ENOCH, BOOK OF. The Book of Enoch, or, as it is some times called, the Ethiopic Book of Enoch, in contradistinction to the Slavonic Book of Enoch (see later), is perhaps the most im portant of all the apocryphal or pseudapocryphal biblical writings for the history of religious thought. It is not the work of a single author, but rather a conglomerate of literary fragments which once circulated under the names of Enoch, Noah and possibly Methuselah. In the Book of the Secrets of Enoch we have addi tional portions of this literature.
The Book of Enoch was written in the second and first cen turies B.c. It was well known to many of the writers of the New Testament, and in many instances influenced their thought and diction. Thus it is quoted by name as a genuine production of Enoch in the Epistle of Jude, 14 sq., and it lies at the base of Matt. xix. 28 and John v. 22, 27, and many other passages. It had also a vast indirect influence on the Palestinian literature of the 1st century of our era. Like the Pentateuch, the Psalms, the Megilloth, and the Pirke Aboth, this work was divided into five parts. With the earlier Fathers and Apologists it had all the weight of a canonical book, but toward the close of the 3rd and the begin ning of the 4th century it began to be discredited, and finally fell under the ban of the church. Almost the latest reference to it in the early church is made by George Syncellus in his Chro nography about A.D. 800. The book was then lost sight of till 1773, when Bruce discovered the Ethiopic version in Abyssinia.
That the Book of Enoch was written in Semitic is now accepted on all hands, but scholars are divided as to whether the Semitic language in question was Hebrew or Aramaic.
The author of the earliest portions was a Jew who lived in northern Palestine, in the land of Dan, near the headwaters of the Jordan. This fact "helps to explain the influence the book had upon the religion that was cradled in Galilee" (Burkitt). Of the authors of the other three books incorporated in the work we know nothing but what can be gleaned from their writings as to their religious standpoint. Charles holds that all the books were written by Chasidim (the "saints" of the Psalms), or by their successors the Pharisees ; but Leszynsky has shown conclusively that a great portion of the earlier parts of Enoch emanated from Sadducaean circles. These two diametrically opposed standpoints are perhaps not really so antagonistic as appears at first sight, for the Chasidim, who existed long before the Pharisees and Sad ducees emerged as opposed parties, included men of different views which in later times crystallized into what we understand by Pharisaic and Sadducaean; the Chasidim were, moreover, the spiritual forbears of the Apocalyptists. When, therefore, it is maintained that all the books incorporated in Enoch were writ ten by Chasidim, it does not follow that the "Pharisaic" stand point was the only one represented. Even in the later parts of the work, written when Pharisees and Sadducees were definitely op posed parties, it is evident that not all can be said to represent the Pharisaic standpoint; this is seen especially in some of the teach ing concerning the Messiah, in the generally speaking universal istic spirit—which is quite un-Pharisaic, and in the attitude towards the Law which, while loyal, is not that of the Pharisees.
Some parts are purely Pharisaic, and it seems certain that the whole work in its present form has been worked over by a Phari see or Pharisees; but that all the post-Maccabaean portions in their original form emanated from Pharisaic circles seems hardly possible. It is far more likely that, with the exception of certain passages, the various component parts of the work were written by Apocalyptists who, while neither Pharisees nor Sadducees, were sufficiently wide in their outlook to hold views characteristic of each.
As regards the analysis of the book five main divisions can be recognized: (I) Chap. lxxii.–lxxxii. constitutes a work in itself, the writer of which had very different objects before him than those of the writers of the rest of the book. His sole aim is to give the law of the heavenly bodies. The date of this section can be par tially established, for it was known to the author of Jubilees, and was therefore written before the last third of the 2nd century B.c.
(2) Chaps. lxxxiii.–xc.—This section was written before 161 B.C., for "the great horn," who is Judas the Maccabee, was still warring when the author was writing. These chapters recount three visions : the first two deal with the first-world judgment ; the third with the entire history of the world till the final judgment. An eternal Messianic kingdom at the close of the judgment is to be established under the Messiah, with its centre in the New Jeru salem set up by God Himself.
(3) Chaps. xci.–civ.—In the preceding section the Maccabees were the religious champions of the nation and the friends of the Chasidim. Here they are leagued with the Sadducees, and are the declared foes of the Pharisaic party. This section was written therefore after 134 B.C., when the breach between John Hyrcanus and the Pharisees took place and before the savage massacres of of the latter by Jannaeus (95 B.c.), for it is not likely that in a book dealing with the sufferings of the Pharisees such a reference would be omitted. These chapters indicate a revolution in the religious hopes of the nation. An eternal Messianic kingdom is no longer anticipated, but only a temporary one, at the close of which the final judgment will ensue. The righteous dead rise not to this kingdom, but to spiritual blessedness in heaven itself—to an immortality of the soul.
(4) Chaps. i.–xxxvi.—This is the most difficult section of the book. It is very composite. Chaps. vi.–xi. are apparently an inde pendent fragment of the Enoch Saga. It is itself compounded of the Semjaza and Azazel myths, and in its present composite form is already presupposed by ixxxviii.–lxxxix. i ; hence its present form is earlier than 166 B.C. It represents a primitive and very sensuous view of the eternal Messianic kingdom on earth, seeing that the righteous beget i,000 children before they die. These chapters appear to be from the Book of Noah; for they never refer to Enoch, but to Noah only (x.1) ; xii.–xvi., on the other hand, belong to the Book of Enoch, representing for the most part what Enoch saw in a vision; i.–v. seem to be of a different date and authorship from the rest.
(5) Chaps. xxxvii.–lxxi.—These constitute the well-known "Similitudes." They were written before 64 B.C., for Rome was not yet known to the writer, and after 95 B.C., for the slaying of the righteous, of which the writer complains, was not perpetrated by the Maccabean princes before that date. This section consists of three similitudes—xxxviii.–xliv., xlv.–lvii., lviii.–lxix. These are introduced and concluded by xxxvii. and lxx. There are many interpolations—lx., lxv.–lxix.25, confessedly from the Book of Noah; most probably also liv.7–lv. 2. Whence others, such as xxxix.l, 2a, xli.3-8, xliii. sq., spring is doubtful. Chaps. 1, lvi.5–lvii. 3a are likewise insertions.
See Charles, The Book of Enoch (i912) , and in the S.P.C.K. "Trans Iations of Early Documents" (1917) ; Leszynsky, Die Sadduzaer (1912) ; Burkitt, Jewish and Christian Apocalypses (1914) .
(W. O. E. O.) The Book of the Secrets of Enoch, or Slavonic, Enoch. This new fragment of the Enochic literature came to light through five mss. discovered in Russia and Servia. Its contents are : Chaps. i.–ii. Introduction : life of Enoch : his dream, in which he is told that he will be taken up to heaven; his admonitions to his sons. iii.–xxxvi. What Enoch saw in heaven. iii.–vi. The first heaven; the rulers of the stars; the great sea and the treasures of snow, etc. vii. The second heaven ; the fallen angels. viii.–x. The third heaven ; Paradise and place of punishment. xi.–xvii. The fourth heaven ; courses of the sun and moon ; phoenixes. xviii. The fifth heaven ; the watchers mourning for their fallen brethren. xix. The sixth heaven ; seven bands of angels arrange and study the courses of the stars, etc. ; others set over the years, the fruits of the earth, the souls of men. xx.–xxxvi. The seventh heaven; the Lord sitting on His throne with the ten chief orders of angels. Enoch is clothed by Michael in the rai ment of God's glory and instructed in the secrets of nature and of man, which he wrote down in 366 books. God reveals to Enoch the history of the creation of the earth and the seven planets and circles of the heaven and of man, the story of the fallen angels, the duration of the world through 7,000 years, and its millennium of rest. xxxviii.–lxvi. Enoch returns to earth, admonishes his sons ; instructs them on what he had seen in the heavens, gives them his books. Bids them not to swear at all, nor expect any intercession of the departed saints for sinners. lvi.–lxiii. Methu selah asks Enoch's blessing before he departs, and to all his sons and their families Enoch gives fresh instruction. lxiv.–lxvi. Enoch addressed the assembled people at Achuszan. lxvii.–lxviii. Enoch's translation. Rejoicings of the people on behalf of the revelation given them through Enoch.
A large part of this book was written for the first time in Greek. On the other hand, some sections may wholly or in part go back to Hebrew originals. In its present form the book was written in Egypt, and probably some time between 3o s.c. and A.D. 70. It was written after 3o B.c., for it makes use of Sirach, the (Ethiopic) Book of Enoch and the Book of Wisdom. It was written before A.D. 7o; for the temple is still standing, see lix.2. The author was an orthodox Hellenistic Jew who lived in Egypt. He believed in the value of sacrifices (xlii.6; lix. 1, 2, etc.), but is careful to enforce enlightened views regarding them (xlv. 3,4; lxi. 4,5.) in the law lii.8,9; in a blessed immortality, 1. 2 ; lxv. 6,8-1o, in which the righteous should be clothed in "the raiment of God's glory," xxii.8. In questions relating to cosmology, sin, death, etc., he is an eclectic, and allows himself the most un restricted freedom, and readily incorporates Platonic (xxx. i 6 ), Egyptian (xxv.2) and Zend (lviii.4-6) elements into his system of thought.
See Morfill and Charles, The Book of the Secrets of Enoch (1896) ; Forbes and Charles, Apoc. and Pseudepigrapha (1912) .
(W. 0. E. 0.; R. H. Cu.)