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{{Английская Википедия/Панель перехода}}
{{Short description|Hebrew religious text ascribed to Enoch}}
{{For|other writings   attributed to Enoch|Book of Enoch (disambiguation)}}
[[File:BL Or 485 f. 102r.png|thumb|Start of the Ethiopic ''Enoch'' in a 16th-century manuscript]]
{{Tanakh OT|deutero}}
The '''Book of Enoch''' (also '''1 Enoch''';{{efn|
The ''Book of Enoch'' is called 1&nbsp;Enoch to distinguish it from the similarly titled books abbreviated {{nobr|[[2 Enoch]]}} and {{nobr|[[3 Enoch]].}}
}}
[[Hebrew language|Hebrew:]] סֵפֶר חֲנוֹךְ, ''Sēfer Ḥănōḵ''; {{lang-gez|መጽሐፈ ሄኖክ}}, {{transliteration|gez|Maṣḥafa Hēnok}}) is an [[Second Temple Judaism|ancient Hebrew]] [[Apocalyptic literature|apocalyptic]] religious text, ascribed by tradition to the [[Patriarchs (Bible)|patriarch]] [[Enoch (Biblical figure)|Enoch]] who was the father of [[Methuselah]] and the great-grandfather of [[Noah]].<ref name="Barker Enoch">Barker, Margaret. (2005) [1987]. "Chapter 1: The Book of Enoch," in ''The Older Testament: The Survival of Themes from the Ancient Royal Cult in Sectarian Judaism and Early Christianity''. London: SPCK; Sheffield Phoenix Press. {{ISBN|978-1-905048-19-9}}</ref><ref name="Barker Lost Prophet">Barker, Margaret. (2005) [1998]. ''The Lost Prophet: The Book of Enoch and Its Influence on Christianity''. London: SPCK; Sheffield Phoenix Press. {{ISBN|978-1-905048-18-2}}</ref> The Book of Enoch contains unique material on the origins of [[demons]] and [[Nephilim]], why some [[fallen angel|angels]] fell from heaven, an explanation of why the [[Genesis flood narrative|Genesis flood]] was morally necessary, and a prophetic exposition of the [[Millennialism|thousand-year reign of the Messiah]]. Three books are traditionally attributed to Enoch, including the distinct works [[2 Enoch]] and [[3 Enoch]]. None of the three books are considered to be [[Biblical canon|canonical]] scripture by the majority of Jewish or Christian church bodies.

The older sections of 1 Enoch (mainly in the Book of the Watchers) of the text are estimated to date from about 300–200 BCE, and the latest part (Book of Parables) is probably to 100 BCE.<ref>Fahlbusch, E.; Bromiley, G.W. ''The Encyclopedia of Christianity: P–Sh'' page 411, {{ISBN|0-8028-2416-1}} (2004)</ref>

Modern scholars believe that Enoch was originally written in either [[Aramaic]] or [[Hebrew language|Hebrew]], the languages first used for Jewish texts; [[Ephraim Isaac]] suggests that the Book of Enoch, like the [[Book of Daniel]], was composed partially in Aramaic and partially in Hebrew.<ref name="Isaac"/>{{rp|6}} No Hebrew version is known to have survived. Various [[Aramaic language|Aramaic]] fragments found in the [[Dead Sea Scrolls]], as well as [[Koine Greek]] and [[Latin]] fragments, are proof that the Book of Enoch was known by Jews and early [[Near East]]ern Christians. This book was also quoted by some 1st and 2nd century authors as in the [[Testaments of the Twelve Patriarchs]]. Authors of the [[New Testament]] were also familiar with some content of the story.<ref>Cheyne and Black, ''[[Encyclopaedia Biblica]]'' (1899), "Apocalyptic Literature" (column 220). "The Book of Enoch as translated into Ethiopic belongs to the last two centuries BCE. All of the writers of the NT were familiar with it and were more or less influenced by it in thought"</ref> A short section of 1 Enoch (1:9) is cited in the New Testament [[Epistle of Jude]], {{bibleverse|Jude|1:14–15|KJV}}, and is attributed there to "Enoch the Seventh from Adam" (1 Enoch 60:8), although this section of 1 Enoch is a [[midrash]] on {{bibleverse|Deuteronomy|33:2}}. Several copies of the earlier sections of 1 Enoch were preserved among the [[Dead Sea Scrolls]].<ref name="Barker Lost Prophet" /> Today, The Book of Enoch only survives in its entirety in [[Ge'ez]] (Ethiopic) translation.

It is part of the biblical canon used by the Ethiopian Jewish community [[Beta Israel]], as well as the Christian [[Ethiopian Orthodox Tewahedo Church]]. Other [[Judaism|Jewish]] and [[Christianity|Christian]] groups generally regard it as non-canonical or non-inspired, but may accept it as having some historical or theological interest.

==Canonicity==
{{main|Reception of the Book of Enoch in premodernity}}

===Judaism===
Based on the number of copies found in the [[Dead Sea Scrolls]], the Book of Enoch was widely read during the [[Second Temple period]]. Today, the Ethiopic [[Beta Israel]] community of [[Haymanot|Haymanot Jews]] is the only Jewish group that accepts the Book of Enoch as canonical and still preserves it in its [[sacred language|liturgical language]] of [[Geʽez]], where it plays a central role in worship.<ref>{{cite web |year=2015 |url=https://www.thejc.com/judaism/books/secret-knowledge-of-dead-sea-zodiacs-1.63926 |department=Secret knowledge of Dead Sea zodiacs |website=The Jewish Chronicle (thejc.com) |title=A review of ''Zodiac Calendars in the Dead Sea Scrolls and their Reception'' by Helen Jacobus |type=book review}}</ref> Apart from this community, the Book of Enoch was excluded from both the formal canon of the [[Tanakh]] and the [[Septuagint]] and therefore, also from the writings known today as the [[Deuterocanonical books|Deuterocanon]].<ref>{{cite book |first1=Emanuel |last1=Tov |first2=Craig |last2=Evans |year=2008 |title=Exploring the Origins of the Bible: Canon formation in historical, literary, and theological perspective |publisher=Acadia |url=https://www.wtsbooks.com/common/pdf_links/exploring_origins_bible.pdf |archive-url=https://web.archive.org/web/20160615233048/http://www.wtsbooks.com/common/pdf_links/exploring_origins_bible.pdf |archive-date=2016-06-15 |df=dmy-all}}</ref><ref>{{cite book |first=Philip R. |last=Davies |year=1998 |title=Scribes and Schools: The canonization of the Hebrew scriptures |place=London, UK |publisher=SPCK}}</ref>

The main reason for Jewish rejection of the book is that it is inconsistent with the teachings of the [[Torah]]. From the standpoint of [[Rabbinic Judaism]], the book is considered to be [[heresy in Judaism|heretical]]. For example, in {{nobr|1 Enoch 40:1-10,}} the angel [[Phanuel (angel)|Phanuel]] (who is not mentioned elsewhere in scripture) presides over those who repent of sin and are granted eternal life. Some claim that this refers to Jesus Christ, as "Phanuel" translates to “the Face of God”.{{efn|
Another inconsistency lies in 2&nbsp;Enoch. After Enoch is taken up to be with the Lord (which is described in the [[Torah]]), he is transformed into a celestial being similar to an archangel. According to scripture, people do not become angels, or vice versa, even after death.
}} 

Another reason for the exclusion of the texts might be the textual nature of several early sections of the book that make use of material from the [[Torah]]; for example, 1&nbsp;En&nbsp;1 is a [[midrash]] of [[Deuteronomy]]&nbsp;33.<ref>Ephraim Isaac, in ''Old Testament Pseudepigrapha'', ed. Charlesworth, Doubleday, 1983</ref>{{efn|
"1&nbsp;Enoch contains three [geographical] name midrashim [on] Mt.&nbsp;Hermon, Dan, and Abel Beit-Maacah" Esther and Hanan Eshel.<ref>{{cite book |title=George W.E. Nickelsburg in Perspective: An ongoing dialogue of learning |page=459}}</ref> Also in Esther and Hanan Eshel.<ref>{{cite book |section=Toponymic Midrash in 1&nbsp;Enoch and in other Second Temple Jewish literature |title=The Origins of Enochic Judaism |series=Historical and Philological Studies on Judaism |year=2002 |volume=24 |pages=115–130}}</ref>
}}
The content, particularly detailed descriptions of [[fallen angel]]s, would also be a reason for rejection from the Hebrew canon at this period – as illustrated by the comments of [[Justin Martyr#Dialogue with Trypho|Trypho the Jew]] when debating with [[Justin Martyr]] on this subject: "The utterances of God are holy, but your expositions are mere contrivances, as is plain from what has been explained by you; nay, even blasphemies, for you assert that angels sinned and revolted from God."<ref>{{cite book |chapter=Dialogue&nbsp;79 |chapter-url=http://www.newadvent.org/fathers/01286.htm |title=Dialogue with Trypho |first=Justin |last=Martyr}}</ref>

==={{anchor|Canonicity in Christianity}}Christianity===
By the fifth century, the Book of Enoch was mostly excluded from [[Christian biblical canons]], and it is now regarded as [[scripture]] only by the [[Ethiopian Orthodox Tewahedo Church]] and the [[Eritrean Orthodox Tewahedo Church]].<ref>
{{cite journal
 |last=Lee |first=Ralph
 |date=2014-03-01 |df=dmy-all
 |title=The Ethiopic 'Andəmta' Commentary on Ethiopic Enoch&nbsp;2 {{nobr|(1 Enoch 6–9)}}
 |journal=Journal for the Study of the Pseudepigrapha
 |volume=23 |issue=3 |pages=179–200
 |doi=10.1177/0951820714528628
 |s2cid=162871589 |issn=0951-8207
 |lang=en 
}}
</ref><ref>
{{cite web
 |title=The Ethiopian Orthodox Tewahedo Church
 |website=www.ethiopianorthodox.org
 |url=https://www.ethiopianorthodox.org/english/canonical/books.html
 |access-date=2021-01-08  |df=dmy-all
}}
</ref><ref>
{{cite journal
 |last=Asale |first=Bruk A.
 |date=2016-09-14  |df=dmy-all
 |title=The Ethiopian Orthodox Tewahedo Church canon of the scriptures: Neither open nor closed
 |journal=The Bible Translator
 |volume=67 |issue=2 |pages=202–222
 |doi=10.1177/2051677016651486 |s2cid=164154859
 |lang=en
 |url=https://journals.sagepub.com/doi/10.1177/2051677016651486
}}
</ref>

====References in the New Testament====
"Enoch, the seventh from Adam" is quoted in {{bibleverse ||Jude|1:14–15|KJV}}:
: And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convict all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

Compare this with Enoch&nbsp;1:9, translated from the Ethiopic (found also in [[Qumran]] scroll 4Q204=4QEnoch<sup>c</sup> ar, col I 16–18):<ref>
{{cite web
 |title={{nobr|1 Enoch 1:9,}} {{nobr|Jude 1:14}}
 |website=intertextual.bible
 |url=https://intertextual.bible/text/1-enoch-1.9-jude-1.14
}}
</ref><ref name=Clontz>
{{cite book
 |editor1-last = Clontz |editor1-first = T.E.
 |editor2-last = Clontz |editor2-first = J.
 |year=2008
 |title = The Comprehensive New Testament
 |publisher = Cornerstone
 |isbn=978-0-9778737-1-5
 |page = 711
 |quote=with complete textual variant mapping and references for the Dead Sea Scrolls, Philo, Josephus, Nag Hammadi Library, Pseudepigrapha, Apocrypha, Plato, Egyptian Book of the Dead, Talmud, Old Testament, Patristic Writings, Dhammapada, Tacitus, Epic of Gilgamesh
}}
</ref>
:And behold! He cometh with ten thousands of His Saints to execute judgment upon all, and to destroy all the ungodly: And to convict all flesh of all the works of their ungodliness which they have ungodly committed, and of all the hard things which ungodly sinners have spoken against Him.

Compare this also with what may be the original source of {{nobr|1 Enoch 1:9}} in Deuteronomy&nbsp;33:2: In "He cometh with ten thousands of His holy ones" the text reproduces the [[Masoretic Text|Masoretic]] of Deuteronomy&nbsp;33 in reading {{Script/Hebrew|אָתָא}} = {{math|ἔρκεται}}, whereas the three [[Targum]]s, the Syriac and [[Vulgate]] read {{Script/Hebrew|אִתֹּה}}, = {{math|μετ' αὐτοῦ}}. Here the Septuagint diverges wholly. The reading {{Script/Hebrew|אתא}} is recognized as original. The writer of 1–5 therefore used the Hebrew text and presumably wrote in Hebrew.<ref>
{{cite book
 |first=R.H. |last=Charles
 |year=1912
 |title=The Book of Enoch
 |place=London, UK
 |page={{mvar|lviii}}
 |url=https://archive.org/details/cu31924067146773
 |via=[[Internet Archive]] (archive.org)
}}
</ref>{{efn|
"We may note especially that 1:1, 3–4, 9 allude unmistakably to Deuteronomy&nbsp;33:1–2 (along with other passages in the Hebrew Bible), implying that the author, like some other Jewish writers, read Deuteronomy&nbsp;33–34, the last words of Moses in the Torah, as prophecy of the future history of Israel, and 33:2 as referring to the eschatological theophany of God as judge".<ref>
{{cite book
 |first=Richard |last=Bauckham
 |year=1999
 |title=The Jewish World around the New Testament: Collected essays
 |page=276
}}
</ref>
}}{{efn|
"The introduction ... picks up various biblical passages and re-interprets them, applying them to Enoch. Two passages are central to it The first is Deuteronomy&nbsp;33:1 ... the second is Numbers&nbsp;24:3–4."<ref>
{{cite book
 |first=Michael E. |last=Stone
 |year=n.d.
 |title=Selected Studies in Pseudepigrapha and Apocrypha
 |quote=with special reference to the Armenian tradition
 |series=Studia in Veteris Testamenti Pseudepigrapha |volume=9
 |page=422
}}
</ref>
}}
{{Blockquote|The Lord came from Sinai and dawned from Seir upon us; he shone forth from Mount Paran; he came from the ten thousands of Saints, with flaming fire at his right hand.}}

Under the heading of canonicity, it is not enough to merely demonstrate that something is quoted. Instead, it is necessary to demonstrate the nature of the quotation.<ref>
{{cite book
 |first = John |last = Barton
 |year = 2007
 |title = The Old Testament: Canon, literature, and theology
 |publisher=Society for Old Testament Study
}}
</ref>

In the case of the Jude&nbsp;1:14 quotation of {{nobr|1 Enoch 1:9,}} it would be difficult to argue that Jude does not quote Enoch as a historical prophet, since he cites Enoch by name. However, there remains a question as to whether the author of Jude attributed the quotation believing the source to be the historical Enoch before the flood or a midrash of Deut&nbsp;33:2–3.{{refn|''See'' "Jude" in index of Nickelsburg (2001).<ref name=Ncklsbrg-2001/>}}<ref>{{cite book |last=Bauckham |first=R. |title=2&nbsp;Peter, Jude |series=Word Biblical Commentary |volume=50 |year=1983}}</ref><ref>{{cite book |first=Jerome H. |last=Neyrey |title=2&nbsp;Peter, Jude |series=The Anchor Yale Bible Commentaries |year=1994}}</ref> The Greek text might seem unusual in stating that "Enoch the Seventh from Adam" prophesied "to" ([[dative]] case) not "of" ([[genitive]] case) the men, however, this Greek grammar might indicate meaning "against them" – the dative {{math|τούτοις}} as a dative of disadvantage (''dativus incommodi'').{{efn|
... '14. of these: lit., 'to these'; Jude has some odd use of the dative'. Also see Wallace, D. ''Greek Grammar beyond the Basics''. The unique use of the dative ''toutois'' in the Greek text ({{math|προεφήτευσεν δὲ καὶ '''τούτοις'''}}) is a departure from normal NT use where the prophet prophesies "to" the audience "concerning" (genitive ''peri auton'') false teachers etc.<ref>
{{cite book |first=E.M. |year=1967 |last=Sidebottom |title=James, Jude, and 2&nbsp;Peter |place=London, UK |publisher=Nelson |page=90}}</ref>{{Synthesis inline |date=January 2011}}
}}

[[Peter H. Davids|Davids]] (2006)<ref name=Davids-2006/> points to Dead Sea Scrolls evidence but leaves it open as to whether Jude viewed 1&nbsp;Enoch as canon, deuterocanon, or otherwise: "Did Jude, then, consider this scripture to be like Genesis or Isaiah? Certainly he did consider it authoritative, a true word from God. We cannot tell whether he ranked it alongside other prophetic books such as Isaiah and Jeremiah. What we do know is, first, that other Jewish groups, most notably those living in Qumran near the Dead Sea, also used and valued 1&nbsp;Enoch, but we do not find it grouped with the scriptural scrolls."<ref name=Davids-2006>
{{cite book
 |first=Peter H. |last=Davids |author-link=Peter H. Davids
 |year=2006 
 |title=The Letters of 2&nbsp;Peter and Jude
 |series=The [[Pillar New Testament Commentary]]
 |place=Grand Rapids, MI
 |publisher=William B. Eerdmans
 |page=76
}}
</ref>

The attribution "Enoch the Seventh from Adam" is apparently itself a section heading taken from 1&nbsp;Enoch ({{nobr|1 Enoch 60:8,}} Jude&nbsp;1:14a) and not from Genesis.<ref name=Ncklsbrg-2001>
{{cite book
 |author=Nickelsburg
 |year=2001
 |title=1&nbsp;Enoch
 |publisher=Fortress
}}
</ref>{{full citation|date=January 2024}}

Enoch is referred to directly in the [[Epistle to the Hebrews]]. The epistle mentions that Enoch received testimony from God before his translation,({{bibleref2|Hebrews|11:5|KJV}}) which may be a reference to 1&nbsp;Enoch.

It has also been alleged that the [[First Epistle of Peter]] ({{bibleverse|1|Peter|3:19–20|KJV}}) and the [[Second Epistle of Peter]] ({{bibleverse|2|Peter|2:4–5|KJV}}) make reference to some Enochian material.<ref>
{{cite book
 |last = Williams |first = Martin
 |year = 2011
 |title = The Doctrine of Salvation in the First Letter of Peter
 |publisher = Cambridge University Press
 |isbn = 978-1-107-00328-6
 |page=202
}}
</ref>

====Reception====
{{main|Reception of the book of Enoch in antiquity and Middle Ages}}
The Book of Enoch was considered as scripture in the [[Epistle of Barnabas]]&nbsp;(4:3)<ref>{{cite encyclopedia |title=Apocalyptic literature |encyclopedia=[[Encyclopaedia Biblica]]}}</ref> and by many of the early [[church Fathers]], such as [[Athenagoras of Athens|Athenagoras]],<ref>
{{cite book
 |author=[[Athenagoras of Athens]]
 |title=Embassy for the Christians |at=24
}}
</ref>
[[Clement of Alexandria]],<ref>
{{cite book
 |author=[[Clement of Alexandria]]
 |title=Eclogae Prophetice |at=II
}}
</ref>
[[Irenaeus]]<ref>
{{cite book
 |author=[[Irenaeus]]
 |title=Adversus Haereses
 |at=IV.16.2
}}
</ref>
and [[Tertullian]],<ref>
{{cite book |author=[[Tertullian]] |title=De cultu foeminarum |at=I.3}}
: and
{{cite book |author=[[Irenaeus]] |title=De Idolatria |at=XV}}
</ref>
who wrote c.&nbsp;200 that the Book of Enoch had been rejected by the Jews because it purportedly contained prophecies pertaining to [[Christ]].<ref>
{{cite book
 |editor1-first=Alexander |editor1-last=Roberts
 |editor2-first=James     |editor2-last=Donaldson
 |year=
 |section=§I.3: Concerning the genuineness of ''The Prophecy of Enoch''
 |title=De cultu foeminarum  |lang=la  |trans-title=On the Apparel of Women
 |series=The Ante-Nicene Fathers  |volume=4
|issue=16
 }}{{full citation|date=January 2024|reason=cite tags used are uncertain, due to non-standard numbering, for example, "The Ante-Nicene Fathers" seems like a series-name, not an individual book title, but might not be so; needs publ. & place, date, place, edition, and clearer volume/section/page numbers; actual author missing (¿Irenaeus?); ISBN or DOI would help and / or link to an archived source.}} 
</ref><!--
 However, later Fathers (who?) denied the canonicity of the book, and some (who?) even considered the [[Epistle of Jude]] uncanonical, because it refers to an [[apocrypha]]l work.
<ref name="Barker Lost Prophet" /> -- This reference is too vague to verify. --
<ref>Cf. Gerome, Catal. Script. Eccles. 4.</ref> -- This does not seem to be a real reference.
 -->

====The Church of Jesus Christ of Latter-day Saints====
[[The Church of Jesus Christ of Latter-day Saints]] does not consider 1 Enoch to be part of its [[Standard works|standard canon]], although it believes that a purported "original" Book of Enoch was an inspired book.<ref>{{Mormonverse|D&C|107:57}}</ref> The [[Book of Moses]], first published in the 1830s, is part of the standard works of the Church, and has a section which claims to contain extracts from the "original" Book of Enoch. This section has many similarities to 1 Enoch and other Enoch texts, including [[2 Enoch]], [[3 Enoch]], and ''[[The Book of Giants]]''.<ref name="Nibley Enoch">
{{cite book
 |last1=Nibley |first1=Hugh |author-link=Hugh Nibley
 |title=Enoch the Prophet
 |year=1986
 |publisher=Deseret Book
 |place=Salt Lake City, UT
 |isbn=978-0-87579-047-3
 |url=https://publications.mi.byu.edu/book/enoch-the-prophet/
 |access-date=2019-03-19  |df=dmy-all
 |archive-url=https://web.archive.org/web/20190328063543/https://publications.mi.byu.edu/book/enoch-the-prophet/
 |archive-date=2019-03-28
}}
</ref>
The Enoch section of the Book of Moses is believed by the Church to contain extracts from "the ministry, teachings, and visions of Enoch", though it does not contain the entire Book of Enoch itself. The Church considers the portions of the other texts which match its Enoch excerpts to be inspired, while not rejecting but withholding judgment on the remainder.<ref>
{{cite book
 |title=Pearl of Great Price Student Manual
 |year=2000
 |publisher= LDS Church
 |pages=3–27
 |url= https://www.churchofjesuschrist.org/manual/the-pearl-of-great-price-student-manual/the-book-of-moses?lang=eng
}}
</ref><ref>
{{cite magazine
 |last= Nibley |first= Hugh
 |date=October 1975
 |title= A strange thing in the land: The return of the Book of Enoch, Part&nbsp;1
 |journal=[[Ensign (LDS magazine)|Ensign]]
 |issn=0013-8606
 |url= https://www.churchofjesuschrist.org/study/ensign/1975/10/a-strange-thing-in-the-land-the-return-of-the-book-of-enoch-part-1?lang=eng
}}
</ref><ref>
{{cite book
 |title= The History of The Church of Jesus Christ of Latter-day Saints
 |pages= 132–133
 |title-link= History of the Church (Joseph Smith)
}}{{full citation needed|date=November 2012|reason=Just linking to another article is not sufficient}}
</ref>

==Manuscript tradition==
===Ethiopic===
The most extensive surviving early manuscripts of the Book of Enoch exist in the [[Ge'ez language]]. [[Robert Henry Charles]]'s critical edition of 1906 subdivides the Ethiopic manuscripts into two families:

'''Family {{math|α}}''': thought to be more ancient and more similar to the earlier Hebrew, Aramaic, and Greek versions:
* A – ms. orient. 485 of the British Museum, 16th century, with Jubilees
* B – ms. orient. 491 of the British Museum, 18th century, with other biblical writings
* C – ms. of Berlin orient. Petermann II Nachtrag 29, 16th century
* D – ms. abbadiano 35, 17th century
* E – ms. abbadiano 55, 16th century
* F – ms. 9 of the Lago Lair, 15th century

'''Family {{math|β}}''':  more recent, apparently edited texts
* G – ms. 23 of the John Rylands University Library of Manchester, 18th century
* H – ms. orient. 531 of the Bodleian Library of Oxford, 18th century
* I – ms. Brace 74 of the Bodleian Library of Oxford, 16th century
* J – ms. orient. 8822 of the British Museum, 18th century
* K – ms. property of E. Ullendorff of London, 18th century
* L – ms. abbadiano 99, 19th century
* M – ms. orient. 492 of the British Museum, 18th century
* N – ms. Ethiopian 30 of Munich, 18th century
* O – ms. orient. 484 of the British Museum, 18th century
* P – ms. Ethiopian 71 of the Vatican, 18th century
* Q – ms. orient. 486 of the British Museum, 18th century, lacking chapters 1–60

Additionally, there are the manuscripts{{which|date=July 2010}} used by the [[Ethiopian Orthodox Tewahedo Church]] for preparation of the [[deuterocanonical]]s from Ge'ez into the [[targumic]] [[Amharic]] in the [[Bible translations (Amharic)|bilingual Haile Selassie Amharic Bible]] (''Mashaf qeddus bage'ezenna ba'amaregna yatasafe'' 4&nbsp;vols. {{circa|1935}}{{when|date=July 2010}}).<ref>{{cite book |first=Gabriele |last=Boccaccini |title=Enoch and the Messiah, Son of Man: Revisiting the book of parables |year=2007 |page=367 |quote=...&nbsp;Ethiopian scholars who produced the targumic Amharic version of 1&nbsp;Enoch printed in the great bilingual Bible of Emperor Haile Selassi.}}</ref>

===Aramaic===
Eleven [[Aramaic]]-language fragments of the Book of Enoch were found in cave 4 of [[Dead Sea Scrolls|Qumran]] in 1948<ref>{{cite web |title=1&nbsp;Enoch |website=The online critical pseudepigrapha <!-- Bot generated title --> (ocp.acadiau.ca) |url=http://ocp.acadiau.ca/1Enoch.html |archive-url=https://web.archive.org/web/20071231132153/http://ocp.acadiau.ca/1Enoch.html |archive-date=2007-12-31 }}</ref> and are in the care of the [[Israel Antiquities Authority]]. They were translated for and discussed by [[Józef Milik]] and [[Matthew Black]] in ''The Books of Enoch''.<ref name=Milik>{{cite book |first1=Josef T. |last1=Milik |first2=Matthew |last2=Black |title=The Books of Enoch: Aramaic fragments of Qumran cave&nbsp;4 |place=Oxford, UK |publisher=Clarendon |year=1976}}</ref>  Another translation has been released by Vermes<ref>Vermes 513–515</ref>{{full citation|date=January 2024|reason=no such author cited in article}} and Garcia-Martinez.<ref>{{harvp|Garcia-Martinez|1992|pp=246–259}}</ref> Milik described the documents as being white or cream in color, blackened in areas, and made of leather that was smooth, thick and stiff. It was also partly damaged, with the ink blurred and faint.
*[http://www.ibiblio.org/expo/deadsea.scrolls.exhibit/Library/enoch.html 4Q201] = 4QEnoch <sup>a</sup> ar, Enoch 2:1–5:6; 6:4–8:1; 8:3–9:3,6–8
* 4Q202 = 4QEnoch <sup>b</sup> ar, Enoch 5:9–6:4, 6:7–8:1, 8:2–9:4, 10:8–12, 14:4–6
* 4Q204 = 4QEnoch <sup>c</sup> ar, Enoch 1:9–5:1, 6:7, 10:13–19, 12:3, 13:6–14:16, 30:1–32:1, 35, 36:1–4, 106:13–107:2
* 4Q205 = 4QEnoch <sup>d</sup> ar; Enoch 89:29–31, 89:43–44
* 4Q206 = 4QEnoch <sup>e</sup> ar; Enoch 22:3–7, 28:3–29:2, 31:2–32:3, 88:3, 89:1–6, 89:26–30, 89:31–37
* 4Q207 = 4QEnoch <sup>f</sup> ar
* 4Q208 = 4QEnastr <sup>a</sup> ar
* 4Q209 = 4QEnastr <sup>b</sup> ar; Enoch 79:3–5, 78:17, 79:2 and large fragments that do not correspond to any part of the Ethiopian text
* 4Q210 = 4QEnastr <sup>c</sup> ar; Enoch 76:3–10, 76:13–77:4, 78:6–8
* 4Q211 = 4QEnastr <sup>d</sup> ar; large fragments that do not correspond to any part of the Ethiopian text
* 4Q212 = 4QEn <sup>g</sup> ar; Enoch 91:10, 91:18–19, 92:1–2, 93:2–4, 93:9–10, 91:11–17, 93:11–93:1

[[File:P. Chester Beatty XII, leaf 3, verso.jpg|thumb|right|200px|''[[Chester Beatty]] XII'', Greek manuscript of the Book of Enoch, 4th century]]

===Greek===
[[File:Enoch 106.8-18; Melito's Homily 1-4 (CBL BP XII, f.13v).jpg|thumb|4th century AD manuscript, with the end of 'The Epistle of Enoch' and the beginning of the Passion homily of 'Melito'; note the large text reading ΕΠΙΣΤΟΛΗ ΕΝΩΧ (''EPISTOLĒ ENOCH'')]]
The 8th-century work ''Chronographia Universalis'' by the Byzantine historian [[George Syncellus]] preserved some passages of the Book of Enoch in [[Koine Greek|Greek]] (6:1–9:4, 15:8–16:1). Other Greek fragments known are:
* [[Akhmim|Codex Panopolitanus]] (Cairo Papyrus 10759), named also ''Codex Gizeh'' or Akhmim fragments, consists of fragments of two 6th-century [[papyrus|papyri]] containing portions of chapters 1–32 recovered by a [[France|French]] archeological team at [[Akhmim]] in [[Egypt]] and published five years later, in 1892.

According to Elena Dugan, this Codex was written by two separate scribes and was previously misunderstood as containing errors. She suggests that the first scribe actually preserves a valuable text that is not erroneous. In fact the text preserves "a thoughtful composition, corresponding to the progression of Enoch's life and culminating in an ascent to heaven". The first scribe may have been working earlier, and was possibly unconnected to the second.<ref name="Society of Biblical Literature/SBL Press 2021 p=113">{{cite journal | first=Elena | last=Dugan | title=Enochic Biography and the Manuscript History of 1 Enoch: The Codex Panopolitanus Book of the Watchers | journal=Journal of Biblical Literature | publisher=Society of Biblical Literature/SBL Press | volume=140 | issue=1 | year=2021 | issn=0021-9231 | doi=10.15699/jbl.1401.2021.6 | page=113| s2cid=234202185 }}</ref>

* [[Vatican Fragments]], f. 216v (11th century): including 89:42–49
* [[Chester Beatty Papyri#Apocrypha manuscript|Chester Beatty Papyri]] XII : including 97:6–107:3 (less chapter 105)
* [[Oxyrhynchus Papyri#Old Testament Deuterocanon (or, Apocrypha)|Oxyrhynchus Papyri]] 2069: including only a few letters, which made the identification uncertain, from 77:7–78:1, 78:1–3, 78:8, 85:10–86:2, 87:1–3
It has been claimed that several small additional fragments in Greek have been found at Qumran (7QEnoch: 7Q4, 7Q8, 7Q10-13), dating about 100&nbsp;BCE, ranging from 98:11? to 103:15<ref>P. Flint ''The Greek fragments of Enoch from Qumran cave 7'' in ed.Boccaccini ''Enoch and Qumran Origins'' 2005 {{ISBN|0-8028-2878-7}}, pp. 224–233.</ref> and written on papyrus with grid lines, but this identification is highly contested.

Portions of ''1 Enoch'' were incorporated into the chronicle of [[Panodorus of Alexandria|Panodoros]] ({{circa|400}}) and thence borrowed by his contemporary [[Annianus of Alexandria|Annianos]].{{sfn|Brock|1968|pp=627–628}}

===Coptic===
A sixth- or seventh-century fragmentary manuscript contains a [[Coptic language|Coptic]] version of the Apocalypse of Weeks. How extensive the Coptic text originally was cannot be known. It agrees with the Aramaic text against the Ethiopic, but was probably derived from Greek.<ref>George W. E. Nickelsburg, [https://archive.org/details/1enochcommentary0001nick ''1 Enoch 1: A Commentary on the Book of 1 Enoch, Chapters 1–36; 81–108''] (Fortress Press, 2001), p. 15.</ref>

===Latin===
Of the [[Latin]] translation, only 1:9 and 106:1–18 are known. The first passage occurs in the [[Pseudo-Cyprian]]ic ''[[Ad Novatianum]]'' and the [[Pseudo-Vigilius|Pseudo-Vigilian]] ''[[Contra Varimadum]]'';<ref>see Beer, ''Kautzsch, Apokryphen und Pseudepigraphen'', l.c. p. 237</ref> the second was discovered in 1893 by [[M. R. James]] in an 8th-century manuscript in the [[British Museum]] and published in the same year.<ref>M.R. James, ''Apocrypha Anecdota'' T&S 2.3 Cambridge 1893 pp. 146–150.</ref>

===Syriac===
The only surviving example of ''1&nbsp;Enoch'' in [[Syriac language|Syriac]] is found in the 12th&nbsp;century ''Chronicle'' of [[Michael the Great]]. It is a passage from Book&nbsp;VI and is also known from Syncellus and papyrus. Michael's source appears to have been a Syriac translation of (part of) the chronicle of Annianos.<ref>{{harvp|Brock|1968|p=630}} has an edition of the text.</ref>

==History==
===Origins===
Ephraim Isaac, the editor and translator of 1 Enoch in ''The Old Testament Pseudepigrapha'', writes that "1 Enoch is clearly composite representing numerous periods and writers". And that the dating of the various sections spans from early pre-Maccabean (i.e. {{Circa|200 BCE}}) to CE 160.<ref>Charlesworth ''The Old Testament Pseudepigrapha'' Vol.1 Doubleday 1983 p.6</ref> George W. E. Nickelsburg writes that "1 Enoch is a collection of Jewish apocalyptic traditions that date from the last three centuries before the common era".<ref>Nickelsburg ''1 Enoch 1 - Hermeneia Commentary'' Augsburg 2001 xxiii</ref>

===Second Temple period===
[[Palaeography|Paleographic]] analysis of the Enochic fragments found in the Qumran caves dates the oldest fragments of the Book of the Watchers to 200–150&nbsp;BCE.<ref name="Milik"/> Since this work shows evidence of multiple stages of composition, it is probable that this work was already extant in the 3rd century BCE.<ref>John Joseph Collins, ''The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature'' (1998) {{ISBN|0-8028-4371-9}}, page 44</ref> The same can be said about the Astronomical Book.<ref name="Barker Enoch"/>

Because of these findings, it was no longer possible to claim that the core of the Book of Enoch was composed in the wake of the [[Maccabean Revolt]] as a reaction to [[Hellenization]].<ref name="Roots">Gabriele Boccaccini, ''Roots of Rabbinic Judaism: An Intellectual History, from Ezekiel to Daniel'', (2002) {{ISBN|0-8028-4361-1}}</ref>{{rp|93}} Scholars thus had to look for the origins of the Qumranic sections of 1 Enoch in the [[Syrian Wars|previous historical period]], and the comparison with traditional material of such a time showed that these sections do not draw exclusively on categories and ideas prominent in the [[Hebrew Bible]]. David Jackson speaks even of an "Enochic Judaism" from which the writers of Qumran scrolls were descended.<ref>John W. Rogerson, Judith Lieu, ''The Oxford Handbook of Biblical Studies'' Oxford University Press: 2006 {{ISBN|0-19-925425-7}}, page 106</ref> [[Margaret Barker]] argues, "Enoch is the writing of a very conservative group whose roots go right back to the time of the [[Solomon's Temple|First Temple]]".<ref>[[Margaret Barker]], ''The Lost Prophet: The Book of Enoch and Its Influence on Christianity'' 1998 reprint 2005, {{ISBN|978-1-905048-18-2}}, page 19</ref> The main peculiar aspects of this Enochic Judaism include:
* the idea that [[evil]] and impurity on Earth originated as a result of angels that had intercourse with human women and were subsequently [[fallen angel|expelled from Heaven]];<ref name="Roots"/>{{rp|90}}
* the absence of references to terms of the [[Mosaic covenant]] (such as the observance of [[Shabbat]] or the rite of [[circumcision]]), as found in the [[Torah]];<ref name="Nickelsburg">George W. E. Nickelsburg ''1 Enoch: A Commentary on the Book of 1 Enoch'', Fortress: 2001 {{ISBN|0-8006-6074-9}}</ref>{{rp|50–51}}
* the concept of "End of Days" as the time of final judgment that takes the place of promised earthly rewards;<ref name="Roots"/>{{rp|92}}
* the rejection of the [[Second Temple]]'s sacrifices considered impure: according to Enoch 89:73, the Jews, when returned from the [[Babylonian captivity|exile]], "reared up that tower (the temple) and they began again to place a table before the tower, but all the bread on it was polluted and not pure";{{citation needed|date=March 2019}}
* the presentation of heaven in 1 Enoch 1-36, not in terms of the Jerusalem temple and its priests, but modelling God and his angels on an ancient near eastern or Hellenistic court, with its king and courtiers;<ref>Esler, Philip F. (2017) ''God's Court and Courtiers in the Book of the Watchers: Re-interpreting Heaven in 1 Enoch 1-36''. Eugene, OR: Cascade.</ref>
* a [[solar calendar]] in opposition to the [[lunar calendar]] used in the Second Temple (a very important aspect for the determination of the dates of religious feasts);
* an interest in the [[Angels in Judaism|angelic world]] that involves life after death.<ref>John J. Collins in ed. Boccaccini ''Enoch and Qumran Origins: New Light on a Forgotten Connection'' 2005 {{ISBN|0-8028-2878-7}}, page 346</ref>
Most Qumran fragments are relatively early, with none written from the last period of the Qumranic experience. Thus, it is probable that the Qumran community gradually lost interest in the Book of Enoch.<ref>James C. VanderKam, Peter Flint, ''Meaning of the Dead Sea Scrolls'' 2005
{{ISBN|0-567-08468-X}}, page 196</ref>

The relation between 1 Enoch and the [[Essenes]] was noted even before the discovery of the Dead Sea Scrolls.<ref>see the page "Essenes" in the 1906 JewishEncyclopedia</ref> While there is consensus to consider the sections of the Book of Enoch found in Qumran as texts used by the Essenes, the same is not so clear for the Enochic texts not found in Qumran (mainly the Book of Parables): it was proposed<ref name="Beyond">Gabriele Boccaccini ''Beyond the Essene Hypothesis'' (1998) {{ISBN|0-8028-4360-3}}</ref> to consider these parts as expression of the mainstream, but not-Qumranic, essenic movement. The main peculiar aspects of the not-Qumranic units of 1 Enoch are the following:
* a Messiah called "[[Son of man (Judaism)|Son of Man]]", with divine attributes, generated before the creation, who will act directly in the final judgment and sit on a throne of glory (1 Enoch 46:1–4, 48:2–7, 69:26–29)<ref name="Clontz"/>{{rp|562–563}}
* the sinners usually seen as the wealthy ones and the just as the oppressed (a theme we find also in the [[Psalms of Solomon]]).

===Early influence===
Classical [[rabbinic literature]] is characterized by near silence concerning Enoch. It seems plausible that rabbinic [[polemics]] against Enochic texts and traditions might have led to the loss of these books to [[Rabbinic Judaism]].<ref>Annette Yoshiko Reed, ''Fallen Angels and the History of Judaism and Christianity'', 2005 {{ISBN|0-521-85378-8}}, pag 234</ref>

The Book of Enoch plays an important role in the history of [[Jewish mysticism]]: the scholar [[Gershom Scholem]] wrote, "The main subjects of the later [[Merkabah]] mysticism already occupy a central position in the older esoteric literature, best represented by the ''Book of Enoch''."<ref>Gershom Scholem ''Major Trends in Jewish Mysticism'' (1995) {{ISBN|0-8052-1042-3}}, pag 43</ref> Particular attention is paid to the detailed description of the throne of God included in chapter 14 of 1 Enoch.<ref name="Barker Enoch" />

For the quotation from the Book of the Watchers in the New Testament [[Epistle of Jude]]:
<blockquote>14 And Enoch also, the seventh from Adam, prophesied of these, saying, "Behold, the Lord cometh with ten thousand of His saints

15 to execute judgment upon all, and to convince all who are ungodly among them of all their godless deeds which they have godlessly committed, and of all the harsh speeches which godless sinners have spoken against Him."</blockquote>

There is little doubt that 1 Enoch was influential in molding [[New Testament]] doctrines about the [[Messiah]], the [[Son of Man]], the [[Jesus and Messianic prophecy|messianic kingdom]], [[Christian demonology|demonology]], the [[Resurrection of the dead|resurrection]], and [[Christian eschatology|eschatology]].<ref name="Barker Lost Prophet" /><ref name="Isaac">Ephraim Isaac, ''1 Enoch: A New Translation and Introduction'' in James Charlesworth (ed.) ''The Old Testament Pseudoepigrapha'', vol. 1, pp. 5-89 (New York, Doubleday, 1983, {{ISBN|0-385-09630-5}})</ref>{{rp|10}} The limits of the influence of 1 Enoch are discussed at length by R.H. Charles,<ref>RH Charles, 1 Enoch SPCK London 1916</ref> Ephraim Isaac,<ref name="Isaac"/> and G.W. Nickelsburg<ref>Nickelsburg 1 Enoch, Fortress, 2001</ref> in their respective translations and commentaries. It is possible that the earlier sections of 1 Enoch had direct textual and content influence on many [[Biblical apocrypha]], such as [[Jubilees]], [[2 Baruch]], [[2 Esdras]], [[Apocalypse of Abraham]] and [[2 Enoch]], though even in these cases, the connection is typically more branches of a common trunk than direct development.<ref>see Nickelsburg, op.cit.</ref>

The [[Koine Greek|Greek]] text was known to, and quoted, both positively and negatively, by many [[Church Father]]s: references can be found in [[Justin Martyr]], [[Felix Marcus Minucius|Minucius Felix]], [[Irenaeus]], [[Origen of Alexandria|Origen]], [[Cyprian]], [[Hippolytus of Rome|Hippolytus]], [[Commodianus]], [[Lactantius]] and [[John Cassian|Cassian]].<ref name="Sacchi">P. Sacchi, ''Apocrifi dell'Antico Testamento 1'', {{ISBN|978-88-02-07606-5}}</ref>{{rp|430}} After Cassian and before the modern "rediscovery", some excerpts are given in the [[Byzantine Empire]] by the 8th-century monk [[George Syncellus]] in his chronography, and in the 9th century, it is listed as an [[apocryphon]] of the New Testament by Patriarch [[Nikephoros I of Constantinople|Nicephorus]].<ref>Cf. Nicephorus (ed. Dindorf), I. 787</ref>

===Rediscovery===
[[Sir Walter Raleigh]], in his ''History of the World'' (written in 1616 while imprisoned in the Tower of London), makes the curious assertion that part of the Book of Enoch "which contained the course of the stars, their names and motions" had been discovered in [[Sheba|Saba (Sheba)]] in the first century and was thus available to [[Origen]] and [[Tertullian]]. He attributes this information to Origen,{{efn|
"[I]t is questionless that the use of letters was found out in the very infancy of the world, proved by those prophecies written on pillars of stone and brick by Enoch, of which Josephus affirmeth that one of them remained even in his time ... But of these prophecies of Enoch, Saint&nbsp;Jude testifieth; and some part of his books (which contained the course of the stars, their names, and motions) were afterward found in [[Arabia Felix|Arabia fœlix]], in the Dominion of the [[Queen of Sheba|Queene of Saba]] (saith Origen) of which Tertullian affirmeth that he had seen and read some whole pages."<ref>{{cite book |first=Walter, Sir |last=Raleigh  |year=1614 |title=History of the World |at=volume&nbsp;1, chapter&nbsp;5, section&nbsp;6 |place=London, UK |publisher=Walter Burre  |url=https://books.google.com/books?id=9j7pI_EHRSAC&pg=PA67 |via=Google books}}</ref>
:
Raleigh's marginal note reads: "Origen Homil.&nbsp;1 in Num.", i.e., Origen's Homily&nbsp;1 on [[Book of Numbers|Numbers]].
}}
although no such statement is found anywhere in extant versions of Origen.<ref>
For example, consult {{cite book |translator-first=Thomas P. |translator-last=Scheck |year=2009 |title=Origen's Homilies on Numbers |publisher=InterVarsity Press |isbn=978-0-8308-2905-7 |url=https://books.google.com/books?id=P4pPyRXeWkUC&pg=PA2 |via=Google books}}</ref>

Outside of [[Ethiopia]], the text of the Book of Enoch was considered lost until the beginning of the seventeenth century, when it was confidently asserted that the book was found in an Ethiopic (Ge'ez) language translation there, and [[Nicolas-Claude Fabri de Peiresc]] bought a book that was claimed to be identical to the one quoted by the Epistle of Jude and the Church Fathers. [[Hiob Ludolf]], the great Ethiopic scholar of the 17th and 18th centuries, soon claimed it to be a forgery produced by [[Abba Bahaila Michael]].<ref>Ludolf, ''Commentarius in Hist. Aethip.'', p. 347</ref>

Better success was achieved by the famous Scottish traveller [[James Bruce]], who, in 1773, returned to Europe from six years in [[Ethiopian Empire|Abyssinia]] with three copies of a Ge'ez version.<ref>Bruce, ''Travels'', vol 2, page 422</ref> One is preserved in the [[Bodleian Library]], another was presented to the [[Bibliothèque Nationale|royal library of France]], while the third was kept by Bruce. The copies remained unused until the 19th century; [[Silvestre de Sacy]], in "Notices sur le livre d'Enoch",<ref>Silvestre de Sacy in ''Notices sur le livre d'Enoch'' in the ''Magazine Encyclopédique'', an vi. tome I, p. 382</ref> included extracts of the books with Latin translations (Enoch chapters 1, 2, 5–16, 22, and 32). From this a German translation was made by Rink in 1801.{{citation needed|date=November 2018}}

The first English translation of the Bodleian / Ethiopic manuscript was published in 1821 by [[Richard Laurence]].<ref>{{cite book |editor-first=R. |editor-last=Laurence |editor-link=Richard Laurence |year=1821 |title=The Book of Enoch, the prophet |quote=an apocryphal production, supposed to have been lost for ages; but discovered at the close of the last century in Abyssinia; now first translated from an Ethiopic manuscript in the Bodleian Library. |place=Oxford, UK}}</ref> Revised editions appeared in 1833, 1838, and 1842.

In 1838, Laurence also released the first Ethiopic text of 1&nbsp;Enoch published in the West, under the title: ''Libri Enoch Prophetae Versio Aethiopica''. The text, divided into 105&nbsp;chapters, was soon considered unreliable as it was the transcription of a single Ethiopic manuscript.<ref>see the critique of Laurence by {{harvp|Dillmann|1853|p={{mvar|lvii}}}}.</ref>

In 1833, Professor [[Andreas Gottlieb Hoffmann]] of the University of [[Jena]] released a [[German language|German]] translation, based on Laurence's work, called ''Das Buch Henoch in vollständiger Uebersetzung, mit fortlaufendem Kommentar, ausführlicher Einleitung und erläuternden Excursen''. Two other translations came out around the same time: one in 1836 called ''Enoch Restitutus, or an Attempt'' (Rev. Edward Murray) and one in 1840 called ''Prophetae veteres Pseudepigraphi, partim ex Abyssinico vel Hebraico sermonibus Latine bersi'' (A. F. Gfrörer). However, both are considered to be poor—the 1836 translation most of all—and is discussed in Hoffmann.<ref>Hoffmann, ''Zweiter Excurs'', pages 917–965</ref>{{full citation|date=January 2024|reason=no such title ''Zweiter Excurs'' (lang=de, trans="Second digression") cited in this article}}

The first critical edition, based on five manuscripts, appeared in 1851 as ''Liber Henoch, Aethiopice, ad quinque codicum fidem editus, cum variis lectionibus'', by [[August Dillmann]]. It was followed in 1853 by a German translation of the book by the same author with commentary titled ''Das Buch Henoch, übersetzt und erklärt''. It was considered the standard edition of 1 Enoch until the work of Charles.{{citation needed|date=November 2018}}

The generation of Enoch scholarship from 1890 to World War I was dominated by [[Robert Henry Charles]]. His 1893 translation and commentary of the Ethiopic text already represented an important advancement, as it was based on ten additional manuscripts. In 1906 R.H. Charles published a new critical edition of the Ethiopic text, using 23 Ethiopic manuscripts and all available sources at his time. The English translation of the reconstructed text appeared in 1912, and the same year in his collection of ''The Apocrypha and Pseudepigrapha of the Old Testament''.<ref name="Barker Lost Prophet" />

The publication, in the early 1950s, of the first Aramaic fragments of 1 Enoch among the Dead Sea Scrolls profoundly changed the study of the document, as it provided evidence of its antiquity and original text. The official edition of all Enoch fragments appeared in 1976, by [[Jozef Milik]].<ref>J. T. Milik ''[https://the-eye.eu/public/Books/serenitystreetnews.com/Books%20of%20Enoch%20Aramaic%20Fragments%20of%20Qumran%20Cave.pdf The Books of Enoch: Aramaic Fragments of Qumran Cave 4] {{Webarchive|url=https://web.archive.org/web/20190328005851/https://the-eye.eu/public/Books/serenitystreetnews.com/Books |date=2019-03-28 }}''</ref><ref name="Barker Lost Prophet" />

The renewed interest in 1 Enoch spawned a number of other translations: in Hebrew (A. Kahana, 1956), Danish (Hammershaimb, 1956), Italian (Fusella, 1981), Spanish (1982), French (Caquot, 1984) and other modern languages. In 1978 a new edition of the Ethiopic text was edited by Michael Knibb, with an English translation, while a new commentary appeared in 1985 by Matthew Black.{{citation needed|date=November 2018}}

In 2001 George W.E. Nickelsburg published the first volume of a comprehensive commentary on 1 Enoch in the Hermeneia series.<ref name="Nickelsburg"/> Since the year 2000, the [[Enoch seminar]] has devoted several meetings to the Enoch literature and has become the center of a lively debate concerning the hypothesis that the Enoch literature attests the presence of an autonomous non-Mosaic tradition of dissent in Second Temple Judaism.{{citation needed|date=November 2018}}

==Synopsis==
The first part of the Book of Enoch describes the fall of the [[Watcher (angel)|Watchers]], the [[angel]]s who fathered the angel-human hybrids called [[Nephilim]].<ref name="Barker Enoch" /> The remainder of the book describes Enoch's revelations and his visits to heaven in the form of travels, visions, and dreams.<ref name="Barker Lost Prophet" />

The book consists of five quite distinct major sections (see each section for details):<ref name="Barker Enoch" />
# The [[#The Book of the Watchers|Book of the Watchers]] (1 Enoch 1–36)
# The [[#Book of Parables|Book of Parables of Enoch]] (1 Enoch 37–71) (also called the Similitudes of Enoch)
# The [[#The Astronomical Book|Astronomical Book]] (1 Enoch 72–82) (also called the Book of the Heavenly Luminaries or Book of Luminaries)
# The [[#The Dream Visions|Book of Dream Visions]] (1 Enoch 83–90) (also called the Book of Dreams)
# The [[#The Epistle of Enoch|Epistle of Enoch]] (1 Enoch 91–108)

Most scholars believe that these five sections were originally independent works<ref>{{cite book |title=1 Enoch: A New Translation |last=Vanderkam |first=JC. |publisher=Minneapolis: Fortress |year=2004 |pages=1ff (ie. preface summary)}}; {{cite book |title=1 Enoch: A Commentary |last=Nickelsburg |first=GW. |publisher=Minneapolis: Fortress |year=2004 |pages=7–8}}</ref> (with different dates of composition), themselves a product of much editorial arrangement, and were only later [[redaction|redacted]] into what is now called 1 Enoch.<ref name="Barker Lost Prophet" />

===The Book of the Watchers===
This first section of the Book of Enoch describes the fall of the [[Watcher (angel)#Books of Enoch|Watchers]], the angels who fathered the [[Nephilim]] (cf. the ''[[Sons of God|bene Elohim]]'', {{bibleverse||Genesis|6:1–4|NRSV}}) and narrates the travels of Enoch in the heavens. This section is said to have been composed in the 4th or 3rd century BCE according to Western scholars.<ref>''The Origins of Enochic Judaism'' (ed. Gabriele Boccaccini; Turin: Zamorani, 2002)</ref>

====Contents====
* 1–5. Parable of Enoch on the Future Lot of the Wicked and the Righteous.
* 6–11. The Fall of the Angels: the Demoralization of Mankind: the Intercession of the Angels on behalf of Mankind. The Dooms pronounced by God on the Angels of the Messianic Kingdom.
* 12–16. Dream-Vision of Enoch: his Intercession for [[Azazel]] and the fallen angels: and his Announcement of their first and final Doom.
* 17–36. Enoch's Journeys through the Earth and [[Sheol]]: Enoch also traveled through a portal shaped as a triangle to heaven{{Citation needed|reason=This section is pasted from several identical sources on the web. I can find nowhere in the cited section of the Book of Enoch itself where it mentions a triangular door to heaven.|date=March 2018}}. 
* 17–19. The First Journey.
* 20. Names and Functions of the [[Seven Archangels]].
* 21. Preliminary and final Place of Punishment of the fallen Angels (stars).
* 22. [[Sheol]] or the Underworld.
* 23. The fire that deals with the Luminaries of Heaven.
* 24–25. The Seven Mountains in the North-West and the [[Tree of Life]].
* 26. [[Jerusalem]] and the Mountains, Ravines, and Streams.
* 27. The Purpose of the Accursed Valley.
* 28–33. Further Journey to the East.
* 34–35. Enoch's Journey to the North.
* 36. The Journey to the South.

====Description====
The introduction to the book of Enoch tells us that Enoch is "a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is for to come"<ref>{{Cite web|url=https://ccel.org/c/charles/otpseudepig/enoch/ENOCH_1.HTM|title=The Book of Enoch, Section I|website=ccel.org|access-date=2023-10-31}}</ref>

It discusses [[God]] coming to [[Earth]] on [[Mount Sinai (Bible)|Mount Sinai]] with His hosts to pass judgment on mankind. It also tells us about the luminaries rising and setting in the order and in their own time and never change:<ref>{{Cite web|url=https://ccel.org/c/charles/otpseudepig/enoch/ENOCH_1.HTM|title=The Book of Enoch, Section I|website=ccel.org|access-date=2020-02-13}}</ref>

<blockquote>"Observe and see how (in the winter) all the trees seem as though they had withered and shed all their leaves, except fourteen trees, which do not lose their foliage but retain the old foliage from two to three years till the new comes."<ref>{{Cite web|url=http://www.ancienttexts.org/library/ethiopian/enoch/1watchers/wcenter.htm|title=Book of Enoch: Book 1|website=www.ancienttexts.org|access-date=2020-02-13}}</ref></blockquote>

The book also discusses how all things are ordained by God and take place in his own time. The sinners shall perish and the great and the good shall live on in light, joy and peace. {{Citation needed|reason=quoted text does not seem to support the latter sentence here?|date=October 2023}}
<blockquote>And all His works go on thus from year to year for ever, and all the tasks which they accomplish for Him, and their tasks change not, but according as God hath ordained so is it done.</blockquote>

The first section of the book depicts the interaction of the fallen angels with mankind; [[Samyaza|Sêmîazâz]] compels the other 199 fallen angels to take human wives to "beget us children".
<blockquote>And Semjâzâ, who was their leader, said unto them: "I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin." And they all answered him and said: "Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing." Then swore they all together and bound themselves by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of [[Mount Hermon]], and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it.</blockquote>
The names of the leaders are given as "[[Samyaza]] (Shemyazaz), their leader, [[Araqiel]], [[Ramiel|Râmêêl]], [[Kokabiel]], [[Tamiel]], [[Ramiel]], [[Daniel (angel)|Dânêl]], [[Chazaqiel]], [[Baraqiel]], Asael, [[Armaros]], [[Batariel]], [[Bezaliel]], [[Ananiel]], [[Zaqiel]], [[Shamsiel]], [[Satariel]], [[Turiel]], [[Yomiel]], [[Sariel]]."

This results in the creation of the [[Nephilim]] ([[Book of Genesis|Genesis]]) or [[Nephilim|Anakim / Anak]] (giants) as they are described in the book:
<blockquote>And they became pregnant, and they bare great giants, whose height was three hundred [[ell]]s:{{efn|
The Ethiopian text says 300&nbsp;[[cubits]] (135&nbsp;m), which is probably a corruption of 30&nbsp;cubits (13.5&nbsp;m).
}}
Who consumed all the acquisitions of men. And when men could no longer sustain them, the giants turned against them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and fish, and to devour one another's flesh, and drink the blood.</blockquote>

It also discusses the teaching of humans by the fallen angels, chiefly [[Azazel|Azâzêl]]:
<blockquote>And Azâzêl taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures. And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways. Semjâzâ taught enchantments, and root-cuttings, Armârôs the resolving of enchantments, Barâqîjâl, taught astrology, Kôkabêl the constellations, Ezêqêêl the knowledge of the clouds, Araqiêl the signs of the earth, Shamsiêl the signs of the sun, and Sariêl the course of the moon.</blockquote>

[[Michael (archangel)|Michael]], [[Uriel]], [[Raphael (archangel)|Raphael]], and [[Gabriel]] appeal to God to judge the inhabitants of the world and the fallen angels.<ref>{{cite book |last=Bartlett |first=Sarah |year=2011 |title=A Brief History of Angels and Demons |publisher=Hachette Book Group}}</ref> Uriel is then sent by God to tell Noah of the coming [[Genesis flood narrative|cataclysm]] and what he needs to do.<ref name="Barker Lost Prophet" />
<blockquote>Then said the Most High, the Holy and Great One spoke, and sent Uriel to the son of [[Lamech (father of Noah)|Lamech]], and said to him: Go to [[Noah]] and tell him in my name "Hide thyself!" and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape and his seed may be preserved for all the generations of the world.</blockquote>

God commands Raphael to imprison Azâzêl:
<blockquote>[T]he Lord said to Raphael: "Bind Azâzêl hand and foot, and cast him into the darkness: And make an opening in the desert, which is in Dûdâêl (God's kettle / crucible / cauldron), and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the Watchers have disclosed and have taught their sons. And the whole earth has been corrupted through the works that were taught by Azâzêl: To him ascribe all sin."</blockquote>

God gave Gabriel instructions concerning the Nephilim and the imprisonment of the fallen angels:
<blockquote>And to Gabriel said the Lord: "Proceed against the biters and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in battle&nbsp;..."</blockquote>

Some,{{Citation needed|date=August 2008}} including R.H. Charles, suggest that "biters" should read "bastards", but the name is so unusual that some{{Citation needed|date=August 2008}} believe that the implication that is made by the reading of "biters" is more or less correct.

The Lord commands Michael to bind the fallen angels.
<blockquote>And the Lord said unto Michael: "Go, bind Semjâzâ and his associates who have united themselves with women so as to have defiled themselves with them in all their uncleanness. 12. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is for ever and ever is consummated. 13. In those days they shall be led off to the abyss of fire: (and) to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations.&nbsp;..."</blockquote>

===Book of Parables===
{{See also|Metatron}}
Chapters 37–71 of the Book of Enoch are referred to as the 'Book of Parables'. The scholarly debate centers on these chapters. The Book of Parables appears to be based on the Book of the Watchers, but presents a later development of the idea of final judgment and of [[eschatology]], concerned not only with the destiny of the fallen angels but also that of the evil kings of the earth. The Book of Parables uses the expression ''Son of Man'' for the eschatological protagonist, who is also called "Righteous One", "Chosen One", and "Messiah", and sits on the throne of glory in the final judgment.<ref>{{cite book |editor1-first=George W.E. |editor1-last=Nickelsburg |editor2-first=Jacob |editor2-last=Neusner |editor3-first=Alan Jeffery |editor3-last=Avery-Peck  | year = 2003 |title = Enoch and the Messiah Son of Man: Revisiting the Book of Parables | publisher = Brill |pages = 71–74 | isbn = 90-04-12985-5 |url=https://books.google.com/books?id=S3pUBc6nuREC&q=Son+of+Man+George+W.E.+Nickelsburg&pg=PA72 | access-date= 24 February 2014 }}</ref> The first known use of [[Son of man|''The Son of Man'']] as a definite title in Jewish writings is in 1 Enoch, and its use may have played a role in the early Christian understanding and use of the title.<ref name="Barker Enoch" /><ref name="Barker Lost Prophet" /><ref name=the_apocrypha_and_pseudepigrapha_of_the_old_testament_volume>{{cite book | last = Charles | first = R.H. | year = 2004 | title = The Apocrypha and Pseudepigrapha of the Old Testament |volume=Two: Pseudepigrapha | publisher = Apocryphile Press | isbn = 978-0-9747623-7-1 | page = 185 | url = https://books.google.com/books?id=z60UVlN6HgYC&pg=PA185 }}</ref>

It has been suggested that the Book of Parables, in its entirety, is a later addition. Pointing to similarities with the [[Sibylline Oracles]] and other earlier works, in 1976, [[Józef Milik|J.T. Milik]] dated the Book of Parables to the third century. He believed that the events in the parables were linked to historic events dating from 260–270&nbsp;{{sc|AD}}.<ref>{{cite book | editor1-first = J.T. | editor1-last = Milik | editor1-link = Józef Milik | editor2-first = Matthew | editor2-last = Black | year = 1976 | title = The Books of Enoch: Aramaic fragments of Qumran cave&nbsp;4 | publisher = Clarendon Press | place = Oxford, UK | pages = 95–96 | url = https://the-eye.eu/public/Books/serenitystreetnews.com/Books%20of%20Enoch%20Aramaic%20Fragments%20of%20Qumran%20Cave.pdf | access-date = 19 March 2019 | archive-url = https://web.archive.org/web/20190328005851/https://the-eye.eu/public/Books/serenitystreetnews.com/Books | archive-date = 28 March 2019 }}</ref> According to this theory, these chapters were written in later Christian times by a Jewish Christian, to enhance Christian beliefs with Enoch's authoritative name.<ref name="Barker Enoch"/><ref name="Barker Lost Prophet"/> Knibb<ref>{{harvp|Knibb|1979}}</ref> followed Milik's<ref>{{harvp|Milik|1976}}</ref> reasoning, and suggested that because no fragments of chapters&nbsp;37–71 were found at Qumran, a later date was likely. Knibb would continue this line of reasoning in later works.<ref>{{cite journal | first = M.A. | last = Knibb | year = 1979 | title = The date of the parables of Enoch: A critical review | journal = New Testament Studies | publisher = Cambridge University Press | volume = 25| issue = 3 | pages = 358–359 | doi = 10.1017/S0028688500004963 | s2cid = 162661253 | url = http://journals.cambridge.org/action/displayAbstract;jsessionid=74B2ADDDA32B1C00EA9018733BFC2329.journals?fromPage=online&aid=3392128 | access-date= 24 February 2014 }}</ref><ref name=Gabriele>{{cite book | editor-first = Gabriele  | editor-last = Boccaccini | year = 2007 | title = Enoch and the Messiah Son of Man: Revisiting the Book of Parables | publisher = Wm.B. Eerdmans | isbn = 978-0-8028-0377-1  | url = https://books.google.com/books?id=kc6mzRRrkrIC&q=Enoch+and+the+Messiah+Son+of+Man:+Revisiting+the+Book+of+Parables | access-date = 24 February 2014 | via = Google books }}</ref>{{rp| 417 }} In addition to being missing from Qumran, Chapters&nbsp;37–71 are also missing from the Greek translation.<ref name=Gabriele/>{{rp| 417}} Currently no firm consensus has been reached among scholars as to the date of the writing of the Book of Parables. Milik's date of as late as 270&nbsp;{{sc|AD}}, however, has been rejected by most scholars. David W. Suter suggests that there is a tendency to date the Book of Parables to between 50&nbsp;{{sc|BC}} – 117&nbsp;{{sc|AD}}.<ref name=Gabriele/>{{rp| 415–416}}

In 1893, [[Robert Charles (scholar)|R. Charles]] judged Chapter&nbsp;71 to be a later addition. He later changed his opinion<ref name=Charlesworth>{{cite web |url = http://www.upsite.co.il/uploaded/files/1336_feb3f3e75530f56337b241fdb4f5fcd6.pdf | title = To be published in a book: ''Parables of Enoch: A paradigm shift'' | editor1 = James H.Charlesworth | editor2=Darrell L. Bock |  year = 2013 | access-date= 24 February 2014}}</ref>{{rp| 1 }} and give an early date for the work between 94–64&nbsp;{{sc|BC}}.<ref name=Benoch>{{cite book |url = https://archive.org/details/cu31924067146773 | title = The book of Enoch, or, 1 Enoch |author=R. H. Charles |publisher =Clarendon Press |year = 1912 | access-date= 24 February 2014}}</ref>{{rp| LIV }} The 1906 article by Emil G. Hirsch in the ''Jewish Encyclopedia'' states that ''Son of Man'' is found in the Book of Enoch, but never in the original material. It occurs in the "Noachian interpolations" (lx. 10, lxxi. 14), in which it has clearly no other meaning than 'man'.<ref name="JE sonofman">{{cite encyclopedia|title=SON OF MAN|url=http://jewishencyclopedia.com/articles/13913-son-of-man | encyclopedia=Jewish Encyclopedia | publisher=JewishEncyclopedia.com | access-date=24 February 2014}}</ref> The author of the work mis-uses or corrupts the titles of the angels.<ref name ="Benoch"/>{{rp| 16}} Charles views the title ''Son of Man'', as found in the Book of Parables, as referring to a supernatural person, a Messiah who is not of human descent.<ref name ="Benoch"/>{{rp| 306–309}} In that part of the Book of Enoch known as the Similitudes, it has the technical sense of a supernatural Messiah and judge of the world (xlvi. 2, xlviii. 2, lxx. 27); universal dominion and preexistence are predicated of him (xlviii. 2, lxvii. 6). He sits on God's throne (xlv. 3, li. 3), which is his own throne. Though Charles does not admit it, according to [[Emil G. Hirsch]] these passages betray Christian redaction and emendation.<ref name="JE sonofman"/> Many scholars{{citation needed|date=March 2019}} have suggested that passages in the Book of Parables are Noachian interpolations. These passages seem to interrupt the flow of the narrative. Darrell D. Hannah suggests that these passages are not, in total, novel interpolations, but rather derived from an earlier Noah apocryphon. He believes that some interpolations refer to Herod the Great and should be dated to around 4&nbsp;{{sc|BC}}.<ref name=Gabriele/>{{rp| 472–477}}

In addition to the theory of Noachian interpolations, which perhaps a majority of scholars support, most scholars currently believe that Chapters&nbsp;70–71 are a later addition in part or in whole.<ref name=Gabriele/>{{rp| 76}}<ref name=Gabriele/>{{rp| 472–473}}<ref name=Pierce>{{cite book | first = Chad T. | last = Pierce | year = 2011 | title = Spirits and the Proclamation of Christ: {{nobr|1 Peter 3:18-22}} in light of sin and punishment traditions in early Jewish and Christian literature | publisher = Mohr Siebeck | isbn = 978-3-16-150858-5 | page = 70 | url = https://books.google.com/books?id=gOsIzJsp6fcC&q=Book+of+Parables+later+additions&pg=PA70 | access-date = 24 February 2014 }}</ref> Chapter&nbsp;69 ends with, "This is the third parable of Enoch." Like Elijah, Enoch is generally thought to have been brought up to Heaven by God while still alive, but some have suggested that the text refers to Enoch as having died a natural death and ascending to Heaven. The Son of Man is identified with Enoch. The text implies that Enoch had previously been enthroned in heaven.<ref name="Knibb">{{cite book |url = https://books.google.com/books?id=NC6iAkcBe4IC&q=Chap.+69+ends+with+the+words&pg=PA139 | title = Essays on the Book of Enoch and Other Early Jewish Texts and Traditions |author = Michael Anthony Knibb |pages = 139–142| publisher = Brill| year = 2009 | access-date= 24 February 2014| isbn = 978-90-04-16725-4 }}</ref> Chapters 70–71 seem to contradict passages earlier in the parable where the Son of Man is a separate entity. The parable also switches from third person singular to first person singular.<ref name = "Pierce"/> James H. Charlesworth rejects the theory that chapters 70–71 are later additions. He believes that no additions were made to the Book of Parables.<ref name = "Gabriele"/>{{rp| 450–468}}<ref name = "Charlesworth"/>{{rp| 1–12}} In his earlier work, the implication is that a majority of scholars agreed with him.<ref>{{cite book |url =https://books.google.com/books?id=eRQ9AAAAIAAJ&q=The+Old+Testament+Pseudepigrapha+and+the+New+Testament| title = The Old Testament Pseudepigrapha and the New Testament: Prolegomena for the Study of Christian Origins |first= James H.|last= Charlesworth| publisher = CUP Archive| year = 1985 |page = 89| access-date= 24 February 2014| isbn = 978-0-521-30190-9 }}</ref>

====Contents====
37. Superscription and Introduction

=====38–44. The First Parable=====
* 38. The Coming Judgment of the Wicked.
* 39. The Abode of the Righteous and the Elect One: the Praises of the Blessed.
* 40. The Four [[Archangel]]s.
*41.1–2. Anticipation of Judgment
* 41.3–9. Astronomical Secrets.
* 42. The Dwelling-places of Wisdom and of Unrighteousness.
* 43–44. Astronomical Secrets.

=====45–57. The Second Parable=====
* 45. The Lot of the Apostates: the New Heaven and the New Earth.
* 46. The [[Ancient of Days]] and the [[Son of Man#In the Apocrypha and Pseudepigrapha|Son of Man]].
* 47. The Prayer of the Righteous for Vengeance and their Joy at its coming.
* 48. The Fount of Righteousness: the Son of Man - the Stay of the Righteous: Judgment of the Kings and the Mighty.
* 49. The Power and Wisdom of the Elect One.
* 50. The Glorification and Victory of the Righteous: the Repentance of the Gentiles.
* 51. The Resurrection of the Dead, and the Separation by the Judge of the Righteous and the Wicked.
* 52. The Six Metal Mountains and the Elect One.
* 53–54.6. The Valley of Judgment: the Angels of Punishment: the Communities of the Elect One.
* 54.7.–55.2. Noachic Fragment on the first World Judgment.
* 55.3.–56.4. Final Judgment of [[Azazel]], the Watchers and their children.
* 56.5–8. Last Struggle of the Heathen Powers against Israel.
* 57. The Return from the Dispersion.

=====58–69. The Third Parable=====
* 58. The Blessedness of the Saints.
* 59. The Lights and the Thunder.
* 60. Quaking of the Heaven: [[Behemoth]] and [[Leviathan]]: the Elements.
* 61. Angels go off to measure Paradise: the Judgment of the Righteous by the Elect One: the Praise of the Elect One and of God.
* 62. Judgment of the Kings and the Mighty: Blessedness of the Righteous.
* 63. The unavailing Repentance of the Kings and the Mighty.
* 64. Vision of the Fallen Angels in the Place of Punishment.
* 65. Enoch foretells to Noah the Deluge and his own Preservation.
* 66. The Angels of the Waters bidden to hold them in Check.
* 67. God's Promise to Noah: Places of Punishment of the Angels and of the Kings.
* 68. Michael and Raphael astonished at the Severity of the Judgment.
* 69. The Names and Functions of the (fallen Angels and) Satans: the secret Oath.

=====70–71. Concluding Appendices=====
* 70. The Final Translation of Enoch.
* 71. Two earlier Visions of Enoch.

===The Astronomical Book===
{{main|Enoch calendar}}
{|class="wikitable" style="float:right" align="center"
|+Correspondence of weekly day in the Qumran year<ref name="Beckwith"/>
|
| colspan="5" | &nbsp;Months 1, 4, 7, 10&nbsp;
| colspan="5" | &nbsp;Months 2, 5, 8, 11&nbsp;
| colspan="5" | &nbsp;Months 3, 6, 9, 12&nbsp;
|-
| Wed || width="16" align="right" | 1|| align="right" | 8||15||22||29|| rowspan="2" bgcolor="lightgray" | || align="right" | 6||13||20||27|| rowspan="4" bgcolor="lightgray" | || align="right" | 4||11||18||25
|-
| Thurs || align="right" | 2|| align="right" | 9||16||23||30||  align="right" | 7||14||21||28||  align="right" | 5||12||19||26
|-
| Fri || align="right" | 3||10||17||24||rowspan="5" bgcolor="lightgray" | || width="16" align="right" | 1|| align="right" | 8||15||22||29||  align="right" | 6||13||20||27
|-
| Sat (Sabbath) || align="right" | 4||11||18||25||  align="right" | 2|| align="right" | 9||16||23||30||   align="right" | 7||14||21||28
|-
| Sun || align="right" | 5||12||19||26||   align="right" | 3||10||17||24||  rowspan="3" bgcolor="lightgray" | || width="16" align="right" | 1|| align="right" | 8||15||22||29
|-
| Mon || align="right" | 6||13||20||27||   align="right" | 4||11||18||25||   align="right" | 2|| align="right" | 9||16||23||30
|-
| Tues || align="right" | 7||14||21||28||  align="right" | 5||12||19||26||  align="right" | 3||10||17||24||31
|}

Four fragmentary editions of the Astronomical Book were found at Qumran, 4Q208-211.<ref>{{cite book |title=The Dead Sea Scrolls: Study Edition |editor1-last=Martinez |editor1-first=Florentino Garcia |editor2-last=Tigchelaar |editor2-first=Eibert J.C. |year=1997 |publisher=Brill/Eerdmans |isbn=0-8028-4493-6 |pages=430–443}}</ref> 4Q208 and 4Q209 have been dated to the beginning of the 2nd century BC, providing a ''[[terminus ante quem]]'' for the Astronomical Book of the 3rd century BCE.<ref name="JL">{{cite book |title=Jewish Literature between the Bible and the Mishnah, 2 ed |last=Nickelsburg |first=George W. |year=2005 |publisher=Fortress Press |location=Minneapolis |isbn=0-8006-3779-8 |page=44}}</ref> The fragments found in Qumran also include material not contained in the later versions of the Book of Enoch.<ref name="Beckwith"/><ref name="JL"/><ref>{{cite book |title=Enochic Judaism: three defining paradigm exemplars |last=Jackson |first=David R. |year=2004 |publisher=Continuum |isbn=978-0-567-08165-0 |page=17}}</ref>

This book contains descriptions of the movement of heavenly bodies and of the [[firmament]], as a knowledge revealed to Enoch in his trips to Heaven guided by [[Uriel]], and it describes a [[Solar calendar]] that was later described also in the [[Book of Jubilees]] which was used by the Dead Sea sect. The use of this calendar made it impossible to celebrate the festivals simultaneously with the [[Temple of Jerusalem]].<ref name="Barker Enoch" />

The year was composed from 364 days, divided in four equal [[season]]s of ninety-one days each. Each season was composed of three equal months of thirty days, plus an extra day at the end of the third month. The whole year was thus composed of exactly fifty-two weeks, and every calendar day occurred always on the same day of the week. Each year and each season started always on Wednesday, which was the fourth day of the [[Genesis creation narrative|creation]] narrated in [[Book of Genesis|Genesis]], the day when the lights in the sky, the seasons, the days and the years were created.<ref name="Beckwith">{{cite book |title=Calendar and chronology, Jewish and Christian |last=Beckwith|first=Roger T. |year=1996|publisher=Brill |location=Leiden|isbn=90-04-10586-7}}</ref>{{rp|94–95}} It is not known how they used to reconcile this calendar with the [[tropical year]] of 365.24 days (at least seven suggestions have been made), and it is not even sure if they felt the need to adjust it.<ref name="Beckwith"/>{{rp|125–140}}

====Contents====
* 72. The Sun
* 73. The Moon and its Phases
* 74. The Lunar Year
* 76. The Twelve Winds and their Portals
* 77. The Four Quarters of the World: the Seven Mountains, the Seven Rivers, Seven Great Islands
* 78. The Sun and Moon: the Waxing and Waning of the Moon
* 79–80.1. Recapitulation of several of the Laws
* 80.2–8. Perversion of Nature and the heavenly Bodies due to the Sin of Men
* 81. The Heavenly Tablets and the Mission of Enoch
* 82. Charge given to Enoch: the four Intercalary days: the Stars which lead the Seasons and the Months

===The Dream Visions===
The Book of Dream Visions, containing a [[Vision (spirituality)|vision]] of a history of Israel all the way down to what the majority have interpreted as the Maccabean Revolt, is dated by most to Maccabean times (about 163–142 BC). According to the Ethiopian Orthodox Church it was written before the Genesis flood.

====Contents====
* 83–84. First Dream Vision on the Deluge.
* 85–90. Second Dream Vision of Enoch: the History of the World to the Founding of the Messianic Kingdom.
* 86. The Fall of the Angels and the [[Decadence|Demoralization]] of Mankind.
* 87. The Advent of the Seven Archangels.
* 88. The Punishment of the Fallen Angels by the Archangels.
* 89.1–9. The Deluge and the Deliverance of Noah.
* 89.10–27. From the Death of Noah to [[The Exodus]].
* 89.28–40. Israel in the Desert, the Giving of the Law, the Entrance into [[Canaan]].
* 89.41–50. From the Time of the [[Biblical judges|Judges]] to the Building of the [[Solomon's Temple|Temple]].
* 89.51–67. The Two Kingdoms of [[Kingdom of Israel (Samaria)|Israel]] and [[Kingdom of Judah|Judah]] to the [[Siege of Jerusalem (587 BC)|Destruction of Jerusalem]].
* 89.68–71. First Period of the Angelic Rulers&nbsp;– from the Destruction of Jerusalem to the Return from Captivity.
* 89.72–77. Second Period&nbsp;– from the Time of [[Cyrus the Great in the Bible|Cyrus]] to that of [[Alexander the Great]].
* 90.1–5. Third Period&nbsp;– from Alexander the Great to the [[Seleucid Empire|Graeco-Syrian]] Domination.
* 90.6–12. Fourth Period [[Seleucid Empire|Graeco-Syrian]] Domination to the [[Maccabees|Maccabean]] Revolt (debated).
* 90.13–19. The last Assault of the [[Gentiles]] on the Jews (where vv. 13–15 and 16–18 are doublets).
* 90.20–27. Judgment of the Fallen Angels, the Shepherds, and the Apostates.
* 90.28–42. The New Jerusalem, the Conversion of the surviving Gentiles, the [[Universal resurrection#Rabbinic and Samaritan Judaism|Resurrection of the Righteous]], the [[Messiah in Judaism|Messiah]]. Enoch awakes and weeps.

===Animal Apocalypse===
The second dream vision in this section of the Book of Enoch is an allegorical account of the history of Israel, that uses animals to represent human beings and human beings to represent angels.<ref name="Barker Enoch" />

One of several hypothetical reconstructions of the meanings in the dream is as follows based on the works of [[R. H. Charles]] and [[G. H. Schodde]]:
* White color for moral purity; Black color for sin and contamination of the fallen angels; Red color for blood in reference to martyrdom
* White bull is [[Adam]]; Female heifer is [[Eve]]; Red calf is [[Cain and Abel|Abel]]; <!-- * -->Black calf is [[Cain and Abel|Cain]]; White calf is [[Seth]];
* White bull / man is [[Noah]]; White bull is [[Shem]]; Red bull is [[Ham, son of Noah]]; Black bull is [[Japheth]]; Lord of the sheep is [[God]]; Fallen star is either Samyaza or Azazel; Elephants are [[Giant (mythology)|Giants]]; Camels are [[Nephilim]]; Asses are [[Elioud]];
* Sheep are the faithful; Rams are leaders; Herds are the tribes of Israel; Wild Asses are [[Ishmael]], and his descendants including the [[Midianites]];  Wild Boars are [[Esau]] and his descendants, [[Edom]] and [[Amalek]]; Bears (Hyenas/Wolves in Ethiopic) are the [[Ancient Egypt|Egyptians]]; Dogs are [[Philistines]]; Tigers are [[Arimathea]]; Hyenas are [[ancient Assyrians|Assyrians]]; Ravens (Crows) are [[Seleucids]] (Syrians); Kites are [[Ptolemies]]; Eagles are possibly [[Ancient Macedonians|Macedonians]]; Foxes are [[Ammon]]ites and [[Moabites]];

====Description====
{{No footnotes|subsection|date=December 2016}}
There are a great many links between the first book and this one, including the outline of the story and the imprisonment of the leaders and destruction of the Nephilim. The dream includes sections relating to the Book of the Watchers:
<blockquote>And those seventy shepherds were judged and found guilty, and they were cast into that fiery abyss. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep. (The fall of the evil ones)</blockquote>

<blockquote>And all the oxen feared them and were affrighted at them, and began to bite with their teeth and to devour, and to gore with their horns. And they began, moreover, to devour those oxen; and behold all the children of the earth began to tremble and quake before them and to flee from them. (The creation of the Nephilim et al.)</blockquote>

86:4, 87:3, 88:2, and 89:6 all describe the types of Nephilim that are created during the times described in The Book of the Watchers, though this doesn't mean that the authors of both books are the same. Similar references exist in Jubilees 7:21–22.

The book describes their release from the [[Noah's Ark|Ark]] along with three bulls – white, red, and black, which are Shem, Ham, and Japheth – in 90:9. It also covers the death of Noah, described as the white bull, and the creation of many nations:

<blockquote>And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens (90:10)</blockquote>

It then describes the story of Moses and Aaron (90:13–15), including the miracle of the river splitting in two for them to pass, and the creation of the stone commandments. Eventually they arrived at a "pleasant and glorious land" (90:40) where they were attacked by dogs (Philistines), foxes (Ammonites, Moabites), and wild boars (Esau).
<blockquote>And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself unseemly. <!-- 45. -->And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that ram which had forsaken its glory. (David replacing Saul as leader of Israel)</blockquote>

It describes the creation of [[Solomon's Temple]] and also the house which may be the [[tabernacle]]: "And that house became great and broad, and it was built for those sheep: (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him". This interpretation is accepted by Dillmann (p.&nbsp;262), Vernes (p.&nbsp;89), and Schodde (p.&nbsp;107). It also describes the escape of [[Elijah]] the prophet; in 1 Kings 17:2–24, he is fed by "ravens", so if Kings uses a similar analogy, he may have been fed by the Seleucids. "... saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until those sheep invited that slaughter and betrayed His place." This describes the various tribes of Israel "inviting" in other nations "betraying his place" (i.e., the land promised to their ancestors by God).

This part of the book can be taken to be the kingdom splitting into the northern and southern tribes, that is, Israel and Judah, eventually leading to Israel falling to the Assyrians in 721 BC and Judah falling to the Babylonians a little over a century later 587 BC. "And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild beasts, and those wild beasts began to tear in pieces those sheep"; God abandons Israel for they have abandoned him.

There is also mention of 59 of 70 shepherds with their own seasons; there seems to be some debate on the meaning of this section, some suggesting that it is a reference to the 70 appointed times in 25:11, 9:2, and 1:12. Another interpretation is the 70 weeks in {{bibleverse||Daniel|9:24|NIV}}. However, the general interpretation is that these are simply angels. This section of the book and another section near the end describe the appointment by God of the 70 angels to protect the Israelites from enduring too much harm from the "beasts and birds". The later section (110:14) describes how the 70 angels are judged for causing more harm to Israel than he desired, found guilty, and "cast into an abyss, full of fire and flaming, and full of pillars of fire."

"And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished that house"; this represents the sacking of Solomon's temple and the tabernacle in Jerusalem by the Babylonians as they take Judah in 587–586 BC, exiling the remaining Jews. "And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that house". "Cyrus allowed [[Sheshbazzar]], a prince from the tribe of Judah, to bring the Jews from Babylon back to Jerusalem. Jews were allowed to return with the Temple vessels that the Babylonians had taken. Construction of the [[Second Temple]] began"; this represents the [[history of ancient Israel and Judah]]; the temple was completed in 515 BC.

The first part of the next section of the book seems, according to Western scholars, to clearly describe the Maccabean revolt of 167 BC against the [[Seleucids]].
The following two quotes have been altered from their original form to make the hypothetical meanings of the animal names clear.
<blockquote>And I saw in the vision how the (Seleucids) flew upon those (faithful) and took one of those lambs, and dashed the sheep in pieces and devoured them. And I saw till horns grew upon those lambs, and the (Seleucids) cast down their horns; and I saw till there sprouted a great horn of one of those (faithful), and their eyes were opened. And it looked at them and their eyes opened, and it cried to the sheep, and the rams saw it and all ran to it. And notwithstanding all this those ([[Ancient Macedonians|Macedonians]]) and vultures and (Seleucids) and ([[Ptolemies]]) still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out. And those (Seleucids) fought and battled with it and sought to lay low its horn, but they had no power over it. (109:8–12)</blockquote>

<blockquote>All the (Macedonians) and vultures and (Seleucids) and (Ptolemies) were gathered together, and there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram. (110:16)</blockquote>

According to this theory, the first sentence most likely refers to the death of High Priest Onias III, whose murder is described in {{bibleverse|1|Maccabees|3:33–35|NRSV}} (died c. 171 BC). The "great horn" clearly is not [[Mattathias]], the initiator of the rebellion, as he dies a natural death, described in {{bibleverse|1|Maccabees|2:49|NRSV}}. It is also not Alexander the Great, as the great horn is interpreted as a warrior who has fought the Macedonians, Seleucids, and Ptolemies. [[Judas Maccabeus]] (167 BC–160 BC) fought all three of these, with a large number of victories against the Seleucids over a great period of time; "they had no power over it". He is also described as "one great horn among six others on the head of a lamb", possibly referring to Maccabeus's five brothers and Mattathias. If taken in context of the history from Maccabeus's time, Dillman Chrest Aethiop says the explanation of Verse 13 can be found in 1 Maccabees iii 7; vi. 52; v.; 2 Maccabees vi. 8 sqq., 13, 14; 1 Maccabees vii 41, 42; and 2 Maccabees x v, 8 sqq. Maccabeus was eventually killed by the Seleucids at the Battle of Elasa, where he faced "twenty thousand foot soldiers and two thousand cavalry". At one time, it was believed this passage might refer to [[John Hyrcanus]]; the only reason for this was that the time between Alexander the Great and John Maccabeus was too short. However, it has been asserted that evidence shows that this section does indeed discuss Maccabeus.

It then describes: "And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face."
This might be simply the "power of God": God was with them to avenge the death. It may also be [[Jonathan Apphus]] taking over command of the rebels to battle on after the death of Judas. John Hyrcanus ([[Hyrcanus I]], Hasmonean dynasty) may also make an appearance; the passage "And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to His house" may describe John's reign as a time of great peace and prosperity. Certain scholars also claim [[Alexander Jannaeus]] of Judaea is alluded to in this book.

The end of the book describes the new Jerusalem, culminating in the birth of a [[Messiah]]:
<blockquote>And I saw that a white bull was born, with large horns and all the beasts of the field and all the birds of the air feared him and made petition to him all the time. <!-- 38. -->And I saw till all their generations were transformed, and they all became white bulls; and the first among them became a lamb, and that lamb became a great animal and had great black horns on its head; and the Lord of the sheep rejoiced over it and over all the oxen.</blockquote>
Still another interpretation, which has just as much as credibility, is that the last chapters of this section simply refer to the infamous battle of [[Armageddon]], where all of the nations of the world march against Israel; this interpretation is supported by the War Scroll, which describes what this epic battle may be like, according to the group(s) that existed at Qumran.

===The Epistle of Enoch===
Some scholars {{who|date=February 2023}} propose a date somewhere between 170 BCE and the 1st century BCE.

This section can be seen as being made up of five subsections,<ref>Loren T. Stuckenbruck, ''1 Enoch 91–108'' (2008) {{ISBN|3-11-019119-9}}</ref> mixed by the final redactor:
* Apocalypse of Weeks (93:1–10, 91:11–17): this subsection, usually dated to the first half of the 2nd century BCE, narrates the history of the world using a structure of ten periods (said "weeks"), of which seven regard the past and three regard future events (the final judgment). The climax is in the seventh part of the tenth week where "new heaven shall appear" and "there will be many weeks without number for ever, and all shall be in goodness and righteousness".<ref name="Barker Enoch" />
* Exhortation (91:1–10, 91:18–19): this short list of exhortations to follow righteousness, said by Enoch to his son [[Methuselah]], looks to be a bridge to next subsection.
* Epistle (92:1–5, 93:11–105:2): the first part of the epistle describes the wisdom of the Lord, the final reward of the just and the punishment of the evil, and the two separate paths of righteousness and unrighteousness. Then there are six oracles against the sinners, the witness of the whole creation against them, and the assurance of the fate after death. According to Boccaccini<ref name="Beyond"/>{{rp|131–138}} the epistle is composed of two layers: a "proto-epistle", with a theology near the deterministic doctrine of the Qumran group, and a slightly later part (94:4–104:6) that points out the personal responsibility of the individual, often describing the sinners as the wealthy and the just as the oppressed (a theme found also in the Book of Parables).
* Birth of Noah (106–107): this part appears in Qumran fragments separated from the previous text by a blank line, thus appearing to be an appendix. It tells of the deluge and of [[Noah]], who is born already with the appearance of an angel. This text probably derives, as do other small portions of 1 Enoch, from an originally separate book (see [[Book of Noah]]), but was arranged by the redactor as direct speech of Enoch himself.
* Conclusion (108): this second appendix was not found in Qumran and is considered to be the work of the final redactor. It highlights the "generation of light" in opposition to the sinners destined to the darkness.

====Contents====
* 92, 91.1–10, 18–19. Enoch's Book of Admonition for his Children.
* 91.1–10, 18–19. Enoch's Admonition to his Children.
* 93, 91.12–17. The Apocalypse of Weeks.
* 91.12–17. The Last Three Weeks.
* 94.1–5. Admonitions to the Righteous.
* 94.6–11. Woes for the Sinners.
* 95. Enoch's Grief: fresh Woes against the Sinners.
* 96. Grounds of Hopefulness for the Righteous: Woes for the Wicked.
* 97. The Evils in Store for Sinners and the Possessors of Unrighteous Wealth.
* 98. Self-indulgence of Sinners: Sin originated by Man: all Sin recorded in Heaven: Woes for the Sinners.
* 99. Woes pronounced on the Godless, the Lawbreakers: evil Plight of Sinners in The Last Days: further Woes.
* 100. The Sinners destroy each other: Judgment of the Fallen Angels: the Safety of the Righteous: further Woes for the Sinners.
* 101. Exhortation to the fear of God: all Nature fears Him but not the Sinners.
* 102. Terrors of the Day of Judgment: the adverse Fortunes of the Righteous on the Earth.
* 103. Different Destinies of the Righteous and the Sinners: fresh Objections of the Sinners.
* 104. Assurances given to the Righteous: Admonitions to Sinners and the Falsifiers of the Words of Uprightness.
* 105. God and the Messiah to dwell with Man.
* 106–107. (first appendix) Birth of Noah.
* 108. (second appendix) Conclusion.

==Names of the fallen angels==
Some of the fallen angels that are given in 1 Enoch have other names, such as ''Rameel'' ('morning of God'), who becomes [[Azazel]], and is also called ''[[Gadreel|Gadriel]]'' ('wall of God') in Chapter 68. Another example is that ''[[Araqiel]]'' ('Earth of God') becomes ''Aretstikapha'' ('world of distortion') in Chapter 68.

''Azaz'', as in ''[[Azazel]]'', means strength, so the name ''Azazel'' can refer to 'strength of God'. But the sense in which it is used most probably means 'impudent' (showing strength towards), which results in 'arrogant to God'. This is also a key point in modern thought that Azazel is Satan.<ref name="Barker Enoch" /><ref name="Barker Lost Prophet" />
Also important in this identification is the fact that the original name Rameel, is very similar in meaning to the word [[Lucifer]] ('Morning Star') which is a common Latin name of Satan in Christianity.

Nathaniel Schmidt states "the names of the angels apparently refer to their condition and functions before the fall," and lists the likely meanings of the angels' names in the Book of Enoch, noting that "the great majority of them are Aramaic."<ref name="schmidt">Nathaniel Schmidt, "Original Language of the Parables of Enoch," pp. 343–345, in William Rainey Harper, ''Old Testament and Semitic studies in memory of William Rainey Harper, Volume 2'', The University of Chicago Press, 1908</ref>

The name suffix ''-el'' means 'God' (see [[list of names referring to El]]), and is used in the names of high-ranking angels. The archangels' names all include ''-el'', such as ''[[Uriel]]'' ('flame of God') and ''[[Michael (given name)|Michael]]'' ('who is like God').<ref>[[Margaret Barker|Barker, Margaret]] (2004). ''An Extraordinary Gathering of Angels.'' London: MQ Publications Ltd.</ref>

''Gadreel'' ({{lang-he|גדר האל|translit=Gader ha-el|lit=Wall of God}}) is listed as one of the chiefs of the fallen [[Watcher (angel)|Watchers]]. He is said to have been responsible for deceiving [[Eve]].<ref name=davidson>{{cite book|title=A Dictionary of Angels, Including the Fallen Angels|last=Davidson|first=Gustav|author-link=Gustav Davidson|date=1967|location=New York|publisher=Free Press|page=120|url=https://archive.org/details/dictionaryofange00davi/page/120/mode/2up}}</ref><ref>{{cite book|title=The Book of Enoch|translator-last=Charles|translator-first=R. H.|date=1912|publisher=Clarendon Press|location=Oxford|page=137|url=https://archive.org/details/bookofenochor1en00char/page/136/mode/2up}}</ref> Schmidt lists the name as meaning 'the helper of God.'<ref name= "schmidt" />

==Enoch and contemporary theology==
Enochic studies have traditionally been historical, focusing on the meanings of the text for its ancient audiences. 1 Enoch counts as Old Testament scripture in the Ethiopian Orthodox Tewahedo Church and has played a significant role in its theology, especially via the ''andemta'' tradition of interpretation.<ref>Ralph Lee, 'The Contemporary Influence of Ethiopian ''Andemta'' Traditional Commentary: Examples from the Commentary on 1 Enoch and other Texts', in Philip F. Esler, ''The Blessing of Enoch: 1 Enoch and Contemporary Theology''. Eugene, OR: Cascade: 2017, 44-60</ref> In 2015 a group of scholars from Ethiopia and other countries held meetings in Ethiopia and the UK to explore the significance of Enoch for contemporary theology. The initial outcome was a collection of essays published in 2017 on various theological topics, including justice, political theology, the environment, the identity of the Son of Man, suffering and evil.<ref>Philip F. Esler (ed) (2017), ''The Blessing of Enoch: 1 Enoch and Contemporary Theology'' (Eugene, OR: Cascade).</ref>

==See also==
<!--do not include any terms already appearing in the article-->
* [[Aramaic Enoch Scroll]]
* ''[[El Shaddai: Ascension of the Metatron]]'', a 2011 [[video game]] inspired by the Book of Enoch
* [[Non-canonical books referenced in the Bible]]

== Notes ==
{{NoteFoot}}
{{notelist}}

==References==
{{Reflist}}

==Bibliography==
{{refbegin|25em|small=yes}}
;Editions, translations, commentaries
* {{cite book |first=A. |last=Dillmann |author-link=August Dillmann |year=1851 |title=Liber Henoch aethiopice |lang=de |trans-title=Ethiopian Book of Enoch |place=Leipzig, DE |publisher=Vogel }}
* {{cite book |first=A. |last=Dillmann |author-link=August Dillmann |year=1853 |title=Das Buch Henoch |lang=de |trans-title=The Book of Enoch |place=Leipzig, DE |publisher=Vogel }}
* {{cite book |first=A.G. |last=Hoffmann |author-link=Andreas Gottlieb Hoffmann |year=1833–1839 |title=Das Buch Henoch |lang=de |trans-title=The Book of Enoch |place=Jena, DE |publisher=Croecker}} — 2&nbsp;vols
* {{cite book |first=Daniel C. |last=Olson |year=2004 |title=Enoch: A new translation |place=North Richland Hills, TX |publisher=Bibal |isbn=0-941037-89-4 }}
* {{cite book |first=Ephraim |last=Isaac |year=1983–1985 |section=1&nbsp;(Ethiopic Apocalypse of) Enoch |title=The Old Testament Pseudepigrapha |editor-first=James H. |editor-last=Charlesworth |place=Garden City, NY |publisher=Doubleday |isbn=0-385-09630-5 }}
* {{cite book |first=G.H. |last=Schodde |author-link=George Henry Schodde |year=1882  |title=The Book of Enoch translated from the Ethiopic with introduction and notes |place=Andover |publisher=Draper}}
* {{cite book |first1=George W.E. |last1=Nickelsburg |first2=James C. |last2={{nobr|van der Kam}} |year=2004 |title=1&nbsp;Enoch: A new translation |place=Minneapolis, MN  |publisher=Fortress |isbn=0-8006-3694-5 }}
* {{cite book |first=George W.E. |last=Nickelsburg |year=2001 |title=1&nbsp;Enoch: A commentary |place=Minneapolis, MN |publisher=Fortress |isbn=0-8006-6074-9 }}
* {{cite book |first=H. |last=Nibley |author-link=Hugh Nibley |year=1986 |title=Enoch the Prophet |place=Salt Lake City, UT |publisher=Deseret Book |isbn=978-0-87579-047-3 |url=https://publications.mi.byu.edu/book/enoch-the-prophet/ |url-status=dead <!-- presumed -->  |via=publications.mi.byu.edu |archive-url=https://web.archive.org/web/20190328063543/https://publications.mi.byu.edu/book/enoch-the-prophet/ |archive-date=2019-03-28 |df=dmy-all}}
* {{cite book |first=James H. |last=Charlesworth |orig-year=1983 |year=1985 |volume=1&nbsp;The Old Testament pseudepigrapha |title=The Old Testament Pseudepigrapha and the New Testament |series=CUP Archive |isbn=1-56338-257-1 |url=http://www.filbluz.ca/resources/Charlesworth_Old.Testament.Pseudepigrapha.1_1983.pdf |url-status=dead <!-- presumed --> |via=filbluz.ca  |archive-url=https://web.archive.org/web/20160810183848/http://www.filbluz.ca/resources/Charlesworth_Old.Testament.Pseudepigrapha.1_1983.pdf |archive-date=2016-08-10 |df=dmy-all}}
* John Baty. ''The Book of Enoch the Prophet'' (London: Hatchard, 1839)
* {{cite book |editor-last1=Milik |editor-first1=Josef T. |title=The Books of Enoch: Aramaic Fragments of Qumrân Cave 4 |others=With the collaboration of Matthew Black |date=1976 |publisher=Clarendon Press |isbn=978-0-19-826161-2 |url=https://archive.org/download/MILIKEnochInAramaicQumranCave4/MILIK_Enoch-in-Aramaic-Qumran-Cave-4.pdf |language=en}}
* [[Margaret Barker]]. ''The Lost Prophet: The Book of Enoch and its influence on Christianity''. (London: [[SPCK]], 1998; [[Sheffield Phoenix Press]], 2005)
* Matthew Black (with James C. VanderKam). ''The Book of Enoch; or, 1&nbsp;Enoch'' (Leiden: Brill, 1985) {{ISBN|90-04-07100-8}}
* Michael A. Knibb. ''The Ethiopic Book Of Enoch.'', 2&nbsp;vols. (Oxford: Clarendon, 1978; repr. 1982)
* Michael Langlois. ''The First Manuscript of the Book of Enoch: An epigraphical and philological study of the Aramaic fragments of 4Q201 from Qumran'' (Paris: Cerf, 2008) {{ISBN|978-2-204-08692-9}}
* R. I. Burns. ''The Book of Enoch: Messianic prophecy edition'' (San Francisco: SageWorks, 2017) {{ISBN|978-1-68564-449-9}}
* Richard Laurence. ''Libri Enoch prophetae versio aethiopica'' (Oxford: Parker, 1838)
* Richard Laurence. ''The Book of Enoch'' (Oxford: Parker, 1821)
* Robert Henry Charles. ''[https://archive.org/details/bookenochtransl00dillgoog The Book of Enoch]'' (Oxford: Clarendon, 1893), translated from professor Dillmann's Ethiopic text - ''The Ethiopic version of the Book of Enoch'' (Oxford: Clarendon, 1906)
* Robert Henry Charles. ''[https://archive.org/details/bookofenochor1en00char The Book of Enoch, or 1&nbsp;Enoch]'' (Oxford: Clarendon, 1912)
* Sabino Chialà. ''Libro delle Parabole di Enoc'' (Brescia: Paideia, 1997) {{ISBN|88-394-0739-1}}
* William Morfill. ''[https://archive.org/details/bookofsecretsofe00morf The Book of the Secrets of Enoch]'' (1896), from mss. Russian Codex Chludovianus, Bulgarian Codex Belgradensi, Codex Belgradensis Serbius.
{{refend}}

;Studies
{{refbegin|25em|small=yes}}
* Veronika Bachmann. ''Die Welt im Ausnahmezustand. Eine Untersuchung zu Aussagegehalt und Theologie des Wächterbuches {{nobr|(1 Hen 1–36)}}'' (Berlin: de Gruyter 2009) {{ISBN|978-3-11-022429-0}}.
* Gabriele Boccaccini. ''Beyond the Essene Hypothesis: The Parting of the Ways between Qumran and Enochic Judaism'' (Grand Rapids: Eerdmans, 1998) {{ISBN|0-8028-4360-3}}
* Gabriele Boccaccini & John J. Collins (eds.). ''The Early Enoch Literature'' (Leiden: Brill, 2007) {{ISBN|90-04-16154-6}}
* {{Cite journal
 |last=Brock |first=Sebastian P. |author-link=Sebastian P. Brock
 |year=1968
 |title=A fragment of Enoch in Syriac
 |journal=The Journal of Theological Studies
 |volume=19 |number=2 |pages=626–633
 |doi=10.1093/jts/XIX.2.626
 |jstor=23958598
}}
*{{cite book
 |last=Dugan |first=Elena
 |year=2023
 |title=The Apocalypse of the Birds: 1&nbsp;Enoch and the Jewish revolt against Rome
 |publisher=Edinburgh University Press
 |location=Edinburgh, UK
 |isbn=9781399508650
}}
* {{cite book
 |first=Florentino |last=Garcia-Martinez
 |year=1992
 |title=Qumran & Apocalyptic: Studies on the Aramaic texts from Qumran
 |place=Leiden, NL |publisher=Brill
 |isbn=90-04-09586-1
}}
* {{cite book
 |first1=Florentino |last1=Garcia-Martinez
 |last2=Tigchelaar
 |year=1999
 |title=The Dead Sea Scrolls Study Edition
 |publisher=Brill
 |quote=with Aramaic studies from J.T. Milik
 |url=http://www.filbluz.ca/resources/_The.Dead.Sea.Scrolls.Study.Edition_Martinez-Tigchelaar.pdf
 |url-status=dead <!-- presumed -->
 |archive-url=https://web.archive.org/web/20160615144741/http://www.filbluz.ca/resources/_The.Dead.Sea.Scrolls.Study.Edition_Martinez-Tigchelaar.pdf
 |archive-date=2016-06-15 |df=dmy-all
}} <!-- ''Hénoc au pays des aromates'']. lang=fr |trans-title=Enoch in the Land of Herbs --- Former name for linked .PDF, which is not relate the name embedded in the URL -->
* {{cite book
 |first=Issa |last=Verdens
 |year=1900
 |section=Vision of Enoch the just
 |title=Uncanonical Writings of the Old Testament
 |url=http://www.filbluz.ca/resources/ISSAVERDENS_UncanonicalWritingsOldTest.pdf
 |via=filbluz.ca
 |archive-url=https://web.archive.org/web/20160811153937/http://www.filbluz.ca/resources/ISSAVERDENS_UncanonicalWritingsOldTest.pdf
 |archive-date=2016-08-11 |df=dmy-all
}}
* Helge S. Kvanvig. ''Roots of Apocalyptic: The Mesopotamian background of the Enoch figure and of the Son of Man'' (Neukirchen-Vluyn: Neukirchener, 1988) {{ISBN|3-7887-1248-1}}
* Hernández Valencia, Juan S. ''Influence of the Enochic tradition on Qumran: reception and adaptation of the Watchers and Giants as a case study'' (Perseitas, 12, 2024, pp. 34–71)
|url=https://revistas.ucatolicaluisamigo.edu.co/index.php/perseitas/article/view/4671 
*Andrei A. Orlov. ''The Enoch-Metatron Tradition'' (Tuebingen: Mohr Siebeck, 2005) {{ISBN|3-16-148544-0}}
* Hedley Frederick Davis Sparks. ''The Apocryphal Old Testament: [https://web.archive.org/web/20161007061958/http://www.filbluz.ca/resources/____The-Apocryphal-Old-Testament_SPARKS.pdf 1&nbsp;Enoch, 2&nbsp;Enoch]'' (1984) 
* Annette Yoshiko Reed. ''Fallen Angels and the History of Judaism and Christianity: The reception of Enochic literature'' (Cambridge: Cambridge University Press, 2005) {{ISBN|0-521-85378-8}}
* James C. {{nobr|van der Kam}}. ''Enoch and the Growth of an Apocalyptic Tradition'' (Washington, DC: Catholic Biblical Association of America, 1984) {{ISBN|0-915170-15-9}}
* James C. {{nobr|van der Kam}}. ''Enoch: A man for all generations'' (Columbia, SC; University of South Carolina, 1995) {{ISBN|1-57003-060-X}}
* John J. Collins. ''The Apocalyptic Imagination'' (New York: Crossroads, 1984; 2nd ed. Grand Rapids: Eermans 1998) {{ISBN|0-8028-4371-9}}
* Margaret Barker. "The Book of Enoch," in ''The Older Testament: The survival of themes from the ancient royal cult in sectarian Judaism and early Christianity''. (London: SPCK, 1987; Sheffield Phoenix Press, 2005) {{ISBN|978-1-905048-19-9}}
* Marie-Theres Wacker, ''Weltordnung und Gericht: Studien zu {{nobr|1 Henoch 22}}'' (Würzburg: Echter Verlag 1982) {{ISBN|3-429-00794-1}}
* {{cite book
 |first=Philip F. |last=Esler
 |year=2017
 |title=God's Court and Courtiers in the Book of the Watchers: Re-interpreting heaven in {{nobr|1 Enoch 1-36}}
 |place=Eugene, OR  |publisher=Cascade
 |isbn=978-1-62564-908-9
}}
* {{cite book
 |editor-first=Philip F. |editor-last=Esler
 |year=2017
 |title=The Blessing of Enoch: 1&nbsp;Enoch and contemporary theology
 |place=Eugene, OR  |publisher=Cascade
 |isbn=978-1-5326-1424-8
}}
* {{cite book
 |first1=Paolo      |last1=Sacchi
 |first2=William J. |last2=Short
 |year=1996
 |title=Jewish Apocalyptic and its History
 |place=Sheffield, UK   |publisher=Academic
 |isbn=1-85075-585-X
}}
{{refend}}

==External links==
{{Wikisourcehas|an incomplete translation of|[[:wikisource:Book of Enoch|Book of Enoch]]}}
;Text
* [https://www.holybooks.com/the-book-of-enoch-the-george-h-schodde-translation/ The Book of Enoch] the George H. Schodde translation at holybooks.com ([[portable document format|PDF]] format)
* [https://pseudepigrapha.org/docs/text/1En Book of the Watchers] (Chapters 1–36): Ge'ez text and fragments in Greek, Aramaic, and Latin at the Online Critical Pseudepigrapha
* [http://www.tau.ac.il/~hacohen/Henoch/Henoch%201.html Ethiopic text online] (all 108 chapters)
* [http://www.sacred-texts.com/bib/boe/index.htm R H Charles 1917 Translation]
* [https://books.google.com/books?id=vwA3AAAAMAAJ&dq=editions%3AYyzN29xKYR0C&pg=PP1 R.H. Charles 1893 edition]
* {{librivox book | title=Book of Enoch| author=Charles}} (Robert Charles translation)
* [http://christianelibrary.googlepages.com/schodde_enoch.pdf George H. Schodde 1882 Translation] {{Webarchive|url=https://web.archive.org/web/20080407050036/http://christianelibrary.googlepages.com/schodde_enoch.pdf |date=2008-04-07 }} ([[portable document format|PDF]] format)
* [http://www.johnpratt.com/items/docs/enoch.html Richard Laurence 1883 Translation]
* [https://web.archive.org/web/20181006021949/http://enoksbok.se/ Book of Enoch Interlinear] (''Including three English and two Swedish translations'')
* [http://www.biblicalaudio.com/enoch.htm Book of Enoch New 2012 Translation with Audio Drama]
* August Dillmann (1893). ''The Book of Enoch'' ([https://web.archive.org/web/20160811142032/http://www.filbluz.ca/resources/1Enoch_Dillmann.pdf 1Enoch]) translated from Geez, መጽሐፈ ፡ ሄኖክ ።.
* [[Hugh Nibley]] (1986). (''[https://web.archive.org/web/20190328063543/https://publications.mi.byu.edu/book/enoch-the-prophet/ Enoch the Prophet]'')
* Rev. D. A. De Sola (1852).  ''Signification of the [[iarchive:significationofp00sola|Proper Names]] occurring in the Book of Enoch'' from the Hebrew and Chaldee languages.
* [http://www.patrologia-lib.ru/apocryph/vetus/index.htm Apocryphi testamenti veteris], access to the Ethiopic Greek, a Latin translation

;Introductions and others
* [http://michaellanglois.org/publications/the-first-manuscript-of-the-book-of-enoch-an-epigraphical-and-philological-study-of-the-aramaic-fragments-of-4q201-from-qumran_le-premier-manuscrit-du-livre-dhenoch-etude-epigraphique-et-philologi The First Manuscript of the Book of Enoch. An Epigraphical and Philological Study of the Aramaic Fragments of 4Q201 from Qumran by Michael Langlois]
* [http://www.marquette.edu/maqom/ Jewish Roots of Eastern Christian Mysticism: An interdisciplinary seminar at Marquette University]
* {{cite Catholic Encyclopedia |wstitle=The Book of Henoch (Ethiopic) |volume=}}
* {{cite EB1911 |wstitle=Enoch, Book of |volume=9 |pages=650–652 |first=Robert Henry |last=Charles}}
{{Jewish Apocrypha}}{{Books of the Bible}}
{{Non-canonical books referenced in the Bible}}

{{Authority control}}
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[[Category:Book of Enoch| ]]
[[Category:1st-century BC books]]
[[Category:2nd-century BC books]]
[[Category:3rd-century BC books]]
[[Category:4th-century BC books]]
[[Category:Enoch (ancestor of Noah)]]
[[Category:Uriel]]
[[Category:Old Testament pseudepigrapha|Enoch 1]]
[[Category:Texts in Ge'ez]]
[[Category:Works of unknown authorship]]
[[Category:Flood myths]]
[[Category:Jewish apocrypha]]
[[Category:Watchers (angels)]]
[[Category:Nephilim]]
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