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1 Enoch (combined witnesses, all parts) (Researcher: Alexander Samely):
Note: The profile for this book is under construction.
Selected Inventory point(s):
1.1 The text refers to itself as verbal entity (with implied or explicit boundaries): the text at various points introduces speeches or written documents with a variety of terminology. However, it is unclear how far the scope of these headings or speech act announcemens goes, and whether any of them are to be taken as including the text as a whole. On balance this appears unlikely (see 10.1). However, many sections of the work contain self references to their own existence. Some of the have the form of speech reports (introducing Enoch, or marking the end of one of the segments of his speech), others of headings. It is perhaps useful to note that this is the opposite of the usual situation of ancient Jewish texts, which tend to have self-references rarely or not at all (in the case of rabbinic texts).

Full profile (Bibliography at the bottom):
1.1 The text refers to itself as verbal entity (with implied or explicit boundaries): the text at various points introduces speeches or written documents with a variety of terminology. However, it is unclear how far the scope of these headings or speech act announcemens goes, and whether any of them are to be taken as including the text as a whole. On balance this appears unlikely (see 10.1). However, many sections of the work contain self references to their own existence. Some of the have the form of speech reports (introducing Enoch, or marking the end of one of the segments of his speech), others of headings. It is perhaps useful to note that this is the opposite of the usual situation of ancient Jewish texts, which tend to have self-references rarely or not at all (in the case of rabbinic texts).

1.1.1 The text refers to itself using a genre term, speech act term, verb or other term implying verbal constitution: There are several, at a number of different points in the text. These include: "words of the blessing of Enoch" (1En 1:1: ቃለ በረከት ; logos eulogias); vision (1En 37:1, 1En 52:1: of that which is hidden; just as a rough indication of its importance, Charles in his 1917 translation uses this term tens of times to represent the original (as opposed to in headings), which one can verify when using the text from: http://www.sacred-texts.com/bib/boe/, saved in text (txt) format), parable (e.g. 1En 37:5; elsewhere trans. as "discourse" in Nickelsburg/VanderKam), dream (e.g. 1En 85:1); other relevant terms are "will be revealed to you" (in verbal form, but with Enoch as object, 1En 52:5; similar 1En 80:1; 1En 82:7) and "book" (1En 108:1; see also 5.1.2 on different media of communication. 1 En 100:6 appears to be a self-reference to “this” text (መጽሐፍ, book/epistle/writing); another self-reference perhaps 1 En 108:10 (“and all their blessings I have recounted in the books”).

1.1.4 The text introduces the governing voice, thereby indirectly marking its own boundedness.

1.1.4.1 The text has a superscription concerning “to whom” it is addressed or for whose use it is: in 1En 1:1 (in the anonymous voice), the words of Enoch's blessing are said to be blessing "the righteous [and] chosen, who will be present on the day of tribulation, to remove all the enemies [lit. evil and wrongful ones], and the righteous will be saved" [words after the comma in the Greek, but not in the Ethiopic].

1.6 The approximate word count or other indication of comparative size is: if one takes Rylands as an example (which Knibb uses as his base text), which has 14 folios with text on recto and verso, each side with quite regular layout of 3 columns per side, and assuming some 180 words per column (using 5vb and 9ra as sample counts and averaging them), then the rough estimate of Ethiopic words would be in 14,940 words in 84 columns on 28 sides.14 folios, minus one column, as the text ends on 16vb). [check all columns are there] Nickelsburg (Hermeneia, vol. 1, p. 6) speaks of the Book of Isaiah as roughly the same size. The latter has just over 17k words. Chapter sizes vary greatly (from 2 verses upwards); the total number of verses I counted is 1099 (many consisting of more than one clause or sentence).

1.7 The text’s Inventory profile should be seen in the light of the following further information on completeness, thematic progression, aesthetic effects, etc.: Overview of Parts: See Bibliography. The text is routinely treated as composite in the scholarship, so much so that individual parts have attracted their own work names and are treated in different commentary works. However, the most important feature of potential disunity that does not simply arise from modern scholarly divisions of the text continuum by style and content, which divisions are in principle susceptible to non-diachronic explanations, is the fact that there are unmanaged switches from the first-person voice of Enoch to a third-person voice, or to another first-person voice (Noah). These are treated under 2.3.

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2.1 The information conveyed in the text defines the perspective of the governing voice in the following way: One can hear an anonymous voice that is unlikely to be Enoch’s (because it refers to him in the third person) at the following points in the text 1:1–2a, 6:1–12:2, 37:1, 39:1–2 (or 2), 65:1–2, 70:1–2, 84:2a, 91:2–3a, 92:1a, 93:1, 93:3a, 107:3 and 108:1 ("book"). The main purpose for most, but not all, of these passages is to introduce, or re-introduce albeit by interrupting, Enoch’s own first-person speech. Often the switch between the two voices is left unmarked, a fact sometimes masked by the use of quotation marks in modern translations. In those cases the reader has to adjust in response to other signals the identity of the character they are now expected to associate with a current sentence. The reader hears the anonymous voice in 1 En. 6:1–12:2 providing a substantive, continuous narrative of events, not just speech reports or very brief narrative summaries. As for the rest of the work, apart from these passages in the anonymous voice (and arguably in some of those too, as Enoch could conceivably refer to himself in the third person), the reader hears the voices of either Enoch or Noah. Occasionally quoted by these, one also hears extensive speeches by angels or God, as well as some hypothetical utterances placed into the mouth of sinners and the righteous. The bulk of 1En. 1:2b–5:9, 12:3–64:2, 69:26–105:2, 106:1–107:2 and 108:2–15 are Enoch's speech (or him reporting others), while the bulk of 65:2b–69:25 is Noah’s. It should be noted that these chapter numbers do not even approximately indicate quantities of text, as chapter sizes vary extremely. Some key passages in the anonymous voice are: 1En 1:1 (introducing Enoch's voice), 1En 65:1–2 (introducing Noah's and Enoch's dialogue after which Noah's first-person speech begins), 1En 69:2–70:2 ("This is the third parable of Enoch", marking the end of the third, followed by a brief report of Enoch's being raised), and 1En 107:3 (end of the narrative framework). At 1En 107:3, after a final sentence in Enoch's first-person speech as part of his conversation with his son Methuselah (1En 107:2) repeats an explanation of the name of Noah (differing from the one given in 1En 106:18 by Enoch). See also 2.3

2.1.2 The governing voice thematizes how it comes to know the text’s contents or its right to command obedience from the text’s addressee. Its perspective is presented as limited, referring either to evidence, or to personal experience (mere human knowledge): it is only a slight exaggeration to say that almost all of the narrative information which Enoch presents about what happened to him is related to how he came to know the information that the text now contains.

2.1.2.3 The governing voice suggests its information or advice is based on his or her own experiences, or on other knowledge filtered by reflections on personal experience.

2.1.3 Knowledge or authority of the text is presented as exceeding what the persona projected by the governing voice would ordinarily be able to achieve (e.g., supernatural or non-human mediators and informants).

2.1.4 The governing voice explicitly acknowledges that something mentioned in the text cannot be adequately expressed or conveyed: this is uncommon, but occurs at least once (1En 40:1, 1En 71:10, apparel indescrebable)

2.1.5 The information in the text is characterized as secret or as (made) known exclusively to the persona projected by the governing voice: claims of this kind are not common, but are to some extent routinely implied.

2.2 A first-person voice imposes its perspective on all (or almost all) knowledge or norms conveyed in the text: with the exception of the passages identified in 2.1 above, the text reflects Enoch's knowledge and point of view, and is presented as Enoch's speech to various audiences (1En 1:2 the righteous; Methuselah, e.g. 1En 80:1), or as written into books (1En 72:1). Everything mentioned in such passages is mediated by what Enoch knows or learns. For another first-person perspective, see under 2.3.

2.2.1 The first-person governing voice is identified by an anonymous voice through a proper name or unique description. Points 2.2.1.1–3 are devoted to the anonymous voice; all other points presuppose the knowledge horizon of the first-person voice, unless otherwise indicated.

2.2.1.1 The anonymous voice presents the first-person utterance as a situation-unspecific “text”, not as uttered in a unique situation of the past.

2.2.1.3 The introduction of the first-person governing voice of the text has the following characteristics (also applies to self-identification 2.2.2):

2.2.1.3.2 It consists of minimal or merely formal information (e.g. name and genre/generic contents).

2.2.1.3.5 It is found both at the beginning and at the end of the text: but see also points 2.1 and 2.3.

2.2.2 The first person voice identifies itself by name or uniquely identifying expression (once or repeatedly): Enoch (and Noah in the Noah-part) identifies himself by using his name alongside the first person pronoun at many points in the text.

2.2.4 The number and gender of the first-person governing voice are as follows: first person singular masculine, with respect to the parts that are Enoch's speech.

2.2.4.1 The first person singular is used.

2.2.5 The first-person governing voice refers to herself/himself also in third person grammatical constructions: the name Enoch is explicitly repeated in a number of passages in the first-person; there are also passages in which it is arguablly Enoch who speaks of himself in the third person, although it is more likely that an anonymous voice speaks of him in that way. See 2.1 and 2.3.

2.3 There is an unexplained switch of the grammatical person of the governing voice within the main body of the text: from third to first person as well as from first person to a different person: In 1En 1:1 Enoch is introduced as speaking by an anonymous framing voice with third-person perspective on Enoch. Thereafter, Enoch's first-person perspectives is manifestly interrupted or switched into other perspectives without such transitions being managed as follows: 1En 12:1–2, the (an) anonymous voice speaks of him having been "taken" before ( (which Nickelsburg, 1 Enoch 1/Hermeneia, p. 233, qualifies as "redactional introduction" of this part); 1En 69:29–70:2 the (an) anonymous voice ends the "third parable" and reports Enoch's being raised up to heaven, but does not introduce explicitly Enoch's own voice again, which simply resumes at 1En 70:3. At 1En 65:1–2, the (an) anonymous voice speaks of both Noah and Enoch in the third person, and introduces Noah as speaking to "his" grandfather Enoch, but in 1En 65:3 it is a first person itself, that reports his speech (apparently Noah, and certainly Noah is the speaking voice in verse 5, where Enoch is "my grandfather"). Between 1En 65:3 and 68:1 (which Nickelsburg and VanderKam's translation marks as an interpolation, alongside other interpolations in the vicinity), Noah is occasionally confirmed as being the first person voice which constitutes the text. Since 1En 69:29 then speaks of the preceding text as being Enoch's third parable, presumably that text is meant to be heard as coming from the perspective of Enoch (it contains no first person forms), and so either at 1En 68:2 or at some point thereafter before 1En 69:29, there is thus another undeclared switch of voice, from a first-person Noah to a first-person Enoch. The extent of text which is meant to be presented as Noah's first-person voice is probably 1En 65:3–68:1. See also point 2.1.

2.4 The governing voice defines a horizon of knowledge as shared with the projected addressee by taking for granted the following linguistic usages or references (in selection): This whole section 2.4 treats the first-person horizon of knowledge of Enoch, which determines the horizon of the text at most places. The horizon of knowledge of the anonymous voice(s) speaking of Enoch and Noah in the third person are very limited (almost only to reporting acts of speech tied to biblical names, but see 1En 107:3 versus 1En 106:18, diverging explanations of Noah's name; cp. point 2.1 above). The knowledge horizon of the speaking voice of Noah is not included or separately treated in this Profile so as not to overcomplicate it. Noah's knowledge horizon is effectively a sub-section and continuation of the knowledge horizon of Enoch's own speaking voice (who the Noah section presents as the source of Noah's knowledge). He is characterised as "scribe" at the beginning of 1En 92:1 (the so-called "Epistle of Enoch").

2.4.1 Persons or unique objects referred to by proper name or by technical expression:

2.4.1.1 for persons mentioned or presented in narrative usage; as characters; or topics, for example:

2.4.1.3 for Gods/mythical figures/supernatural beings, etc., for example: God is mentioned very frequently and by a number of epithets, including "Great Holy One" (1En 1:3), Great One, "Holy One", and "Great Glory" (cp. Nickelsburg, Hermeneia Commentary, pp. 144-5); angel names are sometimes presupposed, sometimes explicitly introduced (as in 1En 6:7). Names are often thematised or linked to semantic meanings ("etymologies"). Depending on the distribution of voices in 1En 105:1 either Enoch or God speaks the words, "I and my son" (Nickelsburg, 1 Enoch 1, p. 531. Nickelsburg following Charles believes these words refer to Enoch and his son Methuselah (op. cit. 535); Milik, Enoch, pp. 54, 207–8, thinks they were not part of the original text (the Aramaic is very incomplete for this chapter).

2.4.1.4 for locations, for example: among many geographical terms are "Waters of Dan" and "Hermon" in 1 En. 13:4 (on which see the excursus in Nickelsburg, 1 Enoch 1, p. 238-247).

2.4.1.6 for documents, texts, books, etc. (identified through being referred to or quoted), for example: the text mentions a great variety of written objects, including prominently books which contain the very information that the speeches which make up this very text (1 Enoch) contain (and thus could be taken as self-references of the text), as well as others, such as heavenly books and tablets, letters, and books in which deeds for later divine judgment are recorded. Writing plays a part in the emplotment, and Enoch's role as "scribe" is both part of his narrative agency and a title of honour. In 1En 13:4 and 14:24–15:1, writing appears in the narrative as a means of communication between groups, with Enoch the mediating writer. (Cp. Nickelsburg, 1 Enoch 1, p. 237.) However, very few of these can be argued to constitute references to specific unique objects or documents knowledge of whose existence is thereby presupposed. They are: 1 En. 14:7, 33:4 (Uriel writing down for Enoch “everything”), 90:14/17, 92:1, 100:6 self-reference to “this” text (መጽሐፍ, book/epistle/writing); another self-reference perhaps 108:10 (“and all their blessings I have recounted in the books”); mention of “book” in 14:1+7 (there translated as “writing” in Nickelsburg and Vanderkam), 39:2, 47:3, 68:1, 72:1, 81:2, 4, 82:1, 89:68–71+76, 90:17+20, [in Charles also 93:1+3 which Nickelsburg/VanderKam translate as “discourse”, and 100:6, which they translate as “this epistle”], 103:2 (which they translate as “writing”), 104:10 [negative mention, as objects of falsification!], 104:12, 108:1, 3, 10; tablets: 81:1–2 (መጽሐፈ ዘጸፍጸፈ ሰማይ - the writing/book of the tablets (tsaftsaf) of heaven), 93:2, 103:2, 106:19.

2.4.2 circumlocutions, names or descriptions employed as “code” names.

2.4.3 The text as a whole routinely employs the following language(s), knowledge of which is taken for granted: Ge'ez (in the Ethiopic version), other languages in the other branches of text witnesses.

2.4.4.4 Biblicizing language, such that the text may be assumed to project itself as having a link to texts today known as biblical (see 7.1.4.1): this is true of certain portions of the text.

2.6 The text presents itself as speaking to certain persons, groups or entities, explicitly projecting a certain image of its addressee.

2.6.1 The governing voice uses apostrophe, second-person grammatical forms or first-person exclusive or inclusive “we”: pervasive. Various groups are addressed through apostrophe in many places, in particular sinners and righteous in the non-narrative chapters 91-105.

2.6.2 The projected addressee is characterized as having a certain moral or epistemic stance, or as standing in contrast to another group’s moral or epistemic stance: the audience of the opening speech ('blessing') are characterised as "the righteous", "chosen ones", who are marked as readers in a future time (1En. 1:1). They are also contrasted to the wicked or enemies. In later passages sinners are also directly addressed.

2.6.3 The governing voice uses verbs of epistemic or moral exhortation or employs focus markers: this is extremely common. The audience is often exhorted to listen, understand, know, etc. Passages include: 5:4; 58:2; 82:4 (“Blessed are the Righteous"); 91:3–4; 91:18–92:2; 93:11–14; 94:1–5; 98:7; 101:1; 102:4–104:9; 105:1b, 105:2b; 108:2. See also 8.1.16 and 8.1.18.

2.6.4 The governing voice directs questions at the projected addressee which are marked as rhetorical or as suggesting the audience assume a particular epistemic or moral stance: rhetorical questions can be common in the chapters before the final two narrative settings; e.g. 1En 93:11–14 (reflections on divine power) and 101:2, 4, 6, 8–9, 102:1.

2.6.5 The governing voice employs exclamatory or declamatory modes of speech (cf. 8.1.13).

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4.2.2 There is use of prolepsis or analepsis: at a number of points, narrative flashbacks fuifill the function of ordering events. These can include important structural signals, e.g. 1En. 12:1 ("Before these things, Enoch was taken...", leading to Enoch's first-person speech 12:3).

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5.1 The bulk of the text is constituted by thematic discourse/description, albeit presented as speech/wording quoted from a narrative setting: 1En 81:5 reports Enoch's transition back to earth for one year, and the angelic instruction to tell everything “to your son, Methuselah” (all reported in Enoch's own first-person voice). That period of one year between heavenly sojourns is the anchor speech situation, within Enoch’s life and thus the biblical chronology, of the whole text, insofar as it contains Enoch’s speech to his son (by implication, almost all of the text). This year is implicily presented as constituting the framework for all the speeches in the Book of Enoch (or most of them), it frames all individual (and mostly unidentified) specific points during the year on which Enoch spoke to his son, thus also locating the speeches within the biblical chronology. See 7.1.2.1.2.

5.1.2 The discursive or descriptive treatment of themes is presented as constituted by speeches uttered on separate but mutually emplotted occasions (one or more speakers): the different occasions are, however, not coordinated with each other in an emplotted manner. They include disparate means of communication (speech in 1En. 1:1, dialogue in 1En. 106, text/book in 1En. 92:1 and 108:1, for instance) and might be capable of being interpreted as linked mostly by a rough chronological progress through Enoch's life (insofar as they are related to Enoch rather than Noah). See also 1.1.1.

5.1.2.1 The separate speeches in sequence constitute a juxtaposition of themes/propositions (see further 5.7).

5.2 The sequence of themes in the discursive or descriptive text suggests an objective order constituted by dividing a larger topic by a constant principle (or set of principles) of subordination/coordination.

5.2.2 This suggestion includes only a continuous substantial part of the text, not the whole.

5.7 Adjacent text parts constituting themes are merely juxtaposed or weakly conjoined, while there is no indication of an overall objective relationship (so no 5.6, 5.2.1, 5.3.1, 5.4.1 or 5.5.1.1–3).

5.7.5 There is no objective interrelatedness of all/almost all themes in the text capable of expression in such a way that the summarizing term or phrase would still be reasonably related in generality to the text’s own words, or capable of distinguishing this text from other texts, quite different in contents and form: this arguably applies, but is not fully persuasive.

5.10 The governing voice ascribes statements about the text’s thematic substance pervasively or prominently to speaker characters as utterances: Within Enoch's speeches, Enoch quotes wording from other characters at length (beyond dialogue involving himself), including prayers by angels (and himself), and divine pronouncements.

5.10.3 The governing voice quotes a character with a direct speech of such length that it constitutes a significant proportion of the text overall.

5.10.4 Hypothetical speech is routinely or prominently put into the mouth of hypostasized or generic characters: this happens occasionally, in particular hypothetical wording expressive of what sinners or the righteous might think or say, e.g. 1En 97:8-9 and can be extensive, as in 1En 102:6–11, 1En 103:9–15.

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7.1 Narrative or thematic correspondences, or overlap of specific wording, occur between a non-biblical text and one or more biblical texts in a manner that is prominent or pervasive: the most specific biblical passage, which provides the biblical anchor for the figure of Enoch, is Gen. 5:21-24. General comment by Stuckenbruck: "Throughout the main body of the Epistle, language known otherwise in biblical tradition abounds. Though in many passages the language is too general or too broadly shared among biblical texts to allow us to identify precise allusions,37 there are a number of texts the wording of which can be said to have been shaped by an identifiable biblical text. Prominent among the biblical books are Jeremiah (cf. 1 En. 94:7; 95:1; 97:8; 98:9; 101:4, 6), Isaiah (cf. 1 En. 93:13–14; 97:3; 101:7), the Psalms (1 En. 96:2, 8; 99:14; 100:1; 101:8), Qohelet (1 En. 102:6), Amos (1 En. 96:5–6), Proverbs (1 En. 96:2), and, finally, Deuteronomy (1 En. 98:2; 100:8; 103:9–15)" (Loren T. Stuckenbruck, “The Epistle of Enoch: Genre and Authorial Presentation,” DSD 17 (2010): 387–417, here at p. 410).

7.1.1 Characters correspond between the non-biblical narrative and the narrative of a biblical text or texts.

7.1.1.1 Some or all main characters of the text correspond to main characters in a biblical partner text.

7.1.1.2 The text’s main character is a minor character in Scripture: Enoch. A geneaology is provided in 1En 37:1.

7.1.1.2.1 That character is also the first-person narrator of the text.

7.1.2 For the so-called 'Animal Apocalypse', 1En 85–90: Chronology, physical setting or emplotment correspond between the non-biblical narrative and the narrative of a biblical text or texts:

7.1.2.1 For the so-called 'Animal Apocalypse', 1En 85–90: The narrative’s chronological and spatial framework, as well as certain events, are co-extensive with that of a biblical partner text, or with some extended part of it: the events involving bulls, sheep, stars, etc. move along identifying at times a specific overlap, and at certain points explicit identifications with, events and characters in the unique chronology and settings of the overal arch of the biblical narrative. At other times, specific correspondences are implied by the strong suggestion that the generic framework in parallel to Hebrew Bible is sequential chronologically (and iconic with events) and kept consistent, so that further events or characters can be directly identified by those who know the biblical narrative (e.g. corresondences to Adam, Eve, David, Ezra). At the same time, specific mentions can be vague or provided with specifics that do not obviously correspond to information directly available from the biblical text as known today, so that the 1Enoch narrative does not correspond one-to-one (this is somewhat parallel to the manner in which certain Petirah-interpretations within later rabbinic Petichot assign references to individual biblical lexemes or morphemes that do not correspond one-to-one to their reference, but only because of the sequential chain of such identifications within which they are found). The latter fact, and the summative or schematic nature of the narrative itself, plus the transposition into a narrative whose characters are marked by their animal species as belonging to a small number of ontologically, geneaologically and morally defined groups, means that the 1Enoch fable can be used to read the biblical narrative itself (which remains on a level of 'naturalistic' or small-scale narrative detail for most parts, from creation to Ezra) as revealing an overall plan, schema of history or single meaning. In other words, where the biblical detail is not reflected directly in the 1En 85–90 narration, or deviates from what one might consider the overall narrative arc biblical history, there that 1En narrative is capable of becoming for its reader an explanatory schema to be applied to the biblical narrative, a hermeneutic key. Since the fundamental constitution of the 1En 85–90 speech is that of the report of a vision of global history that has not happened yet (strictly speaking, everything after the time of Enoch, in contrast to creation and early-Genesis genealogical developments, is unknown to Enoch the character, except through the vision itself, which is emphasized by his attempts to intercede at the beginning and his weeping at the end), there is also 'future' content for the implied reader of the text. The text locates that implied reader at any point of the narrative continuum told, but in any case before the final judgment/punishment, for otherwise the reader would have nothing to learn from Enoch's vision: the reader's time would have caught up with the point of view from which all this privileged knowledge is known to all, and the contents of the text loses its urgency as conveyed in a speech act (Enoch's speech) become text (the text of 1En 85–90). That locates the reader at a point on the chronological continuum of world history at which s/he can still learn from the text something about his/her own future. (In terms of the historical chronology of text production and intended audience, on the other hand, as reconstructed by modern scholarship, that point in biblical chronology is after the events of the Maccabeean uprising, as indicated in 1En. 89:****, so that most of what for the character Enoch is future, is past and biblically TOLD past, for the reader). [summary not scene]

7.1.2.1.2 The narrative is told in more detail than that of a biblical partner text, or contains more components that slow down the narrative pace (4.6, 4.12 or 4.13): this holds both for the narrative setting of Enoch's speeches (which indirectly provide much more detailed information on Enoch) and for the events which Enoch tells which overlap with Genesis 6 and other passages. The key modification is that Enoch goes to heaven twice, and that in between heavenly sojourns, he has a period of 1 year in which to tell his son everything he learned on the first sojourn; this telling is implicily presented as constituting the speeches in the Book of Enoch (or most of them). The double sojourn in heaven appears to be an interpretation of the double mention of "walking with God" in Gen. 5:22 and 24. See on this specific issue, James C. VanderKam, Enoch: A Man for All Generations (Columbia, SC: University of South Carolina Press, 1995), p. 43; Ithamar Gruenwald, Apocalyptic and Merkavah Mysticism, 2nd edn. (Leiden: Brill, 2014), 81 note 58. 1En 81:5 appears to provide the anchor speech situation framing all specific occasions of Enoch’s speaking to his son, and thus locating the speeches within the biblical chronology. See 5.1.

7.1.5 The projected persona of the governing voice of the text, whether a narrative or not, is also known from a biblical text, or the governing voice assumes an epistemic stance similar to that of a biblical text.

7.1.5.1 The projected first-person persona of the governing voice is also a character in a biblical text.

7.1.5.1.1 The persona appears to be linked to a character as it specifically appears in the biblical text, not merely as it might be known from diffuse cultural knowledge: this is indicated, among other things, by specific echoes of the information from Genesis, e.g. Gen. 5:24 in 1En 12:1-2.

7.1.7 The sequence of themes in (at least) substantial parts of the non-narrative text is tacitly isomorphic with the sequence of themes in a biblical text: this goes for the broad outlines of the events presented in Enoch's speech concerning his own position within the biblical chronology (not the details of his life, which are absent from the biblical account) and for predictions (in particular the flood). There is, however, otherwise very little narrative detail in the various symbolic schemata of the historical process in Enoch's speeches that matches specific narrative details in the biblical accounts beyond the events of early Genesis.

7.1.8 The non-narrative text pervasively or prominently presupposes the narrative fabric of biblical events/reported speech, beyond the contents of any specific biblical wording it may quote: insofar as the theme of Enoch's speeches are not a telling of biblical events (which accounts for only part of them), but a schematic or symbolic presentation of the very process of history and the certainty of the divine determination of history, a general structure of history as sin and punishment is adopted in parallel to that of the biblical narrative "Heilsgeschichte", and the outlines of biblical history are at least compatible with the way Enochic speeches uses that structure, if they are not presupposed as the detail that fills in that general structure.

7.1.8.1 The text presupposing biblical narrative fabric has a thematic structure of discourse or description: this includes in particular passages within direct speech of Enoch or other characters, in which the knowledge of God's creation/history itself becomes a theme (e.g. astronomical knowledge); further themes treated in some independence of any narrative progression include: exhortations to know, moral evaluation of narrative/historical events, and exhortations to certain kinds of behaviour. These are tied to the general structure of the historical process, into which some biblical details are mentioned as fitting and most others can be assumed to fit (see 7.1.8). Since narrative progression is often presented in terms of symbolic events and characters, and as schematically pre-determined, as well as taking place in the future not in the past (and thus are not strictly speaking narrative), the narrative component in Enoch is often mixed, and to some extent subsumed under the thematic one.

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8.1 Standard forms or contents formulated in set phrases, set sentence formats, or clauses in a standard syntactic connection.

8.1.13 Declamatory sentence, confession, proclamation or affirmation: common in one function or another: from the pronoucnement of blessings and "woe"-pronouncements (አሌ; 94:6–8; 95:4–7; 96:4–8; 97:7–8; 89:9, 11–99:2; 99:11–16; 100:7–9; 103:5, 8) to blessings, and affirmations introduced with "I swear", in particular in the non-narrative chapters 91-105.

8.1.14 Prayer, doxology, valediction or blessing: there are a number of passages in which Enoch, or a character quoted by him, pronounce doxologies in various shapes; e.g., 1En 61:11, doxology ("Blessed (is he) and blessed be the name of the Lord of Spirits forever and ever", in the mouth of the angels;

8.1.15 Wish sentence: very rarely, but see 1En 95:1.

8.1.16 Descriptive sentence of a static (ocular) structure or "scientific" descriptive sentence: a tentative list would include, 2:1–5:3; 14:8–25; 17–36; 39:4–7; 40:1–7; 41:3–44; 46:1; 47:3–48:1; 49:1–3; 53:1–2a; 54:1–56:8; 60:1–2; 60:11–23; 65:7–8; 69:2–15; 69:16–21, 25; 71:1–17; 72:2–79:6; 82:6–12; 82:13–20; 108:6–9.

8.1.18 Sentence making a prediction of a future event: a tentative list would include, 1:2b–9; 5:5–9; 10:17–19; 14:4–7; 24:5–6 ; 27:2–4 ; 38:1–39:1; 45:3–6 (or 45:2–6); 46:4–47:2; 48:4–5; 48:8–10; 49:4; 50:1¬–51:5; 52:1–9; 53:2b–10; 55:3–56:8; 58:2–6; 60:6; 61:3–5; 61:8–12; 62:3–6; 62:8–63:11; 65:11–12; 66:1–2; 67:1–13; 69:27b–29; 80:2–8; 81:7–9; 82:2–5; 91:5–10; 91:11–17; 93:4–10; 95:2, 96, 97:1–100:11; 102:2–3; 104:10–105:2; 108:3; 108:11–15 (end of book).

8.1.21 Statement describing a reality (nature, creation, human nature) in a “wisdom” or similar formulation:

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10.1 The work consists of the juxtaposition of large constituent part-texts, each of which has its own thematic, lemmatic or narrative structure (e.g., for thematic part-texts, one of 1.1–3, 5.2–6, or 5.7.1–2 apply): This point does not clearly apply to 1Enoch, with the exception of the last chapter (108). Almost all constituent parts can be read as continuous speech, or speech on separate occasions, by Enoch. The text introduces it as such by an anonymous voice at the beginning, and concludes this by such a voice at the end of chapter 107. This points in the direction of an integration of the thematically and stylistically diverse sections within the chapters 1 and 107. However, chapter 108 presents itself explicitly as a separate new beginning or item, different from the rest, so this alone means that point 10.1 applies. It is also useful to address the internal literary basis for the text-critically routine division of the text into different sections (see under "Bibliography"), which in some cases is also supported by observations arising from text transmission and text formats (e.g. at Qumran). Thus 1Enoch can appear to the text critical scholar as a "collection" (namely, "of apocalyptic [revelatory] texts that were composed between the late fourth century BCE and the turn of the era", G. W. E. Nickelsburg and J. C. VanderKam in 1Enoch. A New Translation, p. vii). But between chapter 1 and 107 it does not actually present itself in this manner (see 2.3).

10.1.5 There is important transmission evidence indicating that the sequencing or division of part-texts within the overall aggregate varied.

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Bibliography:

Text: Michael Knibb The Ethiopic Book of Enoch, 2 volumes (Oxford: Clarendon, 1978); R. H. Charles, The Ethiopic Version of the Book of Enoch, edited from twenty-three mss. together with the fragmentary Greek and Latin versions (Oxford: Clarendon Press, 1906) Matthew Black Translations: S. Uhlig, Das äthiopische Henochbuch (Jüdische Schriften aus hellenistisch-römischer Zeit, Band V: Apokalypsen, Lieferung 6; Gütersloh: Gütersloher Verlagshaus, 1984) Online popular text with interlinear transliteration an older translations: http://enoksbok.se/cgi-bin/interlinear_geez.cgi?bkv++int Translations: 1 Enoch. A New Translation. Based on the Hermeneia Commentary, trans. G. W. E. Nickelsburg and J. C. VanderKam (Minneapolis: Fortress, 2004) The text is routinely divided into sections by text criticism, largely on the basis of the internal evidence arising from the diversity of subject matter, perspective and heading (and thus the criteria also manifesting itself in the Profiling here), and partly on the basis also of evidence from text shapes at Qumran and after (see under 10). One set of divisions commonly used and headings often imposed on the text parts are the following (based on G. E. W. Nickelsburg and J. C. VanderKam in 1Enoch. A New Translation, p. 1): 1. The Book of the Watchers (chapters 1–36) 2. The Book of Parables (chapters 37–71) 3. The Book of the Luminaries (chapters 72–82) 4. The Dream Visions (chapter 83–90) 5. The Epistle of Enoch (chapters 91–105) 6. The Birth of Noah (chapters 106–107) 7. Another Book by Enoch (chapter 108).

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