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"

The Oath of the Fallen Angles in 1 Enoch 69

The Oath and the Curse in 1 Enoch 69

### Document 1: The Oath and the Curse in 1 Enoch

#### 1 Enoch 6: The Oath of the Watchers

In 1 Enoch 6, we encounter a pivotal moment where the Watchers, a group of fallen angels, make a solemn vow. This passage describes the angels' decision to descend to Earth and take human wives, driven by their desire and lust. Semjaza, the leader of these angels, expresses his concern about facing the consequences alone if the plan fails. To ensure their collective commitment, the Watchers swear an oath (שבע, *shaba*), binding themselves by mutual imprecations (אלה, *alah*). This action signifies a grave commitment, cementing their plan through both an oath and a curse.

The Hebrew term for "swear" (*shaba*) and "curse" (*alah*) are linked through their root meanings, revealing the dual nature of the oath. *Shaba* is derived from the number seven (שבע, *sheva*), suggesting completeness or perfection in this binding act. The Watchers' use of this term implies that their oath is not merely a promise but an irreversible commitment. On the other hand, *alah*, which means both "to swear" and "to curse," indicates that the oath carries a potential for divine retribution should the angels fail to uphold their vow.

The interplay between these terms highlights that the Watchers' oath was not only a pledge of their intention but also an invocation of a curse should they break their commitment. This dual function of the oath reflects the gravity of their act and the dire consequences of failure.

#### 1 Enoch 59: The Curse and Its Implications

In 1 Enoch 59, the text transitions from the concept of an oath to the consequences of defying such a vow. This chapter discusses the judgments executed on Earth by divine forces. The curses mentioned here are the result of the Watchers' actions and the corruption they spread among humanity. The link between the oath in 1 Enoch 6 and the curse in 1 Enoch 59 is significant: the Watchers' initial oath to corrupt humanity and the subsequent curses reflect the fulfillment of their vow and its repercussions.

The curses executed as a result of the Watchers' actions serve as divine justice, illustrating how the broken oath leads to a broader cosmic imbalance. The curses mentioned in 1 Enoch 59 are a manifestation of the Watchers' rebellion and the divine response to their transgression.

The concept of the curse in this context can be understood as a natural outcome of the Watchers' actions—an inevitable consequence of their defiance of divine order. The curse, therefore, acts as both a punishment and a reinforcement of the divine will, reestablishing balance by addressing the corruption introduced by the Watchers.

### Document 2: The Oath and the Name in Enoch 68 and 69

#### Enoch 68: The Oath and the Name

In 1 Enoch 68, the passage provides a detailed account of the leaders among the Watchers and their roles in teaching humanity forbidden knowledge. This chapter introduces the concept of the sacred oath, which was established by the Watchers and is now in the possession of the angel Michael. The name associated with this oath is "Beka," which means "in you" and signifies a profound connection to divine power and authority.

The term "Beka" appears in Isaiah 26:13, where it is used in a context that implies a deep, exclusive devotion to God. This sacred name, when invoked in the context of the Watchers' oath, enhances the power of their vow, making it a potent tool for binding their actions and ensuring the execution of their plans.

The role of the sacred name is crucial in understanding the power dynamics within the Watchers' rebellion. By invoking the hidden name, the Watchers were able to amplify the effectiveness of their oath, embedding it with an inherent power that would both enforce their commitment and underscore the severity of their curse. The name "Beka" thus symbolizes the binding nature of their vow and the divine authority that underpins it.

#### Enoch 69: The Power of the Oath and the Role of the Name

1 Enoch 69 further elaborates on the power of the Watchers' oath and the significance of the names associated with it. The chapter lists the names of the angels who took part in the rebellion, providing a detailed account of their roles and the curses they enacted. The list includes prominent names like Samyaza, Artaqifa, and Azazel, each of whom played a specific role in corrupting humanity.

The passage emphasizes the consequences of breaking the oath and the divine retribution that follows. The power of the oath is linked to its ability to invoke curses and enforce divine justice. The Watchers' names are closely associated with their actions, and the power of their oath is reflected in the judgments executed against them.

The detailed description of the names and their roles highlights the personalized nature of the divine response to the Watchers' rebellion. Each name represents a specific aspect of the curse and the divine judgment that follows from their actions. The oath's power is thus amplified through the invocation of these names, making the curse both a direct result of their rebellion and a reinforcement of divine order.

In summary, the oaths taken by the Watchers, their invocation of sacred names, and the subsequent curses highlight the complex interplay between divine justice and cosmic rebellion. The oaths serve as both a commitment to their rebellious plans and a means of invoking divine retribution, while the sacred names enhance the power and effectiveness of their vows.

### Document 3: Comparative Analysis of the Oath and the Curse in 1 Enoch 6, 59, 68, and 69

#### Overview of the Oath and Curse in 1 Enoch

In the Book of Enoch, the themes of oaths and curses are interwoven, reflecting the complex relationship between divine authority, human actions, and cosmic consequences. Chapters 6, 59, 68, and 69 provide a comprehensive view of these themes, illustrating how the oaths taken by the Watchers lead to curses and divine judgments.

#### 1 Enoch 6: The Origin of the Oath

1 Enoch 6 describes the Watchers' decision to descend to Earth and take human wives, driven by their desire and lust. The leader, Semjaza, fears that if the plan fails, he will be solely responsible for the punishment. To ensure commitment, the Watchers swear an oath (שבע, *shaba*) and bind themselves by mutual imprecations (אלה, *alah*). This oath is not merely a promise but a binding commitment that also carries a curse if broken. The dual nature of the term *alah*, meaning both "swear" and "curse," underscores the seriousness of their vow and the consequences of failing to uphold it.

#### 1 Enoch 59: The Curse as Divine Retribution

In 1 Enoch 59, the focus shifts to the divine response to the actions of the Watchers. The chapter describes the judgments executed on Earth as a result of the corruption introduced by the Watchers. The curses mentioned here are manifestations of the divine retribution for their rebellion. This divine response serves to restore cosmic order and address the imbalance created by the Watchers' actions. The curse, therefore, represents the direct consequence of their transgression and reflects the divine justice enacted in response to their broken oath.

#### 1 Enoch 68: The Sacred Oath and the Name

1 Enoch 68 introduces the concept of the sacred oath and its connection to the divine name "Beka." This chapter provides detailed descriptions of the Watchers and their roles in teaching forbidden knowledge to humanity. The sacred oath, which is now in the possession of the angel Michael, is associated with the name "Beka," meaning "in you." This name signifies a deep, exclusive connection to divine power and authority. The use of the sacred name enhances the power of the oath, making it a potent tool for enforcing the Watchers' rebellion and its consequences.

#### 1 Enoch 69: The Amplification of the Oath and the Names

In 1 Enoch 69, the text elaborates on the power of the Watchers' oath and the significance of their names. The chapter lists the names of the angels involved in the rebellion, such as Samyaza, Artaqifa, and Azazel, and details their roles in corrupting humanity. The power of the oath is linked to the invocation of these names, which amplifies the effectiveness of their vow and the subsequent curses. The detailed account of the angels' names highlights the personalized nature of divine judgment and the specific roles of each Watcher in executing the divine retribution.

#### Comparative Analysis

**1. Nature of the Oath:**

- **1 Enoch 6** presents the oath as both a pledge and a curse, emphasizing its binding nature and the potential consequences of breaking it. The Watchers' use of the term *shaba* (oath) and *alah* (curse) reflects the dual function of their vow.

- **1 Enoch 68** introduces the sacred aspect of the oath, associated with the name "Beka." This name enhances the power of the oath, making it a tool for enforcing the Watchers' plans and their cosmic significance.

**2. The Curse and Divine Retribution:**

- **1 Enoch 59** focuses on the outcomes of the Watchers' actions, describing the divine curses that result from their rebellion. The curses serve as a mechanism for divine justice and cosmic restoration.

- **1 Enoch 69** highlights the personalized nature of the divine response, with the power of the oath being amplified by the invocation of specific names. The detailed list of angelic names and their roles in the rebellion underscores the connection between the oath, the curse, and divine retribution.

**3. The Role of Names:**

- **1 Enoch 68** and **1 Enoch 69** both emphasize the significance of names in relation to the oath and its power. The sacred name "Beka" in 68 and the detailed list of angelic names in 69 illustrate how names enhance the effectiveness of the oath and its associated curses.

**4. Restoration and Judgment:**

- **1 Enoch 59** and **1 Enoch 69** both deal with the theme of divine restoration and judgment. While **59** focuses on the general effects of the curses resulting from the Watchers' actions, **69** provides a detailed account of the divine retribution and the roles of individual Watchers in the cosmic judgment.

In summary, these chapters collectively illustrate the interplay between the oaths taken by the Watchers, the curses resulting from their rebellion, and the divine retribution that follows. The oaths are both a pledge and a curse, with the sacred names enhancing their power and effectiveness. The divine response, through curses and judgments, serves to restore cosmic order and address the imbalance introduced by the Watchers' actions.

### Document 4: Integrative Analysis of the Oath and the Curse

#### Thematic Integration

The themes of oaths and curses in the Book of Enoch are deeply intertwined, reflecting the complexity of divine justice and cosmic order. Each chapter—1 Enoch 6, 59, 68, and 69—contributes to a holistic understanding of how the Watchers' actions, their oaths, and the resulting curses interact within the narrative framework.

**1. Oath as a Binding Mechanism:**

- **1 Enoch 6** introduces the concept of the oath as a binding commitment, with the Watchers swearing to fulfill their plan and cursing themselves if they fail. This dual nature of the oath reflects its serious implications and the moral gravity of their actions.

- **1 Enoch 68** expands on this concept by introducing the sacred name "Beka," which enhances the power of the oath. This name signifies a deeper connection to divine authority, making the oath even more binding and potent.

**2. Curses as Divine Retribution:**

- **1 Enoch 59** depicts the curses that result from the Watchers' rebellion as a form of divine justice. The chapter illustrates how the divine response serves to correct the imbalance created by the Watchers' actions and restore cosmic order.

- **1 Enoch 69** further elaborates on the role of curses in the context of divine retribution. The detailed listing of angelic names and their roles in the rebellion highlights how the invocation of these names amplifies the power of the oaths and the resulting curses.

**3. The Power of Names:**

- **1 Enoch 68** emphasizes the sacred nature of the name "Beka" and its role in enhancing the power of the oath. This sacred name represents a divine authority that amplifies the effectiveness of the oath and the resulting curses.

- **1 Enoch 69** builds on this by detailing the specific names of the Watchers and their roles. The personalized nature of the divine response, with each Watcher associated with specific curses and judgments, underscores the significance of names in the cosmic narrative.

**4. Restoring Cosmic Order:**

- **1 Enoch 59** and **1 Enoch 69** both address the theme of restoring cosmic order through divine judgment. **59** focuses on the general impact of the curses, while **69** provides a detailed account of the judgment process, including the roles of individual Watchers and their specific punishments.

#### Synthesis

The integration of these chapters reveals a comprehensive picture of how the Watchers' oaths and curses are intertwined with divine justice and cosmic order. The oaths represent a serious commitment with built-in consequences, while the curses serve as a divine response to the corruption introduced by the Watchers. The sacred names associated with the oaths enhance their power, emphasizing the connection between divine authority and cosmic balance.

In essence, the Book of Enoch presents a complex interplay between human actions, divine retribution, and cosmic order. The oaths taken by the Watchers, the resulting curses, and the sacred names all contribute to a narrative that highlights the profound impact of these elements on the divine and cosmic realms.

In **1 Enoch**, the oath is a curse because it binds the Watchers (fallen angels) not just to a commitment but also to the consequences of their actions, which include divine punishment. Here's how the oath functions as a curse:

### 1. **Dual Meaning of the Oath**:  

In ancient languages, including Hebrew, the word for "oath" (*shaba*) is closely related to the word for "curse" (*alah*). When the Watchers take an oath, they are essentially invoking both a promise and a curse on themselves. If they fail to uphold their commitment, the curse is triggered. In **1 Enoch 6**, when the Watchers swear their oath, they do so knowing that it comes with built-in consequences—this turns the oath into a form of self-imposed curse if they transgress.

### 2. **Oath as a Self-Curse**:  

The Watchers agree to their rebellious act of descending to Earth and marrying human women, knowing it is against God's order. By swearing the oath, they also bring upon themselves the inevitable punishment (curse) if the rebellion leads to divine judgment. In **1 Enoch 68** and **69**, the oath is not just a promise, but a binding force that results in curses being pronounced upon them as a result of their sinful actions.

### 3. **Divine Judgment is Inherent in the Oath**:  

In **1 Enoch 59**, the curse is the divine punishment that follows the breaking of divine laws. Since the Watchers took an oath to rebel, they invited judgment upon themselves. So, their oath leads directly to curses from God, which manifest as the eventual destruction of their offspring (the Nephilim) and their own imprisonment. In **1 Enoch 68**, the sacred oath associated with divine names like "Beka" strengthens the binding nature of the curse, showing that their rebellion was not just an act but also an agreement to accept the resulting divine retribution.

### 4. **The Oath as a Cosmic Law**:  

The sacred oath binds the Watchers to a cosmic law, which, when broken, unleashes the curse of divine judgment. In **1 Enoch 69**, the invocation of the oath with the names of powerful angels underlines that the cosmic order is violated, and this leads to both spiritual and physical consequences, such as curses upon humanity and the Earth, due to the Watchers' influence.

### Summary:  

The oath taken by the Watchers becomes a curse because it binds them to a course of action that is against God’s will, and the inevitable outcome of that rebellion is divine punishment. In this way, their oath is both a commitment and an acceptance of the curse that will follow their sinful actions.

1 Enoch 6

6:1 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 angels, 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.' And Semjaza, who was their leader, said unto them: 'I fear ye will not 4 indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.' And they all answered him and said: 'Let us all swear an oath, and all bind ourselves by mutual imprecations 5 not to abandon this plan but to do this thing.' Then sware they all together and bound themselves 6 by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn 7 and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal, 8 Asael, Armaros, Batarel, Ananel, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.

[Chapter 59]

1 [In those days mine eyes saw the secrets of the lightnings, and of the lights, and the judgements they execute (lit. ' their judgement '): and they lighten for a blessing or a curse as the Lord of 2 Spirits willeth. And there I saw the secrets of the thunder, and how when it resounds above in the heaven, the sound thereof is heard, and he caused me to see the judgements executed on the earth, whether they be for well-being and blessing, or for a curse according to the word of the Lord of Spirits. 3 And after that all the secrets of the lights and lightnings were shown to me, and they lighten for blessing and for satisfying.]


1 Enoch 69

[Chapter 69]

1 And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth. 2 And behold the names of those angels [and these are their names: the first of them is Samjaza, the second Artaqifa, and the third Armen, the fourth Kokabel, the fifth Turael, the sixth Rumjal, the seventh Danjal, the eighth Neqael, the ninth Baraqel, the tenth Azazel, the eleventh Armaros, the twelfth Batarjal, the thirteenth Busasejal, the fourteenth Hananel, the fifteenth Turel, and the sixteenth Simapesiel, the seventeenth Jetrel, the eighteenth Tumael, the nineteenth Turel, 3 the twentieth Rumael, the twenty-first Azazel. And these are the chiefs of their angels and their names, and their chief ones over hundreds and over fifties and over tens]. 4 The name of the first Jeqon: that is, the one who led astray [all] the sons of God, and brought them 5 down to the earth, and led them astray through the daughters of men. And the second was named Asbeel: he imparted to the holy sons of God evil counsel, and led them astray so that they defiled 6 their bodies with the daughters of men. And the third was named Gadreel: he it is who showed the children of men all the blows of death, and he led astray Eve, and showed [the weapons of death to the sons of men] the shield and the coat of mail, and the sword for battle, and all the weapons 7 of death to the children of men. And from his hand they have proceeded against those who dwell 8 on the earth from that day and for evermore. And the fourth was named Penemue: he taught the 9 children of men the bitter and the sweet, and he taught them all the secrets of their wisdom. And he instructed mankind in writing with ink and paper, and thereby many sinned from eternity to 10 eternity and until this day. For men were not created for such a purpose, to give confirmation 11 to their good faith with pen and ink. For men were created exactly like the angels, to the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them, but through this their knowledge they are perishing, and through this power 12 it is consuming me. And the fifth was named Kasdeja: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and [the smitings of the soul] the bites of the serpent, and the smitings 13 which befall through the noontide heat, the son of the serpent named Taba'et. And this is the task of Kasbeel, the chief of the oath which he showed to the holy ones when he dwelt high 4 above in glory, and its name is Biqa. This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men. 

15 And this is the power of this oath, for it is powerful and strong, and he placed this oath Akae in the hand of Michael.

16 And these are the secrets of this oath . . . And they are strong through his oath: And the heaven was suspended before the world was created, And for ever.

17 And through it the earth was founded upon the water, And from the secret recesses of the mountains come beautiful waters, From the creation of the world and unto eternity.

18 And through that oath the sea was created, And as its foundation He set for it the sand against the time of (its) anger, And it dare not pass beyond it from the creation of the world unto eternity.

9 And through that oath are the depths made fast, And abide and stir not from their place from eternity to eternity.

20 And through that oath the sun and moon complete their course, And deviate not from their ordinance from eternity to eternity.

21 And through that oath the stars complete their course, And He calls them by their names, And they answer Him from eternity to eternity.

22 [And in like manner the spirits of the water, and of the winds, and of all zephyrs, and (their) paths 23 from all the quarters of the winds. And there are preserved the voices of the thunder and the light of the lightnings: and there are preserved the chambers of the hail and the chambers of the 24 hoarfrost, and the chambers of the mist, and the chambers of the rain and the dew. And all these believe and give thanks before the Lord of Spirits, and glorify (Him) with all their power, and their food is in every act of thanksgiving: they thank and glorify and extol the name of the Lord of Spirits for ever and ever.]

25 And this oath is mighty over them And through it [they are preserved and] their paths are preserved, And their course is not destroyed.

26 And there was great joy amongst them, And they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them.

27 And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray.

28 With chains shall they be bound, And in their assemblage-place of destruction shall they be imprisoned, And all their works vanish from the face of the earth.

29 And from henceforth there shall be nothing corruptible; For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forth

And be strong before the Lord of Spirits.

Enoch Chapter 68

Enoch 68:1 After this judgment they shall be astonished and irritated; for it shall be exhibited to the inhabitants of the earth.
Enoch 68:2 Behold the names of those angels. These are their names. The first of them is Samyaza; the second, Arstikapha; the third, Armen; the fourth, Kakabael; the fifth, Turel; the sixth, Rumyel; the seventh, Danyal; the eighth, Kael; the ninth, Barakel; the tenth, Azazel; the eleventh, Armers; the twelfth, Bataryal; the thirteenth, Basasael; the fourteenth, Ananel; the fifteenth, Turyal; the sixteenth, Simapiseel; the seventeenth, Yetarel; the eighteenth, Tumael; the nineteenth, Tarel; the twentieth, Rumel; the twenty-first, Azazyel.
Enoch 68:3 These are the chiefs of their angels, and the names of the leaders of their hundreds, and the leaders of their fifties, and the leaders of their tens.
Enoch 68:4 The name of the first is Yekun: ⁽Yekun may simply mean "the rebel" or YEKUN (ibid. 4), perhaps "P' (Ye-kud), the burning. ⁾ he it was who seduced all the sons of the holy angels; and causing them to descend on earth, led astray the offspring of men.


Enoch 68:5 The name of the second is Kesabel (KESABEL (Chap.lxviii. 5), from :JT:I (Kesab), deception, and 'N (El), mighty, i.e. the mighty deceiver, which perfectly agrees with the context: "Kesabel, who pointed out evil counsels," etc.; "and induced them to corrupt their bodies," etc.), who pointed out evil counsel to the sons of the holy angels, and induced them to corrupt their bodies by generating mankind.

Enoch 68:6 The name of the third is Gadrel: he discovered every stroke of death to the children of men.
Enoch 68:7 He seduced Eve; and discovered to the children of men the instruments of death, the coat of mail, the shield, and the sword for slaughter; every instrument of death to the children of men.
Enoch 68:8 From his hand were these things derived to them who dwell upon earth, from that period for ever.
Enoch 68:9 The name of the fourth is Penemue: he discovered to the children of men bitterness and sweetness;
Enoch 68:10 And pointed out to them every secret of their wisdom.
Enoch 68:11 He taught men to understand writing, and the use of ink and paper.
Enoch 68:12 Therefore numerous have been those who have gone astray from every period of the world, even to this day.
Enoch 68:13 For men were not born for this, thus with pen and with ink to confirm their faith;
Enoch 68:14 Since they were not created, except that, like the angels, they might remain righteous and pure.
Enoch 68:15 Nor would death, which destroys everything, have effected them;
Enoch 68:16 But by this their knowledge they perish, and by this also its power consumes them.
Enoch 68:17 The name of the fifth is Kasyade: he discovered to the children of men every wicked stroke of spirits and of demons:
Enoch 68:18 The stroke of the embryo in the womb, to diminish it; ⁽⁶⁹⁾ the stroke of the spirit by the bite of the serpent, and the stroke which is given in the mid-day by the offspring of the serpent, the name of which is Tabaet. ⁽⁷⁰⁾

(69) The stroke ... to diminish it. Or, "the blows (which attack) the embryo in the womb so that it miscarries" (Knibb, p. 162).
(70) Tabaet. Literally, "male" or "strong" (Knibb, p. 162).
Enoch 68:19 This is the number of the Kasbel; the principal part of the oath which the Most High, dwelling in glory, revealed to the holy ones.

This is {the number of} Kasbʼel] The word translated as ‘number’ is the result of faulty scribal transmission; see in detail below, p. 37. One Eth II MS (Ullendorf) gives a double reading: ‘This is the number the name of Kāsb’el’.  

Enoch 68:20 Its name is Beka. He spoke to holy Michael to discover to them the sacred name, that they might understand that secret name, and thus remember the oath; and that those who pointed out every secret thing to the children of men might tremble at that name and oath.
Enoch 68:21 This is the power of that oath; for powerful it is, and strong.

 ‘the power/might of the Oath

Enoch 68:22 And he established this oath of Akae by the instrumentality of the holy Michael.

 the power of the Oath that was placed in the hands of Michael.

Enoch 68:23 These are the secrets of this oath, and by it were they confirmed.
Enoch 68:24 Heaven was suspended by it before the world was made, for ever.
Enoch 68:25 By it has the earth been founded upon the flood; while from the concealed parts of the hills the agitated waters proceed forth from the creation to the end of the world.
Enoch 68:26 By this oath the sea has been formed, and the foundation of it.
Enoch 68:27 During the period of its fury he established the sand against it, which continues unchanged for ever; and by this oath the abyss has been made strong; nor is it removable from its station for ever and ever.
Enoch 68:28 By this oath the sun and moon complete their progress, never swerving from the command given to them for ever and ever.
Enoch 68:29 By this oath the stars complete their progress;
Enoch 68:30 And when their names are called, they return an answer, for ever and ever.
Enoch 68:31 Thus in the heavens take place the blowings of the winds: all of them have breathings, ⁽⁷¹⁾ and effect a complete combination of breathings.

(71) Breathings. Or, "spirits" (Laurence, p. 87).Enoch 68:32 There the treasures of thunder are kept, and the splendour of the lightning.
Enoch 68:33 There are kept the treasures of hail and of frost, the treasures of snow, the treasures of rain and of dew.
Enoch 68:34 All these confess and laud before the Lord of spirits.
Enoch 68:35 They glorify with all their power of praise; and he sustains them in all that act of thanksgiving; while they laud, glorify, and exalt the name of the Lord of spirits for ever and ever.
Enoch 68:36 And with them he establishes this oath, by which they and their paths are preserved; nor does their progress perish.
Enoch 68:37 Great was their joy.
Enoch 68:38 They blessed, glorified, and exalted, because the name of the Son of man was revealed to them.
Enoch 68:39 He sat upon the throne of his glory; and the principal part of the judgment was assigned to him, the Son of man. Sinners shall disappear and perish from the face of the earth, while those who seduced them shall be bound with chains for ever.
Enoch 68:40 According to their ranks of corruption shall they be imprisoned, and all their works shall disappear from the face of the earth; nor thenceforward shall there be any to corrupt; for the Son of man has been seen, sitting on the throne of his glory.
Enoch 68:41 Everything wicked shall disappear, and depart from before his face; and the word of the Son of man shall become powerful in the presence of the Lord of spirits.

Enoch 68:42 This is the third parable of Enoch.


"oath" (shevuʿah)

In scriptures, we were warned to use it carefully:

“But above all things, my brothers, don’t swear, neither by heaven, nor by the earth, nor by any other oath,”James 5:12

The word oath, ‘she•vu•ah,’ is closely related to the number seven, ‘she•va.’ Much has been written about the hidden powers pertaining to this number.

1 enoch 6:1 And Semjaza, who was their leader, said unto them: 'I fear ye will not 4 indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.' And they all answered him and said: 'Let us all swear (0422 אלה ‘alah aw-law’) an oath (07650 שׁבע shaba’ shaw-bah’ ), and all bind ourselves by mutual imprecations 5 not to abandon this plan but to do this thing.' Then sware they all together and bound themselves 6 by mutual imprecations upon it. 

this “oath” they “swore” (נמא) by which they bound themselves by imprecations (ואחרמו)

And this is the task of Kasbel, the chief of the oath which he showed to the holy ones when he dwelt high above in glory, and its name is Biqa. 

14  This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men. And this is the power of this oath, for it is powerful and strong, and he placed this oath Akae in the hand of Michael.

Beka consists of two letters, and it means “in you (sg.).” This is a common Hebrew word, used dozens of times in the Old Testament. In Isaiah 26:13, however, it appears in a very odd construction. The verse is usually translated along these lines:

Oh LORD our God, masters other than you have ruled over us;
But in you alone do we make remembrance of your name.

KASBEL (ibid. 19), from 0:3 (Kas). which in Chaldee signifies a reproof or castigation, with the termination 'N (El), the reproof from God.

 Kasb’el should be identified with Samlazaz, the leader of the watchers

Kasb’el made known the secret name in order to enhance the power of Oath 

Evil spirits offspring of the Giants Enoch 15

1st enoch 15 

And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous 2 man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: "You should intercede" for men, and not men 3 for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children 4 of earth, and begotten giants (as your) sons? And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die 5 and perish. Therefore have I given them wives also that they might impregnate them, and beget 6 children by them, that thus nothing might be wanting to them on earth. But you were formerly 7 spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling. 8 And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon 9 the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin; 10 they shall be evil spirits on earth, and evil spirits shall they be called. [As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling.] And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless 12 hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them

**Biblical Understanding of the Origin of Evil Spirits in the Book of Enoch**

**1. Symbolism of the Fallen Watchers**

In the Book of Enoch, Chapter 15 describes the Watchers as heavenly beings who descend to earth, take human wives, and father giants, who later become evil spirits:

"Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children of earth, and begotten giants (as your) sons?" (Enoch 15:3).

Traditionally, this account is seen as a literal description of rebellious angels. However, from a symbolic biblical perspective, the Watchers may represent corrupt leaders within the Jewish priesthood, particularly from the time of Alexander the Great until 70 AD. Their actions—marrying non-Israelite women and producing giants—symbolize how these leaders corrupted their roles and spread moral degradation. The giants are not literal beings but represent the corrupt influence exerted by these leaders.

**2. The Concept of Evil Spirits**

Enoch 15:8-9 describes the offspring of the Watchers, the giants, as becoming evil spirits on earth:

"And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin" (Enoch 15:8-9).

These "evil spirits" can be understood symbolically rather than as literal supernatural entities. The negative and destructive influences are the result of the corruption of the priesthood. This interpretation aligns with James 3:15, which describes a wisdom that is "earthly, born of the soul, demoniacal":

"This wisdom is not one, from above, coming down, but is earthly, born of the soul, demoniacal!" (James 3:15, Rotherham Emphasized Bible).

Here, "demoniacal" wisdom reflects the corrupted state of the physical body (soul), highlighting moral and spiritual decline manifested in physical and psychological conditions.

**3. Connection to James 3:15 and Biblical Terminology**

James 3:15 states, "This wisdom is not one, from above, coming down, but is earthly, born of the soul, demoniacal!" This connects with Enoch 15:8-9, where the giants become evil spirits on earth due to their mixed origin of humans and Watchers. The "earthly" and "demoniacal" wisdom reflects the negative influences arising from the corruption within human nature.

This perspective is supported by other biblical texts, such as Judges 9 and 1 Samuel 16, where spirits or evil influences are portrayed as coming from God or affecting mental attitudes rather than being literal supernatural entities.

**4. Corporeality of Evil Spirits**

The Book of Enoch describes the giants’ spirits as having a corporeal origin due to their mixed human and divine parentage:

"And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin" (Enoch 15:8-9).

The giants, born from a union of divine beings and human women, are described as becoming evil spirits, suggesting that their nature has both physical and spiritual origins.

Theodotus, a figure in Valentinian Gnosticism, also discusses the nature of demons and souls in terms of corporeality:

"The demons are said to be incorporeal, not because they have no bodies (for they have even shape and are, therefore, capable of feeling punishment), but they are said to be incorporeal because, in comparison with the spiritual bodies which are saved, they are a shade" (Theodotus, Excerpta ex Theodoto).

Theodotus’s view that demons can feel punishment but are considered incorporeal compared to refined spiritual bodies supports the idea that they possess some form of corporeality, albeit different from spiritual bodies.

**5. Historical and Theological Implications**

From a biblical viewpoint, the Book of Enoch can be interpreted allegorically rather than as a literal account of fallen angels. The giants and evil spirits symbolize the corrupt influences and issues arising from the failures of the Jewish leadership. This interpretation reflects the historical and moral decline of the Jewish priesthood from the time of Alexander the Great to the destruction of Jerusalem in 70 AD.

The "giants" and "evil spirits" in the text illustrate the destructive legacy of corrupt leadership and highlight the broader biblical concern with maintaining righteousness and purity. This perspective suggests that the narrative serves as a parable about the consequences of moral and religious corruption, rooted in the failures of the leaders rather than literal supernatural beings.