And not even to my angels have I explained my secrets, nor related to them their composition, nor my endless and inconceivable creation which I conceived, as I am making them known to you today. As was mentioned earlier, the notion of "secrets" in 3 Enoch includes various types of revelations. Even though the book applies the term "secrets" to several things, including the Torah, it also seems to use the notion of "the special secret" in reference to certain details of the Account of Creation.
According to the book, this special secret plays an important role in "God's creation of everything. Ishmael that he was the person who revealed the special secret to Moses, in spite of the protests of the heavenly hosts: YHWH the God of Israel is my witness that when I revealed this secret to Moses, all the armies of the height, in every heaven, were angry with me. They said to me, "Why are you revealing this secret to humankind, born of woman, blemished, unclean, defiled by blood and impure flux, men who excrete putrid drops--that secret by which heaven and earth were created, the sea and the dry land, mountains and hills, rivers and springs, Gehinnom, fire and hail, the garden of Eden and the tree of life?
By it Adam was formed, the cattle and the beasts of the field, the birds of heaven and the fish of the sea, Behemoth and Leviathan, the unclean creatures and reptiles, the creeping things of the sea and the reptiles of the deserts, Torah, wisdom, knowledge, thought, the understanding of things above, and the fear of heaven. Why are you revealing it to flesh and blood? Alexander observes that in this passage "the secret" could be either 1 the Torah, or 2 the secret names of God.
He further suggests that "the identification of the secret with the Torah appears to be excluded by the fact that Torah is one of the things created by the secret. Secrets of Creation in Zoharic Tradition The cosmogonic account in 2 Enoch demonstrates close similarities not only with the Merkabah tradition but also with much later developments of Jewish mysticism.
The following analysis is an attempt to trace some affinities between the account of creation in 2 Enoch and in some medieval texts of Jewish mysticism. Stones In one of his books [47] G. Scholem points to an interesting detail of the creation narrative in 2 Enoch. The story involves the enigmatic stones the Lord placed in the waters during the process of creation. In chapters , when the Lord instructed Enoch about the secrets of the Account of Creation, He said: Then from the waters I hardened [48] big stones , [49] and the clouds of the depths [50] I commanded to dry themselves. And I did not name what fell to the lowest places.
I gave to the sea an eternal boundary, which will not be broken through by the waters. The solid structure [52] I fixed and established it above the waters Scholem draws attention to the relationship between these enigmatic stones and the cosmogonic tradition of "an esoteric baraitha [54] in which the word whb in whbw wht of Genesis 1: Cosmogonic doctrines, however, were important during all stages of Jewish mysticism, [57] and occupied a prominent role in such books as Sefer Yetsirah and Sefer Bahir.
In spite of the late date of the Zohar , these materials have preserved important early traditions relevant to the subject of our research. Moreover, this medieval compendium of Jewish mystical knowledge mentions a book under the title "The Book of the Secrets of Enoch" [60] which is identical with the titles given to 2 Enoch in some manuscripts. Several scholars, including G. Odeberg, have noted striking parallels between both texts, especially in the materials of the longer recension.
Box points to the connection between 2 Enoch and the Zohar and observes that "the Slavonic Enoch Odeberg, who was Box's student at the University of London, holds a similar view. Odeberg, who used Forbes' separate translations of the shorter and longer recensions of 2 Enoch, makes a number of provocative comments on the nature of the Jewish mystical traditions incorporated in these texts.
In his opinion, the longer recension sometimes contains concepts that belong to a later post-Hekhaloth development of Jewish mysticism. In this respect, he found a number of striking similarities with Zoharic tradition. It should be noted that Odeberg's position was partially conditioned by his favoring of the shorter recension as more ancient and original.
In the light of the recent studies of F. In this context, an investigation of the possible parallels between the story of creation in 2 Enoch and the Account of Creation in the Zohar can contribute not only to our understanding of the hypothetical provenance of the longer recension but to the provenance of the text in general. It also can clarify the formative value of the account of creation in 2 Enoch for subsequent rabbinic developments.
The importance of such inquiry constitutes one of the reasons for the inclusion of some materials from the Book of Zohar in our research. Zohar I, a reads: The world did not come into being until God took a certain stone, which is called the "foundation stone," [69] and cast it into the abyss [70] so that it held fast there, and from it the world was planted. This is the central point of the universe, and on this point stands the holy of holies. This stone is compounded of fire, water, and air, and rests on the abyss. Sometimes water flows from it and fills the deep.
This stone is set as a sign in the centre of the world. When the Holy One, blessed be He, was about to create the world, He detached one precious stone [72] from underneath His Throne of Glory and plunged it into the Abyss, one end of it remaining fastened therein whilst the other end stood out above; and this other and superior head constituted the nucleus of the world, the point out of which the world started, spreading itself to right and left and into all directions, and by which it is sustained.
That nucleus, that stone, is called shethyiah foundation , as it was the starting-point of the world. The name shethyiah , furthermore, is a compound of shath founded and Yah God , signifying that the Holy One, blessed be He, made it the foundation and starting-point of the world and all that is therein. In the Zohar , the Holy One cast a stone into the abyss. Another important motif in relation to the stones in both texts has to do with the theme of "establishing the foundation.
The concept of the "Foundation Stone" occupies a prominent place in several cosmological stories. Burrows' research points to the Mesopotamian provenance of the concept of the "Foundation Stone," which symbolises in these traditions the bond between heaven and earth. Finally, the difference in the number of stones in both texts must also be explained. The Zohar tells about one foundation stone, 2 Enoch speaks about stones. Etymology of the Names During His instructions in the secrets of creation, the Lord told Enoch that in the beginning of creation He had thought to create a visible creation from the invisible.
This process occupies an important place in the narrative of 2 Enoch and demonstrates a complicated imagery of this stage of creation. To assist our inquiry, the following passage must be quoted: The Lord told Enoch: And I thought up the idea of establishing a foundation, to create a visible creation. And I commanded the lowest things: And I looked at him, and, behold, in his belly he had a great age. And thus it carried all the creation which I had wished to create.
And I saw how good it was. And I placed for myself a throne, and I sat down on it. To the light I spoke: And I spoke, I straightened myself upward from my throne. And I called out a second time into the lowest things, and I said, "Let one of the invisible things come out solid and visible. And I saw how suitable he was. And I said to him, "Come down low and become solid! And become the foundation of the lowest things! Much attention has been devoted to the etymology of these words which might indicate that many scholars consider these names as important cues for clarifying the origins of the text.
Charles asserts that Adoil might be derived from Hebrew, l dy , translated as "The hand of God. Cry suggests reading Adoil as l rw , "the light of God". In his opinion, some letters in the Hebrew word rw , "light," were transformed. Resh was changed into daleth. As a result of these transformations, it sounds like Adoil.
Vaillant suggests that the name might be derived from a Hebrew word d with a suffix, "his eternity, his aeon. Scholem criticizes this rendering and shows that in Hebrew the word d has the peculiar characteristic of being unable to carry a pronominal suffix. Milik considers the name Adoil as "a Greek and Semitic hybrid: Quispel derives it from Adonai-el , where the first element is the circumlocution for the Tetragrammaton.
Charles believes that Arukhaz may have originated from the Hebrew word yqr "firmament". In his opinion it was composed from the Hebrew words Kwr "arranged" and z "hard. Milik traced "Arukhaz" to the Hebrew feminine term hkwr "geographical basin" , transcribed with the masculine flexional ending as Aruchaz. This extension which took place on the second day is the upper waters. The reversal of these letters, yamah seaward , is the lower waters. When they were firmly established, all became one whole, and this name was extended to a number of places. The upper waters are male and the lower waters female.
At first they were commingled, [] but afterwards they were differentiated into upper and lower waters. Let it be noted that the Slavonic text, after it introduces the name "Adoil," defines it as "the great one": A similar correspondence can be found in 2 Enoch where Adoil is matched with the upper foundation.
The same symmetrical pattern also shows in the case of Arukhaz: Arukhaz, the lower foundation in 2 Enoch , and the "other extension , " the lower waters in the Zohar. Both texts use the term "lower" in reference to Arukhaz. This term can serve as a clue to resolving the etymological mystery of this enigmatic name. The word "Arukhaz" in 2 Enoch might be related to the Aramaic yy r , translated as "lower. These inferences will be concerned mainly with the form and the content of the examined textual material.
Even though 2 Enoch deals with various meterological, astronomical, and cosmological revelations, it specifically emphasizes the "secrecy" of the account of creation. The Account of Creation in 2 Enoch includes the cosmogonic motifs of God's creation of the primordial order. These descriptions show a number of parallels with late Jewish mysticism, namely the Zoharic tradition. It supports the Box-Odeberg hypothesis, that the creation narrative of the longer recension shows a presentiment of some of the Zoharic ideas about the process of creation. At this stage of our research, it is difficult to determine whether these blocks of the Account of Creation are interpolations during the later stages of transmission or whether they belong to the original layer of the text.
The story of Creation appears to be more developed in the manuscripts of the longer recension. To illustrate this fact, we could point to the important description of the creation of Adam [] in chapters , which are absent in the manuscripts of the shorter recension.
It supports Andersen's position that "the claims of the longer recension need special attention in the sections dealing with creation, chapters Among them - J "The word of Enoch Sokolov, "Materialy i zametki po starinnoj slavjanskoj literature. Slavjanskaja Kniga Enoha Pravednogo. Teksty, latinskij perevod i izsledovanie. Posmertnyj trud avtora prigotovil k izdaniju M. Vaillant, Le livre des secrets d'Henoch: Institut D'Etudes Slaves, 2. Doubleday, [] 1.
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- The Third Book of Enoch (The Hebrew Book of Enoch) by Joseph Lumpkin!
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Institut D'Etudes Slaves, 1 and Sokolov, 1. In 1 Enoch Clarendon Press, 2. Here and later I have used Philip Alexander's English translation of 3 Enoch , and follow his division in chapters. Kvanvig, Roots of Apocalyptic: Neukirchener Verlag, On Mesopotamian origins of Enoch's figure cf. Schrader, Die Keilinschriften und das Alte Testament 2 vols. Dybwad, ; P. Enmeduranki was also regarded as the founder of the ba2ru3 guild, the elite group of diviners, the experts in omens.
The Catholic Biblical Association of America, Shamash in Ebabbara [appointed] 1. Enmeduranki [king of Sippar], 2. Shamash and Adad [brought him in] to their assembly, 5. Shamash and Adad [honored him], 6. Shamash and Adad [set him] on a large throne of gold, 7. They showed him how to observe oil on water, a mystery of Anu, [Enlil and Ea], 8. They gave him the tablet of the gods, the liver, a secret of heaven and [underworld], 9.
And they took the prayers of Israel and put them as a crown on the head of the Holy One, blessed be He. And to whom do they give all this honour and glory? Hear thou his prayer and fulfil his desire whether it be great or small". Fear not, for now God delights in thee. And ask thou u thy desire of the Glory and Majesty. For thy face shines from one end of the world to the other". But Moses answered him: Metatron said to him: Metatron, the Angel, the Prince of the Presence, the Glory of all heaven, said to me; 1 At first I was sitting upon a great Throne at the door of the Seventh Hall ; and I was judging the children of heaven, the household on high by authority of the Holy One, blessed be He.
Metatron, the angel, the Prince of the Presence, the glory of all heavens, said to me: And these are they: And each one of them is accompanied by , myriads of ministering angels. And with him are 88 angels who move the globe of the moon thousand parasangs every night at the time when the moon stands in the East at its turning point.
And when is the moon sitting in the East at its turning point? And he is accompanied by 72 great and honoured angels. Because he makes the stars run marhit in their orbits and courses thousand parasangs every night from the East to the West, and from the West to the East. For the Holy One, blessed be He, has made a tent for all of them, for the sun, the moon, the planets and the stars in which they travel at night from the West to the East.
And with him are , myriads of ministering angels, great and honoured ones who move the planets from city to city and from province to province in the Raqia' of heavens. And all of them are crowned with royal crowns and clad in royal garments and wrapped in royal cloaks. And all of them are riding on royal horses and they are holding royal sceptres in their hands. And before each one of them when he is travelling in Raqia' , royal servants are running with great glory and majesty even as on earth they princes are travelling in chariot s with horsemen and great armies and in glory and greatness with praise, song and honour.
Metatron, the Angel, the Prince of the Presence, the glory of all heaven, said to me: Why is he called by the name of 'Anaphiel? Because the bough of his honour and majesty and his crown and his splendour and his brilliance covers overshadows all the chambers of 'Araboth Raqia on high even as the Maker of the World doth overshadow them. Just as it is written with regard to the Maker of the World Hab.
Why is he called Sother Ashiel? Because he is appointed over the four heads of the fiery river over against the Throne of Glory; and every single prince who goes out or enters before the Shekina, goes out or enters only by his permission. For the seals of the fiery river are entrusted to him. And furthermore, his height is myriads of parasangs. And he stirs up the fire of the river ; and he goes out and enters before the Shekina to expound what is written recorded concerning the inhabitants of the world.
According as it is written Dan. And why is he called Shoqed Chozi? Because he weighs all the merits of man in a balance in the presence of the Holy One, blessed be He. Why is he called Zehanpuryu? Because he rebukes the fiery river and pushes it back to its place. Why is he called 'Azbuga?
Because in the future he will gird clothe the righteous and pious of the world with the garments of life and wrap them in the cloak of life, that they may live in them an eternal life. And these are the names of the two princes: Because he is appointed over the books of the dead: Because he is appointed over the books of the living of life , so that every one whom the Holy One, blessed be He, will bring into life, he writes him in the book of the living of life , by authority of MAQOM. Thou might perhaps say: The Scripture teaches us 1 Kings xxii.
But how is it possible that they are able to write, when they are standing? It is like this: The one is clad in kingly garments, the other is clad in kingly garments. The one is wrapped in a mantle of majesty and the other is wrapped in a mantle of majesty.
The one is crowned with a royal crown, and the other is crowned with a royal crown. The one's body is full of eyes, and the other's body is full of eyes. The appearance of one is like unto the appearance of lightnings, and the appearance of the other is like unto the appearance of lightnings. The eyes of the one are like the sun in its might, and the eyes of the other are like the sun in its might. The one's height is like the height of the seven heavens, and the other's height is like the height of the seven heavens. The wings of the one are as many as the days of the year, and the wings of the other are as many as the days of the year.
The wings of the one extend over the breadth of Raqia', and the wings of the other extend over the breadth of Raqia. The lips of the one, are as the gates of the East, and the lips of the other are as the gates of the East. The tongue of the one is as high as the waves of the sea, and the tongue of the other is as high as the waves of the sea. From the mouth of the one a flame goes forth, and from the mouth of the other a flame goes forth.
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From the mouth of the one there go forth lightnings and from the mouth of the other there go forth lightnings. From the sweat of the one fire is kindled, and from the perspiration of the other fire is kindled.
From the one's tongue a torch is burning, and from the tongue of the other a torch is burning. On the head of the one there is a sapphire stone, and upon the head of the other there is a sapphire stone. On the shoulders of the one there is a wheel of a swift cherub, and on the shoulders of the other there is a wheel of a swift cherub. One has in his hand a burning scroll, the other has in his hand a burning scroll.
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The one has in his hand a flaming style, the other has in his hand a flaming style. The length of the scroll is myriads of parasangs ; the size of the style is myriads of parasangs; the size of every single letter that they write is parasangs. The surroundings of the Merkaba. The commotion among the angelic hosts at the time of the Qedushsha R. Because he is appointed over the wheels of the Merkaba, and they are given in his charge. Eight; two in each direction. And there are four winds compassing them round about. And these are their names: And round about them, between the rivers, four clouds are planted placed , and these they are: And between one wheel and the other earthquake is roaring and thunder is thundering.
His name is CHAYYLIEL H', a noble and revered prince, a glorious and mighty prince, a great and revered prince, a prince before whom all the children of heaven do tremble, a prince who is able to swallow up the whole earth in one moment at a mouthful. Because he is appointed over the Holy Chayyoth and smites the Chayyoth with lashes of fire: Each Chayya is as the space of the whole world.
And each one has four faces ; and each face is as the face of the East. The size of the faces is as the size of faces, and the size of the wings is as the size of wings.
Third Book of Enoch (3 Enoch, Merkabah Hebrew Book of Enoch)
And each crown is like unto the bow in the cloud. And its splendour is like unto the splendour of the globe of the sun. And the sparks that go forth from every one are like the splendour of the morning star planet Venus in the East. Description of the Kerubim R. Ishmael said; Metatron, the angel, the Prince of the Presence, said to me: His name is KERUBIEL H', a mighty prince, full of power and strength a prince of highness, and Highness is with him, a righteous prince, and righteousness is with him, a holy prince, and holiness is with him, a prince glorified in by thousand hosts, exalted by ten thousand armies.
The height of his stature is as the height of the seven heavens the breadth of his stature is as the wideness of the seven heavens and the thickness of his stature is as the seven heavens. His tongue is a consuming fire. His eyebrows are like unto the splendour of the lightning. His eyes are like sparks of brilliance. His countenance is like a burning fire. And the bow of Shekina is between his shoulders. And wings are covering the whole of his high stature lit. And firebrands go forth from his body.
And hghtnings are cast forth from his face. With him there is alway thunder upon in thunder, by his side there is ever earthquake upon in earthquake. Because he is appointed over the chariot of the Kerubim. And the mighty Kerubim are given in his charge. And he adorns the crowns on their heads and polishes the diadem upon their skull.
And he glorifies the beauty of their majesty. And he increases the greatness of their honour. He causes the song of their praise to be sung. He intensifies their beautiful strength. He causes the brilliance of their glory to shine forth.
He beautifies their goodly mercy and lovingkindness. He frames the fairness of their radiance. He makes their merciful beauty even more beautiful. He glorifies their upright majesty. He extols the order of their praise, to stablish the dwellingplace of him "who dwelleth on the Kerubim".
And he hastens them in glory and might to do the will of their Creator every moment. For above their lofty heads abides continually the glory of the high king "who dwelleth on the Kerubim". And the ministering angels are 12, myriads. And there are 12, rivers of hail, and 12, treasuries of snow. And in the seven Halls are chariots of fire and flames, without reckoning, or end or searching. Ishmael said to me: Like a bridge that is placed over a river so that every one can pass over it, likewise a bridge is placed from the beginning of the entry to the end. And there are standing before it lords of dread and captains of fear, thousand times thousand and ten thousand times ten thousand in number and they sing praise and hymns before YHWH, the God of Israel.
Also numerous rivers of hail, numerous treasuries of snow and numerous wheels offire. And 12, are the treasuries of snow, six above and six below. And 24 myriads of wheels of fire, 12 myriads] above and 12 myriads] below. And they surround the bridges and the rivers of fire and the rivers of hail.
And there are numerous ministering angels, forming entries, for all the creatures that are standing in the midst thereof, corresponding to over against the paths of Raqia Shamayim. The Great and Fearful God, mighty in strength, doth cover his face. And the King of Glory doth cover His face; for else the Araboth Raqia 1 would be rent asunder in its midst because of the majesty, splendour, beauty, radiance, loveliness, brilliancy, brightness and excellency of the appearance of the Holy One, blessed be He.
And they wax great and go forth with commotion with the sound of the hymn: Metatron, the Prince of the Presence said to me: Their ascent is 12 myriads of parasangs, and their descent 12 myriads ofparasangs. And the name of Him that sitteth on it: As it is written Gen. It is not written here "I will set" but "I have set", i. As His clouds pass by, the angels of hail turn into burning coal. And because of the breath of that voice they "run" Ezek.
Therefore "they run and return" Ezek. And they are whiter than a flaming fire and they are great and beautiful. Their height is thousand and 10, times 10, units of measure after the measure of the Seraphim and the Troops Gedudim. Ishmael said; Metatron, the Angel, the Prince of the Presence, said to me: There blows "the Brooding Wind", as it is written Gen.
The Scripture teaches us, that they go out from under the wings of the Kerubim and descend on the globe of the sun, as it is written Eccl. And from the globe of the sun they return and descend upon the rivers and the seas, upon] the mountains and upon the hills, as it is written Am. Let my beloved come into his garden and eat his precious fruits". He has the "Chariots of the Kerubim", as it is written Ps. Eagles literally are not meant here but "they that fly swiftly as eagles". They run by permission and return by permission, for Shekina is above their heads.
Go in between the whirling wheels". And at the time when He rides on a swift kerub, as he sets one of His feet upon him, before he sets the other foot upon his back, he looks through eighteen thousand worlds at one glance. And he discerns and sees into them all and knows what is in all of them and then he sets down the other foot upon him, according as it is written Ezek.
Whence do we know that He looks through every one of them every day? It is written Ps. Description of the 'Ophannim R. And he has eyes, corresponding to the days of the year. No eye can behold and no mouth can tell the mighty power of his strength save the King of kings, the Holy One, blessed be He, alone. Because he is appointed over the 'Ophannim and the 'Ophannimare given in his charge.
He stands every day and attends and beautifies them. And he exalts and orders their apartment and polishes their standing-place and makes bright their dwellings, makes their corners even and cleanses their seats. And he waits upon them early and late, by day and by night, to increase their beauty, to make great their dignity and to make them "diligent in praise of their Creator. And why is it called Carbuncle Bareqet?
Because its splendour is like the appearance of a lightning Baraq. And tents of splendour, tents of brilliance, tents of brightness as of sapphire and carbuncle inclose them because of the shining appearance of their eyes. Description of the Seraphim R. The image of him is like unto the Greater Light.
The Third Book of Enoch (Also called 3 Enoch & The Hebrew Book of Enoch)
His height is as the seven heavens. The light from his eyebrows is like the sevenfold light. Every eye is like the planet Venus. Yet, there are some of them like the Lesser Light and some of them like unto the Greater Light. From his ankles to his knees they are like unto stars of lightning, from his knees to his thighs like unto the planet Venus, from his thighs to his loins like unto the moon, from his loins to his neck like the sun, from his neck to his skull like unto the Light Imperishable. The measure of the crown is the distance of years' journey.
There is no kind of splendour, no kind of brilliance, no kind of radiance, no kind of light in the universe but is fixed on that crown. And the crown on his head, its name is "the Prince of Peace". Because he is appointed over the Seraphim. And the flaming Seraphim are given in his charge. And he presides over them by day and by night and teaches them song, praise, proclamation of beauty, might and majesty; that they may proclaim the beauty of their King in all manner of Praise and Sanctification Qedushsha.
Four, corresponding to the four winds of the world. And how many wings have they each one of them? Six, corresponding to the six days of Creation. And how many faces have they? Each one of them four faces. The size of each wing is like the measure of all Raqia'. The size of each face is like that of the face of the East. For everyone who beholds it, his eyes are darkened because of its great splendour. Because they burn saraph the writing tables of Satan: But the Seraphim know from the secrets of the Holy One, blessed be He, that he desires not, that this people Israel should perish.
Third Book of Enoch (3 Enoch, Merkabah Hebrew Book of Enoch) : Dr A Nyland :
What do the Seraphim? Every day do they receive accept them from the hand of Satan and bum them in the burning fire over against the high and exalted Throne in order that they may not come before the Holy One, blessed be He, at the time when he is sitting upon the Throne of Judgement, judging the whole world in truth.
Metatron, the Angel of H' , the Prince of the Presence, said to me: And he breaks the seals of the case, opens it, takes out the books and delivers them before the Holy One, blessed be He. And the Holy One, blessed be He, receives them of his hand and gives them in his sight to the Scribes, that they may read them in the Great Beth Din The court of justice in the height of 'Araboth Raqia', before the heavenly household.
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Because out of every word that goes forth from his mouth an angel is created: There is none like unto them among all the celestial princes and none their equal among all the Servants. For each one of them is equal to all the rest together. And the splendour of their countenance is a reflection of the splendour of Shekina. As it is written Dan.