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The Third Book of Enoch Explained · Abide Meditation App

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  Speaker 1: There's something about unexplored corners of a cinematic universe that
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  Speaker 1: captivates fans. Sure, main characters are great, but what about
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  Speaker 1: this random side character who only appears on screen for
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  Speaker 1: like two seconds? What's his deal? We see the same
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  Speaker 1: literary impulse in religious literature as well, especially with the
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  Speaker 1: character Enoch in the Hebrew Bible. According to the Book
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  Speaker 1: of Genesis, he's the great grandfather of Noah, but he's
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  Speaker 1: a peripheral character at best, introduced in passing with only
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  Speaker 1: a few lines dedicated to him, Enoch walked with God.
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  Speaker 1: Then he was no more because God took him. From
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  Speaker 1: this vague but intriguing passage, Enoch later emerges as the
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  Speaker 1: central character in a collection of ancient texts who position
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  Speaker 1: him as a hero who learns secret knowledge and travels
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  Speaker 1: to the heavens. On this channel, we've already examined two
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  Speaker 1: of these so called Enochic texts. The first Book of
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  Speaker 1: Enoch is a compilation of texts, with the oldest dating
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  Speaker 1: to somewhere around the third century BCE. The first and
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  Speaker 1: oldest section, the Book of the Watchers, tells a story
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  Speaker 1: about a group of angels who descend to Earth take
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  Speaker 1: human wayfyves who birth a race of giants called the Nethhealm.
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  Speaker 1: It basically expands on the events surrounding the flood story
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  Speaker 1: in the Book of Genesis. Next, there's the Second Book
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  Speaker 1: of Enoch, dating possibly to the first century C. It's
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  Speaker 1: a remake or retelling of First Noch, maintaining the essential
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  Speaker 1: elements of First Enoch, but with a few twists. But
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  Speaker 1: there's also a third Book of Enoch, the final installment
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  Speaker 1: in the trilogy. But it's a very different book from
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  Speaker 1: the other two, particularly because in this book, Enoch achieves
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  Speaker 1: his greatest power level. Yet Enoch turns into an archangel
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  Speaker 1: second only to God, an archangel called Metatron. Third Enoch
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  Speaker 1: belongs to a very different historical context compared to First
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  Speaker 1: and Second Enoch. It's much later. Most scholars date Third
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  Speaker 1: Enoch to around the fifth to sixth century CE. By contrast,
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  Speaker 1: First Enoch and probably Second Enoch as well, date to
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  Speaker 1: the Second Temple period of Jewish history. This era saw
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  Speaker 1: the rise of Jewish apocalypticism, a movement that developed ideas
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  Speaker 1: like a Messianic figure will soon arrive and overthrow the
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  Speaker 1: current world ruled by evil, ushering in a new kingdom
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  Speaker 1: In these apocalyptic texts, we see the development of ideas
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  Speaker 1: like heaven and hell, angels and demons, and an apocalyptic
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  Speaker 1: battle between good and evil at the end of days,
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  Speaker 1: all of the sort of stuff that gave rise to Christianity,
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  Speaker 1: which explains why First Enoch in particular was so popular
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  Speaker 1: among early Christians. They saw a lot of their own
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  Speaker 1: theology in that book. The New Testament even quotes First
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  Speaker 1: Enoch in the Book of jude And though Third Enoch
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  Speaker 1: does draw on apocalyptic ideas, it was composed hundreds of
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  Speaker 1: years after the destruction of the Second Temple, within the
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  Speaker 1: context of Rabbinic Judaism, and so a lot of the
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  Speaker 1: ideas that we see in Third Enoch are in conversation
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  Speaker 1: with Rabbinic texts, which leads us to its genre. The
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  Speaker 1: name Third Enoch is a modern academic name. Some academics
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  Speaker 1: are actually kind of annoyed that it's called Third Enoch.
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  Speaker 1: The text is actually called seyfer Hechalote, which in Hebrew
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  Speaker 1: means the Book of Palaces, specifically referring to the heavenly palaces.
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  Speaker 1: It's called this because Third Enoch claims to be the
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  Speaker 1: first hand account of a man named Rabbi Ishmael describing
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  Speaker 1: his mystical ascent into heaven where he views the heavenly
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  Speaker 1: palaces and the throne Chariot of God. This throne is
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  Speaker 1: described in the Hebrew Bible in the Book of Ezekiel,
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  Speaker 1: chapter one. In the early centuries of Rabbinic Judaism, Jewish
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  Speaker 1: writers were increasingly writing accounts of these heavenly journeys, which
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  Speaker 1: comprise a body of literature called Merkava mysticism or chariot mysticism,
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  Speaker 1: and the overlapping genre called hekkhalo literature. So this is
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  Speaker 1: the literary and historical context of Third Enoch Rabbinic Jewish mysticism.
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  Speaker 1: The character Rabbi Ishmael in Third Enoch was a historical
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  Speaker 1: Jewish rabbi who lived during the late first century and
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  Speaker 1: early second century. But remember that Third Enoch dates to
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  Speaker 1: the fifth century at the earliest, so Rabbi Ishmael definitely
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  Speaker 1: did not write this text. Whoever wrote it used Ishmael
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  Speaker 1: as the point of view character. Through him, we the
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  Speaker 1: audience behold the mysteries of heaven that were revealed to him.
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  Speaker 1: So let's get into the content. We can break Third
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  Speaker 1: Enoch down into four sections seen here on screen. The
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  Speaker 1: first section sets the stage with the ascension of Ishmael
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  Speaker 1: into heaven. The next section, the Exaltation of Enoch, describes
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  Speaker 1: Enoch's dramatic transformation into the angel Metatron. The third section
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  Speaker 1: describes the heavenly household, basically the bureaucratic organization of heaven.
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  Speaker 1: This section describes the hierarchy of different types of angels,
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  Speaker 1: as well as descriptions of specific archangels and the domains
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  Speaker 1: that they oversee. And in the final section, the Sites
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  Speaker 1: of Heaven, Ishmael is shown the inner workings of the universe,
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  Speaker 1: like where lightning, thunder, and rain come from, and where
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  Speaker 1: human souls are created in how they go to and
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  Speaker 1: from Earth. Third Knoch is a fairly long text, so
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  Speaker 1: rather than going through each section exhaustively, let's focus on
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  Speaker 1: major themes that run through the whole thing. First, the setting,
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  Speaker 1: Like I said, Third Enoch is a tour of heaven
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  Speaker 1: conceptualized as divided into seven heavens, a series of seven
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  Speaker 1: palaces arranged one within the other. This is a construct
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  Speaker 1: shared in other Jewish mystical texts of the time, and
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  Speaker 1: virtually the whole text takes place within the seventh heaven.
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  Speaker 1: The innermost Palace. In the first chapter, the text opens
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  Speaker 1: with Ishmael's ascent, and it just skips through the the
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  Speaker 1: first six palaces. When I ascend it to the height
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  Speaker 1: to behold the vision of the chariot, I entered six palaces,
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  Speaker 1: one inside the other, and when I reached the door
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  Speaker 1: of the seventh palace, I paused in prayer before the
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  Speaker 1: Holy One. So within the innermost Palace is the Merkava,
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  Speaker 1: God's throne, which, as I said earlier, is conceptualized as
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  Speaker 1: a chariot. If you read Third Enoch, you'll find that
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  Speaker 1: the style is grandiose. It's a description of heaven, after all.
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  Speaker 1: It's filled with evocative and sometimes over the top descriptions
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  Speaker 1: that are clearly meant to amaze the audience. For example,
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  Speaker 1: when describing God's divine presence, Third Enoch says that it's
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  Speaker 1: like a bright cloud that used to shine on earth
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  Speaker 1: three hundred and sixty five thousand times more brightly than
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  Speaker 1: the sun. Third Enoch loves gigantic numbers. A river of
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  Speaker 1: fire flows out from beneath the throne, and the fire
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  Speaker 1: surges when angels sing before God, and in fact, the
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  Speaker 1: text says that angels are bathing in its fires, the
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  Speaker 1: whole sight of God's throne room with a river of
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  Speaker 1: fire and blinding light everywhere, and the reverberation of angels singing.
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  Speaker 1: It's so overwhelming that Rabbi Ishmael feints he falls down trembling,
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  Speaker 1: and even when he's revived, he says, still, I had
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  Speaker 1: not strength enough to sing a hymn before the glorious
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  Speaker 1: Throne until an hour had passed. The scholar Philip Alexander
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  Speaker 1: even theorizes that Third Enoch's repetitive, highly emotive literary style
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  Speaker 1: was possibly meant to induce ecstasy in the reader induce
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  Speaker 1: a mystical experience, though there aren't any mystical hymns in
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  Speaker 1: the text like what we see in other examples of
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  Speaker 1: meeric of O mysticism. Nor does Third Enoch include any
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  Speaker 1: instructions on how to do this heavenly journey yourself, which
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  Speaker 1: makes me question how practical the text was intended to be. Regardless,
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  Speaker 1: Third Enoch's lavish, hyperbolic style is clearly designed to stretch
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  Speaker 1: human imagination to its limits. The book is an attempt
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  Speaker 1: to convey to the audience a transcendent experience by describing
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  Speaker 1: a realm of overwhelming brilliance. Another major component of Third
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  Speaker 1: Enoch is angelology. It includes lengthy descriptions of different classes
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  Speaker 1: of angels, as well as descriptions of specific archangels, powerful
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  Speaker 1: beings with specific roles in heavenly society. For example, the
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  Speaker 1: archangel Radwariel is the heavenly archivist, the keeper of the
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  Speaker 1: Book of Records who personally hands the scroll to God.
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  Speaker 1: Third Enoch also uses angels to describe natural phenomena. Angels
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  Speaker 1: control the elements. There's an angel of hail, an angel
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  Speaker 1: of wind, an angel of lightning, snow, rain, and so on.
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  Speaker 1: There are also specific angels assigned to control the sun, moon,
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  Speaker 1: and stars, respectively, literally guiding them through the sky. Basically,
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  Speaker 1: Third Enoch provides an understanding of the universe as being
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  Speaker 1: under orderly angelic control. Third Enoch also mentions seven ranks
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  Speaker 1: of angels, with common angels on the bottom. The highest
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  Speaker 1: ranking angels are the Holy Ones and the Watchers. There
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  Speaker 1: are two angels designated as Holy Ones and two as Watchers,
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  Speaker 1: and the four of them together act like a divine council.
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  Speaker 1: The text says God does nothing in this world without
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  Speaker 1: first taking council with them. Now, some of you might
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  Speaker 1: be thinking about the so called biblically accurate angel memes,
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  Speaker 1: but it seems that at least the higher angels have
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  Speaker 1: human For example, Chapter twenty two describes the body of
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  Speaker 1: the archangel Karubiel, the angel in charge of the Cherubim,
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  Speaker 1: and though he's described as a fiery being with a
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  Speaker 1: body full of burning coals, the text goes to great
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  Speaker 1: length to describe human features like hands, feet, and legs.
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  Speaker 1: His eyelashes are the splendor of lightning, his eyes like
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  Speaker 1: brilliant sparks, and his face looks like a burning fire.
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  Speaker 1: I can only imagine any artistic representation of these angels
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  Speaker 1: would look like something from a comic book. So the
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  Speaker 1: Intricate Angelology of Third Enoch basically describes a heavenly bureaucracy
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  Speaker 1: and offers a glimpse into how Heaven functions and how
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  Speaker 1: the heavenly household runs the universe. But the most captivating
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  Speaker 1: element of this text revolves around a single celestial figure,
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  Speaker 1: the archangel Metatron. Now why he's called Metatron is a mystery.
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  Speaker 1: The name possibly comes from the Latin metatur, which was
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  Speaker 1: a military officer who would go ahead of the army
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  Speaker 1: and prepare the camp. The word could also be generally
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  Speaker 1: used to describe anyone who goes on ahead. Another theory
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  Speaker 1: is that Metatron comes from the Greek metatarey the one
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  Speaker 1: next to the ruler, or related from the Greek metathronon
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  Speaker 1: next to the throne. But there's no consensus, and it's
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  Speaker 1: also possible that the name is just made up. If
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  Speaker 1: you read Jewish magical texts like Sayfer Harazim, people loved
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  Speaker 1: making up archangel names. When Rabbi Ishmael reaches the gate
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  Speaker 1: to the Seventh Heaven, he's allowed to enter only when
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  Speaker 1: escorted by Metatron, who serves as Ishmael's tour guide for
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  Speaker 1: the entire book. When Ishmael asks about Metatron's identity, we
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  Speaker 1: learn that the archangel is none other than our hero Enoch.
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  Speaker 1: The angel says, I am Enoch. When the generation of
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  Speaker 1: the flood sinned and turned to evil deeds, God took
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  Speaker 1: me from their midst to be a witness against them
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  Speaker 1: in the heavenly Height, and God appointed me in the
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  Speaker 1: Height as a prince and a ruler among the ministering angels.
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  Speaker 1: The second section of the book, the Exaltation of Enoch,
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  Speaker 1: is basically an expansion of that little passage from Genesis,
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  Speaker 1: while Genesis simply says that Enoch was taken. Third Enoch
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  Speaker 1: describes a dramatic process of Enoch transforming into an angel.
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  Speaker 1: In this section, Enoch's transformation actually does somewhat resemble those
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  Speaker 1: biblically accurate angel memes. In a section ominously titled Enoch
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  Speaker 1: is Enlarged, the text says God laid his hand on
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  Speaker 1: me and blessed me with one million, three hundred sixty
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  Speaker 1: five thousand blessings. Yeah, again, Enoch loves big numbers. I
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  Speaker 1: was enlarged and increased in size until I matched the
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  Speaker 1: world in length and breadth. He made to grow on
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  Speaker 1: me seventy two wings, and he fixed in me three
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  Speaker 1: hundred sixty five thousand eyes. So Enoch becomes this gigantic
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  Speaker 1: eye filled being. Then the ultimate dramatic transformation occurs. Third Enoch,
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  Speaker 1: Chapter fifteen. At once my flesh turned to flame, my
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  Speaker 1: sinews to blazing fire, my bones to juniper coles, my
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  Speaker 1: eyelashes to lightning flashes, my eyeballs to fiery torches. You
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  Speaker 1: get the picture. The entire substance of his body transforms
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  Speaker 1: into blazing fire. In the words of the scholar Peter Schaeffer,
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  Speaker 1: Enoch's human existence is finally incompletely extinguished. He is transformed
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  Speaker 1: into the angel Metatron. God then makes for him a throne,
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  Speaker 1: royal robes, a crown, and puts him in charge of
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  Speaker 1: the entire angelic host. Any angel who has anything to
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  Speaker 1: say in my presence should go before him and speak
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  Speaker 1: to him. Basically, God is the king, but Medatron is
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  Speaker 1: his vice regent. But the text goes even further. God
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  Speaker 1: calls Metatron the lesser God, using his own four letter
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  Speaker 1: name to describe Metatron. So it might be more accurate
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  Speaker 1: to view this transformation as an apotheosis. He doesn't simply
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  Speaker 1: transform into an angel. He becomes like God. It says,
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  Speaker 1: all of the angels fell down before him because of
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  Speaker 1: his majesty, splendor, and radiance. He rules and judges all
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  Speaker 1: of the heavenly host. You could understandably interpret this as
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  Speaker 1: above the pay grade of an angel. Maybe we're dealing
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  Speaker 1: with a form of bitheism with Metatron as a second God.
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  Speaker 1: I wouldn't blame you for thinking this, because some ancient
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  Speaker 1: readers must have thought this as well. We know this
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  Speaker 1: because there are a few ancient Jewish texts that either
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  Speaker 1: try to downplay the importance of Enoch or downplay the
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  Speaker 1: importance of Metatron. For example, a text called the Genesis Raba,
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  Speaker 1: which dates a few hundred years before Third Enoch, explicitly
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  Speaker 1: argues that Enoch actually died, and anyone who believes that
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  Speaker 1: he was miraculously transferred into heaven is a heretic. One
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  Speaker 1: rabbi in the text even declares Enoch to be a
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  Speaker 1: wicked man, and another says that Enoch was a hypocrite,
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  Speaker 1: acting sometimes as a righteous and sometimes as a wicked man.
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  Speaker 1: Scholars think that this passage is pushing back against the
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  Speaker 1: Enoch fan club trying to advance the theory that Enoch
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  Speaker 1: simply died an ordinary death. As for the anti Medatron texts,
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  Speaker 1: one of them actually appears inserted into Third Enoch right
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  Speaker 1: after that dramatic chapter fifteen, when Enoch turns into a
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  Speaker 1: being of fire. Chapter sixteen includes an odd digression that
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  Speaker 1: walks that all back. Another rabbi named Alicia ben Abuya
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  Speaker 1: ascends into heaven and beholds the throne of God. When
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  Speaker 1: he sees Metatrons seated beside God, he blurts out, there
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  Speaker 1: are indeed two powers in Heaven. In other words, there
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  Speaker 1: are two gods. Sounds kind of heretical. Metatron is then
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  Speaker 1: punished for prompting this mistake. He's struck with sixty lashes
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  Speaker 1: of fire. Scholars think that a later editor added this
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  Speaker 1: chapter basically trying to back off of the idea that
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  Speaker 1: Metatron is a second God, which is explicitly said in
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  Speaker 1: the previous chapters. The whole chapter sounds like its manufacture
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  Speaker 1: to debunk this idea. That character Alisha Benabuya is notorious
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  Speaker 1: and Jewish history as a heretic, so of course that's
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  Speaker 1: the character used here to shout the heretical statement there
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  Speaker 1: are two powers in Heaven. A very similar story appears
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  Speaker 1: in the Babylonian Telmud, when again the rabbi beholds Metatron
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  Speaker 1: and Heaven and misidentifies him as God. So there must
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  Speaker 1: have been some Jews during this period that revered Metatron
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  Speaker 1: to such a degree that it might have approached some
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  Speaker 1: type of bitheism two powers in heavenism, which has some
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  Speaker 1: historical precedent. Bitheistic ideas are found within Second Temple Jewish literature,
• 13:59
  Speaker 1: starting with a famous ev in the Book of Daniel
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  Speaker 1: I saw one like a son of Man coming with
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  Speaker 1: the clouds of heaven. This Son of Man character was
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  Speaker 1: presented to God and was given dominion and glory and
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  Speaker 1: kingship that all people's nations and languages would serve him,
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  Speaker 1: which could be interpreted as having god like power and dominion.
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  Speaker 1: This mysterious Son of Man figure is possibly meant to
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  Speaker 1: be some powerful angelic being. The scholar Peter Schaeffer argues
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  Speaker 1: that the Son of Man and Daniel is the archangel
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  Speaker 1: Michael himself, elevating him almost to god like status. In fact,
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  Speaker 1: interestingly enough, some have argued that Michael and Metatron were
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  Speaker 1: originally considered to be the same angel, with Metatron being
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  Speaker 1: the more esoteric magical name for Michael. Speculation around the
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  Speaker 1: Son of Man continued for centuries after the Book of Daniel.
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  Speaker 1: The Dead Sea Scrolls also mention angelic and human beings
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  Speaker 1: elevated to god like status, as does obviously early Christian
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  Speaker 1: literature by elevating Jesus to divine status. So the idea
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  Speaker 1: of two powers in heaven is there for centuries and
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  Speaker 1: reaches its climax and Third Enoch so as a work
• 15:00
  Speaker 1: of spinoff literature. Third Enoch not only vastly expands on
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  Speaker 1: Enoch's brief appearance in the Book of Genesis, but also
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  Speaker 1: vastly expands on the vision of God's throne from Ezekiel
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  Speaker 1: chapter one, describing every facet of creation as under the
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  Speaker 1: control of an angelic bureaucracy, with God as its king
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  Speaker 1: and Medatron as its vice regent. In the following centuries,
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  Speaker 1: Metatron continues to be a prominent character in Jewish magical
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  Speaker 1: and mystical traditions, and he even appears within esoteric Islamic
• 15:28
  Speaker 1: traditions as well. We'll dive into this topic in a
• 15:30
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