Rediscovering Enoch The Antediluvian Past From The Fifteenth To Nineteenth Centuries

As the first volume to focus on texts and traditions about Enoch between the fifteenth and nineteenth centuries, this book brings specialists in antiquity into conversation with specialists in early modernity, exploring the reimagination of the antediluvian past.

This study reframes and reorients the study of 2 Enoch, moving beyond debates about Christian or Jewish authorship and considering the work in the context of eclectic and erudite cultures in late antiquity, particularly Syria. The study compares the work with the Parables of Enoch and then with a variety of writings associated with late antique Syrian theology, demonstrating the distinctively eclectic character of 2 Enoch. It offers new paradigms for research into the pseudepigrapha.

This volume brings together the latest scholarship on Jewish literary products and the ways in which they can be interpreted from three different perspectives. In part 1, contributors consider texts as literature, as cultural products, and as historical documents to demonstrate the many ways that early Jewish, rabbinic, and modern secular Jewish literary works make meaning and can be read meaningfully. Part 2 focuses on exegesis of specific biblical and rabbinic texts as well as medieval Jewish poetry. Part 3 examines medieval and early modern Jewish books as material objects and explores the history, functions, and reception of these material objects. Contributors include Javier del Barco, Elisheva Carlebach, Ezra Chwat, Evelyn M. Cohen, Naftali S. Cohn, William Cutter, Yaacob Dweck, Talya Fishman, Steven D. Fraade, Dalia-Ruth Halperin, Martha Himmelfarb, Marc Hirshman, Tamar Kadari, Israel Knohl, Susanne Klingenstein, Katrin Kogman-Appel, Jon D. Levenson, Paul Mandel, Annett Martini, Jordan S. Penkower, Annette Yoshiko Reed, Jeffrey L. Rubenstein, Shalom Sabar, Raymond P. Scheindlin, Seth Schwartz, Sarit Shalev-Eyni, Moshe Simon-Shoshan, Peter Stallybrass, Josef Stern, Barry Scott Wimpfheimer, Elliot R. Wolfson, Azzan Yadin-Israel, and Joseph Yahalom.

This book includes 1 Enoch: The Ethiopic Book of Enoch; 2 Enoch: The Slavonic Book of the Secrets of Enoch; 3 Enoch: The Hebrew Book of Enoch; and versions of the Book of Giants. The 1st Book of Enoch, the Ethiopic Book of Enoch, or 1 Enoch is more known as simply the Book of Enoch. Although this book is considered apocryphal for the Western canon, it is contained in the Ethiopic Bible. It was considered sacred by some important first followers of Christ but it was left out of the Bible and disappeared for centuries until it was rediscovered in 1773 in Ethiopic. This manuscript was first translated into English in the 1820s and into German in the 1830s. According to most scholars, part of it was written in third century BCE and part of it in the first century CE (the part related to the Son of Man). Although the oldest complete copies of 1 Enoch are K-9 or Kebran 9, dated late fourteenth early fifteenth century and Ethiopian Monastic Microfilm Library (EMML 2080) of the fifteenth or fourteenth century, fragments found in Qumram in the 1950s are more than 2000 years old. Other old important manuscripts are Abbadianus 55 (possibly fifteenth century) and British Museum Orient 485 (first half of the sixteenth century). The 2nd Book of Enoch, the Slavonic Enoch, or 2 Enoch, is another apocryphal book, found complete only in Old Slavonic manuscripts, and it was once present in the Old Slavonic Bible. It's usually dated to the first century CE although Matthew Black in The Oxford Guide to People & Places of the Bible state that there is no manuscript "earlier than the fourteenth century BE". The 3rd Book of Enoch, the Hebrew Enoch, or 3 Enoch, is a Rabbinic text originally written in Hebrew usually dated to the fifth century CE. Some experts believe it was written by Rabbi Ishmael (second century CE), familiar with both 1 Enoch and 2 Enoch. The Book of Giants contains a narrative that involves the antediluvian giant offspring originally known from both the Genesis and the Book of Enoch. The Book of Giants resembles particularly 1 Enoch: The First Book of Enoch.

Across the ancient and medieval literature of Judaism, Christianity, and Islam, one finds references to the antediluvian sage Enoch. Both the Book of the Watchers and the Astronomical Book were long known from their Ethiopic versions, which are preserved as part of Mashafa Henok Nabiy ('Book of Enoch the Prophet')--an Enochic compendium known in the West as 1 Enoch. Since the discovery of Aramaic fragments among the Dead Sea Scrolls, these books have attracted renewed attention as important sources for ancient Judaism. Among the results has been the recognition of the surprisingly long and varied tradition surrounding Enoch. Within 1 Enoch alone, for instance, we find evidence for intensive literary creativity. This volume provides a comprehensive set of core references for easy and accessible consultation. It shows that the rich afterlives of Enochic texts and traditions can be studied more thoroughly by scholars of Second Temple Judaism and early Christianity as well as by scholars of late antique and medieval religions. Specialists in the Second Temple period-the era in which Enochic literature first appears-will be able to trace (or discount) the survival of Enochic motifs and mythemes within Jewish literary circles from late antiquity into the Middle Ages, thereby shedding light on the trajectories of Jewish apocalypticism and its possible intersections with Jewish mysticism. Students of Near Eastern esotericism and Hellenistic philosophies will have further data for exploring the origins of 'gnosticism' and its possible impact upon sectarian currents in Judaism, Christianity, and Islam. Those interested in the intellectual symbiosis among Jews, Christians, and Muslims in the Middle Ages-and especially in the transmission of the ancient sciences associated with Hermeticism (e.g., astrology, theurgy, divinatory techniques, alchemy, angelology, demonology)-will be able to view a chain of tradition reconstructed in its entirety for the first time in textual form. In the process, we hope to provide historians of religion with a new tool for assessing the intertextual relationships between different religious corpora and for understanding the intertwined histories of the major religious communities of the ancient and medieval Near East.

The Book of Enoch was widely read and believed by the Early Church, but came into disfavor by the Roman Catholic Church and became a lost book. The Book of Enoch was rediscovered in Egypt in the 18th century having been preserved by the Coptic Church. Unfortunately it was translated and analyzed during a time of great unbelief in God and the Bible. So also the author of the introduction, not the translator, here calls Enoch a work of fiction. He does so because he wants to discredit Christianity, but he only succeeds in authenticating the Book of Enoch, because of the numerous connections he provides between Enoch and the New Testament. Since this translation and that of R. H. Charles were first published, several copies of the Book of Enoch were found among the Dead Sea Scrolls, which further connects the book with the Jews of Palestine in the 1st century. This translation of the Book of Enoch was once popular, so I have updated the language to make it more readable today by replacing archaic words we no longer use such as "execrate" with the modern equivalent, and changing the Roman Numerals with modern numbers. Please leave a review of this book, thanks.

This translation contains all 3 Books of Enoch: 1) 1 Book of Enoch (Also called The Ethiopic Book of Enoch) 2) 2 Book of Enoch (Also called The Slavonic Book of Enoch, The Secrets of Enoch). Also contains the extended version of 2 The Book of Enoch, The Exaltation of Melchizedek. 3) 3 Book of Enoch (Also called The Hebrew Book of Enoch) Although this book is considered apocryphal for the Western canon, it is contained in the Ethiopic Bible. It was considered sacred by some but it was left out of the Bible and disappeared for centuries until it was rediscovered in Ethiopic. According to most scholars, part of it was written in third century BCE and part of it in the first century CE (the part related to the Son of Man). Although the oldest complete copies of 1 Enoch are K-9 or Kebran 9, dated late fourteenth early fifteenth century and Ethiopian Monastic Microfilm Library (EMML 2080) of the fifteenth or fourteenth century, fragments found in Qumramin the 1950s are more than 2000 years old. Other old important manuscripts are Abbadianus 55 (possibly fifteenth century) and British Museum Orient 485 (first half of the sixteenth century). The 2nd Book of Enoch, the Slavonic Enoch, is another apocryphal book, found complete only in Old Slavonic manuscripts, and it was once present in the Old Slavonic Bible. It's usually dated to the first century CE although Matthew Black in The Oxford Guide to People & Places of the Bible state that there is no manuscript earlier than the fourteenth century BCE. The 3rd Book of Enoch, the Hebrew Enoch, is a Rabbinic text originally written in Hebrew usually dated to the fifth century CE. Some experts believe it was written by Rabbi Ishmael (second century CE).

" other Christian denominations and scholars accept it only as having historical or theological non-canonical interest and frequently use or assigned it as supplemental materials within academic settings to help students and scholars discover or better understand cultural and historical context of the early Christian Church. The Book of Enoch provides commentators valuable insight into what many ancient Jews and early Christians believed when, God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets (Heb. 1:1). As Dr. Michael S. Heiser in the Introduction to his important book Reversing Hermon so powerfully notes: For those to whom 1 Enoch sounds unfamiliar, this is the ancient apocalyptic literary work known popularly (but imprecisely) as the Book of Enoch. Most scholars believe that 1 Enoch was originally written in Aramaic perhaps as early as the 3rd century B.C. The oldest fragments of the book were found among the Dead Sea Scrolls and dated to roughly the second century B.C. This places the book squarely in the middle of what scholars call the Second Temple Period (ca. 500 B.C. 70 A.D.), an era more commonly referred to as the Intertestamental Period. This book will use the more academic designation ( Second Temple Period ) [...] The Watcher story of 1 Enoch, as many readers will recall, is an expansion of the episode described in Genesis 6:1-4, where the sons of God (Hebrew: beney ha- elohim) came in to the daughters of man (Gen 6:4; ESV). Consequently, Watchers is the Enochian term of choice (among others) for the divine sons of God. While the story of this supernatural rebellion occupies scant space in Genesis, it received considerable attention during the Second Temple Period [...] The Enochian version of the events of Gen 6:1-4 preserves and transmits the original Mesopotamian context for the first four verses of the flood account. Every element of Gen 6:1-4 has a Mesopotamian counterpoint a theological target that provides the rationale for why these four verses wound up in the inspired text in the first place. Connections to that backstory can be found in the Old Testament, but they are scattered and unsystematically presented. This is not the case with Second Temple Jewish literature like 1 Enoch. Books like 1 Enoch preserve all of the Mesopotamian touchpoints with Gen 6:1-4 when presenting their expanded retelling of the events of that biblical passage. The Book of Enoch is therefore intended to be an important supplemental resource for assisting serious researchers and students in the study of the Bible. "A room without books is like a body without a soul." - ... A 19th century classics literature edition.

This book contains all three books attributed to Enoch. 1 Enoch, 2 Enoch, and 3 Enoch. The Books of Enoch are ancient Hebrew apocalyptic religious texts ascribed to Enoch, the son of Jared, the father of Methuselah, and the great-grandfather of Noah. The 1st Book of Enoch, also known as the Ethiopic Book of Enoch or 1 Enoch, is more often known as the Book of Enoch. Although the Western canon considers this book spurious, it is included in the Ethiopic Bible. It was deemed sacred by some of Christ's early disciples, but it was left out of the Bible and vanished for decades until it was unearthed in Ethiopic in 1773. This manuscript was translated into English in the 1820s and into German in the 1830s for the first time. Most academics believe that part of it was composed in the third century BCE and part in the first century CE (the part related to the Son of Man). Although the oldest complete copies of 1 Enoch are K-9 or Kebran 9, which dates from the late fourteenth to early fifteenth century, and Ethiopian Monastic Microfilm Library (EMML 2080), which dates from the fifteenth or fourteenth century, fragments discovered in Qumramin in the 1950s are over 2000 years old. Abbadianus 55 (perhaps fifteenth century) and British Museum Orient 485 are two more old noteworthy manuscripts (first half of the sixteenth century). The Slavonic Enoch, or 2 Enoch, is another spurious book discovered solely in Old Slavonic manuscripts, and it was previously included in the Old Slavonic Bible. It is commonly dated to the first century CE, although according to Matthew Black in The Oxford Handbook to Persons and Places of the Bible, there is no copy older than the fourteenth century BE. The 3rd Book of Enoch, also known as the Hebrew Enoch or 3 Enoch, is a Rabbinic literature written in Hebrew that is commonly dated to the fifth century CE. Some scholars assume it was composed by Rabbi Ishmael (second century CE), who was well-versed in both 1 and 2 Enoch.

What do the fallen angels have to do with the powers, principalities, ancient aliens, and the Òstrong delusionÓ referenced by Paul in Thessalonians 2:10? The lie that leads to damnation concerns the current perpetuation of the ancient alien myth, which claims that the Annunaki and Nephilim are the creators and benefactors of humanity. Those whom accept this premise will unwittingly volunteer their allegiance to the fallen angels. Unless one understands who the fallen angels were, are, and how they were responsible for the introduction of evil upon the world stage, one might also be caught up in the lie that causes the hearts of men to fail, and the most elect to be deceived. In Sons of God, Garcia seeks to help readers recognize the realities of our ancient past so that, in remembering the story, they can realize who they are and why they are they here.