Slavonic Enoch
As part of the Enochian literature, The Second Book of Enoch is included in the pseudepigraphal corpus.
Pseudepigrapha : Spurious or pseudonymous writings, especially Jewish writings ascribed to various biblical patriarchs and prophets but composed within approximately 200 years of the birth of Jesus Christ.
In 1773, rumors of a surviving copy of an ancient book drew Scottish explorer James Bruce to distant Ethiopia. There, he found the "First Book of Enoch." Later, another “Book of Enoch” surfaced. The text, which is known as "Second Enoch," was discovered in 1886 by Professor Sokolov in the archives of the Belgrade Public Library. The Second Book of Enoch was written in the latter half of the first century A.D. The text was preserved only in Slavonic and consequently bears the designation, "Slavonic Enoch." The text has also been known by the titles of "2 Enoch", and "The Secrets of Enoch." 2 Enoch is basically an expansion of Genesis 5:21-32, taking the reader from the time of Enoch to the onset of the great flood of Noah's day.
The main theme of the book is the ascension of Enoch progressively through multiple heavens. During the ascension Enoch is transfigured into an angel and granted access to the secrets of creation. Enoch is then given a 30 day grace period to return to earth and instruct his sons and all the members of his household regarding everything God had revealed to him. The text reports that after period of grace an angel will then come to retrieve him to take him from the earth.
Many credible versions end with chapter 68, however there is a longer version of 2 Enoch, which we will examine. In this version the wisdom and insights given to the family of Enoch is passed from family members to Melchizedek, whom God raises up as an archpriest. Melchizedek then fulfills the function of a prophet-priest. To pave the way to Melchizedek, Methuselah functions as a priest for ten years and then passed his station on to Nir, Noah's younger brother. Nir's wife, Sopanim, miraculously conceives without human intercourse while about to die and posthumously gives birth to Melchizedek, who is born with the appearance and maturity of a three-year old child and the symbol of the priesthood on his chest.
The world is doomed to suffer the flood but Michael the archangel promises Melchizedek salvation. This establishes his priesthood for all of eternity. The text goes on to report that in the last generation, there will be another Melchizedek who will be "the head of all, a great archpriest, the Word and Power of God, who will perform miracles, greater and more glorious than all the previous ones".
The manuscripts, which contain and preserve this document, exist only in Old Slavonic. Of the twenty or more manuscripts dating from the 13th century A.D. no single one contains the complete text of 2 Enoch. When pieced together there appears to be two versions. These we will refer to as the long and short version.
The difference in length between the two is due to two quite different features. There are blocks of text found only in the longer manuscripts; but even when the passages are parallel, the longer manuscripts tend to be more full and detailed. At the same time there is so much verbal similarity when the passages correspond that a common source must be supposed.
The form of 2 Enoch is what one finds in Jewish Wisdom literature and Jewish Apocalyptic literature. It has been suggested that the longer version is characterized by editorial expansions and Christian interpolations. Hence, the shorter version contains fewer Christian elements. The author of 2 Enoch speaks much of the Creator and final judgment, but he speaks very little, about redemption, which seems to be absent from the thoughts of the author. Indeed, there seems to be a total lack of a Savior or Redeemer in 2 Enoch. What is noteworthy is that 2 Enoch has no reference to the mercy of God.
In the long version presented here, it appears that the last portion of the text was added as an afterthought. It contains the rise of Melchizedek. The appearance of Melchizedek ties 2 Enoch to several other texts forming a Melchizedkian tradition. The author of 2 Enoch follows a tradition in which an aged mother, who had been barren up to her deathbed, miraculously conceived Melchizedek without human intervention. Before she was able to give birth to the baby she died. The baby then emerged from her dead body with the maturity of a three-year-old boy. His priesthood will be perpetuated throughout the generations until "another Melchizedek" appears. If the last Melchizedek serves as the archpriest for the last generation, it indicates that in the mind of this Jewish writer, the Temple was to be rebuilt and would be the place were God would meet His people when the heathen nations were destroyed. The continuation and victory of the Jews as the selected and blessed people of God is implied. In this vein, 2 Enoch follows certain apocalyptic writings.
(For more information on apocalyptic writings see “End of Days” by Joseph Lumpkin.)
The Slavonic version is translated from a Greek source. Most scholars agree that there was either a Hebrew or Aramaic original lying behind the Greek source from which the Slavonic manuscripts were produced. The Hebrew origins are indicated by ”Semitisms” in the work, but there are also Greek words and expressions, such as the names of the planets in chapter 30.
Proof that The Slavonic Enoch was written in Greek is shown by the derivation of Adam's name, and by several coincidences with the Septuagint. The origin of the story is perhaps based on Hebrew traditions and certain Semitic turns of language show up in the text. This tends to indicate that there was at one time a Hebrew or Aramaic text that preceded the Greek. From the Greek it was translated into Slavonic. Of this version there are five manuscripts or pieces thereof found.
The short version or the Slavonic Enoch was probably written by a single author in an attempt to bring all the current traditions about Enoch of his time into a central storyline and system. The schema to accomplish the unity of traditions implements Enoch’s ascension through multiple heavens. This author was probably a Jew living in Egypt. There are several elements in the book, which betray Egyptian origin. The longer version of 2 Enoch was seeded with Christian elements and appended with an ending that does not fit well, illuminating the fact that there were several authors involved in the longer version.
Parts of the book was probably written in the late first century A.D. The first date is a limit set by the fact that Ethiopic Enoch, Ecclesiasticus, and Wisdom of Solomon are used as sources or references within the text; the second date is a limit set by the fact that the destruction of the Temple is not mentioned at all.
The Slavonic Enoch furnishes new material for the study of religious thought in the beginning of the Common Era. The ideas of the millennium and of the multiple heavens are the most important in this connection. Another very interesting feature is the presence of evil in heaven, the fallen angels in the second heaven, and hell in the third. The idea of evil in heaven may be a nod to the book of Job and the dialog between God and Satan, who was coming and going between heaven and earth. The idea of hell in the third heaven may have been derived from ideas expressed in the Old Testament book of Isaiah, which mentions that the sufferings of the wicked will be witnessed by the righteous in paradise.
Chapter 21 and forward for several chapters shows a heavy influence of Greek mythology. The Zodiac is mentioned along with celestial bodies with names such as Zeus, Cronus, Aphrodite, and others. The part of the text containing names and astrological descriptions could have been tampered with as late as the seventh century A.D.
By far, the most interesting and confusing section begins around chapter 25 and runs for several chapters. Here the text takes a turn toward Gnostic theology and cosmology. The Gnostics were a Christian sect, which formed and grew in the first century A.D. and thrived in the second century A.D.
Although Gnostic borrowed from Plato’s (428 B.C. – 348 B.C.) creation myth, the maturity and construction of the story shows it to be of Gnostic Christian origin, placing it no earlier than the last part of the first century A.D. and no later than the end of the Second century. Add to the dating question the fact that the destruction of the Temple in Jerusalem is not mentioned, which leads to a d
ate just before 70 A.D., if one assumes the Gnostic flavor was not added later.
The history of the text is obviously long and varied. It probably began as a Jewish oral tradition with pieces taken from several Enochian stories. It was first penned in Hebrew or Aramaic. The date of this incarnation of the text is unknown. Later, the story was expanded and embellished by Greek influences. Lastly, Christians and Gnostics commandeered the book and added their own matter. Thus 2 Enoch exhibits a kaleidoscope of cultural and religious contributions over a great scope of time from the first century B.C. (assuming it came after 1 Enoch) and ending as late as the seventh century A.D. These additions would allow any serious student insight into how ancient texts evolve.
Second Enoch was rediscovered and published in the early 19th century A.D The text before you uses the R. H. Charles and W. R. Morfill translation of 1896 with additions from other sources. Archaic terms and sentence structure were revised or explained to convey a more modern rendering for the twenty-first century readers.
2 Enoch
Slavonic Enoch
The Book of the Secrets of Enoch
Chapter 1
1 There was a wise man and a great craftsman, and the Lord formed a love for him and received him, so that he should see the highest dwellings and be an eye-witness of the wise and great and inconceivable and unchanging realm of God Almighty, and of the very wonderful and glorious and bright and manifold vision of the position of the Lord’s servants, and of the inaccessible throne of the Lord, and of the degrees and manifestations of the spiritual (non-physical) hosts, and of the unspeakable ministration of the multitude of the elements, and of the various apparition and singing of the host of Cherubim which is beyond description, and of the limitless light.
2 At that time, he said, when my one hundred and sixty-fifth year was completed, I begat my son Methuselah.
3 After this I lived two hundred years and finished of all the years of my life three hundred and sixty-five years.
4 On the first day of the month I was in my house alone and was resting on my bed and slept.
5 And when I was asleep, great distress came up into my heart, and I was weeping with my eyes in sleep, and I could not understand what this distress was, or what was happening to me.
6 And there appeared to me two very large men, so big that I never saw such on earth. Their faces were shining like the sun, their eyes were like a burning light, and from their lips fire was coming out. They were singing. Their clothing was of various kinds in appearance and was purple. Their wings were brighter than gold, and their hands whiter than snow.
7 They were standing at the head of my bed and began to call me by my name.
8 And I arose from my sleep and clearly saw the two men standing in front of me.
9 And I greeted them and was seized with fear and the appearance of my face was changed to terror, and those men said to me:
10 Enoch, have courage and do not fear. The eternal God sent us to you, and you shall ascend today with us into heaven, and you shall tell your sons and all your household all that they shall do without you on earth in your house, and let no one seek you until the Lord returns you to them.
11 And I hurried to obey them and went out of my house, and went to the doors, as I was ordered, and I summoned my sons Methuselah and Regim and Gaidad and explained to them all the marvels the men had told me.
Chapter 2
1 Listen to me, my children, I do not know where I will go, or what will befall me. So now, my children, I tell you, do not turn from God in the face of that which is empty or prideful, which did not make heaven and earth, for these shall perish along with those who worship them, and may the Lord make your hearts confident in the fear (respect) of him. And now, my children, let no one consider seeking me, until the Lord returns me to you.
Chapter 3
1 (It came to pass, when Enoch had finished speaking to his sons, that the angels took him on to their wings and lifted him up on to the first heaven and placed him on the clouds.)
And there I (Enoch) looked, and again I looked higher, and saw the ether, and they placed me on the first heaven and showed me a very large sea, bigger than the earthly sea.
Chapter 4
1 They brought the elders and rulers of the stellar orders in front of me, and showed me two hundred angels, who rule the stars and services of the stars to the heavens, and fly with their wings and come round all those who sail.
Chapter 5
1 And here I looked down and saw the storehouses of snow, and the angels who keep their amazing storehouses, and the clouds where they come out of and into which they go.
Chapter 6
1 They showed me the storehouse of the dew, like olive oil in its appearance and its form, as of all the flowers of the earth. And they also showed me many angels guarding the storehouses of these things, and how they are made to shut and open.
Chapter 7
1 And those men took me and led me up on to the second heaven, and showed me darkness, greater than earthly darkness, and there I saw prisoners hanging, watched, (guarded,) awaiting the great and limitless judgment, and the spirits were dark in appearance, more than earthly darkness, and perpetually weeping through all hours.
2 And I said to the men who were with me: Why are these being unceasingly tortured? They answered me: These are God’s apostates, who did not obey God’s commands, but took counsel with their own will, and turned away with their prince, who is also held captive in the fifth heaven.
3 And I felt great pity for them, and they greeted me, and said to me: Man of God, pray to the Lord for us. And I answered them: I am just a mortal man. Who am I that I should pray for spirits? Who knows where I go or what will become of me? Or who will pray for me?
Chapter 8
1 And those men took me from there and led me up on to the third heaven, and placed me there. I looked down and saw what this place produces and that it was so good that such as has never been known.
2 And I saw all the sweet, flowering trees and I saw their fruits, which were sweet smelling, and I saw all the foods that came from them and that the food was bubbling with fragrant vapors.
3 And in the middle of the trees was the tree of life, in that place where the Lord rests when he goes up into paradise. And this tree is of indescribable goodness and fragrance, and adorned more than anything existing. And all sides of its form were golden and brilliant red and fire-like and it was completely covered, and it produced all fruits.
4 Its root is in the garden at the earth’s end.
5 And paradise resides between spiritual and physical.
6 And two springs come out which send forth honey and milk, and their springs send forth oil and wine, and they separate into four parts, and flow quietly around, and go down into the paradise of Eden, between the mutable and the eternal.
7 And there they go forth along the earth, and have a circular flow even as other elements.
8 And there is no unfruitful tree here, and every place is blessed.
9 Three hundred angels, which are very bright, are there to keep the garden, and with incessant sweet singing with voices, which are never silent, serve the Lord throughout all the hours of days.
10 And I said: How very sweet is this place, and those men said to me:
Chapter 9
1 This place, O Enoch, is prepared for the righteous, who endure all manner of offence from those that exasperate their souls, who avert their eyes from iniquity, and make righteous judgment, and give bread to the hungering, and cover the naked with clothing, and raise up the fallen, and help injured orphans, and who walk without fault before the face of the Lord, and serve him alone, and for them is prepared this place for eternal inheritance.
Chapter 10
1 And those two men led me up on to the Northern side, and showed me there a very terrible place, and there were every kind of tortures in that place: cruel darkness and gloom, and there was absolutely no light at all there, but murky fire constantly flami
ng above, and there is a fiery river coming out, and everywhere in that entire place is fire, and everywhere there is frost and ice, thirst and shivering, while the physical restraints are very cruel, and the spirits were fearsome and merciless, bearing angry weapons, torturing without mercy.
2 And I said: Woe, woe! This place is so terrible.
3 And those men said to me: This place, O Enoch, is prepared for those who dishonor God, who on earth practice sin against nature, which is sodomy of a child, corruption of children, performing magic, enchantments and devilish witchcrafts, and who boast of their wicked deeds, stealing, lying, slander, envy, resentment, fornication, murder, and who are accursed and steal the souls of men, and those who see the poor and still take away their goods so they grow rich, and injure them for other men’s goods. And this is reserved for those who satisfy their own emptiness made the hungering die; those who clothe themselves by stripping the naked; and who did not know their creator, but instead bowed to lifeless gods who have no soul who cannot see nor hear, empty, who built carved images and bow down to unclean fashioning of useless gods, this place is prepared for these as an eternal inheritance.
The Lost Books of the Bible: The Great Rejected Texts Page 29