Matter, Energy, and the Corporeal Nature of Spirit

 ### Matter, Energy, and the Corporeal Nature of Spirit

#### Matter and Energy: Interchangeability E = mc2

In modern science, the concept of matter and energy is deeply interconnected, as articulated by Einstein’s famous equation \( E = mc^2 \). This equation reveals that matter (m) and energy (E) are two manifestations of the same fundamental entity. The speed of light (c) squared acts as the conversion factor between mass and energy.

- **Matter**: Comprises physical substances with mass, such as protons, neutrons, and electrons, which form atoms and molecules.

- **Energy**: Includes various forms such as kinetic, thermal, and electromagnetic energy. The equation demonstrates that mass can be converted into energy and vice versa, emphasizing their interchangeability.

#### Corporeal Nature of Spirit

The concept of spirit, often viewed through metaphysical or philosophical lenses, can also be interpreted through a physical framework by aligning it with observable phenomena such as wind, fire, water, and electricity. In the Bible, the word "spirit" is metaphorically described using these elements, each symbolizing different aspects of the Holy Spirit. Linguistically and etymologically, the term "spirit" conveys meanings tied to breath, wind, and movement, which can be seen in these physical manifestations. These phenomena are corporeal, meaning they have physical properties and effects that can be measured and observed.

##### Wind

Wind is the movement of air caused by differences in air pressure. It involves the kinetic energy of air molecules and can be felt physically, making it a corporeal phenomenon.

##### Fire

Also the Holy Spirit is also described as fire.

Fire is the result of combustion, a chemical reaction that produces heat and light. The flames, heat, and byproducts of fire are physical manifestations of energy transformation, illustrating the corporeal nature of fire.

##### Electricity

Electricity is the flow of electric charge through conductors. This flow involves the movement of electrons and can produce various physical effects, such as heating and magnetic fields. Electricity is tangible and measurable, making it a corporeal phenomenon.

#### Spirit as Corporeal

Interpreting spirit as corporeal involves understanding it as a form of energy or physical substance, similar to wind, fire, and electricity. If we consider spirit to be composed of fundamental particles such as protons, neutrons, and electrons, it can be framed within the context of physical matter and energy:

- **Fundamental Particles**: Protons, neutrons, and electrons are the building blocks of matter. If spirit is conceptualized in terms of these particles, it implies that spirit could be viewed as a form of energy or matter.

- **Energy States**: If spirit is related to energy, it could manifest in various forms, such as electromagnetic fields or kinetic energy. Just like wind, fire, and electricity, spirit would then have measurable physical effects.

#### Conceptualizing Spirit

In this physical framework, spirit can be understood as a manifestation of energy that has tangible effects, similar to how electromagnetic fields or thermal energy operate:

- **Physical Effects**: Just as electricity powers devices and fire provides heat, spirit could influence physical states or phenomena in a measurable way.

- **Energy Manifestation**: If spirit is akin to energy, it would exhibit properties similar to other forms of energy—capable of affecting matter and producing observable effects.

#### Conclusion

In modern science, matter and energy are interchangeable as described by Einstein’s equation \( E = mc^2 \), reflecting their fundamental unity. When conceptualizing spirit through a physical lens, it aligns with corporeal phenomena such as wind, fire, and electricity. By framing spirit in terms of protons, neutrons, electrons, and energy, we recognize it as a physical entity with measurable properties and effects. This perspective provides a bridge between metaphysical concepts and physical reality, demonstrating how abstract ideas can be contextualized within the framework of modern scientific understanding.

Understanding Matter and Energy in Modern Science: A Comprehensive Overview

### Understanding Matter and Energy in Modern Science: A Comprehensive Overview

#### Introduction

In modern scientific understanding, matter and energy are two fundamental concepts that are deeply interconnected. The relationship between them is elegantly encapsulated by Einstein’s famous equation, \( E = mc^2 \ E = mc2). This equation reveals that matter and energy are interchangeable, fundamentally tying together these seemingly distinct aspects of the physical universe. This document explores the concepts of matter and energy, highlighting their corporeal nature and illustrating their roles in various physical phenomena.

#### Matter and Energy Interchangeability

##### Einstein’s Equation

Einstein's equation, \( E = mc^2 \), stands as a cornerstone in the field of physics. It states that energy (E) equals mass (m) times the speed of light (c) squared. This relationship implies that mass can be converted into energy and vice versa. In essence, this equation shows that mass and energy are different forms of the same thing and can be transformed into each other.

##### Physical and Corporeal Nature

Both matter and energy are fundamental to our understanding of the physical universe. Matter constitutes the "stuff" that makes up objects and substances, while energy is associated with the capacity to do work or produce change. The interconvertibility of mass and energy means that everything in the universe—whether it's a solid object or a wave of light—is part of a continuous physical reality.

#### Fundamental Particles: Protons, Neutrons, and Electrons

##### Building Blocks of Matter

At the most basic level, matter is composed of elementary particles, including protons, neutrons, and electrons. These particles combine to form atoms, which in turn make up all matter.

- **Protons**: Positively charged particles found in the nucleus of an atom. They, along with neutrons, determine the atomic number and identity of an element.

- **Neutrons**: Electrically neutral particles also located in the atomic nucleus. Neutrons contribute to the atomic mass and play a crucial role in the stability of the nucleus.

- **Electrons**: Negatively charged particles that orbit the nucleus. Electrons are involved in chemical reactions and bonding, determining the chemical properties of an element.

These particles are not static; they interact and are governed by fundamental forces, making them dynamic components of the physical world.

#### Physical Phenomena: Wind, Fire, and Electricity

##### Wind as Physical Force

Wind is a physical force resulting from the movement of air molecules caused by differences in air pressure. The kinetic energy of moving air can affect objects, generate weather patterns, and influence the climate. Wind, therefore, embodies the conversion of potential energy into kinetic energy, demonstrating the corporeal nature of energy.

##### Fire as a Physical Process

Fire represents a chemical reaction known as combustion, in which matter (fuel) reacts with oxygen to release energy in the form of heat and light. The visible flames and heat produced by fire are manifestations of the energy transformation from chemical bonds into thermal and radiant energy. Fire is a striking example of matter undergoing a physical change to release energy.

##### Electricity as a Physical Phenomenon

Electricity involves the flow of electric charge, typically carried by electrons moving through a conductor. This flow of charge can produce effects such as heating (as in an electric stove), magnetic fields (as in electromagnets), and illumination (as in light bulbs). Electricity showcases how the movement of fundamental particles (electrons) can lead to various physical effects and energy forms.

#### Energy Forms and Interactions

##### Thermal Energy

Thermal energy, or heat, is the energy associated with the random motion of particles within a substance. It is a direct consequence of the kinetic energy of molecules and is critical in processes like heating, phase changes, and chemical reactions.

##### Kinetic and Potential Energy

- **Kinetic Energy**: The energy of motion. Any moving object possesses kinetic energy, which can be calculated using the formula \( \frac{1}{2} mv^2 \), where m is mass and v is velocity.

- **Potential Energy**: The energy stored in an object due to its position or configuration. For example, gravitational potential energy is determined by an object’s height and mass.

Both kinetic and potential energy are interchangeable, as described by the principles of energy conservation. This interchangeability illustrates the dynamic nature of energy and its fundamental role in physical processes.

#### Conclusion

Matter and energy are intertwined aspects of the physical universe, as described by Einstein’s equation \( E = mc^2 \). Both are corporeal and integral to our understanding of the natural world. From the fundamental particles that make up matter to the physical phenomena like wind, fire, and electricity, the interplay between matter and energy shapes everything around us. Understanding this relationship provides insights into the nature of physical reality and the fundamental processes governing the universe.

Understanding Valentinian Emanation and the Big Bang Theory: A Modern Scientific Perspective

 ### Understanding Valentinian Emanation and the Big Bang Theory: A Modern Scientific Perspective

#### Introduction

Valentinian Gnosticism presents a unique cosmological framework in which the universe emanates from a primordial, corporeal Deity. This document explores the Valentinian concept of emanation and contrasts it with the Big Bang Theory, incorporating modern scientific principles to describe the creation of the universe.

#### Valentinian Cosmology

##### The Pleroma

In Valentinian Gnosticism, the Pleroma represents the fullness of the divine realm. It is described as corporeal but fundamentally distinct from the natural world. The matter in the Pleroma, though corporeal, is imperishable and not subject to decay or entropy. This divine substance is characterized by its purity and sovereignty, far removed from the corruptible matter of the natural world.

##### The Emanation of Aeons

According to Valentinian thought, the universe emerges through a process of emanation from the Pleroma. Aeons, which are divine entities or principles, emanate sequentially from the One, the ultimate Deity. This emanation is analogous to the way light might emanate from a source, with each Aeon representing a divine aspect or attribute.

1. **The One (The Monad)**: The One is the supreme, primordial being from which all existence originates. This entity is corporeal in a divine sense, having a form and nature that transcend our natural world.

2. **First Emanation**: The first Aeon, or the First-Created, emerges directly from the One. This Aeon embodies a form of the divine essence, reflecting the perfection and purity of the original source.

3. **Further Emanations**: Subsequent Aeons emanate from the initial entity, each representing various attributes or aspects of the divine. The process continues until the full Pleroma, or divine fullness, is realized.

#### Modern Scientific Perspective: The Big Bang Theory

##### The Big Bang Theory

In modern cosmology, the Big Bang Theory describes the origin of the universe as a rapid expansion from an extremely hot and dense state. This event marks the beginning of space, time, and matter as we understand them. The theory posits that about 13.8 billion years ago, the universe began to expand from a singularity—a point of infinite density and temperature.

1. **Initial Singularity**: The universe started from a singularity, a state of infinite density where traditional concepts of space and time break down. This singularity is conceptually similar to the Valentinian idea of the One, though it is not corporeal or divine in the scientific model.

2. **Expansion and Cooling**: As the universe expanded, it cooled, allowing matter to form. This includes elementary particles like protons, neutrons, and electrons. Over time, these particles combined to form atoms, which eventually led to the formation of galaxies, stars, and other cosmic structures.

3. **Current Understanding**: Today, the universe continues to expand, and its structure is governed by fundamental forces and particles. The Big Bang Theory provides a framework for understanding the development of the universe from its initial state to its current form.

#### Bridging Valentinian and Scientific Views

##### Corporeality and Imperishability

In Valentinian thought, the Pleroma’s matter is corporeal but not subject to decay. In contrast, the natural world is characterized by entropy and degradation. While the Pleroma’s matter is a conceptual and idealized form of divine substance, the matter in the natural world, as described by modern science, is composed of atoms and subatomic particles that interact according to physical laws.

##### Creation Ex Deo

The concept of creation ex deo, or creation from the divine, parallels the Big Bang Theory’s notion of the universe emerging from a singular state. Both frameworks suggest an origin point from which all subsequent phenomena arise, though their interpretations and implications differ significantly. In the Valentinian view, creation emanates from a divine and corporeal source, while the Big Bang Theory describes a physical expansion from an initial singularity.

##### Matter and Energy

In modern science, matter and energy are interchangeable, as described by Einstein’s equation \(E=mc^2\). This principle aligns with the Valentinian view that the divine substance (though corporeal) is fundamentally pure and sovereign. However, the scientific view does not attribute consciousness or divinity to the matter and energy of the universe.

#### Conclusion

The Valentinian concept of emanation and the Big Bang Theory offer two distinct perspectives on the origins of the universe. While the former describes a divine, corporeal emanation from a transcendent source, the latter provides a scientific account of the universe's expansion from a singular, hot, and dense state. Both frameworks contribute to our understanding of creation, albeit through different lenses—one spiritual and the other scientific.

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

Sheol (Hell) in the First Book of Enoch

The First Book of Enoch contains one of the most detailed early Jewish descriptions of Sheol, the realm of the dead. In this text Sheol is not presented as an abstract spiritual realm but as a place within the earth, associated with mountains, rock chambers, and deep subterranean divisions where the dead remain until judgement. The description occurs primarily in 1 Enoch chapter 22, where Enoch is shown the place where the dead are gathered.

The narrative begins with a geographical description of the location:

“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 setting described is a mountain with a hard rock formation containing four divisions. This description naturally suggests cavern-like chambers within a mountain, where the dead are separated according to their condition. The “four beautiful places” may be understood as compartments within this rock structure.

This idea corresponds closely with the broader biblical description of Sheol as a subterranean realm. Several passages describe Sheol as being in the earth and beneath the surface of the ground. For example:

“For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains.” (Deuteronomy 32:22)

Here the foundations of the mountains are associated with the depth of hell. The phrase suggests that Sheol lies beneath the mountainous foundations of the earth.

Other passages emphasize the depth and downward direction of Sheol.

“It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?” (Job 11:8)

“Let death seize upon them, and let them go down quick into hell.” (Psalms 55:15)

“For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell.” (Psalms 86:13)

“The way of life is above to the wise, that he may depart from hell beneath.” (Proverbs 15:24)

These passages consistently present Sheol as beneath the earth, reinforcing the description in Enoch of a deep cavernous region.

Enoch continues by describing the interior of these chambers:

“22:2 And inside, it was deep, wide, and very smooth. How smooth is that which rolls, and deep and dark to look at!”

This imagery conveys a vast hollow space within the earth, deep and dark, suggesting a silent and hidden region where the dead remain.

The angel Raphael then explains the purpose of these places.

“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.’”

The purpose of these chambers is to gather the dead until the appointed time of judgement.

Raphael continues:

“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).”

The dead therefore remain in Sheol until the great judgement. The New Testament refers to this same event:

“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.” (2 Corinthians 5:10)

Likewise:

“For the time is come that judgement must begin at the house of God.” (1 Peter 4:17)

Thus both Enoch and the New Testament present a period between death and judgement.

While observing this realm of the dead, Enoch notices a voice making a complaint:

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

The text emphasizes that the figure seen is a dead man, not an immortal being living consciously in heaven. The imagery reflects a slain person whose death cries out for justice.

Enoch asks Raphael about the voice.

“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?’”

Raphael answers:

“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 are destroyed from the face of the Earth.’”

This scene parallels the statement in Genesis concerning Abel:

“The voice of thy brother's blood crieth unto me from the ground.” (Genesis 4:10)

The cry is therefore symbolic language, representing the demand for justice.

The biblical principle behind this symbolism appears in Leviticus:

“For the soul of the flesh is in the blood.” (Leviticus 17:11)

Because the life of the flesh is in the blood, spilled blood can be poetically described as crying out. The writer of Hebrews also alludes to this concept:

“The blood of sprinkling, that speaketh better things than that of Abel.” (Hebrews 12:24)

Thus Enoch’s vision uses a personification of spilled blood to express the demand for judgement.

Enoch then asks another question regarding the structure of Sheol:

“22:8 At that time therefore I inquired respecting him, and respecting the general judgement, saying, Why is one separated from another?”

Raphael explains that the dead are separated into divisions.

“22:9 And he answered me, and said to me: ‘These three places were made, in order that they might separate the spirits of the dead... And thus the spirits of the righteous have been separated; this is the spring of water, and on it the light.’”

The righteous therefore occupy a separate division characterized by light and water, symbols of life and peace.

This idea of a separation between the righteous and the wicked appears in the parable of Lazarus and the rich man.

“And besides all this, between us and you there is a great chasm fixed.” (Luke 16:26)

Although the story uses symbolic imagery, it illustrates the concept of division between two groups.

In the parable the rich man says:

“Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue.” (Luke 16:24)

The request for only a drop of water suggests the imagery is symbolic rather than literal. Furthermore, Revelation clarifies that Hades itself will eventually be destroyed:

“And death and hell were cast into the lake of fire.” (Revelation 20:14)

If Hades can be thrown into the lake of fire, it cannot itself be the final place of fiery punishment.

Returning to Enoch, Raphael describes another division:

“22:10 Likewise, a place has been created for sinners, when they die, and are buried in the earth, and judgement has not come upon them during their life.”

These sinners remain in Sheol awaiting judgement.

The description continues:

“22:11 And here their souls will be separated for after a resurrection to judgement, being in torment at the Great Day of judgement and Punishment.”

Thus the suffering is associated with the day of judgement, not necessarily the state immediately after death.

Another division is also described:

“22:12 And this division has been made for the souls of those who complain, and give information about their destruction, about when they were killed in the days of the sinners.”

This refers to victims of injustice whose deaths cry out for judgement.

Finally Raphael describes a class that remains permanently in Sheol:

“22:13 Thus a place has been created for the souls of men who are not righteous, but sinners… But their souls will not be killed on the day of judgement, nor will they rise from here.”

This statement suggests that some individuals never rise from the death-state.

The concept of a perpetual sleep also appears in the prophets:

“And they shall sleep a perpetual sleep, and not wake.” (Jeremiah 51:57)

Similarly Isaiah says:

“They are dead, they shall not live; they are deceased, they shall not rise.” (Isaiah 26:14)

These passages describe a class of people who remain in permanent death.

The Book of Enoch elsewhere reinforces the idea that Sheol temporarily holds the dead until the resurrection.

“1 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.”

Here the earth and Sheol both release the dead for judgement.

Another passage describes the fate of sinners:

“1 Enoch 56:8 And in those days Sheol will open its mouth and they will sink into it… Sheol will swallow up the sinners in the presence of the elect ones.”

Likewise:

“1 Enoch 99:11 Woe to you who extend evil to your neighbours; for you will be killed in Sheol.”

These passages portray Sheol as the death-state of the wicked.

According to the interpretation of Enoch 22, there are four chambers within Sheol. One is reserved for the righteous, while three are reserved for the unrighteous. Raphael states:

“Three of the four places have been reserved for the unrighteous, and only one place is reserved for the righteous.”

This creates a three-to-one ratio, suggesting that the number of the unrighteous greatly exceeds the number of the righteous.

Finally Enoch concludes his vision with praise:

“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 vision of Sheol therefore emphasizes several key ideas: the dead rest within the earth, they remain there until the time of judgement, and they are separated according to their deeds. The First Book of Enoch thus provides one of the earliest and most detailed descriptions of the structure of Sheol in Jewish literature.

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 names of the fallen Watchers

 

These are the names of their chiefs: Samyaza, who was their leader, Urakabarameel, Akibeel, Tamiel, Ramuel, Danel, Azkeel, Saraknyal, Asael, Armers, Batraal, Anane, Zavebe, Samsaveel, Ertael, Turel, Yomyael, Arazyal. These were the prefects of the two hundred angels, and the remainder were all with them. (6)

(6) The Aramaic texts preserve an earlier list of names of these Watchers: Semihazah; Artqoph; Ramtel; Kokabel; Ramel; Danieal; Zeqiel; Baraqel; Asael; Hermoni; Matarel; Ananel; Stawel; Samsiel; Sahriel; Tummiel; Turiel; Yomiel; Yhaddiel (Milik, p. 151)

The names of the Watchers from the Book of Enoch, particularly as preserved in Aramaic, likely hold symbolic meanings tied to the historical and religious context of the time. Since you’re exploring a potential connection to the Levitical priesthood or figures from Jewish history, let’s approach this from a symbolic and interpretive angle.

### Potential Symbolism in the Names of the Watchers

The **Watchers** in the Book of Enoch are often seen as representing fallen leaders who transgressed their divine roles. This can be compared to the **corruption of the Jewish priesthood** at various points in history, especially during the period leading up to the Maccabean revolt and the **Hellenistic influence** on the priesthood. Antiochus IV Epiphanes (who desecrated the Temple) and the priestly figures who supported him may be reflected symbolically in these Watchers.

### Symbolism and Connection to the Levitical Priesthood

1. **Samyaza (Semihazah)** – Traditionally seen as the leader of the Watchers, Samyaza’s rebellion might symbolize **Jason**, the high priest who adopted Greek customs and led the Jewish people astray by aligning with Antiochus IV Epiphanes. Jason, a Hellenized version of his original name Jesus (Yehoshua), used his influence to undermine Jewish tradition, much like Samyaza did with heavenly law.

2. **Urakabarameel** – This name could symbolically refer to **Menelaus**, who supplanted Jason as high priest with the help of bribes and treachery. Menelaus’ actions were seen as even more corrupt than Jason’s, contributing to the defilement of the Jewish priesthood.

3. **Danel (Danieal)** – Although this name evokes **Daniel**, a righteous figure from scripture, it might be used here symbolically to represent a corrupted priest who had once been good. This could align with figures like **Alcimus**, a later high priest who sought power but was not well-respected for his religious integrity.

4. **Azkeel (Asael)** – Asael (or Azazel) in apocalyptic literature is often associated with **scapegoats** and sin-bearers. This might be a metaphor for priests who compromised Jewish law, becoming "scapegoats" for their collaboration with Antiochus IV. Asael could represent corrupt high priests who bore the sins of leading Israel astray.

5. **Saraknyal** – A name like this, associated with fallen leadership, might point to the **Sadducees**, the priestly sect that often aligned with foreign powers, including the Seleucids, to maintain their political status and control of the Temple.

6. **Samsaveel (Samsiel)** – This name, meaning “Sun of God,” might symbolize a priest or leader who sought to blend **Hellenistic solar worship** with Judaism. This could refer to those who attempted to syncretize Greek religion with Jewish tradition, desecrating the Temple with foreign gods.

7. **Ananel (Anane)** – Ananel was the name of a historical high priest under Herod, who was seen as illegitimate by some. Symbolically, this name could point to any figure who took the priesthood through political means rather than through the rightful Levitical lineage.

8. **Batraal (Baraqel)** – Baraqel means “Blessed by God,” which could symbolically represent a **priest who claimed divine favor** but had lost their legitimacy through collaboration with foreign powers. Figures like Menelaus might fit this archetype.

9. **Hermoni** – This could be a symbolic name referring to **Mount Hermon**, a site associated with the Watchers’ descent. Hermon’s connection to the priestly class could symbolize a priest who "descended" into sin or collaboration with foreign powers.

### Connection to Hellenistic Priests

The Hellenistic rulers, especially **Antiochus IV Epiphanes**, appointed high priests based on their political loyalty rather than their lineage or devotion to the Jewish law. This directly parallels the Watchers, who are often seen as **leaders that betrayed their sacred duties** and became corrupt. These high priests not only defiled the Jewish Temple but also led the people into Hellenistic practices, symbolizing a fall from their divine responsibility, much like the Watchers in Enoch.

### Possible Interpretation of Names in Relation to the Priesthood

1. **Corruption of Divine Law**: Many of these Watcher names represent rebellion and the fall from grace, which can symbolize the **corrupt priesthood** during the Hellenistic period. The priestly office, once sacred, had become politically compromised, leading to spiritual corruption.

   

2. **Hellenistic Influence**: The Watchers' names could represent those priests who were seduced by **Hellenism**, betraying the Jewish people by introducing Greek customs, much like the Watchers taught forbidden knowledge to humanity.

3. **The Maccabean Conflict**: The names of the Watchers may also symbolically connect to the historical figures of the Maccabean period, who fought against the influence of these corrupt priests and their Hellenistic overlords. The struggle between the **Maccabees** and the Hellenized priesthood mirrors the celestial struggle between the Watchers and the faithful angels.

The 200 fallen angels could represent factions within the priesthood who supported Hellenistic reforms, as their number may symbolize a significant, organized group.

### Conclusion

The names of the Watchers in the Book of Enoch likely symbolize various leaders or priests who compromised their divine calling in pursuit of political power or personal gain. This corruption resonates with the historical accounts of **Hellenized priests** during the reign of Antiochus IV Epiphanes, as recorded by Josephus and other historical sources.

The symbolic use of these names might reflect the **spiritual battle** between faithful Jews, represented by the Maccabees, and the **corrupt priesthood** who aligned with foreign rulers. This period of Jewish history is marked by a struggle for the **purity of the Temple** and the **restoration of true worship**, themes echoed in the narrative of the Watchers.

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"