Enoch, or Second Book of Enoch is a pseudepigraphic text in the apocalyptic genre dating from . The Second Book of Enoch, also known as The Book of the Secrets of Enoch, is most noted for its description of multiple heavens and accounts. THE Book of the Secrets of Enoch cannot fai l to be of interest to students of Apocalyptic li teratur e and of the ori gi ns of Chri stianit y. It is with a view to help s. The Book of the Secrets of Enoch has, so far as is j^et known, been preserved only in Slavonic. It will suit our convenience to take advantage of this fact, and call.

The Book Of The Secrets Of Enoch

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The Book of the Secrets of Enoch. Also known as Slavonic Enoch or 2 Enoch. Index. 01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 Enoch was the great-grandfather of Noah. The Book of Enoch chapter "And after that my great-grandfather Enoch gave me all the secrets in the book and in. The Book of the Secrets of Enoch: Translated From the Slavonic (Classic Reprint) [William Richard Morfill] on *FREE* shipping on qualifying offers.

In these chapters Enoch shares the information about his heavenly tour and his extraordinary experiences near the Throne of Glory. He conveys to his children an esoteric knowledge which includes meteorological, cosmological and eschatological information. In this section of the book Enoch even offers a lengthy description of the Lord's limbs "without measure and analogy" [38] which, some scholars believe, belongs to another highly esoteric trend of Jewish mysticism.

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Even though the text makes several allusions to the creation story, telling that "the Lord was the one who laid the foundations upon the unknown things and Secrets of Creation in Merkabah Tradition Despite the differences in the treatment of "secrets" in 2 Enoch and 3 Enoch that have been mentioned earlier, the approach to the mysteries of creation found in 3 Enoch demonstrates close affinities with the Slavonic Enoch.

The theme of the secrets of creation plays an important role in 3 Enoch; it is surrounded by several details found in 2 Enoch. The similarities include the following points: 1. One of these parallels is Enoch's initiation into the secrets of Creation. The important detail in both texts is that some preparatory instructions before the account of creation were given through angels.

In the case of 3 Enoch, the instructions were given through the angels known as the "Prince of Wisdom" hmkxh r and the "Prince of Understanding" hnybh r ; in the case of 2 Enoch they came through the angel Vereveil?

In both books these angelic mediators do not reveal "secrets" but offer instead some preparatory knowledge. In 2 Enoch Vereveil instructs Enoch in different "things"--"all things of heaven and earth and sea and all the elements and the movements and their courses Both texts also mention that immediately after these preparatory angelic instructions, the Lord the Holy One reveals "the secrets of creation" to Enoch Metatron.

From 3 Enoch we learn that all the secrets of creation yrts ty rb [43] now stand revealed before Enoch-Metatron as they stand revealed before the Creator. In 2 Enoch the Lord instructs Enoch in the secrets of his "endless and inconceivable creation," the mysteries which he never explained even to his angels: Whatever you see, Enoch, things standing still and moving about and which were brought to perfection by me, I myself will explain it to you And not even to my angels have I explained my secrets, nor related to them their composition, nor my endless and inconceivable creation which I conceived, as I am making them known to you today.

As was mentioned earlier, the notion of "secrets" in 3 Enoch includes various types of revelations. Even though the book applies the term "secrets" to several things, including the Torah, it also seems to use the notion of "the special secret" in reference to certain details of the Account of Creation. According to the book, this special secret plays an important role in "God's creation of everything.

Ishmael that he was the person who revealed the special secret to Moses, in spite of the protests of the heavenly hosts: YHWH the God of Israel is my witness that when I revealed this secret to Moses, all the armies of the height, in every heaven, were angry with me.

They said to me, "Why are you revealing this secret to humankind, born of woman, blemished, unclean, defiled by blood and impure flux, men who excrete putrid drops--that secret by which heaven and earth were created, the sea and the dry land, mountains and hills, rivers and springs, Gehinnom, fire and hail, the garden of Eden and the tree of life?

By it Adam was formed, the cattle and the beasts of the field, the birds of heaven and the fish of the sea, Behemoth and Leviathan, the unclean creatures and reptiles, the creeping things of the sea and the reptiles of the deserts, Torah, wisdom, knowledge, thought, the understanding of things above, and the fear of heaven.

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Why are you revealing it to flesh and blood? Alexander observes that in this passage "the secret" could be either 1 the Torah, or 2 the secret names of God. He further suggests that "the identification of the secret with the Torah appears to be excluded by the fact that Torah is one of the things created by the secret.

Secrets of Creation in Zoharic Tradition The cosmogonic account in 2 Enoch demonstrates close similarities not only with the Merkabah tradition but also with much later developments of Jewish mysticism.

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The following analysis is an attempt to trace some affinities between the account of creation in 2 Enoch and in some medieval texts of Jewish mysticism.

Stones In one of his books [47] G. Scholem points to an interesting detail of the creation narrative in 2 Enoch. The story involves the enigmatic stones the Lord placed in the waters during the process of creation.

The Book of the Secrets of Enoch

In chapters , when the Lord instructed Enoch about the secrets of the Account of Creation, He said: Then from the waters I hardened [48] big stones, [49] and the clouds of the depths [50] I commanded to dry themselves. And I did not name what fell to the lowest places.

I gave to the sea an eternal boundary, which will not be broken through by the waters. The solid structure [52] I fixed and established it above the waters Scholem draws attention to the relationship between these enigmatic stones and the cosmogonic tradition of "an esoteric baraitha [54] in which the word whb in whbw wht of Genesis was interpreted as 'muddy stones, sunk in the abyss'.

Cosmogonic doctrines, however, were important during all stages of Jewish mysticism, [57] and occupied a prominent role in such books as Sefer Yetsirah and Sefer Bahir.

In spite of the late date of the Zohar, these materials have preserved important early traditions relevant to the subject of our research. Moreover, this medieval compendium of Jewish mystical knowledge mentions a book under the title "The Book of the Secrets of Enoch" [60] which is identical with the titles given to 2 Enoch in some manuscripts.

Several scholars, including G. Box and H. Odeberg, have noted striking parallels between both texts, especially in the materials of the longer recension. Box points to the connection between 2 Enoch and the Zohar and observes that "the Slavonic Enoch Odeberg, who was Box's student at the University of London, holds a similar view. Odeberg, who used Forbes' separate translations of the shorter and longer recensions of 2 Enoch, makes a number of provocative comments on the nature of the Jewish mystical traditions incorporated in these texts.

In his opinion, the longer recension sometimes contains concepts that belong to a later post-Hekhaloth development of Jewish mysticism. In this respect, he found a number of striking similarities with Zoharic tradition. It should be noted that Odeberg's position was partially conditioned by his favoring of the shorter recension as more ancient and original.

In the light of the recent studies of F. Andersen, J. Charlesworth, [66] A.


In this context, an investigation of the possible parallels between the story of creation in 2 Enoch and the Account of Creation in the Zohar can contribute not only to our understanding of the hypothetical provenance of the longer recension but to the provenance of the text in general. It also can clarify the formative value of the account of creation in 2 Enoch for subsequent rabbinic developments. The importance of such inquiry constitutes one of the reasons for the inclusion of some materials from the Book of Zohar in our research.

Zohar I, a reads: The world did not come into being until God took a certain stone, which is called the "foundation stone," [69] and cast it into the abyss [70] so that it held fast there, and from it the world was planted. This is the central point of the universe, and on this point stands the holy of holies.

This stone is compounded of fire, water, and air, and rests on the abyss. Sometimes water flows from it and fills the deep. This stone is set as a sign in the centre of the world. That nucleus, that stone, is called shethyiah foundation , as it was the starting-point of the world. The name shethyiah, furthermore, is a compound of shath founded and Yah God , signifying that the Holy One, blessed be He, made it the foundation and starting-point of the world and all that is therein.

In the Zohar, the Holy One cast a stone into the abyss. Another important motif in relation to the stones in both texts has to do with the theme of "establishing the foundation. The concept of the "Foundation Stone" occupies a prominent place in several cosmological stories.

Burrows' research points to the Mesopotamian provenance of the concept of the "Foundation Stone," which symbolises in these traditions the bond between heaven and earth. Finally, the difference in the number of stones in both texts must also be explained. The Zohar tells about one foundation stone, 2 Enoch speaks about stones. This process occupies an important place in the narrative of 2 Enoch and demonstrates a complicated imagery of this stage of creation. To assist our inquiry, the following passage must be quoted: The Lord told Enoch: And I thought up the idea of establishing a foundation, to create a visible creation.

And I commanded the lowest things: "Let one of the invisible things come out visibly!

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

And I looked at him, and, behold, in his belly he had a great age. And thus it carried all the creation which I had wished to create. And I saw how good it was. And I placed for myself a throne, and I sat down on it. To the light I spoke: "You go up higher and be solidified and become the foundation for the highest things.

And I spoke, I straightened myself upward from my throne. And I called out a second time into the lowest things, and I said, "Let one of the invisible things come out solid and visible.

And I saw how suitable he was. And I said to him, "Come down low and become solid! And become the foundation of the lowest things! Much attention has been devoted to the etymology of these words which might indicate that many scholars consider these names as important cues for clarifying the origins of the text. Charles asserts that Adoil might be derived from Hebrew, l dy, translated as "The hand of God.

Cry suggests reading Adoil as l rw , "the light of God". In his opinion, some letters in the Hebrew word rw , "light," were transformed. Resh was changed into daleth. Waw was transposed. As a result of these transformations, it sounds like Adoil. Vaillant suggests that the name might be derived from a Hebrew word d with a suffix, "his eternity, his aeon.

Scholem criticizes this rendering and shows that in Hebrew the word d has the peculiar characteristic of being unable to carry a pronominal suffix. Quispel derives it from Adonai-el, where the first element is the circumlocution for the Tetragrammaton. Charles believes that Arukhaz may have originated from the Hebrew word yqr "firmament". If you are a seller for this product, would you like to suggest updates through seller support?

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

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Complete edition: The Books of Enoch, Jubilees, and Jasher. Richard Laurence. Product details Paperback: English ISBN Don't have a site?

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Top Reviews Most recent Top Reviews. There was a problem filtering reviews right now. Please try again later. Paperback Verified download. The only think I don't like about this book is its cover.

It looks like a child's book, but it is anything but. Quoted in the book of Jude and James in the Bible this is an exciting book that was hidden for over a thousand years after the Council of Laodicea banned it because they didn't like what it had to say about the Fallen Angels. I would suggest before you read it do some investigation about it online. When I heard about it I thought it was some kind of creepy thing the person who told me got involved with.

Not at all! It is well validated by credible Archeologists, Scholars, and Theologians. site Edition Verified download. This book was recommended by a friend and she was correct.

If you want to know more about Enoch, then this is the book to read.In the fifth heaven chap, xviii are the watchers whose fallen brethren Enoch had already seen undergoing torments in the second heaven. From the non-exist- rendering of en raiv fj-rj ovtojv. And His face was very glorious, marvellous and terrible, threatening, and strange. One by one the arguments against the Book of Enoch fade away. The Book of Jude tells us in vs. Date and Authorship. Tlien in ver.

Charles believes that Arukhaz may have originated from the Hebrew word yqr "firmament".

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Feel free to read my other articles. I am highly influenced by daitō-ryū aiki-jūjutsu. I do like reading novels frankly .