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Andrei A. Orlov
Divine Mysteries in the Enochic Tradition
Ekstasis

Religious Experience
from Antiquity to the Middle Ages

Edited by
John R. Levison

Volume 11
Andrei A. Orlov

Divine Mysteries
in the Enochic
Tradition
ISBN 978-3-11-119553-7
e-ISBN (PDF) 978-3-11-120192-4
e-ISBN (EPUB) 978-3-11-120296-9
ISSN 1865-8792

Library of Congress Control Number: 2023934710

Bibliographic information published by the Deutsche Nationalbibliothek

The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie;
detailed bibliographic data are available on the internet at http://dnb.dnb.de.

© 2023 Walter de Gruyter GmbH, Berlin/Boston

Typesetting: Integra Software Services Pvt. Ltd.
Printing and binding: CPI books GmbH, Leck

www.degruyter.com
Nikolai Seleznyov, in memoriam
Resh Lakish said: “There are times when the suppression of the Torah may be the
foundation of the Torah.”
b. Menahoth 99a-b
Preface
Several people helped me in my work on this project. I am grateful to my re-
search assistant, Paul Cox, who worked diligently through different versions of
the manuscript to help improve the text’s grammar, style, and argument. His me-
ticulous editing has saved me from numerous errors. But all remaining mistakes
are solely my own responsibility.
I also extend my gratitude to John Cook, Basil Lourié, Sergey Minov, Daniel
Olson, and Michael Stone, who read portions of the manuscript and offered help-
ful suggestions.
I am grateful to the series editor, Jack Levison, and to Albrecht Döhnert and
Aaron Sanborn-Overby at De Gruyter’s theology and religion department for ac-
cepting this volume into the Ekstasis series.
Last but not least, I offer my sincere thanks to De Gruyter’s production team
for their diligent support and patient professionalism during the preparation of
this book for publication.
I dedicate this book to the memory of Nikolai Seleznyov (1971–2021), a friend,
a colleague, and a pioneer in the field of Syriac studies in the post-Soviet Russia.

Andrei A. Orlov
Milwaukee
The Nativity of Christ, 2023

https://doi.org/10.1515/9783111201924-202
Contents
Preface IX

Abbreviations XV

Introduction 1

Chapter One
The Mysteries of the Watchers in the Enochic Materials 6
1.1 The Watchers’ Mysteries in the Book of the Watchers 6
1.1.1 Astronomical Knowledge 16
1.1.2 Meteorological Knowledge 16
1.1.3 Calendrical Knowledge 16
1.1.4 Geographical Knowledge 17
1.1.5 Onomatological Knowledge 17
1.1.6 Knowledge of Natural Elements 18
1.1.7 Demiurgic Knowledge 19
1.2 The Watchers’ Mysteries in the Book of the Similitudes 19
1.3 The Watchers’ Mysteries in the Astronomical Book 30
1.4 The Watchers’ Mysteries in 2 Enoch 39
1.5 The Watchers as the Former Guardians of Creation 45
1.6 Ocular Epistemology and the Watchers’ Lost Perception 54
1.7 The Watchers’ Rebellion and Corruption of Creation 61
1.8 The Watchers’ Corruption of the Law of the Stars 72
1.9 Conclusion: The Enochic Etiology of Evil and Cosmological
Mysteries 83

Chapter Two
The Mysteries of Enoch in 1 Enoch 84
2.1 The Mysteries of Enoch in the Book of the Watchers 84
2.2 The Mysteries of Enoch in the Astronomical Book 94
2.3 The Mysteries of Enoch in the Epistle of Enoch 98
2.4 The Mysteries of Enoch in the Book of the Similitudes 102
2.4.1 Storehouses of Meteorological and Astronomical
Phenomena 103
2.4.2 Secrets 108
2.4.3 The Righteous Balance 112
2.4.4 The Divine Name 117
2.4.5 A Scribal Mirror 120
XII Contents

2.5 Conclusion: Similarities and Differences in Acquisition,

Cultivation, and Transmission of the Divine Mysteries 121

Chapter Three
The Mysteries of Enoch in 2 Enoch and 3 Enoch 130
3.1 The Mysteries of Enoch in 2 Enoch 130
3.2 Enoch’s Acquisition of Secrets During His Heavenly Journey 132
3.2.1 First Heaven 132
3.2.2 Second Heaven 133
3.2.3 Third Heaven 134
3.2.4 Fourth Heaven 135
3.2.5 Fifth Heaven 138
3.2.6 Sixth Heaven 139
3.2.7 Seventh Heaven 139
3.3 Enoch’s Initiation by Vereveil 141
3.3.1 Heavenly Storehouses 143
3.4 Secrets of Creation Revealed by God 147
3.5 Enoch’s Preparation for Transmission of Divine Knowledge to
Humankind 151
3.6 Angelic Guardians of Enoch’s Books 153
3.7 Enoch’s Instructions to His Children 157
3.8 God’s Measuring, Counting, Weighing, and Balancing of
Creation 162
3.8.1 Measuring Creation as Divine Prerogative 162
3.8.2 Counting Creation as Divine Prerogative 164
3.8.3 Weighing and Balancing Creation as Divine Prerogative 165
3.9 Enoch’s Measuring, Counting, Balancing, and Recording
Creation 166
3.9.1 Measuring Creation 168
3.9.2 Counting Creation 175
3.9.3 Weighing and Balancing Creation 180
3.9.4 Liturgical Balancing of Creation 189
3.9.5 Recording Creation 191
3.10 Enoch’s Lost Appetite 198
3.11 Unusual Cosmological Revelation 206
3.12 Enoch’s Demiurgic Activities 208
3.13 Supra-Angelic Nature of Enoch’s Expertise 209
3.14 Enoch as the “Governor of the Earth” in 2 Enoch 211
 Contents XIII

3.15 Enoch-Metatron and Cosmological Secrets in 3 Enoch 215

3.16 Conclusion: Enochic Soteriology and the Mosaic Law 222

Conclusion 224

Bibliography 229

Index 245
Abbreviations
AB Anchor Bible
AGAJU Arbeiten zur Geschichte des antiken Judentums und des Urchristentums
AJEC Ancient Judaism and Early Christianity
AMD Studies in Ancient Magic and Divination
ANEM Ancient Near East Monographs
ANTZ Arbeiten zur neutestamentlichen Theologie und Zeitgeschichte
AOAT Alter Orient und Altes Testament
AR Archiv für Religionswissenschaft
ArBib Aramaic Bible
BAC Bible in Ancient Christianity
BBB Bonner Biblische Beiträge
BJS Brown Judaic Studies
BRLJ Brill Reference Library of Judaism
BSJS Brill’s Series in Jewish Studies
BW The Bible and Women. An Encyclopaedia of Exegesis and Cultural History
CBQ Catholic Biblical Quarterly
CEJL Commentaries on Early Jewish Literature
ConBNT Coniectanea biblica: New Testament Series
CSCO Corpus Scriptorum Christianorum Orientalium
DCLS Deuterocanonical and Cognate Literature Studies
DJD Discoveries in the Judaean Desert
DSD Dead Sea Discoveries
EA Études Asiatiques
EJL Early Judaism and Its Literature
FC Fathers of the Church
HBM Hebrew Bible Monographs
HNT Handbuch zum Neuen Testament
HTR Harvard Theological Review
IJS Institute of Jewish Studies, University College London
JAJ Journal of Ancient Judaism
JANES Journal of the Ancient Near Eastern Society
JAOS Journal of the American Oriental Society
JBL Journal of Biblical Literature
JCTCRS Jewish and Christian Texts in Contexts and Related Studies
JJS Journal of Jewish Studies
JJTP Journal of Jewish Thought and Philosophy
JHS Journal of Hebrew Scriptures
JSHRZ Jüdische Schriften aus hellenistisch-römischer Zeit
JSJSS Journal for the Study of Judaism in the Persian, Hellenistic and Roman Period.
Supplement Series
JSNTSS Journal for the Study of the New Testament. Supplement Series
JSOTSS Journal for the Study of the Old Testament. Supplement Series
JSP Journal for the Study of the Pseudepigrapha
JSPSS Journal for the Study of the Pseudepigrapha. Supplement Series

https://doi.org/10.1515/9783111201924-204
XVI Abbreviations

JSQ Jewish Studies Quarterly

JSS Journal of Semitic Studies
JU Judentum und Umwelt
LCL Loeb Classical Library
LSTS Library of Second Temple Studies
Neot Neotestamentica
NHMS Nag Hammadi and Manichaean Studies
NHS Nag Hammadi Studies
NICOT New International Commentary on the Old Testament
PHSC Perspectives on Hebrew Scriptures and its Contexts
PVTG Pseudepigrapha Veteris Testamenti Graece
RB Revue biblique
REJ Revue des études juives
ResQ Restoration Quarterly
RevQ Revue de Qumrân
RHPR Revue d’histoire et de philosophie religieuses
SBLEJL Society of Biblical Literature Early Judaism and Its Literature
SBLSCS Society of Biblical Literature Septuagint and Cognate Studies
SBLSS Society of Biblical Literature Symposium Series
SBLSP Society of Biblical Literature Seminar Papers
SEL Studi Epigrafici e Linguistici sul Vicino Oriente Antico
SHR Studies in the History of Religions
SJ Studia Judaica
SJLA Studies in Judaism in Late Antiquity
SJS Studia Judaeoslavica
SO Sources Orientales
SPhA The Studia Philonica Annual
STDJ Studies on the Texts of the Desert of Judah
SVTP Studia in Veteris Testamenti Pseudepigrapha
TBN Themes in Biblical Narrative
TSAJ Texte und Studien zum antiken Judentum
TSEC Texts and Studies in Eastern Christianity
UUÅ Uppsala Universitets Årsskrift
VC Vigiliae christianae
VT Vetus Testamentum
VTSup Supplements to Vetus Testamentum
WLAW Wisdom Literature from the Ancient World
WMANT Wissenschaftliche Monographien zum Alten und Neuen Testament
WUNT Wissenschaftliche Untersuchungen zum Neuen Testament
ZCP Zeitschrift für celtische Philologie
Introduction

In recent years one can see increased scholarly attention to the epistemological
dimension of early Jewish apocalyptic writings and, in particular, to the ways by
which divine knowledge was harvested and cultivated by the protagonists and
antagonists of those early Jewish accounts. The early Enochic booklets have tradi-
tionally played a central role in these epistemological probes since they contain
the earliest descriptions of the transmission and acquisition of divine knowledge
in Jewish apocalypticism. Large portions of these apocalyptic accounts deal with
Enoch’s travel to otherworldly locations where he receives from angels and God
various cosmological and eschatological revelations. In comparison with other
early Jewish biblical and extra-biblical accounts, Enochic texts deal with an un-
precedented range of revealed subjects unveiled by God and angels to the seventh
antediluvian patriarch, which encompass astronomical, meteorological, calendri-
cal, geographical, and other phenomena. At the same time, the early Enochic
books offer a complex story of another, illicit transmission of divine knowledge
by the rogue group of the fallen angels, known as the Watchers. Their revelations
are set in striking parallel with the disclosures given to Enoch during his journeys
to otherworldly realms. Helge Kvanvig points out that “the true revelation of the
secrets of the cosmos is given to Enoch, patterned on the same traditions that
were refuted.”1 Reflecting on the subjects of the Watchers’ illicit revelations, Mar-
tha Himmelfarb suggests that the “knowledge of the very phenomena that are
signs of faithfulness in the introduction to the Book of the Watchers (i.e., 1–5; esp.
2:1–5:4) and cause for praise of God in the tour to the ends of the earth (i.e., 17–36)
here contributes to the corruption of humanity.”2 In a similar vein, while reflect-
ing on parallelism between the Watchers’ secrets and the revelation given to
Enoch, James VanderKam notes that one of these endeavors “was a licit transmis-
sion, [while the other] is illicit.”3
In various Enochic booklets one can detect a curious epistemological reversal
where the corrupting mysteries of the antagonists appear as salvific secrets revealed
to the protagonist. Annette Yoshiko Reed points out that “within 1 Enoch 12–16, each
statement about improper angelic instruction corresponds thematically and inversely

 H. S. Kvanvig, Primeval History: Babylonian, Biblical, and Enochic. An Intertextual Reading

(JSJSS, 149; Leiden: Brill, 2011) 528.
 M. Himmelfarb, Ascent to Heaven in Jewish and Christian Apocalypses (New York/Oxford: Ox-
ford University Press, 1993) 77.
 J. C. VanderKam, Enoch: A Man for All Generations (Studies on Personalities of the Old Testa-
ment; Columbia: University of South Carolina Press, 1995) 33.

https://doi.org/10.1515/9783111201924-001
2 Introduction

to the events subsequently related about Enoch.”4 In another study, she suggests that
1 Enoch 6–11 “inverts the conception of heavenly secrets as divine knowledge uncov-
ered for salvific aims – a notion presupposed by the early Enochic pseudepigrapha
in their transmission of secrets allegedly received by Enoch in heaven.”5
Recently, Michael Stone has revisited the correspondences between the Watch-
ers’ secrets and Enoch’s revelations.6 Analyzing potential conceptual developments,
Stone points out that
the subjects the Watchers revealed to humans contrast strikingly with those revealed to
Enoch. They are mostly drawn from the same categories as Enoch’s, but represent their sin-
ister side. So, for example, the Watchers teach humans magical medicine (7:1, 8:3) Enoch
learns healing (10:7, 67:8). The Watchers teach divination; Enoch learns astronomy. Broadly,
but not mechanically, after their descent to earth the Watchers reveal the negative aspect of
the heavenly mysteries to humans, while in the course of his ascent and travels (chs. 17–36
and 37–72) Enoch learns the positive aspect of the heavenly secrets from angels.7

In another article Stone suggests that

it is more than simply coincidental that many of the arts taught by the fallen angels are
sinister aspects of categories of heavenly knowledge revealed to Enoch and observed by
him in the course of his journeys, as they are related in chapters 17–36 and in the Book of
the Similitudes (37–72). It is significant that some of these same subjects are also included in
the “lists of revealed things.” These lists are summaries of the main subjects revealed to
apocalyptic seers at the high point of their revelation and occur in a number of works writ-
ten in the Second Temple period. Perhaps the enumeration of nefarious teachings in 1
Enoch 7–8 deliberately reverses and reworks some list or catalog of revealed things.8

 A. Y. Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic
Literature (Cambridge: Cambridge University Press, 2005) 46.
 A. Y. Reed, “Heavenly Ascent, Angelic Descent, and the Transmission of Knowledge in 1 Enoch
6–16,” in: Heavenly Realms and Earthly Realities in Late Antique Religions (ed. R. S. Abusch and
A. Y. Reed; Cambridge: Cambridge University Press, 2004) 47–66 at 57. Reed notes that “the modes
of divination listed in 1 Enoch 8:3 invoke and invert a common apocalyptic conceptualization of
heavenly secrets: cosmological and meteorological phenomena. The inclusion of knowledge
about the sun, moon, earth, stars, lightning, and fire-balls amongst the teachings of the Watchers
presents a striking contrast with the elevated status of cosmological wisdom in other parts of the
Book of the Watchers (esp. 1–5; 17–19; 20–36).” Reed, Fallen Angels, 41.
 M. E. Stone, “Enoch and the Fall of the Angels: Teaching and Status,” DSD 22 (2015) 342–357;
idem, “Enoch’s Revelations?,” JSP 31 (2022) 249–263.
 Stone, “Enoch and the Fall of the Angels,” 350–351. Summarizing these parallels, Stone affirms
that “the subjects taught by the Watchers are negative aspects of subjects apprehended by Enoch
is his angelified state.” Stone, “Enoch and the Fall of the Angels,” 342.
 Stone, “Enoch’s Revelations?,” 224–225.
 Introduction 3

In addition to similarities in the subjects of the Watchers’ and Enoch’s revela-

tions that often mirror each other, one can detect inverse correspondences in
the spatial progressions of the protagonist and the antagonists of the Enochic
story during their transmission or acquisition of divine knowledge.9 Reed points
out that “already in the Book of the Watchers, the characterization of Enoch was
developed through a sustained contrast with fallen ‘sons of God’: Enoch’s ascent
was there contrasted with the descent of the fallen angels, and his transmission
of salvific knowledge from heaven was articulated in inverse parallel to their
corrupting teachings of metal-working, cosmetics, sorcery, and spells upon the
earth.”10
According to the dynamics of inversion, in which the same subjects of divine
revelations can serve either for salvation or corruption, the status of their re-
vealers deeply affects the nature and value of the transmitted knowledge. Stone
points out that
varying status and varying types of knowledge are correlated, a dynamic which is borne out
in separate texts relating ascent and descent. The correlation between the status of the re-
vealer and the nature of the knowledge is quite explicit. When the revealers, i.e., the fallen
angels, descend from heaven to earth and beget children, their descendants’ status reduces
ultimately to that of earth-born, evil spirits (15:6–10), and these angels’ originally heavenly
knowledge is degraded to magic, divination, and misapplied metal-working.11

One can see that previous scholarly probes have demonstrated that the map of
otherworldly knowledge revealed to Enoch inversely mirrors the map of illicit rev-
elations given by the fallen Watchers to humankind. While the striking corre-
spondences between the Watchers’ secrets and Enoch’s mysteries are widely
recognized, the question remains of what the exact purpose of such conspicuous
epistemological mirroring is. One of the possible objectives for the parallelism
could be that the deity is attempting to mitigate the corruption caused by the fallen

 Karina Martin Hogan notices that “Enoch crosses in reverse (albeit in a vision) the very bound-
ary that he is commissioned to rebuke the Watchers for transgressing.” K. Hogan, “The Watchers
Traditions in the and the Book of the Watchers and the Animal Apocalypse,” in: The Watchers in
Jewish and Christian Traditions (eds. A. Kim Harkins, K. Coblentz Bautch, and J. C. Endres; Minne-
apolis, MI: Fortress Press, 2014) 107–119 at 111–112.
 A. Y. Reed “Enoch in the Armenian Apocrypha,” in: The Armenian Apocalyptic Tradition: A Com-
parative Perspective (ed. K. B. Bardakjian and S. LaPorta; SVTP, 25; Leiden: Brill, 2014) 149–187 at
178. One can also detect a certain parallelism between Enoch and the Watchers’ emotional condi-
tions. Angela Kim Harkins points out that “Enoch comes to embody the physical responses of fear
that are first exhibited by the earth and by the Watchers.” Angela Kim Harkins, “Reading the Qum-
ran Hodayot in Light of the Traditions Associated with Enoch,” Henoch 32 (2010) 1–42 at 37.
 Stone, “Enoch and the Fall of the Angels,” 352.
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