Everyone by now should know the traditional Christian bible is watered down and altered. One of the stories that has been took from us is Enoch. Why was Enoch took from us? He is briefly mentioned in the molested bible that Christians use today. But, today I will help educate you on the man and just why his story was hidden from us.
Enoch was the son of Jared (Genesis 5:19–21), the father of Methuselah, and the great-grandfather of Noah. The Bible says that Enoch lived 365 years before he was taken by God. The text reads that Enoch “walked with God: and he was no more; for God took him” (Gen 5:21–24). The Christian New Testament has three references to Enoch from the lineage of Seth (Luke 3:37, Hebrews 11:5, Jude 1:14–15).
Enoch appears in the Book of Genesis of the Pentateuch as the seventh of the ten pre-Deluge Patriarchs. Genesis recounts that each of the pre-Flood Patriarchs lived for several centuries, had a son, lived more centuries, and then died. Enoch is considered by many to be the exception, who is said to ‘not see death”. (Hebrews 11:5) Furthermore, Genesis 5:22–29 states that Enoch lived 365 years which is extremely short in the context of his peers. The brief account of Enoch in Genesis 5 ends with the note that “he was not; for God took him”.
The Book of Enoch is one of the books that has been removed from the traditional Christian bible. The first part of the Book of Enoch describes the fall of the Watchers, the angels who fathered the Nephilim. The remainder of the book describes Enoch’s visits to heaven in the form of travels, visions and dreams, and his revelations.
So you may already see just why various religious heads would not want us to know this story. There are many things out there that you can not even imagine. And this book describes many things.
1 Enoch was excluded from both the formal canon of the Tanakh and the typical canon of the Septuagint and also from the writings known today as the Deuterocanon. One possible reason for Jewish rejection of the book might be the textual nature of several early sections of the book that make use of material from the Torah; for example, 1 En 1 is a midrash of Deuteronomy 33. The content, particularly detailed descriptions of fallen angels, would also be a reason for rejection from the Hebrew canon at this period.
By the 4th century, the Book of Enoch was mostly excluded from Christian canons, and it is now regarded as scripture by only the Ethiopian Orthodox Church and the Eritrean Orthodox Church.
Enoch is referred to as a historical person and prophet, and quoted, in Jude 1:14–15:
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.
2 Enoch has survived in more than twenty Slavonic manuscripts and fragments dated from 14th to 18th centuries CE. These Slavonic materials did not circulate independently but were included in collections that often rearranged, abbreviated, or expanded them.
Chapters 69-73 of 2 Enoch outline the priestly succession of Enoch. The theological universe of 2 Enoch is deeply rooted in the Enochic mold of the Jewish Apocalyptic literature of the Second Temple period. The anointing of Enoch, after he saw face to face the Lord, makes him be similar in appearance to a glorious angel and that allows him to sit above other angels on the left of the Lord.
3 Enoch is an Old Testament Apocryphal book. 3 Enoch purports to have been written in the 2nd century CE, but its origins can only be traced to the 5th century.
The main themes running through 3 Enoch are the ascension of Enoch into Heaven and his transformation into the angel Metatron.
This Enoch, whose flesh was turned to flame, his veins to fire, his eye-lashes to flashes of lightning, his eye-balls to flaming torches, and whom God placed on a throne next to the throne of glory, received after this heavenly transformation the name Metatron.
For a Demonologist this is a very important book to have in your collection. In fact I can not see how one can be a Demonologist without having all 3 of the Enoch books. In Demonology you must want to know how to control these things. A failure in an attempt to control an Angel or Demon can result in certain death. The knowledge that comes with these books are extremely important. And if you need to ask why, then you are nowhere close to being a Demonologist.
The Book of Giants resembles the Book of Enoch, a pseudepigraphical Jewish work from the 3rd century BCE. At least six and as many as eleven copies were found among the Dead Sea Scrolls collections.
Among the minor Midrashim, esoteric attributes of Enoch are expanded upon. In the Sefer Hekalot, Rabbi Ishmael is described as having visited the 7th Heaven, where he met Enoch, who claims that earth had, in his time, been corrupted by the demons Shammazai, and Azazel, and so Enoch was taken to Heaven to prove that God was not cruel. Later elaborations of this interpretation treated Enoch as having been a pious ascetic, who, called to mix with others, preached repentance, and gathered a vast collection of disciples, to the extent that he was proclaimed king. Under his wisdom, peace is said to have reigned on earth, to the extent that he is summoned to Heaven to rule over the sons of God. In a parallel with Elijah, in sight of a vast crowd begging him to stay, he ascends to Heaven on a horse.
The New Testament three references to Enoch.
The first is a brief mention in one of the genealogies of the ancestors of Jesus by Luke (Luke 3:37).
The second mention is in Hebrews 11: 5 (KJV) it says, ” By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.” This suggests he did not experience the mortal death ascribed to Adam’s other descendants.
The third mention is in the Epistle of Jude (1:14-15) where “Enoch, the Seventh from Adam”. The quotation is believed by most modern scholars to be taken from 1 Enoch 1:9 which exists in Greek, in Ethiopic, as part of the Ethiopian Orthodox canon, and also in Aramaic among the Dead Sea Scrolls. Though the same scholars recognize that 1 Enoch 1:9 itself is a midrash of the words of Moses “he came from the ten thousands of holy ones” from Deuteronomy 33:2. The introductory phrase “Enoch, the Seventh from Adam” is also found in 1 Enoch (1 En. 60:8), though not in the Old Testament. In the New Testament this Enoch prophesies to ungodly men, that God shall come with His holy ones to judge and convict them (Jude 1:14-15)
The point of this blog is to educate you about important religious people the evil doers tried to hide from us. As always please feel free to comment.