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1 Enoch: A New Translation; Based on the Hermeneia Commentary

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The collaborative effort of George W. E. Nickelsburg (Professor Emeritus, University of Iowa) and James C. VanderKam (John A. O'Brien Professor of Hebrew Scriptures, University of Notre Dame, Indiana), 1 Enoch: A New Translation is an invaluable work and a welcome addition to Biblical Studies. Based on the Hermeneia commentary, 1 Enoch is divided into five sections, followed by two brief appendices: The Book of the Watchers, The Book of Parables, The Book of the Luminaries, The Dream Visions, The Epistle of Enoch, The Birth of Noah, and Another Book by Enoch. Different sections portray the evolution of stages of Enochic tradition, which are linked by a common world view that considers the present world incurably corrupt and unjust, in need of divine judgment and renewal. Claiming to transmit divine revelation, as given to Enoch in primordial times and made public in the last days to perpetuate the community of the chosen, 1 Enoch is translated with every effort to present ancient writings as clearly and intelligibly to the reader as possible. Extensive footnotes, annotations and reference allow this complex script to be comprehensible to lay readers (with effort), and 1 Enoch: A New Translation is an enthusiastically recommended primary source for religious studies and reference shelves.

There are several recent translations of 1 Enoch (or Ethiopic Enoch) in English, including those of Knibb (1978), Isaac (1983), Black (1985) and Olson (2004) [not to mention recent reprints of outdated nineteenth century translations by Dillmann, Laurence and Schodde, or that of Charles (1912, 2003)] but the present new translation by Nickelsburg and VanderKam is bound to be the authoritative one for decades to come. First, because they are the two major American specialists of 1 Enoch, both also involved in the Hermeneia commentary on 1 Enoch. Second, because their excellent translation with extensive footnotes is based upon textcritical analysis of the Ethiopic, as well as the Aramaic and Greek texts. Thirdly, because this edition is attractive, cheap and convenient. Whereas scholars may want to buy several translations, this is the best buy for students and all others interested in Early Judaism and New Testament backgrounds.

The size of this translation makes it extremely handy for travel and quick reference. This is especially useful as it is the most up-to-date scholarly collation and translation of Enoch available in English. The only annoyance is the lack of reference available to the original languages which are translated; one is either refered to the first volume of the Hermeneia commentary, or has the wait on the forthcoming second volume. Overall, however, it is extremely useful for anyone working in Second Temple Judaism or Early Christianity.

Since I do not know Greek, Ethiopic, or Aramaic, I can say nothing about the translation itself. I can, however, offer my comments and experience as a reader. In previous readings (or attempts at reading) the books of Enoch in other translations, I was constantly struggling to make sense of the text. It seemed broken, disjointed, and confused. Reading this translation was like a breath of fresh air. It does not attempt to remain faithful to a single manuscript or to preserve the structure and content as it is. This is an eclectic representation that seeks to present the material in its most logically consistent meaning and structure. Large portions of text have been cut out of their original places in the manuscripts and re-inserted where they most likely belong. Many conjectural emendations have been provided that (at least superficially) appear to make a great deal of sense. Pieces of the Aramaic scrolls from the Dead Sea that were deemed too insignificant to mention in some English volumes (Vermes' Complete DSS In English) are provided in footnotes in ways that enhance or deepen understanding. And in every place where the text has been altered either in word meaning, sentence or word order, or chapter placement and structure, notes are provided that explain the reasons for these things and how it differs from or finds support in the extant manuscripts. The original chapter and verse divisions have even been retained, despite their now non-linear sequence, which makes open and visible when and where the translator is working behind the scenes to restore something that has suffered many disparities and alterations. Instead of fighting with this translation, I was able to absorb it. Though the book stands on its own as a translation, I found it immensely helpful to have the Hermeneia (1 Enoch: 1) and Tiller (On The Animal Apoc) commentaries by my side as I read. The translation frequently references these works in ways that are helpful...at least to the one with access to that material. Although I never thought about it this way before, the work has presented itself to me as wisdom literature. It is the passing on of ancient religious world-views concerning suffering and retribution, justice and injustice, the present and future consequences of our deeds, our relation to nature, and the nature of YHWH's control over history and creation. The vehicle for this presentation is a mix of prophecy, vision, symbolism, mythic narrative, exhortation, and rebuke. As a whole, it is a wonderful mosaic that calls for peace and anticipates that peace when we follow its lead. But woe to those who disregard its wisdom, for (based on the evidence it presents, both past and future) those who do will have no peace.

This was a very interesting document. This is a new translation and commentary, with excellent textual critical notes by the translators. The document is very important for historical and cultural studies of the Jews up to the time of Christ.

Though this work never became part of the holy writings of either Christians or Jews, it seems to be quoted or referred to in the New Testament books of Jude (verses 14-15) and 2 Peter (2:4). The work called 1 Enoch is actually a compilation of what appear to originally have been three texts, originally written in the 300s BC and later.

This was a very widely-circulated document in the Jewish community of the Roman Empire, originally written in Aramaic, and four copies of the Aramaic manuscript have been found at Qumran. The translators have performed extensive comparative critical work on versions in Aramaic, Ge`ez (ancient Ethiopic, the ancestor of modern Amharic and Tigrinya), Syriac and Greek. The wide circulation of the document and its high use is indicated by the many variations of the text.

Pre-Roman Era

First Enoch is important because it fills in several gaps in previous knowledge of the era of Palestine leading up to the Roman period. It contains an astronomical section describing the synchronization of lunar and solar calendars. More important it contains details of the extensive Jewish folklore that had developed over the centuries after the Babylonian Exile that attempt to fill out the vague and intriguing references in the Torah to ancient figures.

One important story concerns the "Watchers," the race or class of beings quickly referred to in passing in Genesis 6 as "The Sons of God." This passage states the Sons of God liked the Daughters of Humans and took them as wives. This and a couple of other off-hand references in the Old Testament indicate that a mixed-race class of beings was thought to have developed from this, who were semi-gods or super-humans, such as the Greeks called "heroes." This was a race of Giants, referred to sometimes by an ethnic name, such as the Sons of Anak (Hebrew Anakim = the Anak people).

Some translations prefer to use the Hebrew word Nephilim, since this is a special class of beings, not just human giants. Thus, the Contemporary English Version (CEV) and the American Standard Version (ASV) in Genesis 6:4 read:

They were called Nephilim and lived on the earth at that time and even later.

Various legends grew up to fill out this story. The document of Enoch 1 is a full-fledged story that identifies the Watchers as fallen angels, who were not supposed to have sexual union with humans. I find it interesting that these legends never explain why angels were made with human male bodies, and even fully capable of having sexual intercourse with human females, yet for some reason they were prohibited from doing so. It is not explained why they were made sexually able but prohibited, or why it would be detrimental for them to breed with humans.

The Ancient Giants

It seems to be associated with the ancient fear of the race of giants, attested in various pre-historically memories of various human cultures, including the Semites, reflected in the ancient references in Jewish lore simply hinted at in the text of the Torah. The mixed offspring of the angels and humans were a dangerous abomination. There seem to be a few of these giant tribes still around in the story of the Hebrew invasion of Canaan, as a reference says:

Num 13:33 In fact, we saw the Nephilim who are the ancestors of the Anakim. They were so big that we felt as small as grasshoppers. (CEV, Likewise American Standard Version)

Other references occur (KJV):

Deu 2:11 Which also were accounted giants, as the Anakims; but the Moabites call them Emims.

Deu 3:11 For only Og king of Bashan remained of the remnant, of giants; [proceeds to give measurements of his huge iron bed].

[Many other references to Og and his land]

Jos 15:8 ...the mountain that lieth before the valley of Hinnom westward, which is at the end of the valley of the giants northward.

Jos 17:15 ...get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants...

The way the story of the Flood is told, however, it would otherwise seem that they should have died out in the Flood. This and other niggling details are the reason many think the flood in the story, if it was meant to recount a historical event, was a regional flood, and some humans survived. But the flood story seems to be virtually universal among human cultures, though with variations. So this is a mystery. (Some cultures' flood stories specifically indicate the Flood, while devastating, was local and did not in fact cover all land areas. So in these variations there were survivors.)

Apocalyptic View

At any rate, this fascinating composition is a tightly woven story of the apocalyptic ending of the world, with a judgement bringing final vindication for the righteous and victory for God's plan, with judgement coming on the rebellious angels. It is not clear why God would wait till the end of the world to judge them if their activities are so detrimental. Another of the gaps in the Jewish, and even biblical, references. Phrases from this document appear in certain passages of the New Testament writers. It is enlightening and helpful to give a picture of the views of one group of Jews.

This viewpoint was certainly not universal, as attested by other literature, and the New Testament itself. It sheds light, however, on some references not filled out in the New Testament, because they are already well-established in the cultural thought of the day. So it was necessary to spell them out. Everyone knew what they meant. So when Jude simply makes a reference to the judgement of angels and the abyss of darkness into which they will be cast, he does not need to spell it out - everyone automatically knew what he was talking about.

Powerful Symbols

These and other symbolic figures were a common way of referring to the great justice of God that would finally be manifest in the final judgement. After the resurrection, when all would be made right again. It was an encouragement to the righteous who were being persecuted. The symbolic coded languages of Revelation uses some of these same pictures to encourage the Jewish Christians under Roman persecution. The most obvious is the powerful symbols of Jewish numerology to refer to Emperor Nero (666) without overtly indicating it for the unknowing Roman authorities who might incidentally hear the reading of the visual symbology of the apocalyptic message.

First Enoch is an important book in our religious and cultural history. It fills in many gaps of the worldview and popular religious folklore of the Jews, which affected the general context within which the new Christian faith arose.

As a Christian since 83' I wanted more explanation to some of the most recent phenomena that has been happening around the world. We live in a society that is constantly changing. The New Testament speaks of Angels and Demons and warns us to spiritual prepared at all times. Enoch is mentioned briefly in the book of Genesis and the book of Jude. 1 Enoch give a better understanding of the scriptures presented in the books previously mentioned. A great read. Easy to understand.

Before I give the high's of this book, let me express what the book of Enoch 1 isn't. First off, the book is not some great secret that the early church fathers wanted to hide away...as you might hear from the Dan Brown and Elaine Pagels crowd. The reason this book was not added to the early canonization of the full Bible (i.e. OT and NT) is the same reason why it wasn't included in the early Greek traditions and translations of the OT (somewhere around the time, maybe a bit after the book of `Ezra-Nechemyah)...the book of Enoch does not hold up to the sacred truths of what Biblical Holy Scripture is, that is, it doesn't hold up against the measure that the Scripture should have an in-depth and cohesive revelation of who God is...in other words, in simplistic terms, unlike books like B'resheet,Yesha'yahu, Mattityahu, Mark, Luke, and Yochanan, along with the Sha'ul's letters et cetera, the book of Enoch cannot be trusted as a primary source of revelation toward the truth that is God through Yeshua (considering that the OT aims toward the Messiah as seen in the Torah and the Histories and the Prophets and the NT reveals the Messiah as seen in the four Gospels, letters, and the Revelation <of Yeshua> et cetera).

Secondly, the book seems a bit more influential to the (what I will honestly call) Satanically inspired Gnostic beliefs...though I would not and will not put this book on the same low level as the supposed Gospel of T'oma, the Gospel of Miryam of Magdala, et cetera...why do I say Gnosticism is Satanically inspired? Well if you read your Bible and you trust your Bible as a Source of God's words to mankind, God's distinct message to mankind, then you would read about how even so early church fathers as Paul and John talk about how lies were already being built up along the expanding church. These lies would be later known as Gnosticism, that is, occult studies and beliefs placed with Christian names (such as Jesus' name and the before mentioned Miryam of Magdala name). Gnostic Gospels are not part of the Bible because they, as with Enoch, though the book Enoch is not on the same depth of depravity as most Gnostic "writings," holds no water in comparison to the revealed truth about God that is found in what we call the Bible today. The books are in the Bible today because though written across thousands of years, and across levels of society (from priests to tax collectors), they hold a unifying truth and cohesive strength toward showing the truth about who God is.

So why am I giving the Book of Enoch five stars. Well the Book of Enoch is an important addition to any theological student such as myself, whether you are going through seminary as I am right now, or already are apart of the Church. The reason is because it holds an important link to the past as being one of the fragments that have been found in the Dead Sea Scrolls. Though the book of Enoch was not considered Biblical truth (which is ironic because the Pharisees had the sacred truth that showed Yeshua being who Yeshua is, and because of dark egotism, the Pharisees did not realize the truth), the book was found to be important in an "end times" sort of way for such groups as those living in the Qumran. The Book of Enoch shows a distinct power toward what has been considered the fall of the angels, the considered tales surrounding Noach, and many other considerations that aimed toward the first end of the world, that being the Flood...and toward the still future end of the world (which CAN be trusted to be found in such factual documents as the Olivet Discourse and the Book of Yeshua's Revelation). Reading the Book of Enoch, especially this translation which doesn't have the New Age occultism that so many blind people today seem to envelope themselves in. I can say that truthfully because I myself, before coming to Christ, was also involved in such occult studies such as the Golden Dawn and Wicca for many years...being said, I think I have a pretty good inkling toward Satan's lies in this day and age. Still, I digress, the Book of Enoch helps to develop apocalyptical studies in the early Middle East, that of Israel (because remember Christianity did not develop from a vacuum, the Church itself comes from a powerful and prestigious Messianic Jewish legacy starting with the Disciples of Yeshua and those later disciples like Sha'ul). Reading this particular translation of the Book of Enoch I can help you, as it has helped myself, to understand the "winds of chance" that flowed throughout the world of the OT and the NT. I find that if you take this book with a grain of salt, using a cliche, forgive me, it will give you a greater understanding of who and what went on up to and around, and even a little after, the destruction of Jerusalem in AD 70...

The book itself is well spaced and well divided. The editors have worked hard to present as intellectual a study as possible, without frivolous "additions" you find in the occult/Jesus Seminar style of "theology" (I say it that way because no true student of theology would take such practices seriously)...then again, there are many a Christian who believes in Preterism, so then again...anyway. I purchased the book after looking for a well developed study on the Book of Enoch, getting it ironically enough at the Dead Sea Scrolls exhibit in NC. Which I will put into this little review, saying that it is an important Biblical and Christological exhibit. Going back to the book itself, I like what is said in the introduction, the introduction helps to create a framework in looking at the Book of Enoch with intelligent consideration that is lacking in a lot of pop theology and historiography today. Throughout the text, there are many notes along the pages that show how the translation worked, how grammatical structure worked, along with possible word meaning, and that like. In other works, the editors knew what they were doing when constructing this book, Enoch 1. Again I should say, you should take the book with a grain of salt because it does not have the biblical backbone that developed the truth of Scripture we have today, BUT, the book is still relevant enough to show just what was thought of and considered from the OT through the NT period of Biblical writings.

All in all, any worthy student of OT and NT would have to give this one particular book translation the time and effort in reading. It isn't as important as the Bible, realistically, but it still has much to say about the peoples and beliefs around that ancient time period.