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THE
BOOK OF ENOCH
TRANSLATED BY
R. H. CHARLES, D.LITT., D.D.
WITH AN INTRODUCTION BY
W. O. E. OESTERLEY, D.D.
London
Society for Promoting Christian Knowledge
[1917]
EDITORS' PREFACE
THE object of this series of translations is primarily to furnish students with short, cheap, and handy text-books, which, it is hoped, will facilitate the study of the particular texts in class under competent teachers. But it is also hoped that the volumes will be acceptable to the general reader who may be interested in the subjects with which they deal. It has been thought advisable, as a general rule, to restrict the notes and comments to a small compass; more especially as, in most cases, excellent works of a more elaborate character are available. Indeed, it is much to be desired that these translations may have the effect of inducing readers to study the larger works.
Our principal aim, in a word, is to make some difficult texts, important for the study of Christian origins, more generally accessible in faithful and scholarly translations.
In most cases these texts are not available in a cheap and handy form. In one or two cases texts have been included of books which are available in the official Apocrypha; but in every such case reasons exist for putting forth these texts in a new translation, with an Introduction, in this series.
W. O. E. OESTERLEY.
G. H. Box.
INTRODUCTION
THE APOCALYPTIC LITERATURE
As the Book of Enoch is, in some respects, the most notable extant apocalyptic work outside the canonical Scriptures, it will not be inappropriate to offer a few remarks here on the Apocalyptic Literature generally. In writing about the books which belong to this literature, Prof. Burkitt says very pointedly that "they are the most characteristic survival of what I will venture to call, with all its narrowness and its incoherence, the heroic age of Jewish history, the age when the nation attempted to realize in action the part of the peculiar people of God. It ended in catastrophe, but the nation left two successors, the Christian Church and the Rabbinical Schools, each of which carried on some of the old national aims. And of the two it was the Christian Church that was most faithful to the ideas enshrined in the Apocalypses, and it did consider itself, not without some reason, the fulfilment of those ideas. What is wanted, therefore, in studying the Apocalypses is, above all, sympathy with the ideas that underlie them, and especially with the belief in the New Age. And those who believe that in Christianity a new Era really did dawn for us ought, I think, to have that sympathy.... We study the Apocalypses to learn how our spiritual ancestors hoped again that God would make all right in the end; and that we, their children, are here to-day studying them is an indication that their hope was not wholly unfounded."
Hope is, indeed, the main underlying motive-power, which prompted the writers of the Apocalypses. And this hope is the more intensive and ardent in that it shines forth from a background which is dark with despair; for the Apocalyptists despaired of the world in which they lived, a world in which the godly were of no account, while the wicked seemed too often triumphant and prosperous. With evil everywhere around, the Apocalyptists saw no hope for the world as it was; for such a world there was no remedy, only destruction; if the good were ever to triumph it must be in a new world. Despairing, therefore, of the world around them, the Apocalyptists centred their hope upon a world to come, where the righteous would come to their own and evil would find no place. It is this thought which underlies the opening words of the Book of Enoch: "The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be living in the day of tribulation, when all the wicked and godless are to be removed." Nowhere in this book is the essence of this hope more beautifully expressed than in a short metrical piece in the first chapter:
"But with the righteous He will make peace, And will protect the elect, And mercy shall be upon them.
"And they shall all belong to God, And they shall all be prospered, And they shall all be blessed.
"And He will help them all, And light shall appear unto them, And He will make peace with them" (1 Enoch i. 8).
In all the books belonging to this literature which have come down to us this hope is expressed more or less vividly; nor is the dark background wanting. with prophecies of coming wrath. It
Thus "the times and periods of the course of the world's history have been predetermined by God. The numbers of the years have been exactly fixed. This was a fundamental postulate of the Apocalyptists, who devoted much of their energy to calculations, based upon a close study of prophecy, as to the exact period when history should reach its consummation... the underlying idea is predestinarian." 1 But all these things, according to the Apocalyptists, were divine secrets hidden from the beginning the world, but revealed to God-fearing men to whom was accorded the faculty of peering into the hidden things of God and of understanding them; upon these men was laid the privilege and duty of revealing the divine secrets to others, hence their name of Apocalyptists or "revealers." It was because the Apocalyptists believed so firmly in this power which they possessed of looking into the deep things of God that they claimed to be able to measure the significance of what had happened in the past and of what was happening in the present; and upon the basis of this knowledge they believed that they also had the power, given them by God, of foreseeing the march of future events; above all, of knowing when the end of the world would come, a consummation towards which the whole history of the world had been tending from the beginning.
In spite of all the mysticism, sometimes of a rather fantastic kind, and of the frequently supra- mundane vision with which the Apocalyptic Literature abounds, the Apocalyptists fully realized the need of practical religion; they were upholders, of the Law, the loyal observance of which they regard as a necessity for all God-fearing men. In this the Apocalyptists were at one, in principle, with Pharisaism; but their conception of what constituted loyal observance of the Law differed from that of the Pharisees, for, unlike these, the Apocalyptists laid all stress on the spirit of its observance rather than upon the letter. Characteristic of their attitude here are the words in 1 Enoch v. 4:
"But ye--ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away, and have spoken proud and hard words With your impure mouths against His greatness, O ye hard-hearted, ye shall find no peace."
And again, in xcix. 2:
"Woe to them that pervert the words of uprightness, And transgress the eternal Law."
We do not find in this Literature that insistence on the literal carrying-out of the minutest precepts of the Law which was characteristic of Pharisaism. Veneration for the Law is whole- hearted; it is the real guide of life; punishment awaits those who ignore its guidance; but the Pharisaic interpretation of the Law and its requirements is alien to the spirit of the Apocalyptists.
As a whole, the Apocalyptic Literature presents an universalistic attitude very different from the nationalistic narrowness of the Pharisees. It is true, the Apocalyptists are not always consistent in this, but normally they embrace the Gentiles equally with the men of their own nation in the divine scheme of salvation; and, in the same way, the wicked who are excluded are not restricted to the Gentiles, but the Jews equally with them shall suffer torment hereafter according to their deserts. 1
The Apocalyptic Literature, as distinct from the Apocalyptic Movement owing to which it took its rise, began to come into existence about the period 200-150 B.C.; at any rate, the earliest extant example of this Literature--the earliest portions of the Book of Enoch--belongs to this period. Works of an Apocalyptic character, continued to be written for about three centuries; the Second (Fourth) Book of Esdras, one of the most remarkable Apocalypses, belongs to the end of the first
Christian century, approximately. There are Apocalypses of later date, some of subordinate interest are of much later date; but the real period of the Apocalyptic Literature is from about 200 B.C. to about A.D. 100; its beginnings date, therefore, from a time prior to that great landmark in Jewish history, the Maccabæan Era.
THE BOOK OF ENOCH: ITS COMPONENT PARTS AND THEIR DATES
The Book of Enoch is now usually designated 1 Enoch, to distinguish it from the later Apocalypse, The Secrets of Enoch, known as 2 Enoch. The former is also called the Ethiopic Enoch, the latter the Slavonic Enoch, after the languages of the earliest versions extant of each respectively. No manuscript of the original language of either is known to be in existence.
According to Canon Charles, the various elements of which our book in its present form is made up belong to different dates. The following table will show the dates of the different parts of the book. Canon Charles believes that these are approximately correct, without committing himself to the certainty of this in each case:
CHAPTERS
xii.-xxxvi. xclii. xci. 12-
"The Apocalypse of Weeks." The oldest pre-Maccabæan portions.
vi.-xi. liv. 7-lv. 2 lx. lxv.-lxix. 25 cvi., cvii.
Fragments of "The Book of Noah." Pre-Maccabæan at the latest.
lxxxiii.-xc. "The Dream-Visions," 165-161 B.C.
lxxii.-lxxxii. "The Book of the Heavenly Luminaries."
Before 110 B.C.
xxxvii.-lxxi. xci. 1-11, 18, 19-civ.
"The Parables," or "Similitudes." circa 105-64 B.C.
i.-v. The latest portion, but pre-Christian.
[paragraph continues] Chapter cv, which consists of only two verses, cannot be dated; while cviii. is in the nature of an appendix, probably added subsequently, to the whole work.
While these dates may be regarded as approximately correct, it should be pointed out that differences of opinion exist among scholars on the subject. Schürer holds, for example, that, with the exception of chapters xxxvii.-lxxi. (the "Parables," or "Similitudes"), the entire book belongs to the period 130-100 B.C.; the "Parables" he assigns to a time not earlier than Herod the Great. Beer thinks that the "Dream-Visions" (chapters lxxxiii.-xc.) belong to the time of John Hyrcanus (135-105 B.C.), and he includes under the pre-Maccabæan portions only xci. 12-17, xcii. xciii. 1- 14; and holds that the rest of the book was written before 64 B.C. Dalman maintains that it
therefore celebrated the feasts at the wrong time. The 'sinners who sin in the reckoning of the year' are the Pharisees; and the righteous ones who are blessed, the Zaddîkim, 2 who walk upon the paths of righteousness (Zedek) as the name is made to imply, are the Sadducees." 3 The point may appear small to us, but we may compare with it the Quartodeciman controversy in the Church during the second century. It is, at any rate, a strong point in favour of the Sadducæan authorship of "The Book of the Heavenly Luminaries."
The pre-Maccabæan portions (assuming that some portions of it are pre-Maccabæan) of the book of Enoch must certainly be ascribed to the Chassidim; but it is not on that account necessary to ascribe all the later portions to the Pharisees. Three points especially militate against this: some of the teaching concerning the Messiah; the, generally speaking, universalistic spirit, which is quite un-Pharisaic, and the attitude towards the Law, which is not that of the Pharisees. It is not to be denied that some portions (e.g. cii. 6 ff.) are from the hands of Pharisees; nor can it be doubted that the whole collection in its present form has been worked over by a Pharisee, or Pharisees; but that all the post-Maccabæan portions in their original form emanated from Pharisaic circles does not appear to have been proved. It seems more likely that, with the exceptions already referred to, the various component parts of the book were written by Apocalyptists who belonged neither to Pharisaic nor yet to Sadducæan circles.
LANGUAGE
The Book of Enoch exists only in the Ethiopic Version; this was translated from the Greek Version, of which only a few portions are extant. 1 The Latin Version, which was also made from the Greek, is not extant, with the exception of i. 9, and cvi. 1-18; the fragment containing these two passages was discovered by the Rev. Al. R. James, of King's College, Cambridge, in the British Museum. The book was originally written either in Hebrew or Aramaic; Charles thinks that chapters vi.-xxxvi., lxxxiii.-xc. were Aramaic, the rest Hebrew. It is, however, very difficult to say for certain which of these two languages was really the original, because, as Burkitt says, "most of the most convincing proofs that the Greek text of Enoch is a translation from a Semitic language fit equally well with a Hebrew or an Aramaic original"; his opinion is that Aramaic was the original language, "but that a few passages do seem to suggest a Hebrew origin, yet not decisively." 1
GENERAL CONTENTS
The reader who comes to peruse the Book of Enoch for the first time will find much that appears to him strange and unattractive; he must not, however, be repelled by this; for in due time he will come to other arts of the book which he will soon see to be of real value from many points of view. But even regarding the less attractive parts, he will find that when these are carefully studied they contain more that is of interest than appears upon the surface. Unfortunately, the opening portion (i.-xxxvi.), which is naturally read first, contains a good deal of the least important parts of the whole book; some passages are even repellent. It is well to remember the point, already referred to, that there are at least four quite independent books included in the "Book of Enoch," exclusive of certain "Noah" fragments and other pieces (see below); the student is, therefore, advised to treat these as separate works, and to read them as such. There is no reason to begin with the book which happens to come first, especially as the first thirty-six chapters do not all belong together. 2 But, in any case, it will be found most useful to have some general idea of the contents of each of the different books before beginning to read them. For this purpose a brief résumé of each is given here. The Book of Enoch (chapters xii.-xxxvi.). The book begins With a Dream-Vision of Enoch. In this dream Enoch is asked to intercede for the watchers of heaven, i.e. the angels, who had left their heavenly home to commit iniquity with the daughters of men. He writes out the petition (cp. the title "Enoch the Scribe") the fallen angels
make, and then retires to await the answer, which comes to him in a series of visions. These visions are not quite easy to follow; they are evidently incomplete and somewhat confused; in all probability the text has suffered in transmission. At any rate, the petition is refused; Enoch declares to the fallen angels the doom which, as he has been taught in the visions, is to be their lot; the final words of the message which he is bidden to give them are: "You have no peace" (xii.-xvi.). There follow then accounts of the different journeys which Enoch makes, being conducted by angels of light, through certain parts of the earth, and through Sheol. After the account of the first journey (xvii.-xix.) a short enumeration is made of the archangels, seven in number, and their functions (xx.). In the second journey is described the place of final punishment of the fallen angels: "This place is the prison of the angels and here they will imprisoned for ever." From thence Enoch is taken to Sheol; then to the west, where he sees the luminaries of heaven. After that the angels show him "seven magnificent mountains," upon one of which is the throne of God; he sees also the Tree of Life, which is to be given to the holy and. righteous after the great judgement. From thence he comes back to the centre of the earth and sees the "blessed place," Jerusalem, and the "accursed valley" (xxi.-xxvii.). The book concludes with what appear to be fragments of other journeys, to the east, to the north, and to the south. Of special interest here is the mention of the Garden of Righteousness, and the Tree of Wisdom (xxviii.-xxxvi.).
Much that is written in these chapters may appear pointless and uninspiring; but we must bear in mind the purpose that lies behind it all. The fallen angels were believed to have brought sin on to the earth; all the wickedness of the world the Apocalyptist traces back to them. This cause of sin must be wholly destroyed before righteousness can come truly to its own. Therefore the Apocalyptist has a practical aim in view when describing in much detail the final place of punishment of the fallen angels; for here, too, are to come all those who by sin are the offspring of this race. No less does he delight in telling of the abode of joy prepared for the righteous. That all these descriptions were constructed out of the imagination of the Apocalyptist, based largely, no doubt, upon popular tradition, did not detract from their practical value for the people of his day. He was a preacher of righteousness who looked forward in absolute conviction to the final overthrow of sin; and all his visions have as their motive-power the yearning for and belief in the triumph of righteousness over sin. One of a like mind wrote later on, in a kind of preface to his book, these significant words, which sum up the essence of the teaching of this book:
And destroy all the spirits of the reprobate, and the children of the Watchers. because they have wronged mankind. Destroy all wrong from the face of the earth, and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing: the works of righteousness and truth shall be planted in truth and joy for evermore.
ii. The Parables (chapters xxxvii.-lxxi.). There are three Parables. or Similitudes, and they all have as their underlying thought the destruction of evil and the triumph of righteousness, as in the preceding book. But here some new and important elements are introduced which give special value to this book.
The first parable (xxxviii.-xliv.) is a prophecy of coming judgement upon the wicked, and especially the kings and mighty ones on the earth. On the other hand, the Apocalyptist sees in his vision the abode and resting-places of the righteous who are continually praising the "Lord of Spirits "; this is the usual title given -to God in this book. Here occurs the first mention of the "Elect One" (cp. Luke xxiii. 35). In the presence of the Lord of Spirits are also the four Archangels and innumerable companies of other angels. Here he learns many secrets of the heavens; a fragment on Wisdom (xlii.), which recalls some passages in Ecclus. xxiv., comes in the middle of the secrets, and is clearly out of place. The second parable (xlv.-lvii.) continues the same theme and further develops it. Of special importance is the sitting of the Elect One on the throne of glory as Judge (xlv. 3), and the mention of His title, "Son of Man" (xlvi. 2). The thought of the
noted that this book was written in post-Maccabæan times; it was after the Maccabæan struggle that the Sadducees and Pharisees appeared as parties definitely opposed to one another. 2
iv. The Dream-Visions (chapters lxxxiii.-xc.). This book consists of two dream-visions; the first deals with the judgement brought upon the world by the deluge on account of sin; the origin of sin is again traced to the angels who fell. It concludes with a hymn of praise to God in which a prayer is offered that all flesh may not be destroyed (lxxxiii.-lxxxiv.). The second dream-vision is much longer; it gives in brief outline the history of the world to the founding of the Messianic Kingdom. First, the patriarchs, symbolized by bulls, etc. (lxxxv.); then the fallen angels, also described in symbolic language, and their punishment (lxxxvi.-lxxxviii.). The history then proceeds to deal more specifically with Israel from the time of Noah to the Maccabæan revolt (lxxxix.-xc. 19). [paragraph continues] Throughout the dream-vision symbolic language is used; the faithful in Israel are spoken of as the sheep, while the Gentiles are symbolized by wild beasts and birds of prey.
The dream-vision concludes with some familiar eschatological notes: the judgement and condemnation of the wicked; the establishment of the New Jerusalem; the conversion of the Gentiles, who become subject to Israel; the gathering-in of the dispersed Israelites; the resurrection of the righteous dead and the setting-up of the Messianic Kingdom on the appearance of the Messiah (xc. 20-38).
v. The Concluding Section of the Book (xcii.-cv.; xci. x-10, 18, 19 also belong here) is a complete, though short, work; but there are some obvious interpolations, and it is quite possible that some parts of the text are dislocated. This makes the understanding of the book difficult; but if we follow Charles's guidance here the difficulties will disappear. He says that this concluding piece has in some degree suffered at the hands the final editor of the book, both in the way of direct interpolation and of severe dislocations of the text. The interpolations are: xci. 11, xciii. 11-14, xciv. 7d, xcvi. 2. The dislocations of the text are a more important feature of the book. They are confined (with the exception of xciii. 13-14, and of cvi. 17a^ which should be read immediately after cvi. 14) to xci.-xciii. All critics are agreed as to the chief of these. xci. 12-17 should undoubtedly be read directly after xciii.... Taken together xciii. 1-10, xci. 12-17 form an independent whole--the Apocalypse of Weeks--which has been incorporated in xci.-civ.... The remaining dislocations need only to be pointed out in order to be acknowledged. On other grounds we find that xci.-civ. is a book of different authorship from that of the rest of the sections. Now, this being so, this section obviously begins with xcii.: 'Written by Enoch the Scribe.' etc. On xcii. follows xci. 1-10, 18, 19 as a natural sequel, where [paragraph continues] Enoch summons his children to receive his parting words. Then comes the Apocalypse of weeks, xciii. 1-10, xci. 12-17. The original order of the text, therefore, was: xcii. xci. 1-10, 18, 19, xciii. 1-10, xci. 12-17. xciv. These dislocations were the work of the editor, who put the different books of Enoch together, and added lxxx. and lxxxi." 1
This book is concerned with the question of the final reward of the righteous and the final punishment of the wicked.. But a new teaching of great importance is put forth here. Hitherto it had been taught that although much incongruity and apparent injustice were to be found on this earth owing to the suffering of the righteous and the prosperity of the wicked,. nevertheless all things would be righted in the world to come, where the wicked would receive their deserts, and the righteous would come to their own. In this book it is taught that retribution will overtake the wicked, and the righteous will have peace and prosperity, even on this earth, with the setting-up of the Messianic Kingdom; and that at the last there will come, with the final judgement, the destruction of the former heaven and earth, and the creation of a new heaven. Then will follow the resurrection of the spirits of the righteous dead who will live for ever in peace and joy, while the wicked will perish everlastingly. The important point, which is a development, is the idea of
the punishment of the wicked taking place on this earth, the very scene of their unrighteous triumphs.
vi. The Noah Fragments (vi.-xi, lvii. 7-lv. 2, ix. lxv.-lxix. 25, cvi., cvii.). These fragments are not of much importance; the main topics touched upon are the fall of the angels and sin among men in consequence; judgement on mankind, i.e. the Deluge, and the preservation of Noah.
The first five chapters are generally field to be as late as any part of the whole collection; they deal with the punishment hereafter of the wicked and the blessedness of the righteous. Chapter cviii., which reads like a final word to the whole collection, touches upon the same theme.
THE IMPORTANCE OF THE BOOK FOR THE STUDY OF CHRISTIAN ORIGINS
This is a subject which cannot be thoroughly appreciated without studying the book in detail, especially from its doctrinal standpoint, and seeing in how many aspects it represents the doctrine and the popular conceptions of the Jews during the two last pre-Christian centuries. To do this here would involve a far too extended investigation; it must suffice to indicate a few of the many points which should be studied; from these it will be seen how important the book is for the study of Christian origins. Charles says that "the influence of 1 Enoch on the New Testament has been greater than that of all the other apocryphal and pseudepigraphical books put together"; and he gives a formidable list of passages in the New Testament which "either in phraseology or idea directly depend on, or are illustrative of, passages in 1 Enoch," as well as a further list showing that various doctrines in 1 Enoch had "an undoubted share in moulding the corresponding New Testament doctrines." These passages should be studied--and they will be found to be a most interesting study--in Charles's work already referred to several times, pp. xcv.-ciii.; and with these should be read the section on the Theology of the Book of Enoch, pp. ciii.-cx. Another book of great value and interest--also already quoted--is Burkitt's Jewish and Christian Apocalypses. In dealing with the subject of 1 Enoch and the Gospels, this writer points out that the former "contains a serious attempt to account for the presence of Evil in human history, and this attempt claims our attention, because it is in essentials the view presupposed in the Gospels, especially in the Synoptic Gospels. [paragraph continues] It is when you study Matthew, Mark, and Luke against the background of the Books of Enoch that you see them in their true perspective. In saying this I have no intention of detracting from the importance of what the, Gospels report to us. On the contrary, it puts familiar words into their proper setting. Indeed, it seems to me that some of the best-known Sayings of Jesus only appear in their true light if regarded as Midrash upon words and concepts that were familiar to those who heard the Prophet of Galilee, though now they have been forgotten by Jew and Christian alike" (p. 21). He then gives an illustration of this from Matt. xii. 43-45, Luke xi. 24--26. Of still greater interest are his remarks upon the relationship between 1 Enoch lxii. and Matt. xxv, 31-46; he believes that "the Similitudes of Enoch are presupposed in the scene from Matthew." The whole of the discussion which follows should be read.
The special points of interest that should be studied in seeking to realize the importance of these books of Enoch for the study of Christian origins are the problems of evil, including, of course, the subjects of dæmonology, and future judgement; the Messiah and the Messianic Kingdom-- the title "Son of Man" is of special importance--and the Resurrection. There are, of course, other subjects which will suggest themselves in studying the book.
ABBREVIATIONS, BRACKETS, AND SYMBOLS SPECIALLY USED IN THE TRANSLATION
OF 1 ENOCH
E denotes the Ethiopic Version.
- And the eternal God will tread upon the earth, (even) on Mount Sinai,
⌈And appear from His camp⌉ And appear in the strength of His might from the heaven of heavens.
- And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.
- And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame p. 32
- And the earth shall be ⌈wholly⌉ rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).
- But with the righteous He will make peace.
And will protect the elect, And mercy shall be upon them.
And they shall all belong to God, And they shall be prospered,
And they shall ⌈all⌉ be blessed.
⌈And He will help them all⌉, And light shall appear unto them,
⌈And He will make peace with them⌉.
- And behold! He cometh with ten thousands of ⌈His⌉ holy ones To execute judgement upon all,
And to destroy ⌈all⌉ the ungodly: And to convict all flesh
Of all the works ⌈of their ungodliness⌉ which they have ungodly committed,
And of all the hard things which ungodly sinners ⌈have spoken⌉ against Him.
CHAPTER II.
- Observe ye everything that takes place in the heaven, how they do not change their orbits,
⌈and⌉ the luminaries which are in the heaven, how they all rise and set in order each in its season, and transgress not against their appointed order.
- Behold ye the earth, and give heed to the things which take place upon it from first to last,
⌈how steadfast they are⌉, how ⌈none of the things upon earth⌉ change, but all the works of God appear to you .
- Behold the summer and the winter, how the whole earth is filled with water, and clouds and dew and rain lie upon it .
CHAPTER III.
Observe and see how (in the winter) all the trees seem as though they had withered and shed all their leaves, except fourteen trees, which do not lose their foliage but retain the old foliage from two to three years till the new comes.
CHAPTER IV.
And again, observe ye the days of summer how the sun is above the earth over against it. And you seek shade and shelter by reason of the heat of the sun, and the earth also burns with growing heat, and so you cannot tread on the earth, or on a rock by reason of its heat.
CHAPTER V.
- Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works , and recognize how He that liveth for ever hath made them so.
- And all His works go on thus from year to year for ever, and all the tasks which they accomplish for Him, and their tasks change not, but according as God hath ordained so is it done.
- And behold how the sea and the rivers in like manner accomplish and change not their tasks from His commandments .
- But ye--ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace.
- Therefore shall ye execrate your days, And the years of your life shall perish, And the years of your destruction shall be multiplied in eternal execration, And ye shall find no mercy.
- In those days ye shall make your names an eternal execration unto all the righteous, And by you shall all who curse, curse, And all the sinners and godless shall imprecate by you,
- And for you the godless there shall be a curse. And all the... shall rejoice, And there shall be forgiveness of sins, And every mercy and peace and forbearance: There shall be salvation unto them, a goodly light. And for all of you sinners there shall be no salvation, But on you all shall abide a curse. But for the elect there shall be light and joy and peace, And they shall inherit the earth.
- And they became pregnant, and they bare great giants, whose height was three thousand ells:
- Who consumed all the acquisitions of men. And when men could no longer sustain them,
- the giants turned against them and devoured mankind.
- And they began to sin against birds, and beasts, and reptiles, and fish, and to devour one another's flesh, and drink the blood. 6. Then the earth laid accusation against the lawless ones.
CHAPTER VIII.
- And Azâzêl taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures.
- And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways. Semjâzâ taught enchantments, and root-cuttings, Armârôs the resolving of enchantments, Barâqîjâl, [paragraph continues] (taught) astrology, Kôkabêl the constellations, Ezêqêêl the knowledge of the clouds , Araqiêl the signs of the earth, Shamsiêl the signs of the sun , and Sariêl the course of the moon. And as men perished, they cried, and their cry went up to heaven
CHAPTER IX.
- And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being shed upon the earth, and all lawlessness being wrought upon the earth.
- And they said one to another: 'The earth made †without inhabitant cries the voice of their crying† up to the gates of heaven.
3 And now to you, the holy ones of heaven , the souls of men make their suit, saying, "Bring our cause before the Most High.".'
- And they said to the Lord of the ages : 'Lord of lords, God of gods, King of kings, and God of the ages , the throne of Thy glory (standeth) unto all the generations of the ages, and Thy name holy and glorious and blessed unto all the ages!
- Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all things, and nothing can hide itself from Thee.
- Thou seest what Azâzêl hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which men were striving to learn :
- And Semjâzâ, to whom Thou hast given authority to bear rule over his associates.
- And they have gone to the daughters of men upon the earth, and have slept with the women, and have defiled themselves, and revealed to them all kinds of sins.
- And the women have borne giants, and the whole earth has thereby been filled with blood and unrighteousness.
- And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are wrought on the earth.
- And Thou knowest all things before they come to pass, and [paragraph continues] Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'
CHAPTER X.
- Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech, and said to him:
- ' Go to Noah and tell him in my name "Hide thyself!" and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come upon the whole earth, and will destroy all that is on it.
- And now instruct him that he may escape and his seed may be preserved for all the generations of the world.'
- And again the Lord said to Raphael: 'Bind Azâzêl hand and foot, and cast him into the darkness: and make an opening in the desert, which is in Dûdâêl, and cast him therein.
- And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may not see light.
- And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the Watchers have disclosed and have taught their sons.
- And the whole earth has been corrupted through the works that were taught by Azâzêl: to him ascribe all sin.'
- And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in battle: for length of days shall they not have.
- And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and that each one of them will live five hundred years.'
- And the Lord said unto Michael: 'Go, bind Semjâzâ and his associates who have united themselves with women so as to have defiled themselves with them in all their uncleanness.
- And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is for ever and ever is consummated.
- 'Enoch, thou scribe of righteousness, go, †declare† to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves wives: "Ye have wrought great destruction on the earth:
- And ye shall have no peace nor forgiveness of sin: and inasmuch as †they† delight themselves in †their† children,
- The murder of †their† beloved ones shall †they† see, and over the destruction of †their† children shall †they† lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain."'
CHAPTER XIII.
- And Enoch went and said: 'Azâzêl, thou shalt have no peace: a severe sentence has gone forth against thee to put thee in bonds:
- And thou shalt not have toleration nor †request† granted to thee, because of the unrighteousness which thou hast taught, and because of all the works of godlessness and unrighteousness and sin which thou hast shown to men.'
- Then I went and spoke to them all together, and they were all afraid, and fear and trembling seized them.
- And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence of the Lord of heaven.
- For from thenceforward they could not speak (with Him) nor lift up their eyes to heaven for shame of their sins for which they had been condemned.
- Then I wrote out their petition, and the prayer in regard to their spirits and their deeds individually and in regard to their requests that they should have forgiveness and length of days †.
- And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell asleep.
- And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, and a voice came bidding (me) I to tell it to the sons of heaven, and reprimand them.
- And when I awaked, I came unto them, and they were all sitting gathered together, weeping in ’Abelsjâîl, which is between Lebanon and Sênêsêr, with their faces covered.
- And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers.
CHAPTER XIV.
- The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance with the command of the Holy Great One in that vision.
- I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to converse therewith and understand with the heart.
- As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding the Watchers, the children of heaven.
- I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement has been finally passed upon you: yea (your petition) will not be granted unto you .
- And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree has gone forth to bind you for all the days of the world.
- And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before you by the sword.
- And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have written.
- And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in the vision caused me to fly and lifted me upward, and bore me into heaven.
- And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was of crystal.
- Its ceiling was like the path of the stars and the lightnings, and between them were fiery cherubim, and their heaven was (clear as) water.
- A flaming fire surrounded the walls, and its portals blazed with fire.
- And I entered into that house, and it was hot as fire and cold as ice: there were no delights of life therein: fear covered me, and trembling got hold upon me.
- And as I quaked and trembled, I fell upon my face.
- And I beheld a vision, And lo! there was a second house, greater than the former, and the entire portal stood open before me, and it was built of flames of fire.
- And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to you its splendour and its extent.
- And its floor was of fire, and above it were lightnings and the path of the stars, and its ceiling also was flaming fire.
- And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of cherubim.
