The Book of Enoch I


The Ethiopic Bible always included the I Enoch and the Book of Jubilees as canonized text.


Chapter 15: 1-7

According to the Book of Enoch (Not a Canonical Text), God judged the angels for producing the Nephillim. God decreed that the fallen angels (Watchers) were to be cast into Tartarus. The Nephillim were also judged and it was determined that their bodies were to return to the earth in peace but their souls were doomed to wander the earth forever--wandering spirits!

In the following conversation God is talking to Enoch, His servant, and sending him to give this message to the Watchers (fallen angels).


James H. Charlesworth

"I have no doubt that the Enoch groups deemed the Book of Enoch as fully inspired as any 'biblical' book. I am also convinced that the group of Jews behind the Temple Scroll, which is surely pre-Qumranic, would have judged it to be quintessential Torah--that is, equal to, and perhaps better than, Deuteronomy....Then we should perceive the Pseudepigrapha as they were apparently judged to be: God's revelation to humans." Page xxii.

"While the best scholars thought Ethiopic Enoch was a modern version of a lost Jewish document, it was not possible to disprove the lingering claims by Lucke (1832), Hofman (1852), Wiesse (1856), and Phillippe (1868) that a Christian scribe had composed the Book of Enoch. It was not until the second half of the twentieth century that this claim was decisively put to rest; again the proof came with another momentous discovery. Pre-Christian Aramaic fragments of I Enoch were recovered among the Dead Seas Scrolls; one of the fragments contains the passage quoted by Jude." Page 8.

"Since the 1950's J.T. Milik promised us he could prove that I Enoch 37-71 is not Jewish, but indeed a Christian composition that considerably postdates the New Testament period (50-150). His genius and pioneering leadership in the study of the Dead Sea Scrolls caused a moratorium on the use of I Enoch 37-71 for a study of the term 'Son of Man' on earliest Christianity (especially before 70).

It became obvious that Milik had not proved his position , as Fitzmyer pointed out as soon as The Book of Enoch had been published. Repeatedly the specialists on I Enoch have come out in favor of the Jewish nature and its first century C.E. origin, and probable pre-70 date. The list of specialists on I Enoch arguing for this position has become overwhelmingly impressive: Issac, Nickelsburg, Stone, Knibb, Anderson, Black, VanderKam, Greenfield and Sutter. The consensus communis is unparalleled in almost any other area of research; no specialists now argues that I Enoch 37-71 is a Christian and postdates the first century." Page 89.

The Old Testament Pseudepigrapha and the New Testament

James H. Charlesworth

Trinity Press International

ISBN 1-56338-257-1

Copyright 1998


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Logos Recommended Reading:

The Book of Enoch I

The Book of Enoch II

Translated from the Russian by W.R. Morfill

Edited, with Introduction and Notes by R.H. Charles

"For 1200 years this book was known only to a few people in Russia. When it was finally revealed to the world in 1892, it was announced that it was a Slavonic version of the The Book of Enoch. This was wrong. Once translated , it was found that we have entirely different book on and about Enoch, described, by the editor, as having no less value than the Apocalyptic literature and the origins of Christianity.

This book was read extensively by many separate Christian groups during the first three centuries, and it has left us today with many traces of its influence. It is now time to bring this book back into print so we may relearn its value to the world. "

The Book Tree.




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