From this version an Ethiopic and probably a Latin translation were made. 1079 et seq.), by Lods, "Le Livre d'Hénoch" (Paris, 1892), by Charles, "Book of Enoch" (1893, Appendix C), and by Swete, "The Old Testament in Greek" (2d ed., iii. The redactorial changes within the different portions of lxxii.-civ. Thirdly and lastly would have been added the similitudes, probably together with the Noachian fragments xxxix. Following is an analysis of its contents: Language and Origin.
Emil Schürer, in his work , relates the emergence of the once lost Book of Enoch: Originally, an Ethiopic version was found in an Abyssinian Church. 1821 AD: Richard Laurence’s translation was published “which, from chap. 1851 AD: August Dillmann also published the Ethiopic text, “after having collated it with five manuscripts.” 1853 AD: Dillmann published a German translation “in which there were material emendations, and on which all disquisitions connected with this book have been based ever since.” Schürer notes, “It seemed as though there were reason to hope that more light would be thrown upon this book when a small fragment of it in Greek (extending from ver. The early portions are generally thought to date to the first half of the second century BC with chaps 37-71 being added during the range from first century BC to the first century AD. Józef Tadeusz Milik dated it to the ninth century AD, a date that has not gained much backing.
Albert Schweitzer, The Book of Enoch, first made known to Europe by the translation of the late Archbishop Laurence, shows that something has been already recovered from the Aethiopic: and the Coptic too may yet make us better acquainted with writings hitherto only known to us by the tradition that they once existed. Sections by chapter ranges: 1-36) The Book of the Watchers 37-7l) The Book of the Similitudes aka Parables 72-82) The Book of Astronomical Writings 83-90) The Book of Dream Visions 91-107) The Book of the Epistle of Enoch Moreover, the itself appears to have been pieced together in stages and in fact, five segments may be discernible and have been segmented as follows by James Vanderkam (see his Enoch: A Man For All Generations): 1-5 theophany and eschatological admonition 6-11 stories of angels 12-16 fallen angels want Enoch to present their petition to YHVH 17-19 Enoch’s first journeys 20-36 Enoch’s second journey Michael A. Rost dates chaps 51, 59, 61, 62, 68 to the first half of the first century AD.
Another very interesting feature is the presence of evil in heaven—the fallen angels in the second heaven, and hell in the third.
This belief, although probably at first current among the Christians also, was, together with the idea of the seven heavens, afterward rejected by the Church.
Of this literature a collection of fragments or single, independent pieces has come down to us in the socalled "Ethiopic Enoch," whereas the Slavonic Book of Enoch gives, as it were, a résumé of most of the current oral or literary traditions about its hero, which it brings into a certain system of its own.
24 ("Enoch walked with God" and "God took him") a cycle of Jewish legends about Enoch was derived, which, together with apocalyptic speculations naturally ascribed to such a man, credited with superhuman knowledge, found their literary expression in the Books of Enoch.In the nineteenth century several editions and translations were made, and many critical inquiries into its contents published. 1 have come down to us through Syncellus (about 800), and lxxxix. These fragments are reproduced by Charles (1893), and again by Swete (1899). The most recent ones, in which the earlier views are usually given in full (see especially Schürer, Charles, and Clemen) are: Charles definitely proved that the so-called "groundwork" was in itself not by any means uniform. Clemen's hypothesis of traditions seems the most acceptable, as also his analysis, except that his tenth tradition should perhaps be counted as a part of his No. Probably vi.-xix., possibly vi.-xxxvi., are the stock, to which other portions, younger or perhaps in part older, were gradually added. and xii.-xvi., taken from two different cycles of legends, were united; and, in order to show the execution of the punishment of the angels, xvii.-xix., narrating the journey during which Enoch is a witness of it, were added. were probably added by some one who wished to carry the story on a little farther—a very common occurrence in literary history.The following is a list of the various editions and translations of the Ethiopic Enoch: Editions: Laurence, "Libri Enoch Versio Æthiopica," Oxford, 1838, Dillmann, "Liber Henoch Æthiopice," Leipsic, 1851 (from 5 MSS.); Flemming, "Das Buch Henoch," Leipsic, 1902 (from 14 MSS.); another edition, still fuller than that of Flemming, is being prepared by Professor Charles. of "Die Griechischen Christlichen Schriftsteller der Ersten Drei Jahrhunderte," Leipsic, 1901. Another important step in the interpretation of the book was gained by Clemen's article, in which Gunkel's theory of apocalyptic "traditions" was applied. It was very natural to join to this portion xx.-xxxvi., another tradition concerning Enoch's journey. He may have been the redactor who added the similitudes and inserted in them several other portions from the same source from which he took cvi. This theory is strongly supported by evidence which has only recently been discovered; namely, the true date of the Book of Jubilees, which has been proved, mainly by Bohn and Charles, to be as early as the last third of the second century In the Book of Jubilees (iv. 18 ("recounted the weeks of the Jubilees") is perhaps an allusion to the Apocalypse of Weeks, which by many critics is considered the oldest portion of Ethiopic Enoch.This author, according to Charles, was probably a Jew living in Egypt, since he has certain speculations in common with Philo and other Hellenistic Jews, and since several other elements in the book betray Egyptian origin. The book was probably written between 50 ; the first date is given by the fact that Ethiopic Enoch, Ecclesiasticus, and Wisdom of Solomon are used; the second by the fact that the destruction of the Temple is not mentioned at all.The quotations from Slavonic Enoch in the Testaments of the Twelve Patriarchs, which Charles uses as additional evidence in establishing the date, are strongly doubted by Schürer.Twitter: #Bookof Enoch, #Apocrypha, #Enoch Facebook: #Bookof Enoch, #Apocrypha, #Enoch This essay is copyrighted by Ken Ammi of the website "True Free Thinker" at