The Book of Enoch

The Book of Enoch, was once revered by both Jews and Christians. Over time, it fell into disfavor among influential theologians due to its controversial insights into the nature and deeds of fallen angels.

Early church fathers recognized the Enochian writings, along with other texts excluded from the biblical canon, such as Tobit and Esdras, as “Apocryphal.” The term "apocrypha," derived from the Greek word meaning "hidden" or "secret," originally referred to sacred texts whose contents were deemed too profound for public dissemination. For instance, Daniel 12:9-10 mentions words sealed until the end of time, understood only by the wise.

However, the term "apocrypha" gradually took on a negative connotation. Church fathers such as Origen differentiated between canonical texts used in public worship and apocryphal works, which were often dismissed as heretical or forbidden. This exclusion was driven by a lack of understanding or acceptance of the esoteric nature of these writings.

The Book of Enoch particularly enraged later church authorities, like Filastrius, who denounced it as heretical. Jewish leaders also rejected its teachings, with Rabbi Simeon ben Jochai reportedly cursing those who embraced its views on angels. The book was banned, destroyed, and nearly forgotten for over a millennium until its rediscovery in Ethiopia in the 18th century.

In 1773, Scottish explorer James Bruce acquired three Ethiopic copies of the Book of Enoch, preserved by the Ethiopian Church alongside canonical scriptures. The first English translation, produced in 1821 by Oxford professor Dr. Richard Laurence, revealed Enoch's forbidden mysteries to the modern world.

Scholars date the current form of the text to the second century BCE, derived from a Greek translation of an earlier Semitic (likely Aramaic) text. Fragments of the Book of Enoch, discovered among the Dead Sea Scrolls at Qumran, confirm its existence before the time of Jesus. These findings dispel earlier assumptions that the book was post-Christian and highlight its significance in the religious practices of groups like the Essenes.

The New Testament contains over 100 phrases echoing the Book of Enoch, demonstrating its influence on early Christianity. For instance, Luke 9:35's reference to Jesus as "the Elect One" directly parallels Enoch’s descriptions. Jude also explicitly quotes Enoch in verse 14, validating its prophetic significance.

Early church fathers such as Justin Martyr, Athenagoras, and Tertullian supported the Enochian writings, viewing them as divinely inspired. The text’s exploration of fallen angels, their transgressions, and their judgment resonated with theological discussions of sin and redemption.

In modern times, the rediscovery of Aramaic Enochian fragments among the Dead Sea Scrolls reignited scholarly interest. J.T. Milik’s groundbreaking work, The Books of Enoch: Aramaic Fragments of Qumran Cave 4 (1976), remains a cornerstone of Enochian scholarship, gradually dispelling criticisms of the text's authenticity and antiquity.

As evidence mounts, the Book of Enoch continues to challenge and enrich theological understanding. Some even speculate that Enoch’s return, referenced in Revelation 11, could fulfill the prophecy of his second reprimand, underscoring his enduring relevance in eschatological discussions.

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