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Home > Catholic Encyclopedia > H > The Book of Henoch (Ethiopic)


THE BOOK OF HENOCH (ETHIOPIC)

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The antediluvian patriarch Henoch according to Genesis "walked with God and was
seen no more, because God took him". This walking with God was naturally
understood to refer to special revelations made to the patriarch, and this,
together with the mystery surrounding his departure from the world, made
Henoch's name an apt one for the purposes of apocalyptic writers. In consequence
there arose a literature attributed to him.

It influenced not only later Jewish apocrypha, but has left its imprint on the
New Testament and the works of the early Fathers. The canonical Epistle of St.
Jude, in verses 14, 15, explicitly quotes from the Book of Henoch; the citation
is found in the Ethiopic version in verses 9 and 4 of the first chapter. There
are probable traces of the Henoch literature in other portions of the New
Testament.



Passing to the patristic writers, the Book of Henoch enjoyed a high esteem among
them, mainly owing to the quotation in Jude. The so-called Epistle of Barnabas
twice cites Henoch as Scripture. Clement of Alexandria, Tertullian, Origen, and
even St. Augustine suppose the work to be a genuine one of the patriarch. But in
the fourth century the Henoch writings lost credit and ceased to be quoted.
After an allusion by an author of the beginning of the ninth century, they
disappear from view.

So great was the oblivion into which they fell that only scanty fragments of
Greek and Latin versions were preserved in the West. The complete text was
thought to have perished when it was discovered in two Ethiopic manuscripts in
Abyssinia, by the traveler Bruce in 1773. Since, several more copies in the same
language have been brought to light. Recently a large Greek fragment comprising
chapters i-xxxii was unearthed at Akhmîn in Egypt.

Scholars agree that the Book of Henoch was originally composed either in Hebrew
or Aramaic, and that the Ethiopic version was derived from a Greek one. A
comparison of the Ethiopic text with the Akhmîn Greek fragment proves that the
former is in general a trustworthy translation. The work is a compilation, and
its component parts were written in Palestine by Jews of the orthodox Hasidic or
Pharisaic schools. Its composite character appears clearly from the palpable
differences in eschatology, in the views of the origin of sin and of the
character and importance of the Messias found in portions otherwise marked off
from each other by diversities of subject. Critics agree that the oldest
portions are those included in chapters i-xxxvi and (broadly speaking) lxxi-civ.

It will be seen that the work is a voluminous one. But the most recent research,
led by the Rev. R.H. Charles, an English specialist, breaks up this part into at
least two distinct constituents. Charles's analysis and dating are: i-xxxvi, the
oldest part, composed before 170 B.C.; xxxvii-lxx, lxxxiii-xc, written between
166-161 B.C.; chapters xci-civ between the years 134-95 B.C.; the Book of
Parables between 94-64 B.C.; the Book of Celestial Physics, lxxii-lxxviii,
lxxxii, lxxix, date undetermined. Criticism recognizes, scattered here and
there, interpolations from a lost apocalypse, the Book of Noah. Expert opinion
is not united on the date of the composite older portion, i.e. i-xxxvi,
lxxi-civ. The preponderant authority represented by Charles and Schürer assigns
it to the latter part of the second century before Christ, but Baldensperger
would bring it down to a half century before our Era.


CONTENTS

In the following outline of contents, Charles's analysis, which is supported by
cogent reasons, has been adopted. The various elements are taken up in their
chronological sequence.


BOOK I (CHAPTERS 1-36)

Its body contains an account of the fall of the angelic "Watchers", their
punishment, and the patriarch's intervention in their history. It is based upon
Genesis 6:2: "The sons of God seeing the daughters of men, that they were fair,
took to themselves wives of all they chose." The narrative is intended to
explain the origin of sin and evil in the world and in this connection lays very
little stress on the disobedience of our First Parents. This portion is
remarkable for the entire absence of a Messias.


BOOK II (CHAPTERS 83-90)

This book contains two visions. In the first, lxxxiii-lxxxiv, is portrayed the
dreadful visitation of the flood, about to fall upon the earth. Henoch
supplicates God not to annihilate the human race. The remaining section, under
the symbolism of cattle, beasts, and birds, sketches the entire history of
Israel down to the Messianic reign.


BOOK III (CHAPTERS 91-94, 98)

It professes to give a prophetic vision of the events of the world-weeks,
centering about Israel. This part is distinguished by insistence upon a sharp
conflict between the righteous of the nation and their wicked opponents both
within and without Israel. They triumph and slay their oppressors in a Messianic
kingdom without a personal Messias. At its close occurs the final judgment,
which inaugurates a blessed immortality in heaven for the righteous. For this
purpose all the departed just will rise from a mysterious abode, though
apparently not in the body (ciii, 3, 4). The wicked will go into the Sheol of
darkness and fire and dwell there forever. This is one of the earliest mentions
of Sheol as a hell of torment, preceding portions of the book having described
the place of retribution for the wicked as Tartarus and Geennom.




BOOK IV (CHAPTERS 37-70)

This book consists of three "Parables". The first describes the secrets of
heaven, giving prominence to the angelic hosts and their princes. The second
parable (xliv-lvii) deals with the Messias, and is the most striking of this
remarkable book. The influence of Daniel is easily traceable here, but the
figure of the Messias is sketched much more fully, and the idea developed to a
degree unparalleled in pre-Christian literature. The Elect One, or Son of Man,
existed before the sun and stars were created, and is to execute justice upon
all sinners who oppress the good. For this end there will be a resurrection of
all Israel and a judgment in which the Son of Man will render to everyone
according to his deeds. Iniquity will be banished from the earth and the reign
of the Messias will be everlasting. The third parable (lviii-lxx) describes
again the happiness reserved for the just, the great Judgment and the secrets of
nature. Here and there throughout the Book of Parables the author gives
piecemeal his theory of the origin of sin. Going a step further back than the
fault of the Watchers of the first book, he attributes their fall to certain
mysterious Satans.


BOOK V (CHAPTERS 72-78, 89 AND 79 TRANSPOSED)

This book may be called the Book of Celestial Physics, or Astronomy. It presents
a bewildering mass of revelations concerning the movements of the heavenly
bodies, given to Henoch by the angel Uriel. The final chapters of the entire
work, cv-cvii, are drawn from the lost Book of Noah.




ABOUT THIS PAGE

APA citation. The Book of Henoch (Ethiopic). (1907). In The Catholic
Encyclopedia. New York: Robert Appleton Company.
http://www.newadvent.org/cathen/01602a.htm

MLA citation. "The Book of Henoch (Ethiopic)." The Catholic Encyclopedia. Vol.
1. New York: Robert Appleton Company, 1907.
<http://www.newadvent.org/cathen/01602a.htm>.

Transcription. This article was transcribed for New Advent by Douglas J. Potter.
Dedicated to the Sacred Heart of Jesus Christ.

Ecclesiastical approbation. Nihil Obstat. March 1, 1907. Remy Lafort, S.T.D.,
Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.

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