The Book of the Secrets of Enoch

Second Book of Enoch

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They stood at the head of my bed and called me by my name. A reads there was a eonspicuousness in their raiment and singing, in ap- pearance purple ; B, their dress and singing were wonderful. With verses 2, 3, cf. Faces shone like the sun: Eyes were like burning lamps, from Dan. Fire came forth from their lips: Their hands whiter than snow ; cf.

Be of good cheer: The conjunction of Be of good cheer and Chapters I. Now, my children, I say unto you: See exegetical note in loc. Bless the Lord with the firstlings of your flocks and the firstlings of your children, and blessings shall be upon you for ever ; and do not depart from the Lord. Be not afraid is found iu Matt. Know whither I am going, xiv. Turn not aside mentioned though not named in Eth. Keep his judge rived from LXX. Cain, and therefore wrongly appears 5 ; Is- ii. As however B omits it both turn from these vain things unto the here and in Ivii.

A confusion of Enoch, son the earth. And now, my children, let no one seek me till the Lord hring-s me back to vou. For the fear of Him A reads His own paths. Make confident your hearts in mentum: A very great sea: Placed me on the clouds. Levi 2 this sea En. This corresponds to the firma- IV. Rulers of the orders of the ment in Asc. For a full but divergent in firmamentum et ibi vidi Samuia- account of these see Eth. In the postea me ascendere fecit supra firma- Eth. Uriel is the sole ruler of the Chapters II.

And the treasuries of the clouds from which they come forth and into which they enter. And the men took me and brought me to the ' B om. There I saw, Sok. And their robes are like, B. These treasuries are Weber, p. Treasuries of the clouds: Treasuries of the dew: And I felt great pity for them. For second A Sok.

Took counsel of their judgement: These angels here to pits of darkness to be reserved wished to form a kingdom of their unto judgement. Their the angels that ' kept not their first prince Satanail: This emendation is neces- darkness unto the judgement of the sary. When the angels of the fifth great day,' Jude 6. They appear heaven rebelled they were cast down to be referred to also in Test.

The angels ask Enoch to ovpavw eial -navra to. Ob- to draw up a petition that they might serve that the angels who sinned with find forgiveness.

Full text of "The book of the secrets of Enoch;"

On the other hand to the watchers of heaven. Who knows whither I go, or what awaits me: And in the midst there is the tree of life, in that place, on which God rests, when He comes into Paradise. A reads There, I looked below and I sa'w gardens. These words belongto verse 6. After this A adds and the gardens have all kinds of fruits ; Sok. B omits veese 4. The tree of life This is reproduced in heaven. All kinds wpaiov, tv ai i-navfiraviTo to in'evfj.

There is a modification of this Kev. In the midst the p. This is the source of lypses. The 8 Tlie Book of the Secrets of Enoch. And they go down to the Paradise of Eden, between corruptibility and incorruptibility.

Pauli from its root ; B omits ; A and Sok. This is clearly a corrupt addition. See quotation from Apoc. Pauli in explanatory notes, - Two, A and Sok. See note 9 on p. The different conceptions of the heavenly earthly Paradise is said to be be- and the earthly Paradise. The lattei- tween corruptibility and incor- seems to have been the older: The heavenly Paradise is referred either in corruptibility or incorrupti- to in Eth.

These four streams are taken Nicodeiui ii. For them this place is prepared as an eternal inheritance. And there are all sorts of tortures in that place. See note on Eth. Turn away their eyes from unrighteousness: Give bread to the hungry, and clothe the naked: Assist the orphans who are oppressed: To the modern mind it may seem strange that a division of heaven should be assigned to the wicked, but this idea presented no difficulty to the Jews and early Christians. Thus in the 0. Satan can p' esent himself in heaven. Satan is cast out of heaven with his angels, and the sphere of his activity and residence is now limited to the earth, Kev.

The old idea of wickedness being in heaven reappears in Test. Levi 3, where however it is limited to the second heaven see also Test. Isaac , ; Test. Jacob ; but it was subsequently banished from Christian and Jewish thought. Petri 1 2 tuvoi oKoruvw: A reads thirst and freezing, B ; and murkiness.

There is no light there: This idea appears first in Eth. It seems however to have been applied early to that purpose, as here, and in the form of a lake of fire in Rev. Fire on all sides, and on all sides cold and ice. This seems to be drawn from Eth. Angels terrible and without pity, carrying savage weapons. Angels of destruction are mentioned in the 0. A class of destroying angels may be referred to in Ecclus. I , a class of evil angels whose sole func- tion is to punish is mentioned and the conception is evidently a familiar one, though here found for the first time in Jewish literature.

This idea appears in the N. Of these the angel mentioned in ix. These angels of destruction or punishment are fre- quently referred to in Latin literature. Levi 3 at Swdfieis. These angels of pimishment are placed in the third heaven as in our text, Cf. Tlie words angels terrible and without pity, carrying savage weapons seem to have been before the writer of Test. Who when they mig-ht feed the hungry, allow them to die of famine ; who w'hen they might clothe them, strip them naked.

Prepared the fourth heaven was called P12t for those who do not honour God. Vitium sodo- Jerusalem, the temple, the altar, and inificum. Michael who offered daily sacrifice. The following quotation iJk rwv 0to- Lev. Phoenixes and chalka- Ixxii-lxxviii. The sun has alight dri. Their chariot on which each ture. The phoenix, wliich according goes like a wind: The phoenix is men- Have no rest day or night: There is nothing are many references to it among corresponding to these verses in Eth.

And in their shape they resemble a lion in their feet and tail and in the head a crocodile, Sok. The fable regarding it is recounted as sober fact by I Clem, ad Corinth, xxv ; Tertullian, de Besurrect. Ixxxiv ; and the Apostolic Constitutions v. Origen, contra Celsum iv.

To those who believed the fable we should add Eiifinus Comment, in Symh. The phoenix in that poem is an attendant of the sun, 'satelles phoebi ' ver. This poem belongs pro- bably to the fourth century. The voice of the phoenix was celebrated for its sweetness: Pseudo - Lactantius, de Phoenice 46 ' miram vocem': On the two different legends in the Talmud about the origin of the phoenix see Hamburger, E.

On the qurs- tiiin generally see Lightfoot, and Gebhai'dt and Harnack on i Clem. I ; Eckermann in Ersch und Grueher sect. They are classed with the Cherubim in Eth. The idea of flying serpents was a familiar one from the O. It was not unfamiliar to the rest of the ancient world: What relation these seraphim bear to those in Is. The analogy of the animal-like forms of the Cherubim in Ezek. Twelve flying spirits and twelve wings to each angel who accom- panies the chariot. The serpent was anciently a symbol of wisdom and healing among the Greeks, the Egyptians Brugsch, Jlel.

Heze- kiah's destruction of the 'brazen serpent ' as associated with idolatry may have caused the symbol to bear almost without exception an evil significance in later times, so that at last it beciime a de. We are therefore inclined to identify these Chalkadi-i with the Seraphim or heavenly crea- tures of Isaiah vi. These Chalkadri, we should add, sing in xv.

The idea here appears in a developed form and is no doubt in- debted for its enlargement to Egyptian mythology. The Seraphim first appear in conjunction with other orders of angels in Eth. Here their original character seems already to have been forgotten almost as wholly as in modern days, and they are regarded merely as a special class of angels ; whereas in Eth. However, though the N. SeeCheyne'a Prophecies of Isaiah, i.

Feet and tails of lions. The feet of the Cherubim in Ezek. Their size nine hundred measures. In Bochart's Hierozoicon iii. Aelian, for instance, speaks of one feet long, while an Arabian writer describes one of 8, paces in length. In the Talmud there is frequent mention of angels and creatures of a like monstrous size. As the ordinary angels in xi. It would seem more natural to read this verse immediately after xi. Bringing heat and dew. A adds to rest. Tliese are the six 3.

Goes under the earth. This gates mentioned in the next verse, is undoubtedly corrupt, as the sun For an account of the sun's six eastern does not go under the earth but gates and six western see Eth. The rest of the chapter is Unceasingly: The account seems XIII, 1. The gates by which the to be derived originally from Eth.

And so the whole year, A. Opposite to the circuit of the Eastern gates. By which the sun passes, Sok. The account of two of these seasons is found in Eth. Three hundred and sixty-five, and the quarter of a day. I have shown in my edition of the Eth. According to the Eth. In our text, however, the sun revolves through the fourth heaven, xi ; xxx.

Dur- ing the night while he passes through the fourth heaven he is v: The reason why the sun is obliged to surrender his crown in passing through the fourth heaven before God is presumably that which is given in the Apoc. Eve is there represented as seeing the. A reads but the crown of his splendour is in heaven before the Lord: Goes under the earth, A. After night A adds and reaches half his course under the earth. And places on it again the crown, B. B reads this arrangement of the gates by which he enters and goes out the two angels showed me ; these gates the Lord made for the computation and his yearly record of the sun.

Every pu i dtr' avTcjy. We should expect 'all these hours in the night. Or are we to take it length of the night varied witli the sea- that the early song of birds at sun- son. And the men sho'wed me all the movements of these two, B ; A om. For 31 A reads 1. These are the same as the gates of the Hence in ver. We have thus and a quarter days.

The Chapter XV I. The fourth part of one day is neglected during- three years and the fourth year completes it exactly. B omits verse 5.

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This should be ' tvventy-niiie and a half days. They arose obviously from a marginal gloss. The writer in tliis chapter does not get beyond the Metonic cycle, whereas the great cycle of years is produced by multiplying together the Metonic cycle of nineteen years, and the Solar cycle of twenty-eight years.

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This great cycle is called the Dionysian or Great Paschal Period. As it includes all the variations in respect of the new moons and the dominical letters, it is consequently a period in which Easter and all the movable and un- movable feasts would occur on the same day of the week and month as in the corresponding year of the pre- ceding cycle. This cycle was first proposed by Victorius of Aquitaine, circ.

It is obvious that any reference to such a cycle here is an intrusion.

The Book of the Secrets of Enoch

Explanation of leap year. This seems to imply that her light is not borrowed from the sun as it is taufiht in the Eih. I was delighted at hearing it. B reads, So their circle goes as it were round the heavens and their chariot. The wind goes with it, urging its course and the flying spirits draw on the chariots. And so wonderful and strange is the singing of these angels that it amazes every mind. The purpose for which they are armed is moon has its attendant six-winged given in Test.

This verse third heaven: Serving the Lord with year. Levi 3 gives of the functions of months, the solar and lunar years can the inhabitants of the fourth lieaven: The text and Test. And their countenances were withered, and their lips are always silent. And I said to the men who were with me: And they said to me: Great and they were huge limbed, A.

According to the latter the inhabitants are oi dyfeXoi ol pepovres rai dnoKpiaeis roh a. This Apocalypse is extant iu Thebaic in a fragmentary condition, but these fragments do not contain the passage just quoted. These are the angels v. These Watchers rebelled against God before the angels were tempted to sin with the daugh- ters of men. In other words, we have here the agents of the original revolt in heaven, the Satans ; and their leader is naturally named Sata- nail.

These existed as evil agencies before the fall of the angels ; for in Eth. The myth here, however, varies somewhat from that in Eth. The leaders in the Eth. Ixix, however, we have an account which harmonizes with our text. There we see that the superior angels had rebelled before the creation of Adam ; that they had tempted Eve and brought about the fall of the angels in the days of Jared. This is practically the view of portions of the Talmud, See Weber, pp.

And they acted lawlessly in all times of this ag-e, and wrought confusion, and the giants were born, and the strangely tall men, and there was much wickedness. And on account of this God judged them with a mighty judgement. And they lament for their brethren, and they will be punished at the great day of the Lord. And I said to the Grigori: The text cannot mean that all the watchers rebelled, but only that it was from the class of the watchers that the rebels proceeded.

It is, of course, just possible that the writers' scheme may differ from the conception we have given above, and be as follows. The rebellious watcliers, with their prince Satanai , are confined to the fifth heaven. The subordinate angels who followed them are imprisoned in the second heaven, whereas the watchers who went down to earth and sinned with women are imprisoned under the earth.

Tliis view is very attractive, but is open to more diffi- culties of interpretation than the one we liave followed. Entered into dealings on. They will be punished: There is a confusion in this verse. Enoch has seen the rebellious watchers being tortured in the second heaven ; whereas he says here that he Chapters XV HI.

And I have prayed for them, but God has con- demned them to be under the earth, till the heaven and earth are ended for ever. And they listened to my rebuke. I have account in the Asc. There is no prayed for them: Even so their iive heavens, and emphasizes no less singing is still marked with sadness. The account of the sixth of tlie sixtli heaven cf. The heavenly bodies are that of Test.

Levi 3, with that of under Uriel iu Eth. Ix, it is subordinate phim, Ophannim, and Chajjoth, and spirits that are over these natural other angels of service in the seventh objects. Levi 3 in agreement ix. It is Raphael with this vei-se rejiresents the in- in Eth. Six-winged habitants of the sixth heaven as ol creatures: With this description of heaven. All the fiery and bright host of the incorporeal archangels, B.

After brightness A Sok. For nine A I have read ten with Sok. For unto their midst A reads after them. In the tenth heaven, in the tenth heaven is God. In the Hebrew language it is called Avarat. But this account can well compare for grandeur with anj- of the above. Lordships, and principali- ties, and powers. Watchfulness of many eyes seems to be derived from Ezek. These are the Ophan- niiii, Eth. These are the ten orders of angels mentioned in ver.

Was afraid and trembled: All the heavenly hosts These hosts consist of the ten troops mentioned in ver. According to Maimonides in the Mishne Thora S. I ; Jesode Thora C. In the Berith menucha the list is different: But the nearest parallel is to be found in the nine orders of Dio- nysius the Areopagite, i. These are reproduced in Dante, Far. Lord God of Sabaoth! A transposes these words after for ever.

B adds "Woe is me, O Lord! Leave not nor depart depart. Be of good cheer, be not afraid, of the holy — leave not by night nor See i. And I saw the ninth heaven, which in the Hebrew is called Kukhavim, where are the heavenly homes of the twelve signs of the zodiac. In the tenth heaven Aravoth, I saw the vision of the face of the Lord, like iron burnt in the fire, and brought forth and emitting sparks, and it burns. So I saw the face of the Lord ; but the face of the Lord cannot be told. It is wonderful and awful, and very terrible. And who am I that I should tell of the unspeakable being of God, and His wonderful face?

And it is not for me to tell of His wonderful knowledge and various utterances ; and the very great throne of the Lord not made with hands. And how many stand around Him, hosts of cherubim and seraphim. And moreover their never-ceasing songs, and their unchanging beauty, and the unspeakable greatness of His beauty, who can tell?

And His face was very glorious, marvellous and terrible, threatening, and strange. J 7, where the path of the stars verse is clearly an interpolation.

It is above the throne of God, and as is not found either in B or Sok. The term in the eighth or ninth. Some ground for this heaven. The rest of ver. Enoch, be not afraid: And the Lord said to Michael: I have with some hesi- the blessed. He 4 Ezra ii. As being the angel cannot find this name anywhere else, set over Israel, Eth. Give a reed to Enoch. These naturally the chief captain. Joannis Apocryplms Thilo, Cod.

This oil is described in ver. Raiment of my et sedens scripsit sexaginta septeni glory. These are the garments of libros. And Vretil " said to me: So a' so in ] ievious verse. This verse would not tial Physics in Eth. And so I ceased and I had 5. Every soul was created. The Platonic doctrine of tlie pre-existence of the soul is here taught. We find that it had already made its way into Jewish thought in Egypt ; cf. Wisdom of Solomon, viii. This doctrine was accepted and further de- veloped by Philo.

According to him the whole atmosphere is filled with souls. This doctrine of the pieexistence of the soul was according to Josephus, Bell. It became a prevailing dogma in later Judaism. These souls were conceived of as actually living beings. Accoi-d- ing to Bereshith rahha c.

And the Lord spake to me: My mysteries nor their explanations nor My boundless and inexplicable plans in creation, B. I went about in the light as one of the invisible. From the non-exist- rendering of en raiv fj-rj ovtojv. Here creation ex nUiHo seems will harmonize with xxv. Visible to be taught. In Philo, on the other things from the invisible: In one passage, however, the word of God, so that what is seen where the absolute creation of the hath not been made out of things which world is taught, we have an actual do appear.

Not even to My ever, from the non-existent is a angels: And I planned to lay the foundations and to make the visible creation. And I said unto him: And I made for Myself a throne, and sat upon it, and I said to the light: Here the formation of mit der Bildung eines Eies aus dem the world from pre-existing elements TJrgewasser, aus dem das Tageslicht, is taught, as in the Book of Wisdom die unmittelliare Ursache des Lebens xi. There came forth yivfdis. This exactly agrees tls TO ilvat. This is in the main the with the ancient Egyptian myth as teaching of the Talmud.

See Weber, described in preceding note. The word does not on Die Qeburt des Lichtes. There occur elsewhere that I am aware of.

The Book of Enoch Including the Book of the Secrets of Enoch

In came forth the great world. This this and tlie two subsequent verses we should refer to the world of the hea- have an adaptation of an Egyptian vens, as the earth is dealt with in the myth. We have here a modifi- next chapter. I made for cation of the egg theory of the uni- Myself a throne. Tliis throne was verse. According to the monu- the LXX of Prov. And there was nothing- higher than the light, and as I reclined, I saw- it from ]My throne. And I said to him: God at the creation when he e. The title is very corrupt.

Chapter 4, IV 1 They brought before my face the elders and rulers of the stellar orders, and showed me two hundred angels , who rule the stars and their services to the heavens, and fly with their wings and come round all those who sail. Chapter 5, V 1 And here I looked down and saw the treasure-houses of the snow, and the angels who keep their terrible store-houses, and the clouds whence they come out and into which they go.

Chapter 6, VI 1 They showed me the treasure-house of the dew, like oil of the olive, and the appearance of its form, as of all the flowers of the earth; further many angels guarding the treasure-houses of these things , and how they are made to shut and open. Chapter 7, VII 1 And those men took me and led me up on to the second heaven , and showed me darkness, greater than earthly darkness, and there I saw prisoners hanging, watched, awaiting the great and boundless judgment, and these angels spirits were dark-looking, more than earthly darkness, and incessantly making weeping through all hours.

Wherefore are these incessantly tortured? Man of God , pray for us to the Lord ; and I answered to them: Who am I, a mortal man, that I should pray for angels spirits? Who knows whither I go, or what will befall me? Or who will pray for me? Chapter 8, VIII 1 And those men took me thence, and led me up on to the third heaven , and placed me there; and I looked downwards, and saw the produce of these places, such as has never been known for goodness. How very sweet is this place, and those men said to me:.

Chapter 9, IX 1 This place, O Enoch , is prepared for the righteous, who endure all manner of offence from those that exasperate their souls, who avert their eyes from iniquity, and make righteous judgment, and give bread to the hungering, and cover the naked with clothing, and raise up the fallen, and help injured orphans, and who walk without fault before the face of the Lord , and serve him alone, and for them is prepared this place for eternal inheritance. Chapter 10, X 1 And those two men led me up on to the Northern side, and showed me there a very terrible place, and there were all manner of tortures in that place: Chapter 11, XI 1 Those men took me, and led me up on to the fourth heaven , and showed me all the successive goings, and all the rays of the light of sun and moon.

Chapter 14, XIV 1 And again those men led me away to the western parts, and showed me six great gates open corresponding to the eastern gates, opposite to where the sun sets, according to the number of the days three hundred and sixty-five and A quarter. Chapter 15, XV 1 Then the elements of the sun, called Phoenixes and Chalkydri break into song, therefore every bird flutters with its wings, rejoicing at the giver of light, and they broke into song at the command of the Lord. Chapter 16, XVI 1 Those men showed me the other course, that of the moon, twelve great gates, crowned from west to east, by which the moon goes in and out of the customary times.

Chapter 17, XVII 1 In the midst of the heavens I saw armed soldiers, serving the Lord , with tympana and organs, with incessant voice, with sweet voice, with sweet and incessant voice and various singing, which it is impossible to describe, and which astonishes every mind, so wonderful and marvellous is the singing of those angels , and I was delighted listening to it.

Chapter 18, XVIII 1 The men took me on to the fifth heaven and placed me, and there I saw many and countless soldiers, called Grigori, of human appearance, and their size was greater than that of great giants and their faces withered, and the silence of their mouths perpetual, and their was no service on the fifth heaven , and I said to the men who were with me: I saw your brethren and their works, and their great torments, and I prayed for them, but the Lord has condemned them to be under earth till the existing heaven and earth shall end for ever.

As I stood with those two men four trumpets trumpeted together with great voice, and the Grigori broke into song with one voice, and their voice went up before the Lord pitifully and affectingly. Chapter 20, XX 1 And those two men lifted me up thence on to the seventh heaven , and I saw there a very great light, and fiery troops of great archangels, incorporeal forces, and dominions, orders and governments, Cherubim and seraphim , thrones and many-eyed ones, nine regiments, the Ioanit stations of light, and I became afraid, and began to tremble with great terror, and those men took me, and led me after them, and said to me: For what is there on the tenth heaven , since the Lord dwells there?

Holy, holy, holy, Lord Ruler of Sabaoth , heavens and earth are full of Your glory. Enoch , thus far is it commanded us to journey with you, and those men went away from me and thereupon I saw them not. Woe is me, what has befallen me? And I cannot tell the quantity of his many instructions, and various voices, the Lord 's throne is very great and not made with hands, nor the quantity of those standing round him, troops of Cherubim and seraphim , nor their incessant singing, nor his immutable beauty, and who shall tell of the ineffable greatness of his glory.

Let Enoch stand before my face into eternity, and the glorious ones bowed down to the Lord , and said: Let Enoch go according to Your word.

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