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xiiINTRODUCTIONthe Apocalyptists fully realized the need of practicalreligion; they were upholders of the Law, the loyalobservance of which they regard as a necessity forall God-fearing men. In this the Apocalyptists wereat one, in principle, with Pharisaism;but theirconception of what constituted loyal observance ofthe 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 wordsin r Enoch v. 4:“ But ye—ye have not been steadfast, nor done thecommandments of the Lord,But ye have turned away, and have spoken proudand hard wordsWith 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 insistenceon the literal carrying-out of the minutest preceptsof the Law which was characteristic of Pharisaism.Veneration for the Law is whole-hearted; it is thereal guide of life; punishment awaits those whoignore its guidance; but the Pharisaic interpretationof the Law and its requirements is alien to the spiritof the Apocalyptists.As a whole, the ApocalypticLiteraturepresentsan universalistic attitude very different from thenationalistic narrowness of the Pharisees.It is true,the Apocalyptists are not always consistent in this,but normally they embrace the Gentiles equally withthe men of their own nation in the divine scheme ofsalvation; and, in the same way, the wicked who are

INTRODUCTIONxiiiexcluded are not restricted to the Gentiles, but theJews equally with them shall suffer torment hereafteraccording to their deserts.!The Apocalyptic Literature, as distinct from theApocalyptic Movement owing to which it took itsrise, began to come into existence about the period200-150 B.C.; at any rate, the earliest extant exampleof this Literature—the earliest portions of the Bookof Enoch—belongs to this period. Works of anApocalyptic character continued to be written forabout three centuries; the Second (Fourth) Book ofEsdras, 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 isfrom about 200 B.c. to about A.D. 100; its beginningsdate, therefore, from a time prior to that great land-mark in Jewish history, the Maccabean Era,THEBookoF ENocH: 1TS COMPONENTTHEIR DATESPARTSANDThe Book of Enoch is now usually designated1 Enoch, to distinguish it from the later Apocalypse,TheSecretsof Enoch,knownasformer is also called the Ethiopicthe Slavonic Enoch, after theearliest versions extant of eachmanuscript of the original languageto be in existence.2Enoch.TheEnoch, the latterlanguages of therespectively.Noof either is knownAccording to Canon Charles, the various elementsof which our book in its present form is made upbelong to different dates.The following table willshow the dates of the different parts of the book.Canon Charles believes that these are approximately1 The general Pharisaic point of view regarding this maybe gathered from Matt. iii. 7-10.

XIVINTRODUCTIONcorrect, without committing himself to the certaintyof this in each case:CHAPTERSXil.—XXXVI.xCiii.“The Apocalypse of }The oldest pre-Macxci. 12-17 J .Weeks.”vi.—xi.ee Gecabean portions.al Fragments of “‘ The Pre-Maccabeans:Xv.-lxix. 25CViss-CVileIxxxiii.-xc.Book of Noah.”“ Theatthe latest.Dream- Visions,” 165-161 B.c.Ixxii.-Ixxxii. “The Book of the Heavenly Luminaries.” Before IIo B.C.XxXXvii. Ixxi. ‘‘ The Parables,”or “‘ Similitudes.”circa 105-64 B.C.xci. I-11, 18, Ig—iv.iv. The latest portion, but pre-Christian.Chaptercv,whichconsistsof only twoverses,cannot be dated; while cviii. is in the nature of anappendix, probably added subsequently, to the wholework.While these dates may be regarded as approximately correct, it should be pointed out that differences of opinion exist among scholars on the subject.Schiirer holds, for example, that, with the exceptionof chapters xxxvii.—lxxi. (the “‘ Parables,” or “ Similitudes”), the entire book belongs to the period130-100 B.c.;the “ Parables’ he assigns to a timenot earlier than Herod the Great. Beer thinks thatthe “ Dream-Visions ” (chapters 1xxxiii.—xc.) belongto the time of John Hyrcanus (135-105 B.c.), and heincludesunderthepre-Maccabeanxci. 12-17, xcil. xciii. I-14;portionsonlyand holds that the restof the book was written before 64 B.c. Dalmanmaintains that it cannot be proved that the importantsection xxxvii. lxxi. (the ‘‘Similitudes’”’) is ‘“ theproduct of the pre-Christian period,” though he fully

INTRODUCTIONXVrecognizes its Jewish character,Burkitt regards thewriter as “almost contemporary ” with the philosopher Posidonius (135-51 B.c.). There is thus somediversity of opinion as to the date of the book amongleading authorities. That it is, as a whole, preChristian, may be regarded as definitely established.More difficult is the question whether any portionsof it are pre-Maccabean;Charles gives variousreasons for his belief that considerable parts are preMaccabeean;weareinclinedtoagreewithhim,though it may be questioned whether the last wordon the subject has been spoken.AUTHORSHIPAs the various parts of the book? clearly belong todifferent dates, diversity of authorship is what oneis naturally led to expect;and of this there can,indeed, be no shadow of doubt.The author of theearliest portions was a Jew who lived, as Burkitthas shown, in northern Palestine, in the land of Dan,south-west of the Hermon range, near the headwaters of the Jordan. This is important, as it tendsto show that the book, or books, is really Palestinian,and one which, therefore, circulated among Jewsin Palestine.‘‘ If, moreover, the author came fromthe north, that helps to explain the influence the bookhad upon the Religion that was cradled in Galilee.” #Of the authors of the other three books of which“Enoch” is made up (viz. “ The Dream-Visions,”“The Book of the Heavenly Luminaries,” and ‘‘ TheSimilitudes ’’) we know nothing save what can begathered from their writings as to their religiousstandpoint.Charles holds that though there is not unity ofauthorship there is, none the less, uniformity;for,1 Burkitt rightly insists that we should speak of the collection as the books, not the book, of Enoch.2 Burkitt, op. cit., 28-30.

xviaccordingINTRODUCTIONto him,all thebookswerewrittenbyChassidim or by their successors, the Pharisees.This contention has been strongly assailed and muchweakened by Leszynsky in a recent work on theSadducees.2Whilefranklyrecognizingthecom-posite character of the book, Leszynsky holds thatthe original portions of it? emanated from Sadduczancircles; and that the special object of the bookoriginally was the bringing about of a reform of thecalendar.He points to the ascription of the bookto Enoch as supporting his contention, for Enochlived 365 years,4 7.e. his years correspond to thenumber of days in the solar year; the basis of reckoning time was one of the fundamental points ofdifference between the Pharisees and Sadducees,for whereas the former reckoned time by the lunaryear (360 days), the latter did so by the solar year.Here a significant remark of Burkitt’s is worthrecalling; in writing about the false titles givento all the Apocalyptic books, he says: ‘There isanother aspect of pseudonymous authorship to whichI venture to think sufficient attention has not beengiven. It is this, that the names were not chosenout of mere caprice; they indicated to a certainextent what subjects would be treated and the pointof view of the writer.”5Further, the fact that“Enoch walked with God; and he was not; forGod took him,” i.e, that he ascended into theheavens, is also significant;be just the oneto knowfor he would therebyall aboutthe heavenlyluminaries ;he was just the most appropriate authorof a book which was to deal with astronomicalquestions.‘‘ The Sadduczean character of the original work,” says Leszynsky, “is seen most clearlyin the discussion regarding the calendar;chapters1 4. e. the ‘‘ Pious ones,” or “ Saints.” Die Sadduzder (1912).34, é., according to him, i.-xxxvi.,XC., XCi. 12-17, xciii.4 See Gen. v. 21-23.Ixxii. Ixxxii.,5 Ob. cit., p. 18.Ixxxiii.- & Gen. v. 24.

INTRODUCTIONxviiIxxii.Ixxxii. are rightly called the Book of Astro-nomy :1 ‘the book of the courses of the luminaries ofthe heaven, the relations of each, according to theirclasses, their dominion and their seasons, accordingto their names and places of origin, and accordingto their months . . . with regard to all the yearsof the world and unto eternity, till the new creationis accomplished which endureth till all eternity’(Ixxii. 1). That sounds almost as though the authorof the Book of Jubilees had written it. That it isnot a merely scientific interest which impels the writerto give expression to his astronomical theories maybe seen from the words at the conclusion of thesection: ‘ Blessed are all the righteous, blessed areall those who walk in the way of righteousness, andsin not as the sinners in the reckoning of all theirdays, in which the sun traverseth the heaven, enteringinto and departing from the portals for thirty days. . ’(Ixxxii. 4 7). Herein one can discern quite clearlythe tendency of the writer. He desires the adoptionof the solar year, while his contemporaries wronglyfollowed a different reckoning, and therefore celebratedthe feasts at the wrong time. The ‘sinners who sinin the reckoning of the year’ are the Pharisees; andthe righteousoneswhoare blessed,the Zaddtkim?who walk upon the paths of righteousness (Zedek)as the name is made to imply, are the Sadducees.” %The point may appear small to us, but we may com-pare with it the Quartodeciman controversy in theChurch during the second century.It is, at any rate,a strong point in favour of the Sadducean authorshipof “The Book of the Heavenly Luminaries.”The pre-Maccabzean portions (assuming that someportions of it ave pre-Maccabean) of the book ofEnoch must certainly be ascribed to the Chassidim ;1 i.e. ‘‘ The Book of the Heavenly Luminaries,” as Charlescalls it.*4.e. “the righteous’’; a play on the word Zaddikim,the “‘ sons of Zadok,”’ 4. e. the Sadducees.8 Leszynsky, op cit., pp. 253 ff.B

XVviiiINTRODUCTIONbut it is not on that account necessary to ascribe allthe later portions to the Pharisees.Three pointsespecially militate against this : some of the teachingconcerning the Messiah; the, generally saic;and the attitude towards the Law, which is not thatof the Pharisees.It is not to be denied that someportions ( . g. cii. 6 ff.) are from the hands of Pharisees ;.nor can it be doubted that the whole collection in itspresent form has been worked over by a Pharisee,or Pharisees;but that all the post-Maccabzanportionsin rmemanatedappeartohavefrombeenIt seems more likely that, with the excep-alreadyreferredto,thevariouscomponentparts of the book were written by Apocalyptists whobelonged neither to Pharisaic nor yet to Sadduczancircles.LANGUAGEThe Book of Enoch exists only in the EthiopicVersion ;this was translated from the Greek Version,of which only a few portions are extant.1 The LatinVersion, which was also made from the Greek, is notextant, with the exception of i. g, and cvi. 1-18;the fragment containing these two passages wasdiscovered by the Rev. M. R. James, of ok was originally written either in Hebrew orAramaic; Charles thinks that chapters vi.—xxxvi.,Ixxxiliixc. were Aramaic, the rest Hebrew.It is,however, very difficult to say for certain which ofthese two languages was really the original, because,1 Chaps. i.—xxxii. 6, and xix. 3-xxi. 9 ina duplicate formwerediscoveredatAkhmim8-xvi. I, and viii. 4-ix.preserved in Syncellus;Vatican MS. (No. 1809);early Greek ecclesiasticalare quoted in the Epistlein1886-1887;vi.—x.14,Xv.4 in a duplicate form, have beenIxxxix. 42-49 occurs in a Greekthere are also a few quotations inwritings; and i. 9, v. 4, XXVii. 2of St. Jude 14, 15.

INTRODUCTIONxixas Burkitt says, ‘‘ most of the most convincing proofsthat the Greek text of Enoch is a translation from aSemitic language fit equally well with a Hebrew oran Aramaic original”; his opinion is that Aramaicwas the original language, “ but that a few passagesdo seem to suggest a Hebrew origin, yet not de-cisively.”’ }GENERALCONTENTSThe reader who comes to peruse the Book of Enochfor the first time will find much that appears to himstrangeandunattractive;he mustnot,however,be repelled by this; for in due time he will come toother parts of the book which he will soon see to beof real value from many points of view. But evenregarding the less attractive parts, he will find thatwhen these are carefully studied they contain morethat is of interest than appears upon the surface.Unfortunately, the opening portion (1.—xxxvi.), whichis naturally read first, contains a good deal of theleast important parts of the whole book; somepassages are even repellent.It is well to rememberthe point, already referred to, that there are at leastfour quite independent books included in the ‘‘ Bookof Enoch,” exclusive of certain “ Noah”’and other pieces (see below);fragmentsthe student is, there-fore, advised to treat these as separate works, andto read them as such. There is nowith the book which happens to comeas the first thirty-six chapters dotogether. But, in any case, it willreason to beginfirst, especiallynot all belongbe found mostuseful to have some general idea of the contents ofeach of the different books before beginning to readthem.For this purposegiven here.a brief résumé of each isInODp. Cit., ps 27:2 It is a great pity that one system of chapter-enumerationruns through the whole volume;if each separate book beganwith chap. i. it would be much better.For obvious reasonsthis cannot be done here; see Editors’ General Preface.

XXINTRODUCTIONi. The Book of Enoch (chapters xii.-xxxvi.). Thebook opens with a Dream-Vision of Enoch. In thisdreamEnoch is asked to intercede for the watchers ofheaven, 7. . the angels, who had left their heavenlyhome to commit iniquity with the daughters of men.He writes out the petition (cp. the title ‘‘ Enoch theScribe’) the fallen angels make, and then retiresto await the answer, which comesto 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 intransmission.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 theirlot; the final words of the message which he is biddento give them are: “ You have no peace” (xii.—xvi.).There follow then accounts of the different journeyswhich Enoch makes, being conducted by angels oflight, through certain parts of the earth, and throughSheol. 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 thesecond journey is described the place of final punishment of the fallen angels: ‘‘ This place is the prisonof the angels and here they will be imprisoned forever.” From thence Enoch is taken to Sheol ; thento the west, where he sees the luminaries of heaven.After that the angels show him “ seven magnificentmountains,” upon one of which is the throne of God;he sees also the Tree of Life, which is to be given tothe holy and righteous after the great Judgement.From thence he comesback to the centre of theearth and sees the “ blessed place,” Jerusalem, ncludes with what appear to be fragments of otherjourneys, to the east, to the north, and to the south.Of special interest here is the mention of the Gardenof Righteousness, and the Tree of WisdomXXXVi.).(xxviii.—Much that is written in these chapters may appear

INTRODUCTIONxxipointless and uninspiring; butwe must bear in mindthe purpose that lies behind it all. The fallen angelswere believed to have brought sin on to the earth;all the wickedness of the world the Apocalyptisttraces back to them.This cause of sin must bewholly destroyed before righteousness can come trulyTherefore the Apocalyptist has a practo its own.tical aim in view when describing in much detailthe final place of punishment of the fallen angels;for here, too, are to come all those who by sin are theNo less does he delight inoffspring of this race.telling of the abode of joy prepared for the righteous.That all these descriptions were constructed out ofthe imagination of the Apocalyptist, based largely,no doubt, upon popular tradition, did not detractfrom their practical value for the people of his day.He was a preacher of righteousness who lookedforward in absolute conviction to the final overthrow of sin; and all his visions have as their motivepower the yearning for and belief in the triumphof righteousness over sin. One of a like mind wrotelater on, in a kind of preface to his book, these significant words, which sum up the essence of the teachingof this book:And destroy all the spirits of the reprobate, and thechildren of the Watchers, because they have wronged mankind.Destroy all wrong from the face of the earth, andlet every evil work come to an end: and let the plant ofrighteousness and truth appear: and it shall prove a bless-ing: the works of righteousness and truth shall be plantedin truth and joy for evermore.ii. TheParables(chaptersxxxvii.lxxi.).Thereare three Parables, or Similitudes, and they all haveas their underlying thought the destruction of eviland the triumph of righteousness, as in the precedingbook.But here some new and important elementsare introduced which give special value to this book.The first parable (xxxviiil.-xliv.) is a prophecy of .coming judgement upon the wicked, and especiallythe kings and mighty ones on the earth. On the

xxiiINTRODUCTIONother hand, the Apocalyptist sees in his vision theabode and resting-places of the righteous who arecontinually praising the ‘‘ Lord of Spirits ” ; this is theusual title given to God in this book. Here occursthe first mention of the ‘‘ Elect One ”’ (cp. Luke xxiii.35).In the presence of the Lord of Spirits are alsothe four Archangels and innumerable companiesof other angels. Here he learns many secrets of the heavens; a fragment on Wisdom (xlii.), whichrecalls some passages in Ecclus. xxiv., comes in themiddle of the secrets, and is clearly out of place. Thesecond parable (xlv.-lvii.) continues the same themeand further develops it. Of special importance isthe sitting of the Elect One on the throne of gloryas Judge (xlv. 3), and the mention of His title, “ Sonof Man” (xlvi. 2). The thought of the vindicationof the righteous is marred by their joy at vengeanceupon the wicked. A

THE BOOK OF ENOCH (I ENOCH) dieie BOOK OF “ENOCH BY oH. CHARLES). Litt, -D-D; WITH AN INTRODUCTION BY THE REv. W. O. E. OESTERLEY, D.D. LONDON Be ees ot Mes ois 1962 . First published in 1917 Tenth impression, 1962 oh. As. Holy Trinity