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Henoch, 2011

The articles discusses and compares the names of the fallen angels in the Aramic Book of Enoch with later translations.

This essay will attempt to clear away the clutter from the debate, should the Book of Enoch be used as biblical doctrine. It is the intent of this essay to steer a path through such topics as: Did Augustine's influence cancel the Book of Enoch; did the Ante-Nicene fathers unanimously think the Book of Enoch was Scripture (big S); what is the source of information from the Book of Enoch; does the Book of Enoch belong in the New Testament; does the Book of Enoch belong in the Old Testament; who wrote the Book of Enoch and when was it written; what was the condition of the Jewish culture when the Book of Enoch is considered to be written; and much more. As the title of this essay suggests, it is the contention of this author after a review of the evidence, that the Book of Enoch could not be inspired text and should therefore not be considered for doctrinal use.

Many Christians are afraid to attribute truth value to ancient books outside the canon of the Bible. They fear that somehow the authority of Scripture will be compromised or worse, other texts may be falsely considered as Scripture. The book of 1 Enoch is one of those controversial books that has a long history of squabbling over its veracity and influence on Bible interpretation. This paper will be an introduction to the ancient book of 1Enoch, its content, its history, its affirmation in the New Testament, and its acceptance and rejection by the Christian Church.

AJS Review, 2008

Recent approaches to the myth of the fallen angels in 1 Enoch 6-11 have concentrated on its background in the mythology of the ancient world. Detailed attention has been given to the question of strands in chapters 6-11 and to the relationship of those strands to myths of as diverse origin as Greek and Hurrian culture and the Hermetic writings of Hellenistic Egypt. 2 The attempts to relate the myth of the fallen angels to Near Eastern and Hellenistic parallels have met with some success; however, the study of the myth can not end at that point.

Journal of Biblical Literature, 2021

This article suggests that the Codex Panopolitanus Book of the Watchers attests a new arrangement of the work, one organized around a Genesis-style biography of Enoch. I argue that the two scribes of the Book of the Watchers in Codex Panopolitanus are pursuing radically different literary goals and produce different narrative progressions. The first, Scribe 1, begins with an Enochic tour of the cosmos (corresponding to 1 En. 19–21), smoothly transitions to Enoch's earthly life (1 En. 1–11), then addresses his final period of angelic companionship and ascent to heaven (1 En 12–14). This narrative progression has been universally overlooked because the initial tour of the cosmos has been classed as a mistake in transmission (duplicate material), being so deviant from the expected version of the text. Here, in contrast, Scribe 1's text is read as a thoughtful composition, corresponding to the progression of Enoch's life and culminating in an ascent to heaven. The observed practices of textual arrangement in service of biography are further contextualized alongside an analogous transformation of the Ascension of Isaiah into the Greek Legend of Isaiah. I identify the Codex Panopolitanus Book of the Watchers as a complex site of both reception and transmission, emphasizing the crucial role of reception history in the text criticism of ancient Jewish and Christian works.