1 Enoch

Many Christians today are fascinated with the Book of Enoch. While traditionally it is not considered Scripture by Judaism and most Christians, the ancient Book of Enoch expands and interprets Genesis chapter six by telling the reader that spirit beings known as the Watchers descended to the earth, had sex with women, and begat a hybrid race of giants known as the Nephilim. Some hold these accounts of visitations produced a subsequent mixed evil angelic human race. Additionally, the biblical book of Jude quotes the Book of Enoch as containing prophecy (Jude 14-15). Hence, many ponder the implications that this book might have greater authority than other non-biblical books. Fictional writer Brian Godawa summarizes the implication for an "authoritative" Book of Enoch:

Many Christians are afraid to attribute truth value to ancient books outside the canon of the Bible. They fear that somehow the authority of Scripture will be compromised or worse, other texts may be falsely considered as Scripture. The book of 1 Enoch is one of those controversial books that has a long history of squabbling over its veracity and influence on Bible interpretation. This paper will be an introduction to the ancient book of 1Enoch, its content, its history, its affirmation in the New Testament, and its acceptance and rejection by the Christian Church.

In Book 5 of his Against Heresies (Adversus Haereses), Irenaeus envisions an eschaton that coheres with the beginning of creation and serves God’s purpose of perfecting man in His divine dispensation. For this argument, Irenaeus cites extra-biblical traditions about end times. His depiction of the earthly Messianic Kingdom demonstrates striking similarities to the eschatological visions in the Syriac Apocalypse of Baruch (2 Baruch), a Jewish apocalypse written around the end of the first century, thus indicating shared traditions. In this regard, Irenaeus is rather unique among early Church Fathers. While others show influences of the strand of Jewish apocalyptic tradition that features heavenly journeys, spiritual ascents and angelic theoria, Irenaeus, on the other hand, shows to be heir to the strand of Jewish apocalyptic tradition that envisions an end with the blessing of union with God that is materially abundant, concretely earthy, upon this world created by God from the beginning.

Summary
The literary pattern of Asael’s punishment in the Enochic myth does not seem to stem from biblical literature or Greek mythology. It is far more probable that one has to look for its antecedents in Babylonian anti-witchcraft literature. The Jewish author who lived in Mesopotamia in Late Babylonian period treated Asael and other Watchers as warlocks against whom exorcistic rituals have to be applied. The elimination of Asael and other Watchers from the earthly realm paved the way for the Jewish context of knowledge transmission, exemplified by Enoch and his insight into the structure of the world, revealed to him by angels faithful to God of Israel.

Greek and Ethiopic versions of 1 Enoch 5:8 preserve a different text at the end of the passage. This note aims to demonstrate the superiority of the Ethiopic text of 1 En. 5:8 over the version preserved in Codex Panapolitanus by arguing that the Greek reading must be treated as a scribal addition influenced by Gnostic terminology.

JBL 137.3 (2018): 555-79.

The postmodern turn in the humanities is now at a point that requires response and revision to some deconstructionist trends. As a case study, this article examines the inversion principle formulated by Claude Lévi-Strauss against Yair Zakovitch’s analysis of mirror narratives through three examples. In the first example, the mirror narratives of two destructions in Genesis are shown to be better explained by the inversion principle. The second example considers aspects of the Mesopotamian flood hero Utnapishtim that have been divided in subsequent Jewish traditions between Enoch and Noah. The third example considers the transformation of the myth of the sacrificial son in Judaism, Christianity, and Islam. These three examples lead to the following conclusions: (1) that other myths, particularly in Genesis, should be reconsidered in light of the inversion principle; (2) that this principle is crucial for the reception history of biblical narratives, as seen in the development of the figure of the flood hero in Second Temple Judaism; and (3) that intentional adaptations are equally susceptible to the subconscious structural changes that occur in the intercultural journeys of myth, as described by Lévi-Strauss.

Author: Megan K. DeFranza
Publisher: CBE International

My three-year-old daughter, Lórien, is just beginning to ask that perennial human question, “Why?” I find that I need to take a deep breath before attempting to respond. Sometimes I have an answer. Sometimes I do not have patience to explain the real reason. And sometimes I find myself using that line that parents have employed for generations: “Because I said so!”

This note draws attention to two passages from the so-called Noachic interpolations in the Book of Parables where Noah traditions embedded in Qumran scrolls may provide helpful parallels. First, it suggests that the dating of the vision in 1 En. 60:1 is illuminated by a comparison to the Flood chronology in 4Q252. Second, it points out a similar use of Isa 24:18-20 in 1 En. 65:1-5, 9 and 4Q370. In both instances, the suggested parallels highlight the Parables' use of the Flood as a prototype of an eschatological judgement.

Genesis 4:17 presents the exegete with a problem regarding the identification of the builder of the first city. Is Cain or is Enoch the subject of the verbs? What does the syntax have to contribute to this discussion and how does it relate to the accompanying context?

1. Abstract.................................... ..... ...........................  ...... 1
2. Einleitung......................................................................  .... 2
3. Verbreitung des antediluvianischen Wissens:
gesetzlich oder verboten? ............................  .........................  5
4. Der "Same aus der Zeit vor der Sintflut" und die  Sünden der Wächter .................................................................................................    9
5. Der Apkallus als böses Wesen in Mesopotamien‘s
Mythologie................................................................................. 10
6. Mesopotamische und jüdische Dämonologie
verglichen........................................... ... .. .............................. .  12
7. Die Große Flut gemäß dem Erra-Epos .......................... ..  12
8. Die Bezeichnung für Beobachter auf Aramäisch und Akkadisch ….................................................................................................. 15
9. Schlussfolgerung....................................................... . …. . 15

Il Libro di Enoch è un testo apocrifo di origine ebraica la cui versione definitiva risale al primo secolo a.C., raggiunto oggi in pieno in una versione in lingua Ge'ez (antica lingua Etiope), da cui il nome Enoch etiopico.
Il primo libro di Enoch è un apocrifo dell'Antico Testamento, non incluso nella Bibbia ebraica, non è parte della Bibbia in Greco chiamato dei (Settanta) e non è parte di, almeno oggi, anche della Bibbia Cristiana. Gli storici
Ebrei Flavio Giuseppe e Filone di Alessandria non lo menzionano tra i libri canonici del giudaismo nel primo secolo d.C., anche se sappiamo che in passato è stato spesso utilizzato nel mondo ebraico e anche i primi padri
della Chiesa Cristiana, ci sono infatti alcune analogie tra passi e idiomi caratteristici del Nuovo Testamento, e questo libro. In epoca medievale si sono perse le tracce misteriosamente tranne qualche rara citazione, come
quelli di Sincello e Cedreno del IX secolo non è più stato utilizzato, e 1 Enoch è rimasto un testo sconosciuto e misterioso fino a '700. La tradizione dice il patriarca Enoch autore di oltre trecento sessantasei libri. I più
famosi sono il primo libro di Enoch, il secondo libro di Enoch (chiamato anche Libro dei Segreti di Enoch) e il terzo libro di Enoch (Enoch o l'Apocalisse). Secondo gli storici questi libri in realtà non contengono parole
attribuite direttamente all’antico patriarca biblico descritto nella Genesi, perché avrebbe teoricamente vissuto qualche migliaio di anni prima che apparisse nei libri a lui attribuiti. Perché 1 Enoch viene anche definito pseudoepigrafo, o uno scritto attribuito a un antico patriarca con un espediente letterario per conferire un'aura di autenticità e l'autorità  conteneva. Enoch significa in ebraico "l'iniziato." Secondo il libro di Enoch Genesi è un discendente di Seth, il terzo figlio di Adamo ed Eva nati dopo l'assassinio di Abele. Da non confondere con il figlio di Caino, chiamato anche Enoch.

The first part of the article demonstrates the case for the existence of a distinct concept of Time in apocalyptic literature and in the writings of the Yahad. The second part addresses the force of the ‘here and now’ in these two corpora. While earlier readers of apocalypticism like Martin Buber denied the force of a concrete theopolitical hour in apocalypticism in contrast to biblical prophetic literature, the force of this ‘hour’ is demonstrated here. In fact, readers of Daniel and members of the
Yahad experienced a ‘thick’ present, with the dimension of time playing a crucial role in the fabric of reality. This was especially the case in sectarian hermeneutics, as discussed here, with surprising analogies to problems raised in 20th century continental philosophy.

Key to figures in Butlin 662, "Satan Calling up His Legions," the version now in Petworth House, done for Elizabeth Ilive, Countess of Egremont. Blake seems to have managed to squeeze in all the devil-deities Milton mentions (a few classical gods excepted) to this one picture. I mention that my arguments about Butlin 538.3 (Nativity Ode for Thomas), in Appendix III of another essay on this site ("William Blake wrote 'The Angry God of this World & his Basileia' atop Butlin 812.3 ('The Mission of Virgil')"), do apply here; it should be noticed that a number of similar devices, strategies, and portrayals are shared with our picture and that one.
Here again (as in the predecessor tempera, Butlin 661 and in Butlin 538.3), the "architect" (_PL_ 1:732), is portrayed as the Enochian 'watcher' Azael, following the speculation of John Callander in his 1750 edition of Book 1.
This entails that the predecessor--Butlin 661--to our picture is the first well-substantiated portrayal, by Blake, of a 'watcher' from the _First Book of Enoch_.
Blake has included a miniature self-portrait (as Azael/Mulciber, the "architect" of Pandemonium) in both our picture and in Butlin 661. While the caricatural portrayal of the "architect" in 538.3--the later picture for the Nativity Ode--makes his identity as a 'watcher' overt, in our tempera painting Blake is more substantially and 'materially' involved with the "architect," for Blake added gold to our tempera, thereby making him an artistic worker in gold (like Azael or Mulciber).
Blake is also the "architect" of Pandemonium insofar as he has made an artistic structure for *ALL* the demons/devils.
Note also the number of figures Blake carries over from his illuminated books (and/or independent prints)--Mammon (Nebuchadnezzar), Chemos (from _Urizen_) and Belial (from _Urizen_) are examples of these. Please comment!
Blake seems to have gotten more sophisticated in the Nativity Ode picture, which is clearly later than our illustration for Book 1 of _Paradise Lost_.

É bom que as literaturas apocalípticas do passado estejam sendo redescobertas" (Paul D. Hanson) RESUMO A ascensão do conhecimento referente à literatura apocalíptica judaica nos círculos acadêmicos é uma realidade promissora. Porém, poucos textos em português se dedicam a saciar a busca pelo sentido da apocalíptica. Assim, fundamentado nas pesquisas mais recentes, este ensaio aborda o desenvolvimento histórico-literário (apocalipses, escatologia e apocalipticismo) e histórico-social (perseguições e fontes múltiplas) do gênero, propondo, comedidamente, dez principais características que fundamentam o conteúdo da apocalíptica.

A complete edition of seven Aramaic manuscripts from Qumran together with a full concordance of all the lexemes and plates with the photographs of the manuscripts.
    Provides synoptic comparison of the Aramaic text with versional evidence.
    Includes text-critical notes and detailed commentary on the content of the fragments.
    Includes Greek and Ethiopic versions of 1 Enoch set in parallel with the fragmentary Aramaic text.

La más extraordinaria verdad sobre los ángeles que transgredieron el mandamiento del Elohim y de lo que realmente sucedió con el mundo después de la caída del Edén escrita por Enoc, del cuál estuvo con el Ángel del Elohim que le enseñó la escritura y la lectura, y le mostró muchos de los grandes misterios que hay en los Cielos y todo su significado. Una verdad que las supuestas "autoridades" religiosas (todas gobernadas por Satanás) desde el Imperio Romano han descaradamente eliminado y ocultado a todo el mundo y de las Escrituras Sagradas!
El gran Profeta Enoc que además vivió en esos momentos en que estos ángeles descendieron a la Tierra para corromperse y corromper al género humano fue testigo de todas y cada una de las atrocidades y aberraciones que estos ángeles y sus descendientes los Gigantes de la antiguedad que hablan tanto las Escrituras, Leyendas antiguas (las leyendas son eventos reales que son narrados y expuestos como fantasía o novela para desviar la atención de la realidad), Murales antiguos, Escritos antiguos y evidencia Arqueológica, Enoc antes de ser traspasado de este mundo al Reino de los Cielos por el Eohim, nos habla y nos abre los ojos de todo lo que realmente sucedió y del porqué el Elohim decidió enviar la Gran Inundación al mundo!
Así que, es momento de abrir los ojos a la realidad y ver las cosas que realmente sucedieron en tiempos antiguos y de ver como todas las "autoridades" religiosas, gobiernos, sociedades enteras, medios de comunicación, "iglesias", "líderes", "sacerdotes", "pastores", etc han estado mintiendo descaradamente porque ellos son parte del plan de Satanás para que nadie conozca la verdad!
Pero Bendito sea el Elohim, Creador del Universo porque él no ha permitido que la verdad de muchas cosas sean pisoteadas!

The significance of "entering" and "approaching" terminology in Hebrews has been contested, with some scholars viewing these terms as clearly distinct, and others arguing they are fully synonymous. This debate is often framed in eschatological terms: when rest or heaven is entered. This article instead explores these questions from a cosmological point of view. First, language of "vertical" and "horizontal" as applied to Hebrews' cosmology is critiqued for its imprecision and lack of explanatory power with respect to the entrance and approach passages in the letter. In place of a neat vertical/horizontal distinction, it is suggested that we find a complex and plural, yet nevertheless consistent, distinction between earth and heaven. Secondly, four passages in Hebrews are examined at greater length in the context of OT and Second Temple period texts, in order to demonstrate that it is more coherent in cosmological terms to regard approaching and entering as separate rather than identical movements.

Resumo: O livro hebreu de Enoque (3Enoque) é a última das obras apócrifas atribuídas a Enoque, sétimo patriarca antediluviano. Dos vários trabalhos relacionados com a personagem, 3Enoque é uma obra diferente, focada no elemento místico. Existem inúmeros nomes angelicais nos seus quarenta e oito capítulos, começando com o misteriosa Metatron, que não é outro senão o próprio Enoque transformado em anjo. É descrito como uma figura controversa, também chamado "Javé Menor", e possui vários títulos e funções. A história do nome Metatron tem uma natureza e etimologia muito obscuras, que até hoje têm dividido os pesquisadores. Abstract: The Hebrew Book of Enoch (3Enoch) is the last of the apocryphal works attributed to Enoch, seventh antediluvian patriarch. Of the various works related to the character, 3Enoch is a different work, focused on the mystical element. There are numerous angelic names in its forty-eight chapters, starting with the mysterious Metatron, which is none other than Enoch himself turned into an angel. He is described as a controversial figure also called "The Lesser Yahweh", owning several titles and functions. The story of the name Metatron has a really obscure nature and etymology, which makes researchers disagree even today.

"Carl Sagan once spoke of the need to balance the scientific method with pure, unadulterated wonder. Scott Alan Roberts picks up that mantle by examining the Nephilim, the hybrid offspring of the intercourse between human women and ancient extraterrestrials. If only for just a moment, kick out the props of science and religion and let Scott take you to that place where sometimes the questions tell us far more than the answers."
--George Noory, Coast to Coast AM

"If you've gone to Sunday school and read Genesis, you've no doubt encountered the mystery of the

Nephilim, the strange giants whose offspring mated with the offspring of Adam and Eve. Who were these creatures and how did they get here? The Rise and Fall of the Nephilim... is sure to challenge your beliefs and get you to look at the other side of Creation."
--Bill Birnes, publisher, UFO magazine; The History Channel's Ancient Aliens

The ancient books of Genesis and Enoch tell us that sprit beings known as the Watchers descended to the Earth, had sex with women, and begat a hybrid race of offspring known as the Nephilim.

Such tales are as old as humanity itself. These histories and accounts of visitations and subsequent mixed-blood, alien-human races comprise the bulk of the world's myths, legends, religions, and superstitions.

The Rise and Fall of the Nephilim examines:
Elohim and the Bene Ha Elohim--God and the Sons of God
The Watchers: UFOs, extraterrestrials, angels, infiltrators, and impregnators
Biblical and apocryphal sources from Enoch to Moses
The role of the Fae, Elves, Elementals, and ancient gods

What if the old spiritualities and religions weren't just legends?

What if there was something living and breathing beneath the surface, a tangible interlinking of religious thought and spirituality, science and myth, inter-dimensionality and cold, hard fact?

The Nephilim walked among us... and still do today.

Demonologia Mistrza i Małgorzaty Michaiła Bułhakowa w świetle źródeł biblijnych i pozakanonicznych Kwestie do rozważenia • Co łączy demonologię Mistrza i Małgorzaty Michaiła Bułhakowa z biblijnymi i pozakanonicznymi źródłami demonologii żydowskiej i chrześcijańskiej? • Jak mają się do siebie tradycyjne wyobrażenia demonologiczne i kreacje literackie autora Mistrza i Małgorzaty? Postaci demoniczne w M&Mtropy onomastyczne Pozabiblijne: •Woland -nawiązanie do Fausta. Mefistofeles mówi sam o sobie: "junkier Woland"; germańskie określenie szatana sięgające prawdopodobnie postaci mitycznego kowala Waylanda (strnrd Völundr); wg Völungdarkviða (Edda Starsza) uwięziony przez króla Finnów, w odwecie zabił jego synów, a z ich czaszek zrobił puchary -epizod z głową M. A. Berlioza i śmiercią barona Meigla. •Korowiow/Fagot -być może żartobliwa gra z postacią wampira o imieniu Теляев z opowiadania Tołstoja, Upiór. Теляев od теленок -"cielę"; Коровьев od корова -"krowa". •Hellaskojarzenie z strnrd Hel, krainą/boginią umarłych. Biblijne •Asasello -Azazel (Kpł 16) •Behemot -Behemoth (językowo STpassim; specyficznie Hi 40) •Abbadona (i jemu podobni) -Abaddon (ST, passim; NT: Ap 9,11) Azazel w Biblii Azazel -Kpł 16,8.10.26: rytuał Yom Qippur: [BT:] Następnie Aaron rzuci losy o dwa kozły, jeden los dla Pana, drugi dla Azazela. Potem Aaron przyprowadzi kozła, wylosowanego dla Pana, i złoży go na ofiarę przebłagalną. Kozła wylosowanego dla Azazela postawi żywego przed Panem, aby dokonać na nim przebłagania, a potem wypędzić go dla Azazela na pustynię. (…) Kiedy już ukończy obrzęd przebłagania nad Miejscem Świętym, Namiotem Spotkania i ołtarzem, każe przyprowadzić żywego kozła. Aaron położy obie ręce na głowę żywego kozła, wyzna nad nim wszystkie winy Izraelitów, wszystkie ich przestępstwa dotyczące wszelkich ich grzechów, włoży je na głowę kozła i każe człowiekowi do tego przeznaczonemu wypędzić go na pustynię. W ten sposób kozioł zabierze z sobą wszystkie ich winy do ziemi bezpłodnej. Ów człowiek wypędzi kozła na pustynię. (…) Człowiek, który wypędził kozła dla Azazela, wypierze ubranie, wykąpie ciało w wodzie, potem wróci do obozu. Kim/czym jest Azazel w Kpł 16? "Kozioł dla Azazela" ‫ל‬ ‫השעיר‬ ‫ע‬ ‫זאזל‬ (hassair la'az'azel) Możliwe znaczenia słowa 'az'azel ( ‫ע‬ ‫זאזל‬ ) -cztery możliwości (za: Aron Pinker, A Goat to Go to Azazel, "Journal of Hebrew Scriptures" 7 [2007], s. 2-25): • Istota nadprzyrodzona (anioł/demon/Bóg) • Określenie lub opis miejsca • Pojęcie abstrakcyjne • Opis wysłanego kozła (kozła jako zwierzęcia wysłanego)

Introducción
Esta obra es mencionada como el Libro de H’Janoj las epístolas canónicas de Judas (6 y 14-16). Lo que nos hace referencia que el apóstol Yahudah, además de conocer el Tanak hebreo, estaba familiarizado con otros escritos, que eran base para la afirmación en los versículos mencionados.
“6 Y a los ángeles que no se mantuvieron dentro de su autoridad original, sino que abandonaron su propia esfera de acción, El los ha guardado en oscuridad, atados con cadenas eternas para el Juicio del Gran Día.
Además, Janoj, en la séptima generación desde Adam, también profetizó
diciendo: “¡Miren! YAHWEH vino con sus miríadas de seres Kadoshim para ejecutar el juicio contra todos, esto es, para condenar toda la impiedad de los Hechos malvados que han hecho de una forma tan perversa, y de todas las palabras necias que estos pecadores impíos han hablado contra El.”  Esta gente son murmuradores y quejumbrosos, siguen sus pasiones malvadas, sus bocas hablan grandiosidades, y adulan a otros para sacar provecho.

As of October 2024 we have now finalizing of our review process. This PDF is now set up well for using an iPad. We will update this calendar each year. The format for the book was suggested to make it easier to read both the Ge'ez and the translated english text. We pray this true especially for those who will read this book in their assemblies.
As of October 2024 we found a few spelling and grammar errors.

This article is an updated and corrected version of a paper presented at the Society of Biblical Literature Pacific Coast Region Annual Meeting in March, 2018.
 
The paper argues that Romans 1:26-27 is to be understood within the frequently utilized dual-judgment topos of the Watchers-Flood and Sodom in the biblical literature traditions, and includes a consideration that the Epistle to the Romans is among the earliest extant witnesses to the Greek text of 1 Enoch.
 
This posted article is the author's corrected proof, and should be virtually identical to the article as it appears in the following publication:
 
Provance, Brett. “Romans 1:26-27 in Its Rhetorical Tradition.” Pages 83-116 in Greco-Roman and Jewish Tributaries to the New Testament: Festschrift in Honor of Gregory J. Riley. Edited by Christopher Crawford. Claremont Studies in New Testament and Christian Origins 4. Claremont: Claremont Press, 2019.

No está permitida la reproducción total o parcial de este libro, ni su incorporación a un sistema informático, ni su transmisión en cualquier forma o por cualquier medio, sea este electrónico, mecánico, por fotocopia, por grabación u otros métodos, sin el permiso previo y por escrito del editor. La infracción de los derechos mencionados puede ser constitutiva de delito contra la propiedad intelectual (art. 270 y siguientes del Código Penal).

Revue de Qumran 20 (2001)
This article discusses the Enochic/Essene hypothesis, which Gabriele Boccaccini advances in his monograph Beyond the Essene Hypothesis. In Boccaccini’s model the Essenism of the ancient sources is to be equated with what modern scholars have identified, on the basis of extant documents, as Enochic Judaism, while the Qumran community is a radical, dissident, and marginal offshoot of this Essenism/Enochic Judaism. The present article compares this hypothesis with the traditional Essene hypothesis and with the Groningen hypothesis, with which it shares the view that the Qumran community is an offshoot of (rather than identical with) the Essene movement. It further investigates the implications of Boccaccini’s thesis for our understanding of Judaism in the Hellenistic and Roman period.

La tesis de Carlos Santos Carretero, "Apócrifos y Apocalípticos: Angelología y Demonología en los Libros de Henoc" supone una nueva aproximación a un grupo de obras de gran importancia dentro de la literatura hebrea, y en especial, de las obras bíblicas consideradas apócrifas. A lo largo de su investigación, Carlos Santos Carretero ha trabajado el llamado ciclo henóquico, de importancia capital dentro del género apocalíptico tanto para el judaísmo como el cristianismo. No obstante, su tesis se desmarca de anteriores investigaciones sobre estas obras en el hecho de haber realizado un profundo estudio sobre la angelología (estudios de los ángeles) y demonología (estudio de los demonios), que pueblan los capítulos y versículos de las tres obras atribuidas a este patriarca bíblico. Para ello ha utilizado como apoyo diversas traducciones de estas obras (español, inglés, hebreo, arameo) y de la experiencia y estudios de otros investigadores, como Gershom Scholem o el Padre Alejandro Díez Macho, grandes conocedores de este ciclo literario, así como diccionarios y enciclopedias especializadas en el tema. A lo largo de estos tres años de tesis doctoral, la investigación en torno a los seres sobrenaturales de los libros de Henoc se ha desarrollado de forma muy satisfactoria gracias a la gran riqueza textual que encontramos no solo en el campo de los apócrifos del Antiguo Testamento, sino también en las tradiciones mesopotámicas, zoroástricas y gnósticas, fundamentales para entender los personajes que pueblan estas páginas, así como la incipiente transformación del género, que comienza dentro de la apocalíptica judía y termina bajo la forma de mística "precabalística".

Was Paul's view of evil based on Adam's fall or a mere reflex of Christology? Tyler A. Stewart argues that, in Galatians, Paul's thoughts about where evil comes from and why it continues are not based on Adam's fall as the background story, but rather the rebellion of angels. Edited PhD Dissertation published with Mohr Siebeck (WUNT 2).