God's Face and the Creation of Humans 2 Enoch 44

### Document 1: The Image of God and Human Creation in 2 Enoch

The concept of humans being created in the image of God is central in both the canonical scriptures and in *2 Enoch*. In *Genesis* 1:27, God creates man in His image, a concept that is echoed in *2 Enoch* but with further elaboration on the nature of this image and its implications. According to *2 Enoch*, God's face serves as the model for the human face, thus affirming the dignity and sanctity of every individual. This profound idea is emphasized by *2 Enoch* 44:2, which warns that whoever insults a human face, whether great or small, insults the face of the Lord Himself.

In *2 Enoch* 30:10-14, the creation of humanity is described with remarkable detail. God commands His Wisdom to create man from seven different consistencies: flesh from the earth, blood from dew, eyes from the sun, bones from stone, intelligence from angelic swiftness, veins and hair from the earth’s grass, and the soul from God’s breath. These descriptions are not merely physical components but represent a blend of visible and invisible aspects of human nature, revealing a profound interplay between the material and spiritual worlds. God not only gives man physical form but also seven natures: hearing, sight, smell, touch, taste, endurance, and sweetness. These elements reflect man’s capacity to interact with the world and to perceive the divine wisdom embedded in creation.

The passage further underscores the uniqueness of humanity, referring to man as a “second angel” who is appointed as the ruler of the earth, bearing God’s wisdom (2 Enoch 30:12). This elevated status reflects humanity’s special role in creation, as being simultaneously small in greatness and great in smallness. The duality of man's nature—both physical and spiritual, visible and invisible—is emphasized in this description. God’s challenge to humanity, represented in Adam, is whether man will choose the path of light or darkness, good or evil (2 Enoch 30:14). The choice highlights man's free will, given as a test of his love for the Creator.

Interestingly, *2 Enoch* employs a Gnostic-like motif where Wisdom (Gk. Sophia) is given a role in the creation of man (2 Enoch 30:8). Some scholars suggest this could be a Jewish precursor to later Gnostic developments, where Sophia is a key figure in Gnostic cosmology. While Gnostic traditions emphasize the fall and redemption of Wisdom, *2 Enoch* integrates Wisdom into a positive account of creation, where the role of Sophia aligns with God’s plan for humanity's exaltation, not its downfall.

The creation narrative in *2 Enoch* closely mirrors Genesis 1:27, where humans are made "in the image of God." However, *2 Enoch* enriches this idea by linking the human face to God's divine face. The repeated admonition not to treat any human with contempt in *2 Enoch* 44 reflects the high regard for the image of God in man. Just as Adam was created in God’s likeness, so all humans bear this divine reflection. This idea resonates with *Genesis* 5:3, which notes that Adam’s son Seth was born in Adam’s image, after his likeness. This continuity between God's image and humanity's image demonstrates the enduring significance of the divine-human connection, even after the Fall.

In essence, *2 Enoch* teaches that disrespect for another human is disrespect for God Himself, for to insult a person's face is to insult the face of the Creator. This idea finds resonance in James 3:9, where the apostle warns against using the tongue to curse men, who are made in God's likeness, while simultaneously blessing God. This moral imperative is profound in *2 Enoch* and adds a rich layer of ethical teaching to the doctrine of creation, making it clear that reverence for the Creator should manifest in the way humans treat each other, as all bear the face of God.

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### Document 2: The Theological Implications of the Image of God in 2 Enoch and Gnostic Thought

In *2 Enoch*, the theology surrounding the creation of humanity bears striking similarities to the notion of divine reflection, seen not only in biblical texts but also in Gnostic thought, particularly the Valentinian tradition. The creation of Adam in *2 Enoch* follows a detailed process where man is formed from seven components, and the human face is directly linked to the face of God. This intricate account, especially in *2 Enoch* 30:10-14, can be seen as an extension of *Genesis* 1:27, where humans are created "in the image of God." Here, *2 Enoch* amplifies this idea by providing the components of human creation as a fusion of visible and invisible aspects, grounding human existence in both the material and spiritual realms.

In Valentinian Gnostic traditions, as preserved in the *Excerpta ex Theodoto*, there is a rejection of the idea that spiritual entities in the Pleroma, including God, are formless or incorporeal. Rather, spiritual beings, including the Only-Begotten and the First-Created, have bodies that correspond to their status and preeminence, though these bodies differ from the corporeal forms familiar to humans. This corporeality is not bound by material limitations, but it nevertheless reflects form and distinction, a theme that resonates with *2 Enoch's* emphasis on God having a face and creating man in the image of that face.

In *2 Enoch* 44:1-2, the narrative takes the theological idea of the image of God one step further by connecting the dignity of the human face with the divine face. This notion—that to insult a human face is to insult God's face—parallels the Gnostic concept that divine beings, even though they may be spiritual, possess form and visibility. For the Valentinians, the divine and the human share an intimate connection, just as in *2 Enoch*, where humanity’s creation reflects the divine.

In both *2 Enoch* and Gnosticism, the corporeality of divine beings challenges the often abstract and incorporeal depictions of God found in other traditions. While *2 Enoch* presents this in terms of human creation and the sanctity of the human form, Valentinian Gnosticism extends the idea to all spiritual beings, asserting that even the First-Created and the Only-Begotten have specific forms that reflect their divine nature.

The ethical dimension in *2 Enoch*, however, adds a unique layer to this theology. In *2 Enoch* 44:2, human dignity is directly tied to the divine image, leading to a moral exhortation against treating others with contempt. This teaching finds a parallel in *James* 3:9, where the apostle reminds believers that humans, made in the likeness of God, should not be cursed with the same tongue used to bless God. The intrinsic connection between the divine image and human identity emphasizes the theological importance of treating others with respect, reflecting God's presence in all.

In conclusion, *2 Enoch* and Valentinian Gnosticism both reflect a deep connection between the divine and the human, grounded in the idea that spiritual beings, including God, have form and substance. While Gnosticism focuses more on the metaphysical aspects of spiritual corporeality, *2 Enoch* presents this concept in a more practical, ethical framework, urging reverence for the divine image reflected in humanity. These traditions, though distinct, both affirm the profound significance of the human form as a reflection of the divine, with important implications for how humans perceive themselves and others.

God's Face and the Creation of Humans in 2 Enoch

According to Genesis, humans are created in the image of God. 2 Enoch takes this idea and likens God's face to the human face, which is God's image, and which should not be treated with contempt.

Chapter 30:10 On the sixth day I commanded my wisdom to create man from seven consistencies: one, his flesh from the earth; two, his blood from the dew; three, his eyes from the sun; four, his bones from stone; five, his intelligence from the swiftness of the angels and from cloud; six, his veins and his hair from the grass of the earth; seven, his soul from my breath and from the wind.

11And I gave him seven natures: to the flesh hearing, the eyes for sight, to the soul smell, the veins for touch, the blood for taste, the bones for endurance, to the intelligence sweetness [enjoyment].

12I conceived a cunning saying to say, I created man from invisible and from visible nature, of both are his death and life and image, he knows speech like some created thing, small in greatness and again great in smallness, and I placed him on earth, a second angel, honourable, great and glorious, and I appointed him as ruler to rule on earth and to have my wisdom, and there was none like him of earth of all my existing creatures.

13And I appointed him a name, from the four component parts, from east, from west, from south, from north, and I appointed for him four special stars, and I called his name Adam, and showed him the two ways, the light and the darkness, and I told him:

14This is good, and that bad, that I should learn whether he has love towards me, or hatred, that it be clear which in his race love me.

15For I have seen his nature, but he has not seen his own nature, therefore through not seeing he will sin worse, and I said After sin what is there but death?

In this respect another, even more striking parallel between the account of creation in 2 Enoch 30 and the Gnostic materials should be mentioned. In the longer recension44 of 2 Enoch 30.8 the deity commanded his Wisdom45 to create man out the seven components.46 Scholars have previously noted the parallels between this role of Wisdom (Gk. Sophia) in the creation of the first human in the Slavonic apocalypse and the Gnostic texts.47 Some scholars even suggested that the Sophia tradition in 2 Enoch 30 might be an early Jewish prototype of the later Gnostic developments.48

Enoch instructs his sons, that they might not insult the face of any person, small or great

2 Enoch 44:1 The Lord with his hands having created man, in the likeness of his own face, the Lord made him small and great.
2 Enoch 44:2 Whoever insults a person's face insults the face of the Lord;... Whoever treats with contempt the face of any person treats the face of the Lord with contempt.

In this passage, 2 Enoch likens the human face to the divine face, vers 1; reminds us of Gen 1:27 it has similar wording

44:1 The Lord with his hands having created man, in the likeness of his own face, the Lord made him small and great.

Gen 1:27  So God created man in his own image, in the image of God created he him; male and female created he them.

"in the image of God" That is, in the image of the Elohim whom the Father used in the work of creation. Man is In the Image And Likeness Of The Elohim, or angels . The word image means a shadow, or a likeness. The word is reproduced in Daniel 2 in relation to the image, and thus relates to form or appearance.

Genesis 5:3 states that "Adam begat a son in his likeness after his image" which illustrates its use here.

Man was made "in the image" of the Elohim, and inasmuch as they are "sons of God," the image is divine (though the nature of man is not).

Of the Lord Jesus Christ also, we read that he is "the exact representation of his (God's) very being" (Heb. 1:3). Yahweh has corporeal existence in heaven.

"While image, then, hath reference to form or shape, 'likeness' hath regard to mental constitution, or capacity... Adam's mental capacity enabled him to comprehend and receive spiritual ideas

But whereas Adam was made in "the image and likeness of the Elohim," the descendants of Adam inherit the consequences of the Fall. Seth was "in the likeness after the image" of Adam (Gen. 5:3), and not that of God.

Therefore, since the Fall it has been impossible for man to reflect the divine excellence in its fullness, and this has required the formation of a New Man who should exactly reveal the divine image and likeness. This Christ accomplished by conquering the flesh (Rom. 1:3; Heb. 1:3; Col. 1:15).

Man is a facsimile of god that is of god's visible face
any disrespect for any human being is to disrespect  God himself

2 Enoch 44:2 Whoever insults a person's face insults the face of the Lord; ....Whoever treats with contempt the face of any person treats the face of the Lord with contempt.

James 3:8 But the tongue, not one of mankind can get it tamed. An unruly injurious thing, it is full of death-dealing poison. 9 With it we bless God, even [the] Father, and yet with it we curse men who have come into existence “in the likeness of God


And now, my children, it is not from my own lips that I am reporting to you today, but from the lips of the Lord who has sent me to you. As for you, you hear my words, out of my lips, a human being created equal to yourselves; but I, I have heard the words from the fiery lips of the Lord. For the lips of the Lord are a furnace of fire, and his words are the fiery flames which come out. You, my children, you see my face, a human being created just like yourselves; I, I am one who has seen the face of the Lord, like iron made burning hot by fire, emitting sparks. For you gaze into (my) eyes, a human being created just like yourselves; but I have gazed into the eyes of the Lord, like the rays of the shining sun and terrifying the eyes of a human being.

Finally Theodotus is an important figure in Valentianian Gnosticism rejects the idea that the Pleroma is non-corporeal 

10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father; and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity. For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son. And he is said to be “inapproachable Light” as” Only-Begotten,” and “First-Born,” “the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,” – and such a one shall not be found either among the First-Created or among men, – but they “always behold the face of the Father” and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided.

Enoch's Ascension into Heaven The Book of Enoch chapter 70

Enoch's Ascension into Heaven The Book of Enoch chapter 70

### Document 1: The Book of Enoch and the Symbolic Last Days

The Book of Enoch is often seen as a prophetic work, but it is crucial to understand its symbolic nature, especially from a perspective that avoids supernatural interpretations. The opening of Enoch 1:3 sets the stage for understanding this book as a "parable," emphasizing its metaphorical and allegorical content, rather than a literal narrative. The passage reads: *"Concerning the elect I said, and took up my parable concerning them but not for this generation, but for a remote one which is for to come (in the Last Days)."* This indicates that the vision presented is for a future time, yet it is not to be understood through literal, chronological events but through the unfolding of spiritual insight.

The concept of the "Last Days," particularly in John 6:39-40, is reinterpreted here as the last stage or degree of spiritual understanding. This aligns with a metaphysical approach where "day" is understood as a state of mind dominated by intelligence, while "night" represents ignorance. Thus, the "last day" signifies the highest level of spiritual insight or enlightenment that one can achieve. It is the final phase of spiritual evolution, where material conditions are transcended, and one enters a state of spiritual consciousness. This is not a literal apocalyptic event, but a metaphor for the ultimate realization of divine truth.

In line with this symbolic framework, the concept of the "day of judgment" is interpreted as the moment of personal realization, when one's thoughts and actions bring about consequences in their life. Judgment is not an external event but an internal transformation where the old, material ways of thinking are cast aside, making room for spiritual renewal. This reflects the broader teaching found in I Peter 4:7, which states: *"The end of all things is at hand."* In this view, the end is not a literal destruction but the dissolution of material consciousness, making way for spiritual enlightenment.

Chapters 70 and 71 of Enoch describe the ascension of the prophet and his experiences in the heavenly realm. However, even these passages can be understood symbolically. Enoch's ascension is not a physical event but represents a shift in consciousness. He is "raised aloft on the chariots of the spirit," symbolizing the elevation of his mind to a higher spiritual state. The "place for the elect and righteous" is not a literal location, but the attainment of spiritual consciousness, where one is in harmony with divine principles.

The imagery of angels, fire, and heavenly structures in these chapters further emphasizes the metaphorical nature of the text. The "holy sons of God" stepping on flames of fire, the "streams of fire" surrounding the heavenly house, and the countless angels are not descriptions of a physical reality but of spiritual truths. Fire often symbolizes purification and transformation, and the angels represent divine messengers or higher states of consciousness.

The appearance of the "Son of Man" in these chapters also carries deep symbolic meaning. This figure represents the ideal state of righteousness and spiritual purity, one who embodies the divine attributes and serves as a model for those seeking spiritual transformation. The Son of Man’s association with "righteousness" and the "Head of Days" points to the ultimate goal of spiritual evolution, where one attains peace and harmony in alignment with divine will.

Thus, the Book of Enoch, particularly in its closing chapters, presents a deeply symbolic narrative of spiritual ascent. It describes the journey from material consciousness to spiritual enlightenment, using vivid imagery and allegorical language. The "Last Days" are not to be feared as an impending cataclysm but understood as the final stage of personal and collective spiritual growth.

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### Document 2: Enoch as a Symbol of Spiritual Ascension

Enoch, a figure of great significance in both the biblical and apocryphal traditions, represents a profound symbol of spiritual ascent and transformation. The name Enoch itself means "founder," "instructor," or "one trained up," suggesting that he is not merely an individual historical figure but a representation of what humanity can achieve when aligned with divine principles. Enoch’s life and "translation" into heaven can be understood as an allegory for the spiritual journey that each person is destined to undertake.

In the context of Hebrews 11:5, Enoch is described as one who "was translated that he should not see death." While this could be interpreted literally, a deeper, symbolic understanding emerges when we consider Enoch as a metaphor for spiritual ascension. His "walking with God" reflects a state of harmony with divine will, and his translation into heaven symbolizes the attainment of spiritual consciousness. This is not about escaping physical death but about transcending the limitations of the material world and entering a state of spiritual enlightenment.

Enoch’s journey into heaven, particularly as described in the Book of Enoch, can be seen as a precursor to the ascension of Jesus, who was "taken up in a cloud" after his resurrection. Both ascensions symbolize the ultimate goal of spiritual evolution: the transition from a carnal, material state of mind to a spiritual one. The "whirlwind" that takes Enoch into heaven represents the transformative power of the Spirit, which lifts the individual out of worldly concerns and into a state of divine peace and harmony.

Enoch's ascension, much like that of Jesus, is not a physical journey but a transformation in consciousness. It marks the point at which one moves from a purely carnal or mental state to a spiritual one. Enoch represents the "gateway" into a new state of thought, one that is characterized by spiritual understanding and Christ-consciousness. In this sense, Enoch’s translation into heaven is the final step in the believer’s journey towards divine union.

This symbolic interpretation of Enoch's ascension aligns with a broader metaphysical framework, where heaven and earth are understood as two states of mind. Heaven represents the Christ consciousness, a state of harmony with Divine Mind, while earth represents the manifestation of material conditions. According to this view, Revelation 21:1’s "new heaven and new earth" is a metaphor for the transformation of consciousness, where old, material ways of thinking are replaced with new, spiritual ideals.

Enoch, as a symbol of spiritual ascent, also teaches that humanity is destined to rise above the angels. While angels represent messengers or intermediaries of divine will, Enoch’s journey suggests that perfected humanity, fully aligned with the Christ consciousness, is superior even to these celestial beings. This is a profound insight into the potential of human spiritual development, where man is not limited by his material nature but is capable of reaching the highest levels of divine union.

In conclusion, the figure of Enoch serves as a powerful symbol of the spiritual journey. His translation into heaven represents the final stage of spiritual evolution, where the believer transcends material consciousness and enters into divine peace and harmony. The Book of Enoch, in this light, is not a literal account of supernatural events but an allegory of the soul’s ascent to God, offering profound insights into the nature of spiritual transformation.

3. Concerning the elect I said, and took up my parable concerning them but not for this generation, but for a remote one which is for to come. (in the Last Days)."]


The Book of Enoch chapter 70

1. And it came to pass after this that his name during his lifetime was raised aloft to that Son of Man and to the Lord of Spirits from amongst those who dwell on the earth.
2. And he was raised aloft on the chariots of the spirit and his name vanished among them.
3. And from that day I was no longer numbered amongst them: and he set me between the two winds, between the North and the West, where the angels who measured for me the place for the elect and righteous.
4. And there I saw the first fathers and the righteous who from the beginning dwell in that place.

The Book of Enoch chapter 71 1. Afterwards my spirit was concealed, ascending into the heavens. I beheld the sons of the holy angels treading on flaming fire, whose garments and robes were white, and whose countenances were transparent as crystal.

The meaning of Enoch

Enoch, means--founder; teacher; instructor;. One Trained Up; Inaugurated that is, dedicated, initiated

Enoch was the man who walked with God and was translated, so has not to see death but that does not mean that he did not die (Heb. 11:5).

Enoch is symbolic of that which each of us can become, and for which all humanity was destined from the very beginning

The name Enoch means "founder," or "instructor," Enoch walked with God. He was translated into the spiritual consciousness. Enoch represents the gateway into and instruction in the new life in Christ.

In the book of Enoch we should understand Enoch's ascension into heaven has a state of of peace and harmony which is symbolised by heaven;

Enoch is the gateway into and instruction in a new state of thought, or understanding. In the case of Enoch who walked with God, the new state of thought would be spiritual consciousness, the new life in Christ.

Abel, Enoch, Noah, and Abraham are represent states or conditions that are higher in the scale than the purely carnal or fleshly. By faith they all made connection with the abiding realities of the Gospel.

Enoch symbolises the highest or climactic point of the ascent for which man is destined to strive, and in this refined image perfect man is superior to the angels.

ascension--The ascending or progressive unfoldment of a believer from the carnal to the spiritual. It is measured by three degrees or states of consciousness: first, the carnal; second, the mental; and third, the spiritual. Enoch first manifested Himself as the man on the physical plane, from which He was translated to the mental; from thence He ascended to the spiritual. The ascension is the final step in the attainment of the Christ consciousness.

Why was “Enoch” taken up by a whirlwind into heaven?   The ascent of Enoch was a precursor of the experience that Jesus went through, when at the ascension he was “taken up in a cloud.”

Enoch was taken by a whirlwind into heaven: that is the positive or dominant element of the mind of Enoch must be taken by Yahweh into a state of peace and harmony which is symbolised by heaven;

What is the meaning of the taking of Enoch into heaven in the chariot of spirit? It represents a change that takes place in consciousness,

The carnal mind of Enoch is lifted up in Spirit,

the place for the elect and righteous is the spiritual consciousness which is symbolised by heaven;

Sheol Hell in the book of Enoch

Sheol Hell in the book of Enoch

### Document 1: The Nature of Sheol in Enoch 22

**Enoch 22:1** introduces a vision where Enoch is led to a mountain with four beautiful places, described as being in the west, with a hard rock at its core. This hard rock is symbolic and might represent a cave within the mountain where these four locations are found. The imagery of these places aligns with various descriptions of Sheol (the grave) found in the Hebrew Bible, indicating that Sheol is deep and lies beneath the earth. This is supported by **Deuteronomy 32:22**, which describes Sheol as being “in the foundation of the mountains,” emphasizing the depth of Sheol as a subterranean realm (cf. **Job 11:8**, **Psalms 55:15**, **Isaiah 14:9**).

The concept of Sheol as a place of non-conscious existence is reinforced throughout Scripture. **Ecclesiastes 9:10** states, “there is no work nor devising nor knowledge nor wisdom in Sheol.” This parallels Enoch’s description of Sheol as a place of separation and waiting, rather than an active or conscious realm.

In **Enoch 22:3-4**, Raphael, one of the holy angels, explains that these four places are where the spirits of the dead, both righteous and unrighteous, are gathered. These places exist as temporary holding areas where souls await the final judgment. The distinction between the righteous and the unrighteous is clear, as they are separated in Sheol, emphasizing a preparatory phase for ultimate judgment. This resonates with passages like **1 Peter 4:17** and **2 Corinthians 5:10**, which describe how judgment will come for both the righteous and unrighteous before the seat of Christ.

The slain soul of **Enoch 22:5** illustrates a key point: the dead are not conscious in the grave. The soul of the dead man cries for vengeance, yet the figure presented is of a dead man, not an immortal soul. This aligns with the principle in **Leviticus 17:11**, where the soul (or life) of a person is described as being in the blood. Enoch, therefore, sees the blood of the slain man, which represents life poured out in death, rather than an immortal or conscious existence beyond the grave.

This imagery recalls **Genesis 4:10**, where Abel’s blood “cries” from the ground after Cain murders him. This figurative cry is a call for justice, rather than evidence of an immortal soul. The principle is further explained in **Hebrews 12:24**, where Abel’s blood “speaks” for justice. Thus, Sheol in Enoch 22 presents a consistent picture with Hebrew Scripture: the dead are in an unconscious state, awaiting resurrection and judgment.

In essence, the vision presented in Enoch 22 emphasizes that Sheol is not a place of conscious torment or activity but a temporary holding place for souls awaiting their final judgment at the hands of God.

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### Document 2: Separation of the Righteous and Unrighteous in Sheol

**Enoch 22:8-9** introduces a deeper inquiry by Enoch into the separation of the righteous and the unrighteous in Sheol. The angel Raphael explains that three places are designated for the unrighteous, while one is reserved for the righteous. This separation mirrors the parable of the rich man and Lazarus in **Luke 16:26**, where a great chasm divides the two groups, preventing movement between them. This chasm, while symbolic, signifies the permanent division between those who will inherit eternal life and those destined for judgment.

The rich man’s plea for a mere drop of water to cool his tongue, as seen in **Luke 16:24**, is a metaphor for the torment experienced by the unrighteous in Sheol. The request for such a small amount of water indicates that the torment is not a literal burning in flames, as **Revelation 20:14** clarifies that death and Hades are eventually cast into the “lake of fire.” The suffering in Hades, therefore, is figurative of the anguish and torment that accompanies the anticipation of judgment.

In **Enoch 22:10-12**, Raphael continues by explaining that the souls of the unrighteous are held in Sheol for a time of torment. Though these individuals may have lived seemingly successful and unjudged lives on earth, they are now in anguish, awaiting the great day of judgment. This idea resonates with the New Testament concept of post-resurrection judgment, as **2 Corinthians 5:10** and **1 Peter 4:17** declare that all will appear before the judgment seat of Christ, both righteous and unrighteous. The anguish described here reflects the painful anticipation of divine retribution and punishment.

**Enoch 22:12-13** clarifies that the souls of the unrighteous are permanently separated from the righteous and will not rise to be judged alongside them. This echoes the principle found in **Jeremiah 51:57** and **Isaiah 26:14**, where certain individuals are condemned to a perpetual sleep from which they will not awaken, indicating that they will not be part of the resurrection unto life. For these souls, their fate is sealed in Sheol, where they will remain in a state of death.

Finally, **Enoch 51:1** and **Enoch 56:8** affirm that Sheol will one day release the souls it has held, returning what was entrusted to it. This reflects a resurrection of both the righteous and unrighteous, as described in various biblical texts. However, the ultimate fate of the unrighteous is to be swallowed by Sheol in the presence of the elect, signifying their eternal separation from God’s kingdom.

Through these passages, **Enoch 22** reinforces the idea of Sheol as a temporary and unconscious state, where the souls of both the righteous and unrighteous are held until the final judgment.

Sheol Hell in the 1st book of Enoch

Sheol

Translated from Ethiopic by Richard Laurence, London, 1883.
http://www.johnpratt.com/items/docs/enoch.html#Enoch_22
http://qbible.com/enoch/22.html

22:1 And from there, I went to another place, and he showed me in the west a large and high mountain, and a hard rock, and four beautiful places.

the hard rock could be a cave within the mountain were the four beautiful places would be

Hell is described as being in the earth, and in the foundation of the mountains - the foundations being under the earth (Deuteronomy 32:22). Hell is deep - underground (Job 11:8). The direction of hell is down (Psalms 55:15, Ezekiel 32:21,27). Hell is low (Psalms 86:13). Hell is beneath us (Proverbs 15:24, Isaiah 14:9). Hell is a pit (Isaiah 14:15, Ezekiel 31:16). We must dig into hell (Amos 9:2). Hell (the grave) follows death (Revelation 6:8).

22:2 And inside, it was deep, wide, and very smooth. How smooth is that which rolls, and deep and dark to look at!
22:3 Then Raphael, one of the holy angels who was with me, answered me, and said to me: "These beautiful places are there so that the spirits of the souls of the (righteous and the unrighteous,) dead, might be gathered into them. For them they were created; so that here they might gather the souls of the sons of men.
22:4 And these places they made, where they will keep them until the day of judgement, and until their appointed time, and that appointed time will be long, until the great judgement (seat of Christ) comes upon them (the righteous and unrighteous).

1peter 4:17 For the time is come that judgement must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?
18 “And if the righteous is being saved with difficulty, where will the ungodly [man] and the sinner make a showing?

2cor 5:10 For we must all appear before the judgement seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

22:5 And I saw the soul of a dead man making suit, and his voice went forth to heaven and made suit.

The slain soul, in a figure, cried for vengeance. the soul of a dead man was not, and is not an "immortal soul". Had this been so, it would have been symbolized as alive and not as a dead man slain.

22:6 Then I asked Raphael, the angel who was with me, and said to him: "Whose spirit is that, the voice of which reaches to heaven, and complains?"
22:7 And he answered me, and said to me, saying: "This spirit is the one that came out of Abel, whom Cain, his brother, killed. And he will complain about him until his offspring (the seed of Cain, the "Seed of the Serpent,") are destroyed from the face of the Earth, and from amongst the offspring of men, his offspring perish."

The voice of thy brother's blood crieth unto me from the ground" (Gen. 4:10). So God said to Cain concerning the slain soul of Abel his brother. This was a cry for vengeance upon Cain. So in this symbolic prophecy.

It is a principle in Scripture that "the life (soul, 'nephesh') of the flesh is in the blood". (Lev. 17:11). By personification, a slain person's blood is said to "cry" or "speak". (Gen. 4:10 cf. Heb. 12:24).

The word soul is an equivalent expression for life in many places. Leviticus 17:11 states: "For the soul of the flesh or the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls; for it is the blood that maketh an atonement for the soul." In this place, blood represents life or soul. Enoch, therefore, saw the blood of the slain man which was representative of the life, or soul, poured out in death.

The figure is obviously drawn from Leviticus 17.

22:8 At that time therefore I inquired respecting him, and respecting the general judgement, saying, Why is one separated from another?
22:9 And he answered me, and said to me: "These three places where made, in order that they might separate the spirits of the dead (the unredeemed) might be separated (from the Redeemed). And thus the spirits of the righteous have been separated; this is the spring of water, and on it the light.

LUKE 16:26 And besides all this, between us and you there is a great chasm fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.’
The passage states that there was a great chasm fixed between Abraham and the rich man, yet they could both see and converse with each other (vs. 26). Is the great chasm to be taken literally?

LUKE 16:24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

If you were being tormented in flames of fire, as the rich man was, would you request only a "drop of water" to quench your agony? Would not a jug or jar, or even a handful of water be more logical?

That it cannot be concluded from this parable that Hades itself is a place of blazing fire is made clear at Revelation 20:14, where death and Hades are described as being hurled into “the lake of fire.” The death of the rich man and his being in Hades must therefore be figurative, figurative death being mentioned elsewhere in the Scriptures. (Lu 9:60; Col 2:13; 1Ti 5:6) So the fiery torment was experienced while he was figuratively dead but actually alive as a human after a resurrection to judgement), being in torment


22:10 Likewise, a place has been created for sinners (the unrighteous), when they die, and are buried in the earth, and judgement has not come upon them during their life.
22:11 And (they have lived the good life, but) here their souls will be separated (in sheol) for (after a resurrection to judgement), being in torment) this great anguish (the General concept of judgement, with painful consequences.), at the Great Day of judgement and Punishment and Torment for those who curse, forever, so that there may be retribution for their souls. And there he (Jesus Christ) will bind them forever.
22:12 And this division has been made for the souls of (the righteous) those who complain, and give information about their destruction, about when they were killed, in the days of the sinners.
22:13 Thus a place has been created, for the souls of men who are not righteous, but sinners, accomplished in wrongdoing, and with the wrongdoers will be their lot. But their souls will not be killed on the day of judgement, nor will they rise from here (to be judged with the righteous and unrighteous."

The Angel Raphael answers this question in Verse 9. above when he says
"Three of the four places have been reserved for the unrighteous, and only one place is reserved for the righteous."

This is a 3-to-1 ratio, which means that out of the over seven billion people who are alive on the earth today, only about 1.75 billion of the people on the earth today will enter into the kingdom of Heaven. To say noting of the billions who have lived on the earth for the past 6000 years of generations that have gone before us,

22:13 Thus a place has been created, for the souls of men who are not righteous, but sinners, accomplished in wrongdoing, and with the wrongdoers will be their lot. But their souls (life) will not be killed on the day of judgement, nor will they rise from here (to be judged with the righteous and unrighteous.") the sinners remain in sheol forever


Thus, the Scriptures speak of the DEATH-STATE into which all go when they depart from among the living. While "in death" they are said to sleep. From this sleep some never awake; which is equivalent to saying, that they are never the subject of resurrection. This is evident from JER 51:57 where, speaking of the princes, wise men, captains, rulers, and mighty ones of Babylon, the eternal spirit saith: "they shall sleep a perpetual sleep, and not wake": and Isaiah, speaking of the same class, says, "they are dead, they shall not live; they are deceased, they shall not rise;

1st book of enoch 51:1 And in those days the Earth will return that which has been entrusted to it, and Sheol will return that which has been entrusted to it and that which it has received. And destruction will return what it owes.

1st book of enoch 56:8 And in those days Sheol will open its mouth and they will sink into it and their destruction; Sheol will swallow up the sinners in the presence of the elect ones."

1st book of enoch 99.11 Woe to you who extend evil to your neighbours; for you will be killed in Sheol.

22:14 Then I blessed the Lord of Glory, and said: "Blessed are you O Yahweh, Lord of Righteousness, who rules over everything forever."

The Parable of the Fallen Watchers 1Enoch

The parable of the fallen Watchers

The words of the blessing of Enoch, wherewith he blessed the elect ⌈and⌉ righteous, who will be living in the day of tribulation, when all the wicked ⌈and godless⌉ are to be removed. 2. And he took up his parable and said--Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, ⌈which⌉ the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is for to come. 
3. Concerning the elect I said, and took up my parable concerning them but not for this generation, but for a remote one which is for to come. (in the Last Days)."

The Last Days

1Enoch 1:3. Concerning the elect I said, and took up my parable concerning them but not for this generation, but for a remote one which is for to come.

(The generation "to come" that Enoch alludes to in Verse 3 above is the generation from "323 BC to 77 AD, you will remember that God said to Abraham that after 400 years He would deliver Israel, "...in the fourth generation." Genesis 15:13-16 A generation in the Bible is normally 40 years long. However, here a generation is 100 years according to Genesis 15:13-16 (4 x 100 = 400 years) . Thus the generation spoken of in the book of Enoch is 400 years long. If you start from 323 BC (the year Alexander the Great died), adding 400 years would bring you to 77 AD.

The Book of Enoch is not a record of the pre-flood history of the world it is an apocalyptic record about the last days of the Jewish people

The writers of the apocalyptic books glances at the contemporary history of the world around him, to which many a cryptic reference is made. However, these references are only made with a view to comforting the oppressed and affected with the thought that even the mightiest of earthly powers are shortly to be overthrown by the advent of the new and glorious era. So that every reference to the present is merely a position taken up from which to point to the future

The Book of Enoch should first be understood as history allegorized which is the nature of apocalyptic literature. Secondly it can be understood as a prophecy of the End Times therefore we can read again

but not for this generation, but for a remote one which is for to come. (in the Last Days)."] (The generation "to come" that Enoch alludes to in Verse 3. above is the generation from the time of the death of Alexander the Great to the destruction of Jerusalem and the temple in 70AD ending in 77AD not our Generation.


“‘And in the last days,’ God says, ‘I shall pour out some of my spirit upon every sort of flesh . . . And I will give signs in heaven above and signs on earth below, blood and fire and smoke mist; the sun will be turned into darkness and the moon into blood before the great day of the Lord arrives.’” (Ac 2:16-20)

In this case “the last days” preceded “the great day of the Lord” which “day” apparently brought “the last days” to their conclusion. (Compare Zep 1:14-18; Mal 4:5; Mt 11:13, 14;)

Since Peter addressed natural Jews and Jewish converts, his words must have had particular reference to them and evidently indicated that they were living in “the last days” of the then-existing Jewish system of things with its center of worship at Jerusalem.

Thus the Book of Enoch deals with the last days of Jewish system of worship it does not deal with the last days meaning the end of the world

Parable

And he took up his parable and said....Concerning the elect I said, and took up my parable concerning them 1st Enoch 1:2,3

The parable is concerning the Elect on the subject of or in connection with; the Elect it is about them and meant for them alone

what does parable mean?

a simple story used to illustrate a moral or spiritual lesson,

English “proverb” or “parable.”

A “proverb” embodies a truth in expressive language, often metaphorically, and a “parable” is a comparison or similitude, a short, usually fictitious, story from which a moral or spiritual truth is drawn.

"And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the demons casteth he out demons. And he called them unto him, and said unto them in parables, How can Satan cast out Satan?" (Mark 3: 22, 23).’

The Book of Enoch should be understood in the same way we would understand the book of Revelation

Revelation 1:1 The Revelation of Jesus Christ, which God gave to him, to show to his servants things which must shortly come to pass; and he sent and signified it by his angel to his servant John: (Revelation 1:1 AVKJ) 

"Signified it." That is, revealed it by many signs and symbols which he deems to be comprehensible and enlightening to the " bondservants " as to " scribes instructed unto the kingdom of heaven " (Matt. 13:52), who bring out of their treasures (the Scriptures) things new and old. "

He indicated them by sign:

A revelation by Jesus Christ, which God gave him, to show his slaves the things that must shortly take place. And he sent his angel and presented it in signs through him to his slave John (Revelation 1:1 NWT)

"It was not sent in plain form, but in an enigma or sign form. To 'signify' is to represent by sign or symbol. That this is what is meant by the use of the verb 'signify' in this case is shown conclusively by what John saw and heard. He saw certain things which he describes, and concerning these he is repeatedly informed that the mystery or meaning of what he saw was this and that

The same method of imparting knowledge was delivered to the prophets —Hos. 12:10.

Since the book of Enoch is described as a parable it should not be understood literally it must be understood from a symbolic point of view. The fallen Watchers are not supernatural beings but symbolic of the fallen Jewish Priesthood linked to the events before and after the Maccabean Revolt 

Symbols decoded in the book of Enoch 

[Chapter 6]

1st enoch 1 And it came to pass when the children of men had multiplied that in those days were born unto 2 them beautiful and comely daughters. And the Watchers, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men 3 and beget us children

Ascending to heaven and falling from heaven are Biblical idioms often used for increasing in pride and being humbled respectively - see Job 20: 6; Jeremiah 51:53 ( about Babylon); Lamentations 2 :1; Matthew 11:23 (about

Capernaum): “Thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell” (the grave). Ecclesiasticus 50:6

describes Simon ben Onias being "as the morning star in the midst of a cloud and as the moon at the full". Adam Clarke's

commentary rightly notes: "The truth is, the text speaks nothing at all concerning Satan nor his fall... but of the pride, arrogance

and fall of Nebuchadnezza

Falling from heaven is figurative of losing authority, e.g. it is used about the demise of the king of Babylon in Isaiah 14. See also Lamentations 2:1 and Jeremiah 51:53.

From this we can now understand Enoch chapter 6 the expression the children of heaven from Lamentations 2:1 the children of heaven would be the levitical priesthood. 

Luke 20:35, 36 is conclusive - angels do not marry: "But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection."

"Sons of God" can refer to angels as it may in Job 38:7, but the expression is also used of men. (See Deut. 14:1, R.S.V.; Hosea 1:10; Luke 3:38; John 1:12; 1 John 3:1). In Genesis 6:2 the "sons of God" were the righteous line of Seth (Genesis 4:26)2 intermarrying with evil Cainites.

It is sometimes contended that only angel-human offspring could produce "nephilim" (mighty ones or giants, cf. Gen. 6:4). But the sons of Anak (Num. 13:33) were also giants, ("nephilim") and these were certainly not angel-human offspring, as they existed long after the flood.

Divine angels can not sin. They are "ministering spirits, sent forth to minister for them who will be heirs of salvation". (Heb. 1:14). These angels are not rebels, but do Yahweh's commandments, "hearkening unto the voice of his word . . . ministers of his, that do his pleasure." (Psa. 103:20, 21).

We have shown that the “sons of God” may refer to those with the true understanding of God. The “sons of God’ of every generation have kept themselves separate from the people of the world, and are warned by God not to marry such people because they will influence them away from following the true God (Ex. 34:12,15,16; Josh. 23:12-13; Ezra 9:12; 1 Cor. 7:39; 2 Cor. 6:14-16). Genesis 3:15 describes how the seed (descendants) of the serpent would be in constant conflict with the seed of the woman (cp. Gal. 4:29). 

The early chapters of Genesis highlight the fact that there were these two sorts of people; the descendants of Seth called themselves “by the name of the Lord” (Gen. 4:26 A.V margin) and comprised the righteous “sons of God”, the seed of the woman. By contrast, the descendants of Cain, are described as being associated with murder and instituting polygamy (Gen. 4:23 & 19), the art of weapon production (Gen. 4:22) and entertainment (Gen. 4:21). 

The Story of the fallen Watchers in the Book of Enoch should be understood as a parable a revelation or apocalypse given in signs and symbols it should not be interpreted literally

the relationship in the story between cosmos and society is analogical the myth is a allegory the myth reflects a certain attitude toward society the hidden meaning

Thus the Book of Enoch is an allegory or parable about the events leading up to the from the death of Alexander the greats of the destruction of Jerusalem and the Temple and 70ad ending in 77AD

2 Maccabees add text about Jason and onias

 1 Maccabees 1:41 Then the king wrote to his whole kingdom that all should be one people 42 and that all should give up their particular customs. All the nations accepted the command of the king. 43 Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the Sabbath. 44 And the king sent letters by messengers to Jerusalem and the towns of Judah; he directed them to follow customs strange to the land, 45 to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane Sabbaths and festivals, 46 to defile the sanctuary and the holy ones, 47 to build altars and sacred precincts and shrines for idols, to sacrifice pigs and other unclean animals, 48 and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane 49 so that they would forget the law and change all the ordinances. 50 He added,[c] “And whoever does not obey the command of the king shall die.”

The Watchers

woch’-er (Aramaic ‘ir, "wakeful one"): In Nebuchadnezzar’s dream (Da 4:13,17,23 (MT 10,14,20)) a messenger who with "a holy one" descended from heaven, they having joint authority to issue decrees. In the apocryphal literature the doctrine of the "watchers" is much elaborated. In Jubilees they are regarded as angels sent to instruct mankind in righteousness. In Enoch they sometimes appear as archangels and at other times as fallen angels. In the latter condition only we find them in the Book of Adam and Eve. The place of descent was according to Enoch 6:6 the summit of Mt. Hermon.

Daniel 4:17  This matter [is] by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.

13 “‘I continued beholding in the visions of my head upon my bed, and, look! a watcher, and a holy one, coming down from the heavens themselves. 



Jer 4:16  Make ye mention to the nations; behold, publish against Jerusalem, [that] watchers come from a far country, and give out their voice against the cities of Judah.

When it comes to the account of the fallen angels we should not understand this literally but has an allegory of corruption within the Jewish Priesthood The priests who, similar to the sons of God in Genesis 6, violated the boundaries of the cultural purity by marrying non-Israelite women

A watchman is someone who guards against potential harm to people or property, often during the night, and is responsible for sounding an alarm in the face of danger. In military settings, such individuals are typically called guards or sentries (Jeremiah 51:12, footnote; Acts 12:6; 28:16). To protect against thieves and vandals, people were often assigned to watch over ripening vineyards or flocks of animals, sometimes from booths or elevated watchtowers (2 Kings 17:9; 2 Chronicles 20:24; Job 27:18; Isaiah 1:8). Siege forces attacking fortified cities also had watchmen or sentries to provide military intelligence to their commanders (Jeremiah 51:12). King Saul, when out in the field with his army, had personal watchmen tasked with ensuring his safety (1 Samuel 14:16; 26:15, 16).

Watchmen were often posted on city walls and towers to observe anyone approaching the city (2 Samuel 18:24-27; 2 Kings 9:17-20). Sometimes they patrolled the city streets, inspecting the area (Song of Solomon 3:3; 5:7). During the dangerous night hours, fearful individuals might repeatedly ask the watchmen if everything was safe (Isaiah 21:11, 12), and it was natural for watchmen themselves to eagerly await the coming of daylight (Psalm 130:6). A city was truly fortunate if, beyond human watchmen, Jehovah Himself was watching over it (Psalm 127:1).

**Figurative Use:** God appointed prophets as figurative watchmen for the nation of Israel (Jeremiah 6:17), and these prophets sometimes used the term symbolically (Isaiah 21:6, 8; 52:8; 62:6; Hosea 9:8). These prophetic watchmen were tasked with warning the wicked of impending destruction, and if they failed to give the warning, they would be held accountable. However, if the people ignored the warning, their guilt was their own (Ezekiel 3:17-21; 33:1-9). A false prophet, in contrast, was as useless as a blind watchman or a mute dog (Isaiah 56:10).

Therefore the language about the fallen Watchers and the angels approaching God indicates that some of the angels are understood to be priests in Enoch 10:11 in which God accuses the watchers of defiling themselves with women in their uncleanness should be understood as marrying non-Israelite women

The fallen angels who commit fornication should be understood as criticism against the Jerusalem priesthood

the text is concerned with purity of the angels themselves and the pollution of their bodies that results from taking human wives the effects of the angels actions on the human race is secondry

the angels have defiled themselves through contact with women 10:9-117:1 9:8

the  incongruity of marriages of angels and women is underlined by 1 en 15:4-12 which claims that spirits are immortal and therefore have no need of women while men are mortal and therefore need wives "so that nothing should be lacking for them on earth 15:5"