Nickelsburg, G. W. E., & Baltzer, K. (2001). 1 Enoch: Chapters 1-36, 81-108. Fortress.
Laycock, D. C., Kelly, E., & Dee, J. (2001). The complete Enochian dictionary: A dictionary
of the Angelic language as revealed to Dr. John Dee and Edward Kelley. Weiser
Books.
Goodblatt, D. M., Pinnick, A., & Schwartz, D. R. (2001). Historical Perspectives: From the
Hasmoneans to Bar Kokhba in the Light of the Dead Sea Scrolls: Proceedings of the
Fourth International Symposium of the Orion Center for the Study of the Dead Sea
Scrolls and Associated Literature, 27-31 Januaruy, 1999 (Vol. 37). Brill.
Brin, G. (2001). The Concept of Time in the Bible and the Dead Sea Scrolls. Brill.
Beckwith, R. T. (2001). Calendar and chronology, Jewish and Christian: biblical,
intertestamental and patristic studies. Brill.
VanderKam, J. C. (2000). Revealed Literature in the Second Temple Period. From
Revelation to Canon: Studies in the Hebrew Bible and Second Temple Literature, 1-
30.
VanBeek, L. (2000). 1 Enoch Among Jews and Christians: A Fringe Connection? JOURNAL
FOR THE STUDY OF THE NEW TESTAMENT SUPPLEMENT SERIES, 93-115.
Stuckenbruck, L. T. (2000). The ‘Angels’ and ‘Giants’ of Genesis 6: 1–4 in Second and Third
Century BCE Jewish Interpretation: Reflections on the Posture of Early Apocalyptic
Traditions. Dead Sea Discoveries, 7, 354-377.
Schreiber, S. (2000). Henoch als Menschensohn. Zur problematischen Schlußidentifikation in
den Bilderreden des äthiopischen Henochbuches (äthHen 71, 14). Zeitschrift für die
neutestamentliche Wissenschaft und die Kunde der älteren Kirche, 91(1-2), 1-17.
Prophet, E. C. (2000). Fallen Angels and the Orgins of Evil: Why Church Fathers Suppressed
the Book of Enoch and Its Startling Revelations. Summit University Press.
Preece, R., & Fraser, D. (2000). The status of animals in Biblical and Christian thought: a
study in colliding values. Society and Animals, 8(3), 245-264.
Porter, S. E., & Pearson, B. W. (2000). Christian-Jewish relations through the centuries.
Bloomsbury Publishing.
 78

Muraoka, T., & Elwolde, J. F. (2000). Diggers at the well: proceedings of a Third
International Symposium on the Hebrew of the Dead Sea Scrolls and Ben Sira;[held
in October 1999 at Ben-Gurion-University of the Negev] (Vol. 36). Brill.
Menzies, G. (2000). Pre-Lucan1 Occurrences of the Phrase" Tongue (s) of Fire". Pneuma,
22(1-2), 1-2.
Martínez, F. G., & Tigchelaar, E. J. (2000). The Dead Sea scrolls study edition (Vol. 1). Wm.
B. Eerdmans Publishing.
Fitzmyer, J. A. (2000). The Dead Sea Scrolls and Christian Origins (Vol. 2). Wm. B.
Eerdmans Publishing.
Falk, D. K., Martínez, F. G., & Schuller, E. (2000). Sapiential, Liturgical and Poetical Texts
from Qumran. Paper presented at the Proceedings of the Third Meeting of the
International Organization for Qumran Studies, Oslo l998. Published in Memory of
Maurice Bai'llct.
Davila, J. R. (2000). Liturgical Works (Vol. 6). Wm. B. Eerdmans Publishing.
Collins, J. J., & Kugler, R. A. (2000). Religion in the Dead Sea scrolls: Wm. B. Eerdmans
Publishing.
Bhayro, S. (2000). A text critical and literary analysis of 1 Enoch 6-11. University College
London (University of London),
Bhayro, S. (2000). Daniel’s “Watchers” in Enochic Exegesis of Genesis 6: 1–4,’. Jewish
Ways of Reading the Bible, 58-66.
Barker, M. (2000). The book of Enoch and cosmic sin. The Ecologist, 30(1), 30-34.
van der Toorn, K., Becking, B., & van der Horst, P. W. (1999). Dictionary of Deities and
Demons in the Bible DDD. Brill.
Tigchelaar, E. J. (1999). Eden and Paradise: The Garden Motif in Some Early Jewish. Texts
(1 Enoch and Other Texts Found at Qumran). Paradise Interpreted: Representations
of Biblical Paradise in Judaism and Christianity, 37-62.
Symposium, O. C. S. D. S. S. A. L. I., Chazon, E. G., Stone, M. E., & Pinnick, A. (1999).
Pseudepigraphic Perspectives: The Apocrypha and Pseudepigrapha in Light of the
Dead Sea Scrolls: Proceedings of the [Second] International Symposium of the Orion
Center for the Study of the Dead Sea Scrolls and Associated Literature, 12-14
January, 1997. Brill.
Muraoka, T., & Elwolde, J. F. (1999). Sirach, Scrolls, and Sages: Proceedings of a Second
International Symposium on the Hebrew of the Dead Sea Scrolls, Ben Sira, and the
Mishnah, Held at Leiden University, 15-17 December 1997 (Vol. 33). Brill.
Kugel, J. L. (1999). The Bible as it was. Belknap Press of Harvard University Press.
Knibb, M. A. (1999). Eschatology and messianism in the Dead Sea Scrolls. The Dead Sea
Scrolls after fifty years, Leiden: EJ Brill, 2, 379-402.
Chazon, E. G., Stone, M. E., & Pinnick, A. (1999). Pseudepigraphic Perspectives: The
Apocrypha and Pseudepigrapha in Light of the Dead Sea Scrolls: Proceedings of the
[Second] International Symposium of the Orion Center for the Study of the Dead Sea
Scrolls and Associated Literature, 12-14 January, 1997 (Vol. 2): Brill.
Steinberg, T. (1998). Darshanut: Enoch's Shoes. Jewish Bible Quarterly, 26, 268-270.
Stegemann, H. (1998). The library of qumran: On the essenes, qumran, John the baptist, and
Jesus. Brill.
Olson, D. C. (1998). Enoch and the Son of Man in the Epilogue of the Parables. Journal for
the Study of the Pseudepigrapha, 9(18), 27-38.
Heinzerling, R. (1998). » Einweihung «durch Henoch? Die Bedeutung der Altersangaben in
Genesis 5. Zeitschrift für die Alttestamentliche Wissenschaft, 110(4), 581-589.
Collins, J. J. (1998). The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic
Literature. William B. Eerdmans.
 79

Boccaccini, G. (1998). Beyond the Essene hypothesis: The parting of the ways between
Qumran and Enochic Judaism. Wm. B. Eerdmans Publishing.
VanderKam, J. C. (1997). The origins and purposes of the Book of Jubilees. Studies in the
Book of Jubilees, 65, 3.
Stuckenbruck, L. T. (1997). The Book of Giants from Qumran: Texts, Translation, and
Commentary. Coronet Books Incorporated.
Reventlow, H. (1997). Eschatology in the Bible and in Jewish and Christian Tradition:
Continuum International Publishing Group, Limited.
Olson, D. C. (1997). Those who have not defiled themselves with women: Revelation 14: 4
and the Book of Enoch. The Catholic Biblical quarterly, 59(3), 492-510.
Nickelsburg, G. W. (1997). The Nature and Function of Revelation in 1 Enoch, Jubilees, and
Some Qumranic Documents. Pseudepigraphic Perspectives, 91-120.
Martinez, F. G. (1997). The Heavenly Tablets in the Book of Jubilees. Studies in the Book of
Jubilees, 65, 243.
Collins, J. J. (1997). Apocalypticism in the Dead Sea scrolls. Psychology Press.
Böttrich, C. (1997). Astrologie in der Henochtradition. Zeitschrift für die Alttestamentliche
Wissenschaft, 109(2), 222-245.
Böttrich, C. (1997). Astrological speculation in light of wisdom traditions from the'Book of
Enoch'+ Judaism during Hellenistic times. Zeitschrift für die Alttestamentliche
Wissenschaft, 109(2), 222-245.
Webb, R. L. (1996). The Eschatology of the Epistle of Jude and Its Rhetorical and Social
Functions. Bulletin for Biblical Research, 6, 139-151.
VanderKam, J. C., & Adler, W. (1996). The Jewish Apocalyptic Heritage in Early
Christianity. Brill.
Tigchelaar, E. J. C. (1996). Prophets of Old and the Day of the End: Zechariah, the Book of
Watchers, and Apocalyptic. E.J. Brill.
Harrington, D. J. (1996). Wisdom texts from Qumran. Psychology Press.
Frohlich, I. (1996). MAGIC, SORCERY, AND MYTH IN JEWISH PSEUDEPIGRAPHIC
LITERATURE (THE ETHIOPIC BOOK OF ENOCH). Paper presented at the
Proceedings of the Colloquium on Logos, Ethos, Mythos in the Middle East and
North Africa (LEM): Popular religion, popular culture & history.
Stuckenbruck, L. T. (1995). Angel Veneration and Christology: A Study in Early Judaism
and in the Christology of the Apocalypse of John. J.C.B. Mohr.
Stone, M. (1995). The Armenian Apocryphal literature translation and création. SETTIMANE
DI STUDIO-CENTRO ITALIANO DI STUDI ALTO MEDIOEVO, 43, 611-644.
Steiner, R. C. (1995). The Heading of the" Book of the Words of Noah" on a Fragment of the
Genesis Apocryphon: New Light on a" Lost" Work. Dead Sea Discoveries, 66-71.
Orlov, A. A. (1995). "Merkabah Stratum" of the Short Recension of 2 Enoch. ACU.
Collins, J. J. (1995). The scepter and the star: the messiahs of the Dead Sea Scrolls and other
ancient literature (Vol. 120). Doubleday.
Charles, R. H. (1995). The book of Enoch. Courier Dover Publications.
Argall, R. A. (1995). 1 Enoch and Sirach: A Comparative and Conceptual Analysis of the
Themes of Revelation, Creation, and Judgment. Scholars Press.
Stuckenbruck, L. T. (1994). "Do Not Worship Me, Worship God": The Problem of Angel
Veneration in Early Judaism and Aspects of Angelomorphic Christology in the
Apocalypse of John. Princeton Theological Seminary.
Martínez, F. G. (1994). The Dead Sea scrolls translated: the Qumran texts in English [the
authoritative new translation of the Dead Sea scrolls-complete in one volume]. Brill.
Charles, J. D. (1994). The Use of Tradition-Material in the Epistle of Jude. Bulletin for
Biblical Research, 4, 14.
 80

Beer, J. (1994). Blake’s Changing View of History: The Impact of the Book of Enoch’.
Historicizing Blake, 159-178.
VanderKam, J. C. (1993). The Scrolls, the Apocrypha, and the Pseudepigrapha. Hebrew
Studies, 34(1), 35-51.
University, M. H. A. P. R. P. (1993). Ascent to Heaven in Jewish and Christian Apocalypses.
Oxford University Press, USA.
Tiller, P. A. (1993). A commentary on the Animal apocalypse of I Enoch. Scholars Press.
Olson, D. C. (1993). Recovering the Original Sequence of 1 Enoch 91-93. Journal for the
Study of the Pseudepigrapha, 6(11), 69-91.
Himmelfarb, M. (1993). Ascent to Heaven in Jewish and Christian Apocalypses. Oxford.
Sim, D. C. (1992). Matthew 22.13 a and 1 Enoch 10.4 a: a Case of Literary Dependence?
Journal for the Study of the New Testament(47), 3-19.
Martínez, F. G. (1992). Qumran and a Apocalyptic: Studies on the Aramaic Texts from
Qumran (Vol. 9). Brill.
Eisenman, R., & Wise, M. (1992). The Dead Sea Scrolls Uncovered (Vol. 242). Element.
Davidson, M. (1992). Angels at Qumran: A Comparative Study of 1 Enoch 1-36; 72-108 and
Sectarian Writings from Qumran. Bloomsbury Academic.
Collins, J. J. (1992). The Son of Man in First-Century Judaism. Cambridge Univ Press.
Charlesworth, J. H. (1992). The Messiah: Developments in Earliest Judaism and Christianity.
Fortress Pr.
Boccaccini, G. (1992). Portraits of Middle Judaism in scholarship and arts: a multimedia
catalog from Flavius Josephus to 1991. S. Zamorani.
Cole, T. J. (1991). Enoch, a Man Who Walked with God. Bibliotheca Sacra, 148(591), 288-
297.
Böttrich, C. (1991). Recent Studies in the Slavonic Book of Enoch. Journal for the Study of
the Pseudepigrapha, 5(9), 35-42.
Boccaccini, G. (1991). Middle Judaism: Jewish thought, 300 B.C.E. to 200 C.E. Fortress
Press.
Begg, C. (1990). " Josephus's Portrayal of the Disappearances of Enoch, Elijah, and Moses":
Some Observations. Journal of Biblical Literature, 691-693.
Tabor, J. D. (1989). " Returning to the Divinity": Josephus's Portrayal of the Disappearances
of Enoch, Elijah, and Moses. Journal of Biblical Literature, 225-238.
Reid, S. B. (1989). Enoch and Daniel: A Form Critical and Sociological Study of Historical
Apocalypses. Bibal Press.
Caragounis, C. C. (1989). Kingdom of god, Son of Man and Jesus' self-understanding.
Tyndale Bulletin, 40, 3-23.
Barker, M. (1989). The lost prophet: the Book of Enoch and its influence on Christianity.
Abingdon Press.
Kvanvig, H. S. (1988). Roots of apocalyptic: the Mesopotamian background of the Enoch
figure and the Son of Man. Neukirchen-Vluyn: Neukirchener Verl.
Lebram, J. C. H., & van Henten, J. W. (1986). Tradition and Re-interpretation in Jewish and
Early Christian Literature: Essays in Honour of Jürgen C.H. Lebram. E.J. Brill.
Osburn, C. D. (1985). 1 Enoch 80: 2-8 (67: 5-7) and Jude 12-13. Catholic Biblical Quarterly
Washington, DC, 47(2), 296-303.
Himmelfarb, M. (1985). Tours of hell: An apocalyptic form in Jewish and Christian
literature. Fortress Press.
Hiebert, D. E. (1985). An Exposition of Jude 12-16. Bibliotheca Sacra.
de Jonge, M. (1985). Outside the Old Testament (Vol. 4). Cambridge University Press.
Charlesworth, J. H. (1985). The Old Testament Pseudepigrapha and the New Testament:
Prolegomena for the Study of Christian Origins. Cambridge University Press.
 81

Brooke, G. J. (1985). Exegesis at Qumran (Vol. 29). Sheffield S10 2TN England: JSOT
Press.
Black, M. (1985). The Book of Enoch or I Enoch: A New English Edition (Vol. 7). Brill.
Bauckham, R. (1985). The Fall of the Angels as the Source of Philosophy in Hermias and
Clement of Alexandria. Vigiliae Christianae, 313-330.
VanderKam, J. C. (1984). Studies in the Apocalypse of Weeks (I Enoch 93: 1-10| 91: 11-17).
Catholic Biblical Quarterly Washington, DC, 46(3), 511-523.
VanderKam, J. C. (1984). Enoch and the Growth of an Apocalyptic Tradition. Catholic
Biblical Association of America.
Stone, M. E. (1984). Jewish Writings of the Second Temple Period. Apocrypha,
Pseudepigrapha, Qumran, Sectarian Writings, Philo, Josephus. Fortress.
Reid, S. B. (1984). The Sociological Setting of the Historical Apocalypses of 1 Enoch and the
Book of Daniel. University Microfilms.
Kvanvig, H. S. (1984). Henoch und der menschensohn Das Verhältnis von Hen 14 zu Dan 7
1. Studia theologica, 38(1), 101-133.
Himmelfarb, M. (1984). Heavenly Ascent and the Relationship of the Apocalypses and the
Hekhalot Literature.
Collins, J. J. (1984). Daniel with an Introduction to Apocalyptic Literature (Vol. 20). Grand
Rapids, Michigan. Eerdmans.
Stone, M. E. (1983). Why Study the Pseudepigrapha? The Biblical Archaeologist, 235-243.
Isaac, E. (1983). New Light upon the Book of Enoch from Newly-Found Ethiopic Mss.
Journal of the American Oriental Society New Haven, Conn., 103(2), 399-411.
Isaac, E. (1983). 1 (Ethiopic Apocalypse of) Enoch. The Old Testament Pseudepigrapha, 1,
5-89.
Dimant, D. (1983). The biography of Enoch and the books of Enoch. Vetus Testamentum, 14-
29.
Adler, W. (1983). Berossus, Manetho, and 1 Enoch in the World Chronicle of Panodorus.
Harvard Theological Review, 76(04), 419-442.
VanderKam, J. C. (1982). A TWENTY-EIGHT-DAY MONTH TRADITION IN . THE
BOOK OF JUBILEES. Vetus Testamentum, 32, Fasc. 4 (Oct., 1982), pp. 504-506(4),
3.
Collins, J. J. (1982). The Apocalyptic Technique: Setting and Function in the Book of
Watchers. Catholic Biblical Quarterly Washington, DC, 44(1), 91-111.
Suter, D. W. (1981). Masal in the Similitudes of Enoch. Journal of Biblical Literature
Philadelphia, Pa, 100(2), 193-212.
Suter, D. W. (1981). Weighed in the Balance: The Similitudes of Enoch in Recent
Discussion. Religious Studies Review, 7(3), 217-221.
Osburn, C. D. (1981). The Text of Jude 5. Biblica Roma, 62(1), 107-115.
Nickelsburg, G. W. (1981). Enoch, Levi, and Peter: Recipients of Revelation in Upper
Galilee. Journal of Biblical Literature, 575-600.
Nickelsburg, G. W. (1981). The Book of Enoch in Recent Research. Religious Studies.
Neugebauer, O., & Black, M. (1981). The" Astronomical" Chapters of the Ethiopic Book of
Enoch (72 to 82): Det Kongelige Danske Videnskabernes Selskab.

Tawil, H. (1980). ‘Azazel The Prince of the Steepe: A Comparative Study. Zeitschrift für die
Alttestamentliche Wissenschaft, 92(1), 43-59.
Scopello, M. (1980). The Apocalypse of Zostrianos (Nag Hammadi VIII. 1) and the Book of
the Secrets of Enoch. Vigiliae Christianae, 376-385.
Newsom, C. A. (1980). The Development of Enoch 6-19: Cosmology and Judgment.
Catholic Biblical Quarterly Washington, DC, 42(3), 310-329.
 82

Barker, M. (1980). Some Reflections upon the Enoch Myth. Journal for the Study of the Old
Testament, 5(15), 7-29.
Suter, D. W. (1979). Fallen Angel, Fallen Priest: The Problem of Family Purity in 1 Enoch
6—16. Hebrew Union College Annual, 115-135.
Suter, D. W. (1979). Tradition and Composition in the Parables of Enoch: Scholars Press.
Nickelsburg, G. W. (1979). Riches, the Rich, and God’s Judgment in 1 Enoch 92-105 and the
Gospel according to Luke. New Testament Studies, 25(03), 324-344.
Mearns, C. L. (1979). Dating the Similitudes of Enoch. Gen, 5, 53.
Knibb, M. A. (1979). The date of the Parables of Enoch: A critical review. New Testament
Studies, 25(03), 345-359.
Hartman, L. (1979). Asking for a Meaning: A Study of 1 Enoch 1-5. LiberLäromedel/Gleerup.
Greenfield, J. C., & Stone, M. E. (1979). The Books of Enoch and the Traditions of Enoch.
Numen, 89-103.
Collins, J. J. (Ed.) (1979). Apocalypse: The Morphology of a Genre (Vol. 14). Chicago:
Society of Biblical Literature.
Barr, J. (1979). Aramaic-Greek Notes on the Book of Enoch. Journal of Semitic Studies,
24(2).
Stone, M. E. (1978). The Book of Enoch and Judaism in the Third Century BCE. Catholic
Biblical Quarterly Washington, DC, 40(4), 479-492.
Knibb, M. A. (1978). The Ethiopic Book of Enoch: A New Edition in the Light of the Aramaic
Dead Sea Fragments. In consultation with Edward Ullendorff. Oxford University
Press.
Black, M. (1978). The Apocalypse of Weeks in the Light of 4Q Eng. Vetus Testamentum,
464-469.
Osburn, C. D. (1977). The Christological Use of I Enoch I. 9 in Jude 14, 15. New Testament
Studies, 23(03), 334-341.
Nickelsburg, G. W. (1977). The Apocalyptic Message of 1 Enoch 92-105. Catholic Biblical
Quarterly, 39(3), 309-328.
Nickelsburg, G. W. (1977). Apocalyptic and Myth in 1 Enoch 6-11. Journal of Biblical
Literature, 383-405.
Hanson, P. D. (1977). Rebellion in Heaven, Azazel, and Euhemeristic Heroes in 1 Enoch 6-
11. Journal of Biblical Literature, 195-233.
Greenfield, J. C., & Stone, M. E. (1977). The Enochic Pentateuch and the Date of the
Similitudes. Harvard Theological Review, 70(1-2), 51-65.
Gevirtz, S. (1977). The Life Spans of Joseph and Enoch and the Paralellism: šib˓ ātayim-šib'˓
îm wӗšib˓'āh. Journal of Biblical Literature, 570-571.
Fitzmyer, J. A. (1977). Implications of the New Enoch Literature from Qumran. Theological
Studies, 38(2), 332-345.
Charlesworth, J. H. (1977). Jewish Astrology in the Talmud, Pseudepigrapha, the Dead Sea
Scrolls, and Early Palestinian Synagogues. Harvard Theological Review, 70(3-4),
183-200.
Alexander, P. S. (1977). The Historical Setting of the Hebrew Book of Enoch. Journal of
Jewish Studies, 28, 156-180.

Milik, J. T., & Black, M. (1976). The Books of Enoch: Aramaic Fragments of Qumran Cave
4: Clarendon Press.
Luck, U. (1976). Das Weltverständnis in der Jüdischen Apokalyptik: Dargestellt am
Aethiopischen Henoch und am 4. Esra. Zeitschrift für Theologie und Kirche, 283-305.
Casey, M. (1976). The Use of Term 'Son of Man'in the Similitudes of Enoch. Journal for the
Study of Judaism, 7(1), 11-29.
 83

Bauckham, R. (1976). THE MARTYRDOM OF ENOCH AND ELIJAH: JEWISH OR

CHRISTIAN? JBL, 95(3), 447 - 458.
Lührmann, D. (1975). Henoch und die Metanoia. Zeitschrift für die neutestamentliche
Wissenschaft und die Kunde der älteren Kirche, 66(1-2), 103-116.
Collins, J. J. (1974). The Son of Man and the Saints of the Most High in the Book of Daniel.
Journal of Biblical Literature, 50-66.
VanderKam, J. C. (1973). The Theophany of Enoch I 3b-7, 9. Vetus Testamentum, 129-150.
Odeberg, H. (1973). 3 Enoch: Or, The Hebrew Book of Enoch. Ktav Pub. House.
Osburn, C. D. (1972). The Text of Jude 22-23. ZNW, 63, 141.
Müller, U. B. (1972). Messias und Menschensohn in jüdischen Apokalypsen und in der
Offenbarung des Johannes (Vol. 6). Gütersloher Verlagshaus Mohn.
Coughenour, R. A. (1972). Enoch and wisdom: A study of the wisdom elements in the Book of
Enoch. Case Western Reserve University,
Kaske, R. E. (1971). Beowulf and the Book of Enoch. Speculum, 46(03), 421-431.
Pines, S. (1970). Eschatology and the Concept of Time in the Slavonic Book of Enoch. Paper
presented at the Types of redemption: Contributions to the theme of the study-
conference held at Jerusalem 14th to 19th July 1968 (1970) Werblowsky, RJ; Bleeker,
C. Jouco. Leiden: EJ Brill.
Davidson, G. (1967). A Dictionary of Angels: including the fallen angels. Free Press NY.
Perrin, N. (1966). The Son of Man in ancient Judaism and primitive Christianity: A
suggestion. Chicago Society of Biblical Research.
Leaney, A. R. C. (1966). The Letters of Peter and Jude. CUP Archive.
Haufe, G. (1966). Das Menschensohn-Problem in der gegenwärtigen wissenschaftlichen
Diskussion. Evangelische Theologie, 26(3), 130-140.
Rowley, H. H. (1964). The relevance of apocalyptic: a study of Jewish and Christian
apocalypses from Daniel to the Revelation. Lutterworth.
Baars, W., & Zuurmond, R. (1964). The Project f.r a New Edition of the Ethiopic Book of
Jubilees. Journal of Semitic Studies, 9(1), 67-74.
Rubinstein, A. (1962). Observations on the Slavonic Book of Enoch. JJS, 13, 1-21.
Nesbitt, G. M. (1962). A Comparative Analysis of the Apocalyptic Literature of the Qumran
Community, the Book of Enoch and the Apocalypse of St. John. Lutheran Theological
Seminary at Gettysburg.
Kutsch, E. (1962). Die Solstitien im Kalender des Jubiläenbuches und in äth. Henoch 72.
Vetus Testamentum, 12(2), 205-207.
Esposito, M. (1961). An Apocryphal" Book of Enoch and Elias" as a Possible Source of the
Navigatio Sancti Brendani.
Treves, M. (1960). The Date of Psalm XXIV. Vetus Testamentum, 10(4), 428-434.
Muilenburg, J. (1960). The Son of Man in Daniel and the Ethiopic Apocalypse of Enoch.
Journal of Biblical Literature, 197-209.
Smith, M. (1959). What is implied by the Variety of Messianic Figures? Journal of Biblical
Literature, 66-72.
Huffmon, H. B. (1959). The Covenant Lawsuit in the Prophets. Journal of Biblical
Literature, 285-295.
Flusser, D. (1959). Two Notes on the Midrash on 2 Sam. vii. Israel Exploration Journal, 99-
109.
Treves, M. (1958). The Date of the War of the Sons of Light. Vetus Testamentum, 8(4), 419-
424.
Sorsby, A. (1958). Noah—an albino. British medical journal, 2(5112), 1587.
SEAVER, G. (1954). THE KINGDOM OF GOD AND THE SON OF MAN. Paper presented
at the Church of Ireland Clerical Society.
 84

Goodspeed, E. J. (1954). Some Greek Notes. Journal of Biblical Literature, 84-92.

Milik, J. T. (1951). The Dead Sea Scrolls Fragment of the Book of Enoch. Oxford.
Pritchard, J. B. (1950). Ancient Near Eastern Texts: Relating to the Old Testament. PUP.
Froom, L. E. (1950). The Prophetic Faith of Our Fathers: The Historical Developement of
Prophetic Interpretation. Review and Herald.
Kuhn, H. B. (1948). The Angelology of the Non-Canonical Jewish Apocalypses. Journal of
Biblical Literature, 217-232.
Campbell, J. (1947). The origin and meaning of the term Son of Man. The Journal of
Theological Studies(191-192), 145-155.
Sjöberg, E. K. T. (1946). Der Menschensohn im Aethiopischen Henochbuch (Vol. 41). CWK
Gleerup.
Torrey, C. C. (1945). The apocryphal literature: a brief introduction. Yale University Press.
Otto, R. (1943). The Kingdom of God and the Son of Man: a Study in the History of Religion.
Starr King Press.
Henning, W. B. (1943). The Book of the Giants. Cambridge Univ Press.
Zuntz, G. (1942). NOTES ON THE GREEK ENOCH. Journal of Biblical Literature, Vol.
61(No. 3), pp. 193-204.
Torrey, C. C. (1942). Notes on the Greek Texts of Enoch. Journal of the American Oriental
Society, 52-60.
Michaelis, W. (1942). Zur Engelchristologie im Urchristentum: Abbau der Konstruktion
Martin Werners (Vol. 1). Heinrich Majer.
Zimmerman, F. (1941). The Bilingual Character of I Enoch. Journal of Biblical Literature,
159-172.
Williams, A. (1940). Milton and the Book of Enoch: An Alternative Hypothesis. Harvard
Theological Review, 33(4), 291-299.
Brown, A. R. (1940). Blake's Drawings for the Book of Enoch. The Burlington Magazine for
Connoisseurs, 80-85.
Boleyn, C. W. (1940). A comparison of the Messiah of the Book of Enoch with the Mesianic
ideas of the Synoptic Gospels. Emory University,
Jansen, H. L. (1939). Die Henochgestalt, eine vergleichende religionsgeschichtliche
Untersuchung. I kommisjon hos J. Dybwad.
McColley, G. (1938). The Book of Enoch and Paradise Lost. Harvard Theological Review,
31(01), 21-39.
Bonner, C., & Youtie, H. C. (1937). The last chapters of Enoch in Greek. Christophers.
Kaplan, C. (1934). Versions and Readings in the Book of Enoch. The American Journal of
Semitic Languages and Literatures, 171-177.
Kaplan, C. (1931). The Flood in the Book of Enoch and Rabbinics. Journal of the Society of
Oriental Research, XV (1931), 22, 24.
Kaplan, C. (1930). The Pharisaic Character and the Date of the Book of Enoch. Anglican
Theological Review, 12(6), 531-537.
Kaplan, C. (1930). Constituent Parts of the Book of Enoch. Review & Expositor, 27(2), 211-
217.
Kaplan, C. (1930). Angels in the Book of Enoch'. Anglican Theological Review, 12, 423-437.
Marsh, E. C. (1927). The Forgotten Books of Eden. Bell Publishing.
Dix, G. H. (1925). The Enochic Pentateuch. The Journal of Theological Studies(105), 29-42.
De Wet, H. (1924). The book of Enoch. Southern Baptist Theological Seminary.
Messel, N. (1922). Der Menschensohn in den Bilderreden des Henoch (Vol. 35). A.
Töpelmann.
Schmidt, N. (1921). The Two Recensions of Slavonic Enoch. Journal of the American
Oriental Society, 41, 307-312.
 85

Douglas, J. B. (1921). Traces of the Book of Enoch in the Teachings of Jesus. Emory
University.
Morgenstern, J. (1919). A Jewish interpretation of the book of Genesis. Union of American
Hebrew Congregations.
Maunder, A. S. (1918). The date and place of writing of the Slavonic Book of Enoch. The
Observatory, 41, 309-316.
Robertson, A. (1913). Book Review: III. Biblical Literature: The Book of Enoch or 1 Enoch
Translated from the Editor's Ethiopic Text. Review & Expositor, 10(2), 307-307.
Charles, R. H., D.D. (1913). The Apocrypha and Pseudepigrapha of the Old Testament in
English: With Introductions and Critical and Explanatory Notes to the Several Books:
Ed., in Conjuction with Many Scholars. Nabu Press.
Smith, C. (1912). Ireland's Great Future in the Pages of Revelation: Including First Part of
the Book of Enoch, a Genuine Survival from the Flood. Sealy, Bryers & Walker.
Barton, G. A. (1912). The Origin of the Names of Angels and Demons in the Extra-Canonical
Apocalyptic Literature to 100 AD. Journal of Biblical Literature, 156-167.
Macurdy, G. H. (1910). Traces of the Influence of Plato's Eschatological Myths in Parts of
the Book of Revelation and the Book of Enoch. Paper presented at the Transactions
and Proceedings of the American Philological Association.
Barton, G. A. (1910). On the Jewish-Christian Doctrine of the Préexistence of the Messiah.
Journal of Biblical Literature.
Williams, A. L. (1909). The Cult of the Angels at Colossae. The Journal of Theological
Studies(39), 413-438.
Burkitt, F. C. (1907). Four Notes on the Book of Enoch. The Journal of Theological
Studies(31), 444-447.
Charles, R. H. (1906). The Ethiopic version of the Book of Enoch: together with the
fragmentary Greek and Latin versions (Vol. 11). Clarendon Press.
Bigg, C. (1905). A critical and exegetical commentary on the Epistles of St. Peter and St.
Jude (Vol. 40). C. Scribner's sons.
Lawlor, H. J. (1904). The Book of Enoch in the Egyptian Church. Hermathena, 178-183.
Gaster, M. (1901). The Logos Ebraikos in the Magical Papyrus of Paris, and the Book of
Enoch. The Journal of the Royal Asiatic Society of Great Britain and Ireland, 109-
117.
Swete, H. B. (1899). The Psalms of Solomon: with the Greek fragments of the book of Enoch.
The University Press.
Hayman, H. (1898). The Book of Enoch in Reference to the New Testament and Early
Christian Antiquity. The Biblical World, 37-46.
Davies, T. W. (1898). Magic, Divination, and Demonology among the Hebrews and their
Neighbours. James Clarke & Company.
Lawlor, H. J. (1897). Early citations from the book of Enoch. JPh, 25, 164-225.
Morfill, W. R., & Charles, R. H. (1896). The Book of the Secrets of Enoch. Clarendon Press.
Schodde, G. H. (1893). The New Greek Enoch Fragments. The Biblical World, 1(5), 359-
362.
Charles, R. H. (1893). Messianic Doctrine of the Book of Enoch. and its Influence on The
New Testament. The Expository Times, 4(7), 301-303.
Laurence, R. (1883). The Book of Enoch, the Prophet: an Apocryphal Production: Supposed
for Ages to Have Been Lost. J. H. Parker.
Schodde, G. H. (1882). The Book of Enoch. University Microfilms.
Kenealy, E. V. (1872). Enoch, the Second Messenger of God. Trübner.
Sola, D. A. (1852). Signification of the Proper Names, Etc., Occurring in the Book of Enoch:
From the Hebrew and Chaldee Languages. Isaac Frost.
 86

Stuart, M. (1849). Critical history and defence of the Old Testament canon. G. Routledge &
co.
Stuart, M. (1840). Future Punishment, as Exhibited in the Book of Enoch. The American
Biblical Repository, 2nd Series, 7 July 1840, 35.
Stuart, M. (1840). Christology in the Book of Enoch. The American Biblical Repository,
January, 86-137.
Baty, J. (1839). The [Aethiopic] book of Enoch the prophet, tr. from the Germ. of A. G.
Hoffmann and corrected by J. Baty.
Hoffmann, A. G. (1838). Das Buch Henoch [Aethiopic book] in vollständiger Uebers. mit
fortlaufendem Comm., ausführlicher Einleitung und erläuternden Excursen von A. G.
Hoffmann.
Murray, E. (1836). Enoch Restitutus: Or an Attempt to Separate from the Books of Enoch, the
Book Quoted by St. Jude : Also a Comparison of the Chronology of Enoch with the
Hebrew Computation, and with the Periods Mentioned in the Book of Daniel and in
the Apocalypse. J. G. & F. Rivington.
Butt, J. M. (1827). The Genuineness of the Book of Enoch Investigated. L. B. Seeley & Son.
Overton, J. (1822). Inquiry Into the Truth and Use of the Book of Enoch, as to Its Prophecies,
Visions, and Account of Fallen Angels.
Bruce, J. (1804). Travels to discover the source of the Nile. Ballantyne.
Whiston, W. (1722). An Essay Towards Restoring the True Text of the Old Testament: And
for Vindicating the Citations Made Thence in the New Testament. Senex.
 87

Illustration of Enoch from the 1728 Figures de la Bible; illustrated by Gerard Hoet
(1648–1733) and others, and published by P. de Hondt in The Hague; image courtesy
Bizzell Bible Collection, University of Oklahoma Libraries. [Public Domain]