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73-509: These "wheels" have been associated with Daniel 7:9 (mentioned as galgal , traditionally "the wheels of galgallin ", in "fiery flame" and "burning fire") of the four, eye-covered wheels (each composed of two nested wheels), that move next to the winged Cherubim, beneath the throne of God. The four wheels move with the Cherubim because the spirit of the Cherubim is in them. The late Second Book of Enoch (20:1, 21:1) also referred to them as

146-909: A Coptic version of the Apocalypse of Weeks. How extensive the Coptic text originally was cannot be known. It agrees with the Aramaic text against the Ethiopic, but was probably derived from Greek. Of the Latin translation, only 1:9 and 106:1–18 are known. The first passage occurs in the Pseudo-Cyprianic Ad Novatianum and the Pseudo-Vigilian Contra Varimadum ; the second was discovered in 1893 by M. R. James in an 8th-century manuscript in

219-515: A Ge'ez version. One is preserved in the Bodleian Library , another was presented to the royal library of France , while the third was kept by Bruce. The copies remained unused until the 19th century; Silvestre de Sacy , in "Notices sur le livre d'Enoch", included extracts of the books with Latin translations (Enoch chapters 1, 2, 5–16, 22, and 32). From this a German translation was made by Rink in 1801. The first English translation of

292-584: A book that was claimed to be identical to the one quoted by the Epistle of Jude and the Church Fathers. Hiob Ludolf , the great Ethiopic scholar of the 17th and 18th centuries, soon claimed it to be a forgery produced by Abba Bahaila Michael . Better success was achieved by the famous Scottish traveller James Bruce , who, in 1773, returned to Europe from six years in Abyssinia with three copies of

365-513: A close resemblance to the titles of Metatron as they appear in some Hekhalot sources. These developments demonstrate that 2 Enoch represents a bridge between the early apocalyptic Enochic accounts and the later mystical rabbinic and Hekhalot traditions. The Bogomils often used and read the Slavonic book of Enoch. Some have even theorized that the book was made by the Bogomils, but this theory

438-523: A direct command to visit the Temple three times a day, an inconsistency if the sanctuary had been already destroyed. The book can be divided into four sections: The Second Book of Enoch, also known as The Book of the Secrets of Enoch, is most noted for its description of multiple heavens and accounts of battles between angels and devils. This account is thought to have been known by and to have influenced

511-502: A new mystical dimension to the familiar apocalyptic imagery. The figure of Enoch portrayed in the various sections of 2 Enoch appears more elaborate than in the early Second Temple Enochic treatise of 1 Enoch . The anointing of Enoch, after he saw face to face the Lord, makes him be similar in appearance to a glorious angel and that allows him to sit above other angels on the left of the Lord. According to Orlov, in this attempt, one may find

584-452: A purported "original" Book of Enoch was an inspired book. The Mormon Book of Moses , first published in the 1830s, is part of the standard works of the Church, and has a section which claims to contain extracts from the "original" Book of Enoch. This section has many similarities to 1 Enoch and other Enoch texts, including 2 Enoch , 3 Enoch , and The Book of Giants . The Enoch section of

657-555: A tradition found in 2 Enoch 30 that derives Adam ’s name from the Greek designations of the four corners of the world . Semitisms found in various parts of the text, such as the words Ophanim and Raqia Arabot , point to the possibility of a Semitic original behind the Greek version. In 2009, four fragments in Coptic from Chapters 36–42 were identified. They follow the short recension and are related to Manuscript U. Dates ranging from

730-663: A true word from God. We cannot tell whether he ranked it alongside other prophetic books such as Isaiah and Jeremiah. What we do know is, first, that other Jewish groups, most notably those living in Qumran near the Dead Sea, also used and valued 1 Enoch, but we do not find it grouped with the scriptural scrolls." The attribution "Enoch the Seventh from Adam" is apparently itself a section heading taken from 1 Enoch ( 1 Enoch 60:8, Jude 1:14a) and not from Genesis. Enoch

803-606: Is Ezekiel 's vision (ch. i.). The theme of angels praising God was inserted into the passage by paytanim (Jewish liturgical poets). Ophanim are mentioned in the El Adon prayer, often sung by the congregation, as part of the traditional Shabbat morning service. In the Jewish angelic hierarchy thrones and wheels are different. This is also true in the Kabbalistic angelic hierarchy . De Coelesti Hierarchia refers to

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876-519: Is actually an addition to the main body of the text (the style is slightly different), but a very early addition by someone of the same sect that wrote 2 Enoch (it uses the same language and same typical names as Ahuzan for temple), dating 2EM after the 70 CE but before or about the Letter to the Hebrews. The differences between 2EM with the Letter to the Hebrews (in the Letter to the Hebrews, Melchisedek

949-635: Is cited in the New Testament Epistle of Jude , Jude 1:14–15 , and attributed there to "Enoch the Seventh from Adam" (1 Enoch 60:8), although this section of 1 Enoch is a midrash on Deuteronomy 33:2 , which was written long after the supposed time of Enoch. The full Book of Enoch only survives in its entirety in Ge'ez (Ethiopic) translation. It is part of the biblical canon used by the Ethiopian Jewish community Beta Israel , as well as

1022-455: Is clearly composite representing numerous periods and writers". And that the dating of the various sections spans from early pre-Maccabean (i.e. c.  200 BC ) to AD 160. George W. E. Nickelsburg writes that "1 Enoch is a collection of Jewish apocalyptic traditions that date from the last three centuries before the common era". Paleographic analysis of the Enochic fragments found in

1095-467: Is discussed in Hoffmann. The first critical edition, based on five manuscripts, appeared in 1851 as Liber Henoch, Aethiopice, ad quinque codicum fidem editus, cum variis lectionibus , by August Dillmann . It was followed in 1853 by a German translation of the book by the same author with commentary titled Das Buch Henoch, übersetzt und erklärt . It was considered the standard edition of 1 Enoch until

1168-445: Is explained by others because of the scandalous content (the virgin birth of Melchisedek ) for Christian copyists. According to Vaillant, who edited the first critical edition of 2 Enoch, there is no evidence that 2EM ever existed separately. Modern editions usually include also these chapters. The recent discoveries of Melchisedek 11Q13 text at Qumran and of a related text at Nag Hammadi , have made possible to have an idea about

1241-481: Is now rejected. Book of Enoch The Book of Enoch (also 1 Enoch ; Hebrew: סֵפֶר חֲנוֹךְ, Sēfer Ḥănōḵ ; Ge'ez : መጽሐፈ ሄኖክ , Maṣḥafa Hēnok ) is an ancient Jewish apocalyptic religious text, ascribed by tradition to the patriarch Enoch who was the father of Methuselah and the great-grandfather of Noah . The Book of Enoch contains unique material on the origins of demons and Nephilim , why some angels fell from heaven, an explanation of why

1314-506: Is of Christian origin in the 8th century but is based on an earlier work. 2 Enoch is distinct from the Book of Enoch , known as 1 Enoch, and there is also an unrelated 3 Enoch , although none of the three books are considered canonical scripture by the majority of Jewish or Christian bodies. The numbering of these texts has been applied by scholars to distinguish each from the others. The cosmology of 2 Enoch corresponds closely with beliefs of

1387-751: Is plain from what has been explained by you; nay, even blasphemies, for you assert that angels sinned and revolted from God." By the fifth century, the Book of Enoch was mostly excluded from Christian biblical canons , and it is now regarded as scripture only by the Ethiopian Orthodox Tewahedo Church and the Eritrean Orthodox Tewahedo Church . "Enoch, the seventh from Adam" is quoted in Jude 1:14–15 : Compare this with Enoch 1:9, translated from

1460-540: Is primarily a heavenly figure, while 2EM depicts him as an earthly one) don't allow to prove the dependence of 2EM from Hebrews. The theological universe of 2 Enoch is deeply rooted in the Enochic mold of the Jewish Apocalyptic literature of the Second Temple period . Yet along with appropriations of ancient traditions about the seventh antediluvian hero, the text attempts to reshape them by adding

1533-465: Is quoted. Instead, it is necessary to demonstrate the nature of the quotation. In the case of the Jude ;1:14 quotation of 1 Enoch 1:9, it would be difficult to argue that Jude does not quote Enoch as a historical prophet, since he cites Enoch by name. However, there remains a question as to whether the author of Jude attributed the quotation believing the source to be the historical Enoch before

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1606-604: Is referred to directly in the Epistle to the Hebrews . The epistle mentions that Enoch received testimony from God before his translation,( Hebrews 11:5 ) which may be a reference to 1 Enoch. It has also been alleged that the First Epistle of Peter ( 1 Peter 3:19–20 ) and the Second Epistle of Peter ( 2 Peter 2:4–5 ) make reference to some Enochian material. The Book of Enoch was considered as scripture in

1679-730: The British Museum and published in the same year. The only surviving example of 1 Enoch in Syriac is found in the 12th century Chronicle of Michael the Great . It is a passage from Book VI and is also known from Syncellus and papyrus. Michael's source appears to have been a Syriac translation of (part of) the chronicle of Annianos. Ephraim Isaac, the editor and translator of 1 Enoch in The Old Testament Pseudepigrapha , writes that "1 Enoch

1752-754: The Byzantine Empire by the 8th-century monk George Syncellus in his chronography, and in the 9th century, it is listed as an apocryphon of the New Testament by Patriarch Nicephorus . Sir Walter Raleigh , in his History of the World (written in 1616 while imprisoned in the Tower of London), makes the curious assertion that part of the Book of Enoch "which contained the course of the stars, their names and motions" had been discovered in Saba (Sheba) in

1825-591: The Dead Sea Scrolls in the Qumran Caves . They were kept by a Judaic splinter group not aligned with the mainstream Jewish sect of Pharisees . The Book of Enoch, alongside numerous other texts discovered in the caves, is recognized for its substantial variance from Rabbinic Judaism . Authors of the New Testament were also familiar with some content of the book. A short section of 1 Enoch

1898-652: The Early Middle Ages about the metaphysical structure of the universe . It may have been influential in shaping them. The text was lost for several centuries, then recovered and published at the end of the nineteenth century. The full text is extant only in Church Slavonic , but Coptic fragments have been known since 2009. The Church Slavonic version itself represents a translation from an earlier Greek version. Some scholars attribute 2 Enoch to an unidentified Jewish sect, while others regard it as

1971-484: The Epistle of Barnabas  (4:3) and by some of the early Church Fathers , such as Athenagoras , Clement of Alexandria , and Tertullian , who wrote c. 200 that the Book of Enoch had been rejected by the Jews because it purportedly contained prophecies pertaining to Christ . The Church of Jesus Christ of Latter-day Saints does not consider 1 Enoch to be part of its standard canon , although it believes that

2044-403: The Ge'ez language . Robert Henry Charles 's critical edition of 1906 subdivides the Ethiopic manuscripts into two families: Family α : thought to be more ancient and more similar to the earlier Hebrew, Aramaic, and Greek versions: Family β : more recent, apparently edited texts Additionally, there are the manuscripts used by the Ethiopian Orthodox Tewahedo Church for preparation of

2117-517: The Genesis flood was morally necessary, and a prophetic exposition of the thousand-year reign of the Messiah . Three books are traditionally attributed to Enoch, including the distinct works 2 Enoch and 3 Enoch . None of the three are considered to be canonical scripture by most Jewish or Christian church bodies. The older sections of 1 Enoch are estimated to date from about 300–200 BC, and

2190-584: The Maccabean Revolt as a reaction to Hellenization . Scholars thus had to look for the origins of the Qumranic sections of 1 Enoch in the previous historical period , and the comparison with traditional material of such a time showed that these sections do not draw exclusively on categories and ideas prominent in the Hebrew Bible . David Jackson speaks even of an "Enochic Judaism" from which

2263-558: The Thrones from the Old Testament description as the third Order of the first sphere, the other two superior orders being the Cherubim and Seraphim. The name of the most glorious and exalted Thrones denotes that which is exempt from and untainted by any base and earthly thing, and the super mundane ascent up the steep. For these have no part in that which is lowest, but dwell in fullest power, immovably and perfectly established in

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2336-399: The destruction of the Temple had already occurred at the time of the book's composition. Critical readers of pseudepigraphic texts would have difficulty finding any explicit expression of feelings of sadness or mourning about the loss of the sanctuary. Affirmations of the value of animal sacrifice and Enoch's halakhic instructions, found in 2 Enoch 59, also appear to be fashioned not in

2409-688: The deuterocanonicals from Ge'ez into the targumic Amharic in the bilingual Haile Selassie Amharic Bible ( Mashaf qeddus bage'ezenna ba'amaregna yatasafe 4 vols. c.  1935 ). Eleven Aramaic -language fragments of the Book of Enoch were found in cave 4 of Qumran in 1948 and are in the care of the Israel Antiquities Authority . They were translated for and discussed by Józef Milik and Matthew Black in The Books of Enoch . Another translation has been released by Vermes and Garcia-Martinez. Milik described

2482-458: The history of Jewish mysticism : the scholar Gershom Scholem wrote, "The main subjects of the later Merkabah mysticism already occupy a central position in the older esoteric literature, best represented by the Book of Enoch ." Particular attention is paid to the detailed description of the throne of God included in chapter 14 of 1 Enoch. For the quotation from the Book of the Watchers in

2555-626: The " many-eyed ones ". The First Book of Enoch (71.7) seems to imply that the Ophanim are equated to the " Thrones " in Christianity when it lists them all together, in order: "...round about were Seraphim, Cherubim, and Ophanim". It is said that they were the actual wheels of the Lord's Heavenly Chariot ( Merkabah ). "The four wheels had rims and they had spokes, and their rims were full of eyes round about." They are also frequently referred to as "many-eyed ones." Maimonides lists Ophanim as

2628-415: The "preservationist", mishnaic -like style, but rather as if they reflected sacrificial practices that still existed when the author was writing his book. The author tries to legitimize the central place of worship, through reference to the place Ahuzan , which is a cryptic name for a Jewish temple. Scholars have also previously noted in the text some indications of the ongoing practice of pilgrimage to

2701-529: The 1st century BCE to the 10th century CE have been proposed, with the late 1st century CE often preferred. The date of the text can be deduced solely on the basis of the internal evidence, since the book has survived only in the medieval manuscripts (even if a reference to 2 Enoch could be found in Origen 's On the First Principles i, 3:3). 2 Enoch's composition must be later than that of the Book of

2774-582: The Bodleian / Ethiopic manuscript was published in 1821 by Richard Laurence . Revised editions appeared in 1833, 1838, and 1842. In 1838, Laurence also released the first Ethiopic text of 1 Enoch published in the West, under the title: Libri Enoch Prophetae Versio Aethiopica . The text, divided into 105 chapters, was soon considered unreliable as it was the transcription of a single Ethiopic manuscript. In 1833, Professor Andreas Gottlieb Hoffmann of

2847-587: The Book of Enoch as canonical and still preserves it in its liturgical language of Geʽez , where it plays a central role in worship. Apart from this community, the Book of Enoch was excluded from both the formal canon of the Tanakh and the Septuagint and therefore, also from the writings known today as the Deuterocanon . The main reason for Jewish rejection of the book is that it is inconsistent with

2920-579: The Book of Enoch. The relation between 1 Enoch and the Essenes was noted even before the discovery of the Dead Sea Scrolls. While there is consensus to consider the sections of the Book of Enoch found in Qumran as texts used by the Essenes, the same is not so clear for the Enochic texts not found in Qumran (mainly the Book of Parables): it was proposed to consider these parts as expression of

2993-422: The Book of Moses is believed by the Church to contain extracts from "the ministry, teachings, and visions of Enoch", though it does not contain the entire Book of Enoch itself. The Church considers the portions of the other texts which match its Enoch excerpts to be inspired, while not rejecting but withholding judgment on the remainder. The most extensive surviving early manuscripts of the Book of Enoch exist in

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3066-604: The Christian Ethiopian Orthodox Tewahedo Church . Other Jewish and Christian groups regard it as non-canonical or non-inspired, but may accept it as having historical or theological interest. Based on the number of copies found in the Dead Sea Scrolls , the Book of Enoch was widely read during the Second Temple period . Today, the Ethiopic Beta Israel community of Haymanot Jews is the only Jewish group that accepts

3139-660: The Ethiopic (found also in Qumran scroll 4Q204=4QEnoch ar, col I 16–18): Compare this also with what may be the original source of 1 Enoch 1:9 in Deuteronomy ;33:2: In "He cometh with ten thousands of His holy ones" the text reproduces the Masoretic of Deuteronomy 33 in reading אָתָא ‎ = ἔρκεται , whereas the three Targums , the Syriac and Vulgate read אִתֹּה ‎, = μετ' αὐτοῦ . Here

3212-583: The Melchisedek controversy, involving also 2EM and the Letter to the Hebrews , that developed in non-mainstream Jewish communities and in early Christians communities from the 1st century BCE to the 3rd century CE against the traditional Jewish identification of Melchisedek with Shem . A growing number of scholars recognize the antiquity of 2 Enoch, including also 2EM, and support a pre-70 CE dating for its original composition. Sacchi suggests that 2EM

3285-839: The Most High, and receive the Divine Immanence above all passion and matter, and manifest God, being attentively open to divine participations. This view was also accepted by the Catholic Church and by Thomas Aquinas . The Rosicrucian Cosmo-Conception refers that the "Lord of the Flame", the Hierarchy of Elohim astrologically assigned to Leo , are the Thrones (from the Old Testament description, "because of

3358-424: The New Testament Epistle of Jude : 14 And Enoch also, the seventh from Adam, prophesied of these, saying, "Behold, the Lord cometh with ten thousand of His saints 15 to execute judgment upon all, and to convince all who are ungodly among them of all their godless deeds which they have godlessly committed, and of all the harsh speeches which godless sinners have spoken against Him." There is little doubt that 1 Enoch

3431-477: The Qumran caves dates the oldest fragments of the Book of the Watchers to 200–150 BC. Since this work shows evidence of multiple stages of composition, it is probable that this work was already extant in the 3rd century BC. The same can be said about the Astronomical Book. Because of these findings, it was no longer possible to claim that the core of the Book of Enoch was composed in the wake of

3504-538: The Septuagint diverges wholly. The reading אתא ‎ is recognized as original. The writer of 1–5 therefore used the Hebrew text and presumably wrote in Hebrew. The Lord came from Sinai and dawned from Seir upon us; he shone forth from Mount Paran; he came from the ten thousands of Saints, with flaming fire at his right hand. Under the heading of canonicity, it is not enough to merely demonstrate that something

3577-618: The University of Jena released a German translation, based on Laurence's work, called Das Buch Henoch in vollständiger Uebersetzung, mit fortlaufendem Kommentar, ausführlicher Einleitung und erläuternden Excursen . Two other translations came out around the same time: one in 1836 called Enoch Restitutus, or an Attempt (Rev. Edward Murray) and one in 1840 called Prophetae veteres Pseudepigraphi, partim ex Abyssinico vel Hebraico sermonibus Latine bersi (A. F. Gfrörer). However, both are considered to be poor—the 1836 translation most of all—and

3650-432: The Watchers in 1 Enoch , around the 3rd century BCE. The crucial arguments for the early dating of the text have very largely been linked to the themes of the Temple in Jerusalem and its ongoing practices and customs. Scholarly efforts have been, in this respect, mostly directed toward finding hints that the Sanctuary was still standing when the original text was composed. Scholars note that the text gives no indication that

3723-415: The apostle Paul who described his experience of being taken up to the third heaven (2 Corinthians 12:2-4). Enoch describes the ten heavens this way: Chapters 69–73 of 2 Enoch (sometimes referred as the Exaltation of Melchizedek or 2EM ) outline the priestly succession of Enoch. There is not unanimous consensus whether this section belongs to the main body of the text or it is an early addition. Considering

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3796-452: The book that make use of material from the Torah ; for example, 1 En 1 is a midrash of Deuteronomy  33. The content, particularly detailed descriptions of fallen angels , would also be a reason for rejection from the Hebrew canon at this period – as illustrated by the comments of Trypho the Jew when debating with Justin Martyr on this subject: "The utterances of God are holy, but your expositions are mere contrivances, as

3869-540: The brilliant luminosity of their bodies and their great spiritual powers."); the other two superior hierarchies being also the Cherubim and Seraphim. According to this conception, the heavenly Seraphim and Cherubim as well as the Ophanim continue to aid humans in spiritual evolution; as do the heavenly Archangels and Angels. Several users of Dimethyltryptamine have reported encountering similar beings often referred to as "Machine Elves" leading some to speculate that Dimethyltryptamine has been involved in Abrahamic Religions in

3942-413: The central place of worship. These indications could be expected in a text written in the Alexandrian diaspora. In his instructions to the children, Enoch repeatedly encourages them to bring the gifts before the face of God for the remission of sins, a practice which appears to recall well-known sacrificial customs widespread in the Second Temple period . Further, the Old Bulgarian apocalypse also contains

4015-420: The connection is typically more branches of a common trunk than direct development. The Greek text was known to, and quoted, both positively and negatively, by many Church Fathers : references can be found in Justin Martyr , Minucius Felix , Irenaeus , Origen , Cyprian , Hippolytus , Commodianus , Lactantius and Cassian . After Cassian and before the modern "rediscovery", some excerpts are given in

4088-428: The documents as being white or cream in color, blackened in areas, and made of leather that was smooth, thick and stiff. It was also partly damaged, with the ink blurred and faint. The 8th-century work Chronographia Universalis by the Byzantine historian George Syncellus preserved some passages of the Book of Enoch in Greek (6:1–9:4, 15:8–16:1). Other Greek fragments known are: According to Elena Dugan, this Codex

4161-465: The first century and was thus available to Origen and Tertullian . He attributes this information to Origen, although no such statement is found anywhere in extant versions of Origen. Outside of Ethiopia , the text of the Book of Enoch was considered lost until the beginning of the seventeenth century, when it was confidently asserted that the book was found in an Ethiopic (Ge'ez) language translation there, and Nicolas-Claude Fabri de Peiresc bought

4234-605: The flood, or as a midrash of Deut 33:2–3. The Greek text might seem unusual in stating that "Enoch the Seventh from Adam" prophesied "to" ( dative case) not "of" ( genitive case) the men, however, this Greek grammar might indicate meaning "against them" – the dative τούτοις as a dative of disadvantage ( dativus incommodi ). Davids (2006) points to Dead Sea Scrolls evidence but leaves it open as to whether Jude viewed 1 Enoch as canon, deuterocanon, or otherwise: "Did Jude, then, consider this scripture to be like Genesis or Isaiah? Certainly he did consider it authoritative,

4307-436: The latest part (Book of Parables) is probably from around 100 BC. Scholars believe Enoch was originally written in either Aramaic or Hebrew , the languages first used for Jewish texts. Ephraim Isaac suggests that the Book of Enoch, like the Book of Daniel , was composed partially in Aramaic and partially in Hebrew. No Hebrew version is known to have survived. Copies of the earlier sections of 1 Enoch were preserved among

4380-469: The longer version to be the original. Since 1921, Schmidt and many authors challenged this theory, and considered the shorter recension to be more ancient. Vaillant showed in 1952 that the additional parts found only in the longer version use more recent terms. Other scholars suggest that both of them preserve original material, and posit the existence of three or even four recensions. Two different ways of numbering verses and chapters are used for 2 Enoch:

4453-426: The mainstream, but not-Qumranic, essenic movement. The main peculiar aspects of the not-Qumranic units of 1 Enoch are the following: Classical rabbinic literature is characterized by near silence concerning Enoch. It is possible that rabbinic polemics against Enochic texts and traditions might have led to the fall from use of these books in Rabbinic Judaism . However, the book of Enoch plays an important role in

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4526-444: The more widely accepted is Popov's of 73 chapters, while De Santos Otero proposed division into 24 chapters. The best family of manuscripts are copies of the compilation of rearranged materials from Chapters 40–65 found in a 14th-century judicial codex titled The Just Balance ( Merilo Pravednoe ). It is the oldest of all the manuscripts. The main manuscripts of the longer version are designated R, J, and P. The main manuscripts of

4599-424: The not-fragmentary main manuscripts, 2EM is not included in P V N, it is included partially in J, while it is fully included in R U B, which anyway represent the best traditions of all versions. So we have both shorter and a longer versions of 2EM. Some early authors, as Charles, have not included this section mainly because they based their edition on manuscripts P and N. The lack of this section in recent manuscripts

4672-421: The origins of another image of Enoch, very different from the early Enochic literature, that was developed much later in rabbinic Merkabah and Hekhalot mysticism: the image of the supreme angel Metatron , "the Prince of the Presence", found in the later 3 Enoch . The titles of the patriarch found in the Old Bulgarian apocalypse appear to be different from those attested in early Enochic writings and demonstrate

4745-401: The past. Second Book of Enoch The Second Book of Enoch (abbreviated as 2 Enoch and also known as Slavonic Enoch , Slavic Enoch , or the Secrets of Enoch ) is a pseudepigraphic text in the apocalyptic genre. It describes the ascent of the patriarch Enoch , ancestor of Noah , through ten heavens of an Earth-centered cosmos . The Slavonic edition and translation of 2 Enoch

4818-440: The second to closest of angels to God in his exposition of the Jewish angelic hierarchy . The kedusha section in the morning prayer (in the blessings preceding the recitation of the Shema ) includes the phrase, "The ophanim and the holy living creatures with great uproar raise themselves up; facing the seraphim they offer praise, saying, 'Blessed be God's glory from His place." The inspiration behind this particular passage

4891-493: The second. It has been claimed that several small additional fragments in Greek have been found at Qumran (7QEnoch: 7Q4, 7Q8, 7Q10-13), dating about 100 BC, ranging from 98:11? to 103:15 and written on papyrus with grid lines, but this identification is highly contested. Portions of 1 Enoch were incorporated into the chronicle of Panodoros ( c.  400 ) and thence borrowed by his contemporary Annianos . A sixth- or seventh-century fragmentary manuscript contains

4964-404: The shorter version are designated U, B, V, and N. Several other manuscripts exist. There is one fragment of 2 Enoch in Glagolitic in the Croatian dialect . It dates to the 17th century. Most scholars believe that the Old Bulgarian version was translated from one or more lost Greek versions, since the text attests to some traditions that make sense only in the Greek language. For example,

5037-434: The teachings of the Torah . From the standpoint of Rabbinic Judaism , the book is considered to be heretical . For example, in 1 Enoch 40:1–10, the angel Phanuel presides over those who repent of sin and are granted eternal life. Some claim that this refers to Jesus Christ, as "Phanuel" translates to "the Face of God". Another reason for the exclusion of the texts might be the textual nature of several early sections of

5110-798: The work of first-century Christians . Some consider it a later Christian work. It is not included in either the Jewish or the Christian canon , except that it was heavily utilized by the Bogomils . 2 Enoch has survived in more than twenty Old Bulgarian manuscripts and fragments, dated from the 14th to 18th centuries AD. These Old Bulgarian materials did not circulate independently but were included in collections that often rearranged, abbreviated, or expanded them. Typically, Jewish pseudepigraphic texts in Slavic milieux were transmitted as part of larger historiographical, moral, and liturgical codexes and compendiums, where ideologically marginal and mainstream materials were mixed. 2 Enoch exists in longer and shorter recensions . The first editors considered

5183-432: The writers of Qumran scrolls were descended. Margaret Barker argues, "Enoch is the writing of a very conservative group whose roots go right back to the time of the First Temple ". The main peculiar aspects of this Enochic Judaism include: Most Qumran fragments are relatively early, with none written from the last period of the Qumranic experience. Thus, it is probable that the Qumran community gradually lost interest in

5256-678: Was influential in molding New Testament doctrines about the Messiah , the Son of Man , the messianic kingdom , demonology , the resurrection , and eschatology . The limits of the influence of 1 Enoch are discussed at length by R.H. Charles, Ephraim Isaac, and G.W. Nickelsburg in their respective translations and commentaries. It is possible that the earlier sections of 1 Enoch had direct textual and content influence on many Biblical apocrypha , such as Jubilees , 2 Baruch , 2 Esdras , Apocalypse of Abraham and 2 Enoch , though even in these cases,

5329-407: Was written by two separate scribes and was previously misunderstood as containing errors. She suggests that the first scribe actually preserves a valuable text that is not erroneous. In fact the text preserves "a thoughtful composition, corresponding to the progression of Enoch's life and culminating in an ascent to heaven". The first scribe may have been working earlier, and was possibly unconnected to

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