Literature Review
Enoch (GTR, LXX, HTR) is the name of four biblical persons. The first is the oldest son of Cain (Gen. iv. 17); the second, the son of Jared (Gen. v. 18); the third, the son of Midian (Gen. xxv. 4); the fourth, the oldest son of Reuben (Gen. xlvi. 9; Ex. vi. 14).¹ Of these the second alone is of importance and interest for us, not only on account of the mysterious prominence given him in Gen. v., but especially from the fact that an inspired writer of the New Testament, Jude, in his letter ver. 14, mentions him as a prophet, and produces a quotation from a book attributed to the patriarch.
The existence of such a book does not, however, rest on the authority of this statement alone; but in the early literature of the church there is a whole chain of evidences to this effect. Nearly all of the church Fathers knew of an apocryphal Book of Enoch, and their description of the work and citations from it prove satisfactorily that it was virtually the same as that which now lies before us. Among the Apostolic Fathers, the Epistle of Barnabas refers to such a work. In chap. iv. 3 of that letter, Enoch is cited, and the character of the quotation points to chap. 80 of our book as its probable source, while in the statement of the same Epistle xvi. 5, although ¹ The last two are transcribed in the authorized version Hanoch, the others Enoch. 1 introduced with the important words: GTR, we find almost the very words of En. 89:56.
From that time on to about the seventh century Christian literature, to which alone we owe the preservation of the important work, produces ample proof of the constant use and high standing of this book. Beside the Jewish-Christian Testament. xxl Patriarch.,¹ a production of the second century, the church Fathers² Justin Martyr,³ Clemens of Alexandria, Origen, Irenaeus, Tertullian, Eusebius, Jerome, Hilary, Epiphanius, Augustine, and others refer to and use it.¹ The majority of these statements are indeed simply allusions and general references; but they are of such a character that their source in the present Book of Enoch can generally be found to a certainty, the writers in this respect following the example of Jude, whose citation is taken from En. 1:9, and is not a literal reproduction. The Fathers all, with possibly the one dissenting voice of Tertullian (De Cult. Fem. I. 3) deny the canonicity of this book, and properly regard it as apocryphal; some going even so far as to deny the canonicity of Jude because he had dared to quote an apocryphal work.¹¹ The precedent for this step was given in the Apostolic Constitutions, vi. 16, in strong words. When, after the time of
The Ethiopic Book of Enoch (Henok), also known as 1 Enoch, is the oldest of the three pseudepigrapha attributed to Enoch, the seventh descendant of Adam and Eve, the first man and woman. According to Genesis 5:24, “Enoch walked with God.
Then he vanished because God took him.” This tradition of Enoch’s spiritual relocation gave rise to many haggadic stories, including one that Enoch, son of Jared, when he was taken away by God, saw the secrets of the mysteries of the universe, the future of the world, and the predetermined course of human history.1 The first part of the book contains an introduction (chs. 1-5), which portrays the eschatological era and the final judgment of the righteous and the wicked, and a narrative (chs. 6-36) which concerns the fallen angels, their intercourse with women (Gen 6:1-4), their corruption of all men, Enoch’s unsuccessful intercession on their behalf, a prediction of their doom, and various visions of Enoch during a tour of the earth, Sheol, and heaven.
The second part—the Similitudes, or the so-called “parables” (chs. 37-71)—deals respectively with the coming judgment of the righteous and the wicked; the Messiah, the Son of Man, the Righteous One, and the Elect One; the exposition of additional heavenly secrets; the measuring of Paradise; the resurrection of the righteous; and the punishment of the fallen angels. The third part, an astrological treatise (chs. 72-82), concerns the reckoning of time by the sun, the nature of the solar year of 364 days, and the cosmic disorders of the last days. The fourth part, the Dream Visions (chs. 83-90), consists of two visions concerning the future history (from Enoch’s antediluvian perspective) of the world and Israel: the coming punishment of sinful society by the Deluge, and the history of Israel from Adam to the Maccabeans presented with bold symbolic imagery.
Oxen symbolize the patriarchs; sheep, the faithful Israelites; beasts and birds of prey, the heathen oppressors of Israel; a great horned sheep, a rising Jewish leader; a white bull with great horns, the Messiah. There is also additional material on the fallen angels, the throne of judgment, and the new Jerusalem, together with Enoch’s experience of his earlier visions. The fifth part (chs. 91-104), Enoch’s testament, recapitulates the theme of the spiritual blessedness of the righteous and the sorrowful end of the sinners. Woes are pronounced upon the sinners, who are repeatedly identified with the exploitative wealthy and oppressive powers.
This section, known particularly for its inclusion of the Apocalypse of Weeks (91:12-17 and 93:1-10), summarizes the events that would unfold upon the earth during ten (actually seven and three respectively) consecutive world weeks. An appendix (chs. 105-8) contains fragments of independent works, especially from the Book of Noah (chs. 106f.), and an editor’s conclusion.
Enoch is found complete only in the Ethiopic (Ge’ez) Version, for which more than forty manuscripts are known to exist as of this writing. However, fragments of the work are also found in Aramaic, Greek, and Latin. 1. Aramaic: Aramaic fragments of 1 Enoch were found at Qumran and have been recently published, together with a major study of the text and history of 1 Enoch.2 2. Ethiopic: As has been indicated above, the complete version of 1 Enoch is preserved only in Ethiopic. Below are a list of five major and important manuscripts, one of which (A) has been utilized as the base text of the present English translation, and another of which (C) has been used very extensively in the same work: A. Kebran 9/II (Hammerschmidt—Tdnasee 9/II); fifteenth century.3 B. Princeton Ethiopic 3 (Garrett collection—Isaac 3); eighteenth or nineteenth century.4 C. EMML 2080; fifteenth (possibly 14th) century.5 D. Abbadianus 55; possibly fifteenth century.6 E. British Museum Orient 485 (Wright 6); first half of the sixteenth century.7 3. Greek: The Greek fragments are found principally in the following:
- Codex Panopolitanus (two 8th-cent. or later MSS, found in 1886-87 in a Christian grave in Akhmim, Egypt), containing 1 Enoch 1:1-32:6 (designated Ga in this work)
- Chronographia of Georgius Syncellus (c. 800), containing 1 Enoch 6:1-10:14; 15:8-16:1 (designated Gs in this work).
- Chester Beatty papyrus of 1 Enoch containing 97:6-104; 106f. (published by C. Bonner, The Last Chapters of Enoch in Greek) (designated Gp in this work).
- Vatican Greek MS 1809, containing 1 Enoch 89:42-49. 4. Latin: a Latin fragment, containing 1 Enoch 106:1-18, found in an eighth-century manuscript.
8 Original language Some scholars believe that the original language of 1 Enoch is Hebrew; others, however, think it is Aramaic; still others contend that the book, like Daniel, was composed partly in Hebrew and partly in Aramaic
9 Recently there have been attempts either to counter
10 or to substantiate entirely
11 the Aramaic origin of the Ethiopic text. Neither theory provides wholly convincing arguments which may be accepted without reservations. Our text of A shows an additional closeness between the Ethiopic and Greek versions, but not sufficient to rule out the possibility that a major portion of the Ethiopic text of 1 Enoch was of Aramaic origin. Moreover, HalSvy’s argument that portions of the Ethiopic text derive ultimately from a Hebrew original has not been disproved. Consequently, the thesis that part of 1 Enoch, like the canonical Daniel, was composed partially in Aramaic and partially in Hebrew has to be considered probable.
The God of 1 Enoch is the righteous and just God of the Old Testament; he is the Creator of the world, the holy lawgiver, the dispenser of history, and the ultimate judge of all. Genesis 6:1-4 alludes to the sons of God who had intercourse with the daughters of the people.
1 Enoch transforms this idea into a theology of fallen angels, who consorted with women and produced giants who sinned against the people. They corrupted the people through the instructions in forbidden sciences like making arms, cosmetics, precious metals. Enoch’s intercession on behalf of the fallen angels fails; he is instructed, on the contrary, to predict their final doom (12—16). Allusions to the legend of the fallen angels occur elsewhere in Jewish writings (viz. Jub; Sir 16:7; CD 2.14-3.13; 4Q 180f.; and rabbinic Midrashim).16 One of the extensively discussed concepts in 1 Enoch, particularly by students of New Testament theology, is that of the heavenly Messiah (45-57).
The Messiah in 1 Enoch, called the Righteous One, and the Son of Man, is depicted as a pre-existent heavenly being who is resplendent and majestic, possesses all dominion, and sits on his throne of glory passing judgment upon all mortal and spiritual beings. This description of the Messiah is placed in the Similitudes in the context of reflections upon the last judgment, the coming destruction of the wicked, and the triumph of the righteous ones. This eschatological concept is the most prominent and recurring theme throughout the whole book. The very introduction (1-5) opens with an announcement of the final, coming punishment, the destruction of the wicked ones and the resurrection of the righteous ones to an endless and sinless eternal life.
Likewise, in the Dream Visions (83-90) the same theme is recalled. In this case, the righteous dead, including converted gentiles, will be resurrected, the Messiah will appear, his kingdom will be founded, and the new Jerusalem established; on the other hand, the sinners, the fallen angels, including the apostate Jews, will be judged.
The last major section of 1 Enoch (91-105) is an admonition to righteousness, for he predicts that the wicked shall be condemned to eternal punishment in Sheol, whereas the righteous shall have a blessed resurrection to enjoy the bliss of heaven.
One of the central emphases of 1 Enoch is that sinners are economic exploiters, the political oppressors, and the socially unjust people of this world.
Thus, while 1 Enoch will deepen our insights into and broaden our perspectives of intertestamental Jewish and early Christian theology, it also will help us to appreciate the revolutionary mood of Jews and their staunch opposition not only to Greek and Roman imperialism, but also to Jewish aristocracy itself. There is also a social concern behind 1 Enoch’s computation of time and understanding of the calendar. Time should be reckoned only by the sun, not by the moon as in the Pharisaic lunar calendar. The author’s solar year consists of 364 days, and not 365’A, a fact of which he is also aware.
The calendrical discussion is tied to a spiritual concern; in the last days the sun, moon, stars, and earth will be disrupted in cosmic chaos
The God of 1 Enoch is the righteous and just God of the Old Testament; he is the Creator of the world, the holy lawgiver, the dispenser of history, and the ultimate judge of all. Genesis 6:1-4 alludes to the sons of God who had intercourse with the daughters of the people.
1 Enoch transforms this idea into a theology of fallen angels, who consorted with women and produced giants who sinned against the people. They corrupted the people through the instructions in forbidden sciences like making arms, cosmetics, precious metals. Enoch’s intercession on behalf of the fallen angels fails; he is instructed, on the contrary, to predict their final doom (12—16). Allusions to the legend of the fallen angels occur elsewhere in Jewish writings (viz. Jub; Sir 16:7; CD 2.14-3.13; 4Q 180f.; and rabbinic Midrashim).16 One of the extensively discussed concepts in 1 Enoch, particularly by students of New Testament theology, is that of the heavenly Messiah (45-57).
The Messiah in 1 Enoch, called the Righteous One, and the Son of Man, is depicted as a pre-existent heavenly being who is resplendent and majestic, possesses all dominion, and sits on his throne of glory passing judgment upon all mortal and spiritual beings. This description of the Messiah is placed in the Similitudes in the context of reflections upon the last judgment, the coming destruction of the wicked, and the triumph of the righteous ones. This eschatological concept is the most prominent and recurring theme throughout the whole book. The very introduction (1-5) opens with an announcement of the final, coming punishment, the destruction of the wicked ones and the resurrection of the righteous ones to an endless and sinless eternal life.
Likewise, in the Dream Visions (83-90) the same theme is recalled. In this case, the righteous dead, including converted gentiles, will be resurrected, the Messiah will appear, his kingdom will be founded, and the new Jerusalem established; on the other hand, the sinners, the fallen angels, including the apostate Jews, will be judged. The last major section of 1 Enoch (91-105) is an admonition to righteousness, for he predicts that the wicked shall be condemned to eternal punishment in Sheol, whereas the righteous shall have a blessed resurrection to enjoy the bliss of heaven. One of the central emphases of 1 Enoch is that sinners are economic exploiters, the political oppressors, and the socially unjust people of this world.
Thus, while 1 Enoch will deepen our insights into and broaden our perspectives of intertestamental Jewish and early Christian theology, it also will help us to appreciate the revolutionary mood of Jews and their staunch opposition not only to Greek and Roman imperialism, but also to Jewish aristocracy itself. There is also a social concern behind 1 Enoch’s computation of time and understanding of the calendar.
Time should be reckoned only by the sun, not by the moon as in the Pharisaic lunar calendar. The author’s solar year consists of 364 days, and not 365’A, a fact of which he is also aware. The calendrical discussion is tied to a spiritual concern; in the last days the sun, moon, stars, and earth will be disrupted in cosmic chaos
The Ethiopic version, which is the only full text we possess, consists of five ‘books’, a typical Hebrew arrangement following the model of the five books of Moses. The five ‘books’ are as follows:
The Book of the Watchers (chapters 1-36)
This section is primarily concerned with God’s judgment on the angels (called Watchers) who are thought to have taken human form and mated with human women prior to the Noah Flood. Readers familiar with the Bible will recognize this as an expansion of the enigmatic statement in Genesis 6:2: the sons of God saw that the daughters of men were beautiful; and they took wives for themselves, whomever they chose. it is unlikely that this was the intended meaning of Genesis 6:2, but its presence in Enoch indicates that this misconception has a very long and popular history. It is entirely possible that the Book of Enoch itself is responsible for the propagation of this interpretation.
The Book of the Parables of Enoch; aka the Similitudes of Enoch (chapters 37-71)[15]
This section is composed of three distinct apocalyptic revelations combined with a description of Enoch’s translation into heaven which is clearly another sensational expansion, this one based on Gen. 5:24.
This portion of the Book of Enoch is of particular interest to New Testament scholars because it uses the title “Son of Man” in relationship to Enoch. Some scholars have though that it may provide insight into what Jesus meant by his own use of the title. Unfortunately, it is not clear if this portion of Enoch pre-dates the Gospels (in which case it might provide interesting background) or post-dates them (in which case it may well have taken this language from the Gospels themselves).
The Astronomical Book; aka The Book of the Heavenly Luminaries (chapters 72-82)
This section is a kind of treatise on astronomy, focused on detailing the movement of the stars as revealed to Enoch.[16]
The Book of Dream Visions; aka The Book of Dreams (chapters 83-90)
This section seems to parallel much of the content of the first two. It is focused primarily on the role of the fallen angels in various eras of Israelite history.
The Epistle of Enoch (chapters 91-108)
This section seems to be an attempt to deal with the problem of evil. It addresses the suffering of the righteous and the prosperity of the wicked and declares a coming judgment that will coincide with the future arrival of the Messiah.
Significance of Study
The Book of the Watchers is likely the most well-known part of 1 Enoch in the contemporary world at least in the broad strokes of its content. The central portion of the text concerns the rebellion of the Watchers, a group of angelic beings, in consorting with human women and bringing forth the giants, the Nephilim. Less well known are the details and the remainder of the text which concerns the Day of the Lord and Enoch’s tour of cosmic geography.
The term “Watchers” to describe a group of angelic beings is attested outside of the Book of the Watchers proper. The term is used to describe “one of the holy ones” three times in the book of Daniel associated with Nebuchadnezzar’s dream that he would be struck mad and live like an animal for a time until he accepted Yahweh as God Most High (Dan 4:13, 17, 23). This affliction is said to be both the decree of the Most High (v. 24) and the decree of the Watchers (v. 17) as a way of referring to the divine council surrounding Yahweh’s throne. The term occurs throughout the Enochic literature, as well as in texts such as the Damascus Document (2:18). Philo of Byblos describes a class of celestial intelligences called “sope shenayim“, the Watchers of Heaven (cited by Eusebius, Prep. Evang. 1.10.1-2). The designation of “Watcher” likely indicates a role for these beings similar to our conception of guardian angels. These beings were assigned to guard and protect humanity and instead turned to the corruption of humanity.
The introduction to the Book of the Watchers and to 1 Enoch as a whole introduces the speaker as Enoch and identifies the contents as the contents of the visions which Enoch received after his translation from earth to heaven. He is writing these things not for “this generation” but for one that is far distant (1:2). This stands in contrast to the visions of St. John’s Apocalypse which are things which will soon happen (Rev 1:1). It should not be assumed from this, however, that this means that this is an eschatological work from our perspective as the original readers of the written text of Enoch were living millennia after Enoch himself would have had these visions. While the Book of the Watchers concerns events already ancient by the time it was put into written form, it is not written to and for those who experienced those events, but for the generation to which the text came.
A group of 200 Watchers is called together at Mt. Hermon in order to hatch a plan together. This group is divided into regiments of 10, each with a leader. The leader of all of the 200 is named in Aramaic Shemihazah. In the same sections, the leader is named Asael/Azazel who seems to be a separate figure from the 200 who brings them together and lays out his plot. This plot is that, rather than protecting and aiding humanity in finding repentance and a return to God, they will seek to corrupt humanity. This corruption begins with sexual immorality in a ritual context, the drinking of blood, the sacrifice of animals to demonic beings, and ultimately human sacrifice and the concomitant cannibalism (Enoch 7:3-6). The offspring of this corruption were the giants, the Nephilim, who came to dominate and enslave humanity and force them to serve them (v. 3). Further, in parallel with the genealogy of Cain in Genesis 4:17-24, the fallen Watchers teach humanity secret knowledge for which they are not prepared involving the weapons of war, means of seduction and immorality, sorcery and divination (Enoch 8:1-3).
This tradition as recorded in the Book of the Watchers is fully taken on board by the early Christian Church. St. Irenaeus of Lyons summarizes it in some detail and identifies it as the apostolic teaching regarding the origin of sin and corruption in the world (Apostolic Preaching 18). While in modern times it is generally thought that there was some sort of angelic fall led by the devil in some primordial pre-creation era, this idea comes not from Scripture or the fathers but from puritan poet John Milton. While the text of Enoch itself did not continue to carry authority in much of the Orthodox Church beyond the 3rd century AD, this tradition was accepted and continues to be referenced in various ways even by later authors who rejected its interpretation of Genesis 6:1-4 in particular (eg. St. Augustine in City of God).
In response to these horrors and demonic oppression, the people of the earth cry out and their cries are received by four of the seven archangels who stand before the throne of God (chapters 9-11). These cries are said to be addressed to the holy ones, to the gates of heaven, and to God himself (9:1-2). Ultimately, of course, these pleas are addressed to God of Israel, but their address to heaven, to the throne, and to the holy ones of God’s divine council is not seen to be at odds with this understanding. Clearly communicated here is the understanding the prayers and petitions to God himself can pass through heavenly intermediaries. This practice is referenced also in Job when he is asked to which of the holy ones he will address his plea to Yahweh the God of Israel (Job 5:1). The Apocalypse of St. John likewise presents angels bringing the prayers of the saints before the throne of God (Rev 5:8; 8:4).
This is precisely what the archangels then do, bringing these petitions to the God of gods, Lord of lords, King of kings, and God of the ages (9:4). In response, the Most High gives assignments to each of the four archangels showing that the intermediation goes both ways, responding to prayers through these same heavenly beings through which Yahweh governs creation. Sariel is sent to Noah to give him instructions regarding the coming of the flood. Raphael is commissioned to deal with Azazel, binding him hand and foot, burying him in a ravine to dwell in darkness until the judgment when he will be thrown into the fire. Azazel is not coincidentally the name of the demonic figure to whom sins are sent in the Day of Atonement ritual as practiced in Israel. Raphael’s mission is one of atonement in the aspect of both goats used in that ritual. He is commanded to write all of the sins of the world over Azazel (10:8). He is also instructed to heal and purify the world from the corruption which Azazel has caused (v. 7). First Enoch 10:8 reads, “The whole world was made desolate by the works of the teaching of Azazel. To him ascribe all sins.” In describing the eschatological atonement of Christ, St. John borrows this language (1 John 3:8; 5:19).
The Archangel Gabriel is assigned to destroy the Nephilim, the giants. He does not do so directly, but by pitting them against each other in wars until they are destroyed by the flood (10:9-10). Michael is sent to capture and bind Shemihazah and the other sinful watchers and bind them, imprisoning them in the abyss until the Day of the Lord when they will be judged. The binding of the rebellious Watchers by St. Michael and their imprisonment is referenced in both 2 Peter 2:4-5 and Jude 6. Yahweh, the God of Israel then goes on to describe the age to come which will result when all sin and uncleanness has been cleansed from the earth in eschatological atonement of which these angelic missions is the beginning (Enoch 10:16-11:2).
The remainder of the Book of the Watchers, chapters 17-36 is the description of Enoch’s journey with the seven archangels through the heavens, the earth, and the underworld. It is a gazetteer of cosmic geography. Crucially, Enoch journeys to the north, south, east, and west with the underworld and the heavens overlapping with the geography of the earth. Chapters 17-19 give a brief summary of the entire journey while the following chapters then break down the journey through the cosmos in greater detail.
First Enoch 20 begins with a listing of the seven archangels. The number of the archangels as seven is referred to by St. Raphael in Tobit 12:15. These seven spirits who stand before the throne of God are also referenced in St. John’s Apocalypse (Rev 1:4). The first listed is Uriel, a very prominent archangel in Second Temple literature, mentioned in Scripture only in 4 Ezra/2 Esdras. Next is Raphael who is listed as in charge of the spirits of men and who figures prominently in the book of Tobit. Reuel is described as taking vengeance on the stars meaning that he is responsible for the discipline of other angelic beings. St. Michael is said to have been placed in charge of Israel, the elect. St. Gabriel is said to be in charge of paradise as well as the “serpents and the cherubim.” “Serpents” here is a reference to seraphim. Remiel is said to be the angel in charge of raising the dead, likely a reference to shepherding departed spirits to their destination. Finally, Sariel, elsewhere called Samael, is said to be in charge of the spirits who sin against the Spirit.
These seven spirits serve as guides on Enoch’s tour. Uriel, who is said to be in charge of Tartarus, shows Enoch and describes the place where the fallen stars, the imprisoned Watchers, are chained until the End of Days (1 Enoch 21:1-10). Nearby in the underworld, Enoch sees the mountain of the dead, which is Sheol or Hades. The spirits of the dead are brought to the mountain to dwell in caves hewn out from the rock. St. Raphael describes the caves as being for the righteous dead, the unrepentantly wicked dead, the martyrs, and those who died apart from the truth of God respectively (22:9-13). The righteous will someday be set free. The martyrs will receive justice and salvation. The unrepentant wicked will be condemned to perish for all generations with the fallen angelic beings. The final group who died apart from truth will remain in Hades where they are forever. Enoch sees two further details. The souls of the righteous, though in Hades with the rest, have a spring of refreshing water with them as they await the coming of the Lord (22:2, 9). Outside of the cave of the martyrs, one spirit, whom Raphael identifies as Abel, is leading the others in crying out for justice (22:6-7). This tradition, an interpretation of the crying out of Abel’s blood, his life, from the earth (Gen 4:10), is attested to multiple times in the New Testament (Matt 23:35; Heb 12:24; Rev 6:9).
In chapters 24 and 25, Enoch sees the mountain of God atop which sits his judgment seat upon which he will sit to render the final judgment at the End of Days. They then travel to the center of the Earth, where sit Zion and Jerusalem (26:1-6). This is early written documentation of the tradition that Jerusalem is the “navel of the world” and stands at its center. Christ’s crucifixion there is therefore taken to represent salvation wrought in the middle point of the earth (Ps 74:12). Next to the holy city is the Valley of Hinnom, Gehenna, which will be the eternal abode of the unrepentant wicked after the final judgment while the righteous and the martyrs will dwell in that holy city, the new Jerusalem (1 Enoch 27:1-4). It is Sariel who describes what he will do with the wicked on that day. In the midst of the New Jerusalem sits the tree of life, from which all will eat in the age to come (26:3. cf. Rev 22:1-2).
Finally, Enoch is taken to see Paradise, which St. Gabriel describes to him as the place from which his father and mother of old were exiled (32:6). The trees and beauty of Paradise are described in great detail, but it has, as Enoch sees it, no residents (28:1-32:2). It is described, however, as the Paradise of the righteous indicating that this is a place to which the righteous whom he saw before in the watered cave of Hades will someday be brought. This finds its fulfillment in the Harrowing of Hades in Christ’s descent, as alluded to by St. Peter. Within Paradise, Enoch sees that the “tree of wisdom” still stands (32:3-5). It is reaffirmed here that it is not that the tree itself is a wicked or evil thing but that like the knowledge given by the Watchers, it was knowledge not to be seized by man but rather given by God at the proper time.
The Book of the Watchers concludes with Enoch visiting the very ends of the earth and seeing all of the visible and invisible creatures of God in chapter 33. The last three chapters offer another summary and the obeyed command for Enoch to record what he had seen in the text now being read. It ends in such a way that the independent nature of this portion of the text is re-emphasized.
The Book of the Watchers, therefore, not only records the traditions for which it is famous, concerning the Watchers, the Nephilim, and the flood. It also describes the spiritual geography of the entire creation in a way that is presupposed by the New Testament writers and the fathers in their understanding of events within the invisible creation, the spiritual world. Further, it describes how these spiritual locations overlay visible creation. The Book of the Watchers sets the table for the coming of the Christ, the Messiah. The Son of Man who is to come and fulfill all things will be the subject of the next section of 1 Enoch to be discussed, the Book of Parables.