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Cepher Chanoch: Understanding the Book of Enoch

The Cepher of the Prophet Chanoch is a text which we have included within the confines of the את CEPHER. It is a wonderful book and actually contains many discreet segments.  We will take a look at those segments here.

We begin with the intended audience for the Cepher Chanoch:

Chanoch (Enoch) 1:1
THE word of the blessing of Chanoch, how he blessed the elect and the righteous, who were to exist in the time of trouble; rejecting all the unrighteous and wicked. Chanoch, a righteous man, who with EL’ayim, answered and spoke, while his eyes were open and he saw a blessed vision in the heavens. This the angels showed me.

We can see now how those who preceded this time would find this book difficult to read or to understand. He goes on to say:

Chanoch (Enoch) 1:2
From them I heard all things and understood what I saw; that which will not take place in this generation, but in a generation which is to succeed at a distant period, on account of the elect.

After establishing the breadth of his prophecy and its application ultimately to the conclusion also written of in the Cepher Chizayon (Book of Revelation), he embarks on a discussion of the Watchers, beginning in Chapter 7 and continuing through Chapter 36.

Chanoch (Enoch) 7:1-2
It happened after the sons of men had multiplied in those days, that daughters were born to them, elegant and beautiful. 2 And when the Watchers, the sons of heaven, beheld them, they became enamoured of them, saying to each other, Come, let us select for ourselves women from the progeny of men and let us beget children.

This of course comports with a similar discussion in the Cepher Bere’shiyth (Genesis) where Mosheh tells us as follows:

Bere’shiyth (Genesis) 6:1-4
AND it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 2 That the sons of Elohiym saw ־אתthe daughters of men that they were fair; and they took them women of all which they chose. 3 And Yahuah said, My Ruach shall not always strive with man, for that he also is flesh: yet his days shall be a hundred and twenty years. 4 There were Naphaliym in the earth in those days; who also gathered afterward, when the sons of Elohiym came in unto the daughters of men, and they bore children unto them, the same became warriors and tyrants which were from everlasting, mortal men of the name.

The same event is also described in the Cepher Yovheliym (Book of Jubilees):

Yovheliym (Jubilees) 5:1
AND it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them, that the angels of Elohiym saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves women of all whom they chose, and they bore unto them sons and they were Naphaliym.

And yet another witness is found in the Cepher Baruk Sheniy (2 Baruch):

Baruk Sheniy (2 Baruch) 56:11-15
For, moreover, at that time when he was created, they enjoyed liberty. 12 And some of them descended and mingled with the women. 13 And then those who did so were tormented in chains. 14 But the rest of the multitude of the angels, of which there is no number, restrained themselves. 15 And those who dwelt on the earth perished together with them through the waters of the deluge.

The story of the Watchers – a termed also used in the Cepher Daniy’el (Daniel) to describe what we otherwise would call angels – is a difficult one to be sure, and it is elaborated on at length with the opinions of Yochai and Akiva in a latter day text which would come to be called 3 Enoch. Because of its post-Messianic dating, and because it is the opinion of two fairly discredited rabbis of the second century AD, we elected to avoid its publication within the confines of the את CEPHER.

In addition, there is a book of Slavic origin from the seventh century A.D. which is self-described as 2 Enoch which we also omitted from the את CEPHER due to its late dating and self-described corrections, although the text is of meritorious quality.  It can be found within Shamayim, a book published in our Cepheriym Library Collection

When we arrive at Chapter 37 in the Cepher Chanoch, we find a preamble to what would then follow, namely, the Three Parables.

Chanoch (Enoch) 37:1b-3
This is the commencement of the word of wisdom, which I received to declare and tell to those who dwell upon earth. Hear from the beginning and understand to the end, the blessed things which I utter in the presence of Yahuah Tseva’oth. Those who were before thought it good to speak; 2 And let not us, who come after, obstruct the beginning of wisdom. Until the present period never has there been given before Yahuah Tseva’oth that which I have received, wisdom according the capacity of my intellect and according to the pleasure of Yahuah Tseva’oth; that which I have received from him, a portion of life eternal. 3 And I obtained three parables, which I declared to the inhabitants of the world.

The First Parable begins in Chapter 38, and it concerns itself with judgment day:

Chanoch (Enoch) 38:1
When the assembly of the righteous shall be manifested; and sinners be judged for their crimes and be troubled in the sight of the world;

The Second Parable begins in Chapter 45, and it concerns itself with those who deny the name of Yahuah Tseva’oth, and what is apportioned unto them.

Chanoch (Enoch) 45:3
In that day shall the Elect One sit upon a throne of glory; and shall choose their conditions and countless habitations, while their ruachoth within them shall be strengthened, when they behold my Elect One, for those who have fled for protection to my holy and glorious name. 4 In that day I will cause my Elect One to dwell in the midst of them; will change heaven; will bless it and illuminate it forever. 5 I will also change the earth, will bless it; and cause those whom I have elected to dwell upon it. But those who have committed sin and iniquity shall not inhabit it, for I have marked their proceedings. My righteous ones will I satisfy with peace, placing them before me; but the condemnation of sinners shall draw near, that I may destroy them from the face of the earth.

Consider that Chanoch then goes on to prophesy that the son of man will come to judge the living and the dead.

Chanoch (Enoch) 55:5
O you kings, O you mighty, who inhabit the world you shall behold my Elect One, sitting upon the throne of my glory. And he shall judge Aza’zel, all his associates, and all his hosts, in the name of Yahuah Tseva’oth.

The Third Parable begins in Chapter 57, and it concerns itself with eternal life – a concept foreign to the Tsadoqiym (Sadducees):

Chanoch (Enoch) 57:4-5
Peace be to the qodeshiym with Yahuah of the world. 5 Henceforward shall the qodeshiym be told to seek in heaven the secrets of righteousness, the portion of faith; for like the sun has it arisen upon the earth, while darkness has passed away. There shall be light interminable; nor shall they enter upon the enumeration of time; for darkness shall be previously destroyed, and light shall increase before Yahuah Tseva’oth; before Yahuah Tseva’oth shall the light of uprightness increase forever.

Following the three parables, we have another segment of the book which appears, and it appears to be the writing of Noach (Noah) and not of Chanoch (Enoch).  This is one of the reasons why the book is considered to be pseudepigraphal, as it contains the visions of Chanoch, Noach and even Methushalach.

So, beginning in Chapter 65, we find a vision of Noach:

Chanoch (Enoch) 65:1-3
In those days Noach saw that the earth became inclined, and that destruction approached. 2 Then he lifted up his feet, and went to the ends of the earth, to the dwelling of his great grandfather Chanoch. 3 And Noach cried with a bitter voice, Hear me; hear me; hear me: three times. And he said, Tell me what is transacting upon the earth; for the earth labors, and is violently shaken. Surely I shall perish with it.

However, all of this is contained within the third parable of Chanoch, which concludes in Chapter 69.

Chapter 70 is then going to begin the discussion of the translation of Chanoch and will conclude in Chapter 71.

Ivriym (Hebrews) 11:5
By faith Chanoch was translated that he should not see death; and was not found, because Elohiym had translated him: for before his translation he had this testimony, that he pleased Elohiym. 6 But without faith it is impossible to please him: for he that comes to Elohiym must believe that he is, and that he is a rewarder of them that diligently seek him.

Following this, we enter into an entirely different realm of discussion at Chapter 72, no longer being an account of Chanoch, but rather, the description of an algorithm which is described as the cepher of the revolutions of the luminaries of heaven, which proclaims a calendar consistent with the calendar described in the Cepher Yovheliym.

The discussion of the calendar and the algorithm fixing it to a 364-day year proceeds from Chapter 72 through to Chapter 79 (inclusive).

Consider the admonition of the Cepher Yovheliym concerning this calendar:

Yovheliym (Jubilees) 6:38
For this reason I command and testify to you that you may testify to them; for after your death your children will disturb them, so that they will not make the year three hundred and sixty four days only and for this reason they will go wrong as to the New Moons and seasons and Sabbath and feasts and they will eat all kinds of blood with all kinds of flesh.

And in Chanoch (Enoch) Chapter 80 we find similar language:

Chanoch (Enoch) 80:6-10
The moon shall change its laws, and not be seen at its proper period. But in those days shall heaven be seen; and barrenness shall take place in the borders of the great chariots in the west. It shall shine more than the orders of light; while many chiefs among the stars of authority shall err, perverting their ways and works. 7 Those shall not appear in their season, who commanded them, and all the classes of the stars shall be shut up against sinners. 8 The thoughts of those who dwell on the earth shall transgress within them; and they shall be perverted in all their ways. 9 They shall transgress, and think themselves elohiym; while evil shall be multiplied among them. 10 And punishment shall come upon them, so that all of them shall be destroyed.

Beginning in Chapter 81, however, the discourse shifts to Methushelach, and in particular, the delivery of a comprehensive prophecy which reaches across from the antediluvian period where the Cepher Chanoch begins through to the culmination described in Revelation, Chanoch delivering the prophesy to Methushelach. These prophecies continue through Chapter 91, and, quite frankly, are remarkable.  In the את CEPHER, we have footnoted these prophecies consistent with the Charles interpretation of Chanoch, as we found them to be greatly illustrative.

Chapter 92 of Chanoch tells us now of his audience, giving us even greater illustration:

Chanoch (Enoch) 92:1-3
THAT which was written by Chanoch. He wrote all this instruction of wisdom for every man of dignity, and every judge of the earth; for all my children who shall dwell upon earth, and for subsequent generations, conducting themselves uprightly and peaceably. 2 Let not your ruach be grieved on account of the times; for the Holy, the Great One, has prescribed a period to all. 3 Let the righteous man arise from slumber; let him arise, and proceed in the path of righteousness, in all its paths; and let him advance in goodness and eternal clemency. Mercy shall be showed to the righteous man; upon him shall be conferred integrity and power forever. In goodness and in righteousness shall he exist and shall walk in everlasting light; but sin shall perish in eternal darkness, nor be seen from that time forward forevermore.

Finally, the Cepher Chanoch concludes with written instruction concerning the visions.

Chanoch (Enoch) 93:1
AFTER this, Chanoch began to speak from a cepher.

And of course, he leaves us with a verse I have quoted often, as it discloses a central tool of wisdom in understanding the work of creation:

Chanoch (Enoch) 93:12
Afterwards, in the seventh week, a perverse generation shall arise; abundant shall be its deeds, and all its deeds perverse. During its completion, the righteous shall be selected from the everlasting plant of righteousness; and to them shall be given the sevenfold doctrine of his whole creation.

It is our sincere hope that those who read the את CEPHER will be blessed with the setting forth of the Cepher Chanoch.


For further reading...

What is Canonization?

Canonicity: The Septuagint – Part 1

Canonicity: The Ethiopic Bible – Part 2

Canonicity: The Synod of Jamnia – Part 3

Canonicity: The Council of Nicea – Part 4

Canonicity: The Council of Laodicea – Part 5

Qs and As on the Cepher Chanoch (Book of Enoch)

The Cepher of Chanoch (Book of Enoch) - its structure

The Cepher of Chanoch (Book of Enoch) - its credibility

Cepher Chanoch: On the veracity of the Book of Enoch


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