1 Enoch / Chapter 89

1 Enoch 89

77 verses • Ge'ez (Ethiopic)

Translator's Introduction

What This Chapter Is About

The longest chapter in 1 Enoch retells the entire history of Israel through animal symbolism. Noah's three sons become the ancestors of all peoples. Abraham, Isaac, and Jacob are white bulls. Jacob's sons become sheep. The narrative follows Israel through Egyptian bondage, the Exodus, the wilderness wandering, the conquest of Canaan, the judges, the monarchy (David as a ram), Solomon and the temple, the divided kingdom, and finally the Babylonian exile. Seventy shepherds are appointed to govern Israel's punishment.

What Makes This Chapter Remarkable

This is the most sustained allegorical retelling of biblical history in all ancient literature — 77 verses covering from Noah to the exile. The transition from bulls (patriarchs) to sheep (Israel) marks the Sinai covenant: Israel becomes God's flock. David as a 'ram' — a mature male sheep who leads and protects — is one of the most resonant images in the allegory. The appointment of seventy shepherds (angelic overseers of the nations) introduces a theology of history where God delegates punishment but holds the delegates accountable for excess cruelty.

Translation Friction

The seventy shepherds are the chapter's most debated feature. Are they angels? Foreign kings? Demonic powers? The number seventy connects to the seventy nations of Genesis 10 and the seventy elders of Israel, but the shepherds' identity remains disputed. Their commission to punish Israel 'not more than' a set amount, which they consistently exceed, creates a theology of divinely sanctioned but divinely limited suffering — a concept with enormous implications for theodicy.

Connections

Genesis 10 — the table of nations. Exodus 1-15 — the exodus. 1 Samuel 16 — David chosen. 1 Kings 6 — the temple. 2 Kings 25 — the destruction of Jerusalem. Ezekiel 34 — God as shepherd, false shepherds condemned. Daniel 10:13, 20-21 — angelic princes over nations. Zechariah 11:4-17 — the worthless shepherd. John 10 — the good shepherd. Revelation 12 — the dragon persecuting the woman.

1 Enoch 89:1

Ge'ez text per Charles/Knibb editions

One of the four went to the white bulls and instructed one in a secret: trembling, that bull was born and became a man. He built a great vessel for himself and lived on it. Three bulls lived with him in that vessel, and it was sealed over them.

REF And one of those four went to the white bulls and taught them a mystery: while the bull was trembling, it was born and became a man, and built for himself a great vessel and dwelt thereon. And three bulls dwelt with him in that vessel, and that vessel was covered over them.

Notes & Key Terms

Translator Notes

  1. This verse recapitulates 88:2, reinforcing Noah's transformation. Some manuscripts place this verse as the true beginning of the post-flood narrative, while 88:2 serves as the flood prelude.
1 Enoch 89:2

Ge'ez text per Charles/Knibb editions

Again I raised my eyes toward heaven and saw a high roof with seven water channels on it. Those channels poured much water into an enclosure.

REF And again I raised mine eyes towards heaven and saw a lofty roof, with seven water-torrents thereon, and those torrents flowed with much water into an enclosure.

Notes & Key Terms

Translator Notes

  1. The seven torrents — the flood waters from heaven — correspond to the 'windows of heaven' in Genesis 7:11. The number seven connects the flood to the creation week: the waters that were separated on day two now reunite in judgment.
1 Enoch 89:3

Ge'ez text per Charles/Knibb editions

Again I saw fountains open on the face of that great enclosure. The water began to swell and rise over the surface, and I watched until the entire face of the enclosure was covered with water.

REF And again I saw, and behold, fountains were opened on the face of that great enclosure, and the water began to swell and rise upon the face, and I saw that enclosure till all its face was covered with water.

Notes & Key Terms

Translator Notes

  1. The dual water sources — from above (torrents) and below (fountains) — match Genesis 7:11 precisely. The 'enclosure' is the earth itself, bounded by the firmament.
1 Enoch 89:4

Ge'ez text per Charles/Knibb editions

The water, darkness, and mist increased over it. As I looked at the height of the water, it had risen above the height of the enclosure and was streaming over it, standing upon the earth.

REF And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it stood upon the earth.

Notes & Key Terms

Translator Notes

  1. Water above the enclosure's height — the flood overtopping the firmament itself. This is total cosmic inundation, not merely heavy rain. The darkness and mist recall the pre-creation chaos of Genesis 1:2.
1 Enoch 89:5

Ge'ez text per Charles/Knibb editions

All the cattle of that enclosure gathered together until I saw how they sank, were swallowed up, and perished in the water.

REF And all the cattle of that enclosure were gathered together until I saw how they sank and were swallowed up and perished in that water.

Notes & Key Terms

Translator Notes

  1. The cattle perishing — all of humanity outside the ark drowning. The verbs escalate: gathered, sank, swallowed, perished. Enoch watches from his tower as the world he knew is annihilated.
1 Enoch 89:6

Ge'ez text per Charles/Knibb editions

But the vessel floated on the water while all the cattle, elephants, camels, and donkeys sank to the bottom along with every animal. I could no longer see them — they could not escape but perished and sank into the depths.

REF But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer see them, and they were not able to escape, but perished and sank into the depths.

Notes & Key Terms

Translator Notes

  1. The vessel (ark) floats while everything else sinks. The giants (elephants, camels, donkeys) perish alongside ordinary humans (cattle) — the flood makes no distinction among the wicked. Only the vessel's occupants survive.
1 Enoch 89:7

Ge'ez text per Charles/Knibb editions

Again I watched in the vision until the water channels were closed on that high roof and the chasms of the earth were leveled and other abysses opened.

REF And again I saw in the vision till those water-torrents were removed from that high roof, and the chasms of the earth were levelled up and other abysses were opened.

Notes & Key Terms

Translator Notes

  1. The flood recedes: the heavenly torrents close (Genesis 8:2, 'the windows of the heavens were closed') and the earth's chasms drain. 'Other abysses opened' to receive the retreating water — the earth's geography is permanently altered by the flood.
1 Enoch 89:8

Ge'ez text per Charles/Knibb editions

Then the water began to drain into them until the earth became visible. The vessel settled on the earth, the darkness withdrew, and light appeared.

REF Then the water began to run down into these, till the earth became visible; and that vessel settled on the earth, and the darkness retired and light appeared.

Notes & Key Terms

Translator Notes

  1. The ark's grounding — the new creation emerges. 'Darkness retired and light appeared' echoes the first day of creation (Genesis 1:3): the post-flood world is a second creation.
1 Enoch 89:9

Ge'ez text per Charles/Knibb editions

The white bull who had become a man came out of the vessel, and the three bulls with him. One of the three was white like the bull, one was red as blood, and one was black. The white bull departed from them.

REF But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.

Notes & Key Terms 1 term

Key Terms

""

Shem (white), Japheth (red), Ham (black) — Noah's three sons, ancestors of all post-flood humanity

Translator Notes

  1. Noah exits the ark with his three sons: Shem (white — the righteous line), Japheth (red — possibly indicating vitality or warrior nature), and Ham (black — the cursed line, cf. Genesis 9:25). Noah 'departing' may refer to his death or withdrawal from the narrative focus.
1 Enoch 89:10

Ge'ez text per Charles/Knibb editions

They began to produce beasts of the field and birds — different kinds arose: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, pigs, falcons, vultures, kites, eagles, and ravens.

REF And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens.

Notes & Key Terms

Translator Notes

  1. The nations of the world are born — each represented by a different animal species. The predator-heavy list (lions, tigers, wolves) reflects the author's view of the Gentile nations as dangerous to Israel. This animal taxonomy will govern the rest of the allegory: each species represents a specific nation or people group.
1 Enoch 89:11

Ge'ez text per Charles/Knibb editions

Among them a white bull was born. They began to bite one another. The white bull born among them produced a wild donkey and also a white bull, and the wild donkeys multiplied.

REF And amongst them was born a white bull, and they began to bite one another; and the white bull which was born amongst them begat a wild ass and a white bull with it, and the wild asses multiplied.

Notes & Key Terms 1 term

Key Terms

""

Ishmael — echoing Genesis 16:12, 'he shall be a wild donkey of a man'

Translator Notes

  1. The white bull born among the nations is Abraham. The wild donkey is Ishmael (Genesis 16:12, 'he shall be a wild donkey of a man'), and the white bull is Isaac. The 'biting one another' is the violence of the nations.
1 Enoch 89:12

Ge'ez text per Charles/Knibb editions

The white bull born from him produced a black wild boar and a white sheep. The boar produced many boars, but the sheep produced twelve sheep.

REF But that white bull which was born of him begat a black wild boar and a white sheep; and the former begat many boars, but that sheep begat twelve sheep.

Notes & Key Terms 2 terms

Key Terms

""

Jacob/Israel — the transition from bull to sheep marks the beginning of the covenant people as God's flock

""

The twelve tribes of Israel, sons of Jacob

Translator Notes

  1. The white bull (Isaac) fathers Esau (black wild boar — Edom) and Jacob (white sheep — Israel). Esau as a boar connects to the wild, hairy characterization of Genesis 25:25. Jacob as a sheep marks the crucial transition: from this point, Israel is always represented as sheep. The twelve sheep are the twelve sons of Jacob / tribes of Israel.
1 Enoch 89:13

Ge'ez text per Charles/Knibb editions

When those twelve sheep had grown, they handed one of them over to the donkeys, and those donkeys in turn handed the sheep over to the wolves. That sheep grew up among the wolves.

REF And when those twelve sheep had grown, they gave up one of them to the asses, and those asses again gave up that sheep to the wolves, and that sheep grew up among the wolves.

Notes & Key Terms

Translator Notes

  1. The sheep given to the donkeys (Ishmaelites) and then to the wolves (Egyptians) is Joseph — sold by his brothers to Ishmaelite traders (Genesis 37:28) and taken to Egypt. Joseph 'growing up among the wolves' is his rise to power in Pharaoh's court.
1 Enoch 89:14

Ge'ez text per Charles/Knibb editions

The Lord brought the eleven sheep to live with it and to graze with it among the wolves. They multiplied and became many flocks of sheep.

REF And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many flocks of sheep.

Notes & Key Terms

Translator Notes

  1. The eleven brothers join Joseph in Egypt — the entire family relocates. Their multiplication into 'many flocks' compresses the four centuries of growth in Egypt (Exodus 1:7, 'the people of Israel were fruitful and increased greatly').
1 Enoch 89:15

Ge'ez text per Charles/Knibb editions

The wolves began to fear the sheep and oppressed them until they destroyed their young. They cast the little ones into a river of deep water. But the sheep began to cry out because of their young and to complain to their Lord.

REF And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to cry aloud on account of their little ones and to complain unto their Lord.

Notes & Key Terms

Translator Notes

  1. The wolves (Egyptians) oppressing the sheep and throwing the young into the river is the infanticide of Exodus 1:22 ('every son that is born to the Hebrews you shall cast into the Nile'). The sheep crying to their Lord echoes Exodus 2:23-24 ('the people of Israel groaned because of their slavery and cried out').
1 Enoch 89:16

Ge'ez text per Charles/Knibb editions

A sheep that had been saved from the wolves fled and escaped to the wild donkeys. I saw the sheep lamenting and crying, pleading with their Lord with all their might, until the Lord of the sheep descended from a high dwelling at the voice of the sheep. He came to them and led them to pasture.

REF And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them.

Notes & Key Terms 1 term

Key Terms

""

God as shepherd of Israel — the governing metaphor for the divine-Israel relationship throughout the Animal Apocalypse

Translator Notes

  1. The sheep saved from the wolves and fleeing to the wild donkeys is Moses — rescued from the Nile, raised in Pharaoh's house, then fleeing to Midian (the 'wild donkeys' — descendants of Ishmael/Keturah). The Lord descending 'at the voice of the sheep' is the Exodus theophany: God hears his people's cry and comes down (Exodus 3:7-8).
1 Enoch 89:17

Ge'ez text per Charles/Knibb editions

He called the sheep that had escaped from the wolves and spoke with it about the wolves, commanding it to warn them not to touch the sheep.

REF And He called that sheep which had escaped the wolves, and spake with it concerning the wolves, bidding it warn them that they should not touch the sheep.

Notes & Key Terms

Translator Notes

  1. God commissioning Moses — the burning bush scene (Exodus 3) compressed into one verse. Moses is told to warn the wolves (Pharaoh) not to touch the sheep (Israel).
1 Enoch 89:18

Ge'ez text per Charles/Knibb editions

The sheep went to the wolves as the Lord directed. Another sheep met it and went with it. The two entered the assembly of the wolves together, spoke with them, and warned them not to touch the sheep any longer.

REF And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and warned them not to touch the sheep from henceforth.

Notes & Key Terms

Translator Notes

  1. The 'other sheep' who joins Moses is Aaron (Exodus 4:14-16). The two brothers entering 'the assembly of the wolves' is their appearance before Pharaoh. The warning 'not to touch the sheep from henceforth' is the demand to let Israel go.
1 Enoch 89:19

Ge'ez text per Charles/Knibb editions

Then I saw the wolves oppressing the sheep with extreme violence and all their power, and the sheep cried out.

REF And thereupon I saw the wolves, and how they oppressed the sheep exceedingly with all their power; and the sheep cried aloud.

Notes & Key Terms

Translator Notes

  1. The increased oppression after Moses's initial demand — Exodus 5:6-19, where Pharaoh increases the brick quota — is conveyed as intensified violence. The sheep's cry is the ongoing plea of Exodus.
1 Enoch 89:20

Ge'ez text per Charles/Knibb editions

The Lord came to the sheep and they began to strike the wolves. The wolves began to wail, but the sheep grew quiet and stopped crying out.

REF And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamentation; but the sheep became quiet and forthwith ceased to cry out.

Notes & Key Terms

Translator Notes

  1. The plagues of Egypt — compressed into one verse of divine violence against the wolves. The reversal is total: wolves who oppressed now wail; sheep who cried now fall silent. The sheep's silence after rescue is the peace of deliverance.
1 Enoch 89:21

Ge'ez text per Charles/Knibb editions

I watched the sheep until they departed from among the wolves. But the wolves' eyes were blinded, and they pursued the sheep with all their might.

REF And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep with all their power.

Notes & Key Terms

Translator Notes

  1. The exodus itself: the sheep leave Egypt. The wolves' blinded eyes recall the darkness plague (Exodus 10:21-23) and the confusion at the Red Sea (Exodus 14:20, 'the cloud brought darkness to the one side').
1 Enoch 89:22

Ge'ez text per Charles/Knibb editions

The Lord of the sheep went with them as their leader, and all his sheep followed him. His face was dazzling, glorious, and terrible to look upon.

REF And the Lord of the sheep went with them, as their leader, and all His sheep followed Him: and his face was dazzling and glorious and terrible to behold.

Notes & Key Terms

Translator Notes

  1. God leading the exodus — the pillar of cloud and fire (Exodus 13:21) rendered as the Lord's own dazzling and terrible face. The sheep following their divine shepherd is the Exodus paradigm of faith: leaving everything to follow God into the wilderness.
1 Enoch 89:23

Ge'ez text per Charles/Knibb editions

But the wolves pursued the sheep until they reached a sea of water.

REF But the wolves began to pursue those sheep till they reached a sea of water.

Notes & Key Terms

Translator Notes

  1. Pharaoh's army pursuing Israel to the Red Sea (Exodus 14:5-9) — the chase scene compressed to a single verse.
1 Enoch 89:24

Ge'ez text per Charles/Knibb editions

The sea divided — the water stood on one side and the other before them. Their Lord led them and placed himself between them and the wolves.

REF And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between them and the wolves.

Notes & Key Terms

Translator Notes

  1. The Red Sea crossing (Exodus 14:21-22). God placing himself 'between them and the wolves' echoes Exodus 14:19-20, where the angel and the pillar move between Israel and Egypt.
1 Enoch 89:25

Ge'ez text per Charles/Knibb editions

Since the wolves could not see the sheep, they plunged into the midst of the sea. The wolves chased the sheep and ran after them into the sea.

REF And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and those wolves ran after them into that sea.

Notes & Key Terms

Translator Notes

  1. The Egyptian army entering the divided sea — driven by blindness and pursuit instinct. Their inability to 'see the sheep' echoes the confusion and darkness of the night crossing.
1 Enoch 89:26

Ge'ez text per Charles/Knibb editions

When they saw the Lord of the sheep, they turned to flee from his face. But the sea gathered itself together and returned to its created state. The water swelled and rose until it covered the wolves.

REF And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered those wolves.

Notes & Key Terms

Translator Notes

  1. The drowning of the Egyptian army (Exodus 14:27-28). The sea returning to 'its created state' is a beautiful detail — the miracle was not the sea's closure but its opening. The natural order reasserts itself and destroys the pursuers.
1 Enoch 89:27

Ge'ez text per Charles/Knibb editions

I watched until all the wolves who had pursued the sheep perished and drowned.

REF And I saw till all the wolves who pursued those sheep perished and were drowned.

Notes & Key Terms

Translator Notes

  1. Total destruction — no Egyptian survivors in the sea. The verse echoes Exodus 14:28, 'not one of them remained.'
1 Enoch 89:28

Ge'ez text per Charles/Knibb editions

But the sheep escaped from the water and went into a wilderness where there was no water and no grass. They began to open their eyes and see. I saw the Lord of the sheep tending them, giving them water and grass, and that sheep going ahead and leading them.

REF But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep pasturing them and giving them water and grass, and that sheep going and leading them.

Notes & Key Terms

Translator Notes

  1. The wilderness wandering begins. The sheep 'opening their eyes' represents the Sinai revelation — Israel's spiritual awakening. God providing water and grass in the waterless wilderness compresses the manna, quail, and water-from-the-rock miracles (Exodus 16-17). 'That sheep' leading them is Moses.
1 Enoch 89:29

Ge'ez text per Charles/Knibb editions

That sheep ascended to the summit of a high rock, and the Lord of the sheep sent it to them.

REF And that sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them.

Notes & Key Terms

Translator Notes

  1. Moses ascending Mount Sinai (Exodus 19:20) — 'the summit of that lofty rock' is Sinai itself. God sends Moses back down with the covenant, making him the mediator between the divine summit and the sheep below.
1 Enoch 89:30

Ge'ez text per Charles/Knibb editions

After that I saw the Lord of the sheep standing before them. His appearance was great, terrible, and majestic. All the sheep saw him and were afraid before his face.

REF After that I saw the Lord of the sheep who stood before them, and His appearance was great and terrible and majestic, and all those sheep saw Him and were afraid before His face.

Notes & Key Terms

Translator Notes

  1. The Sinai theophany (Exodus 19:16-19) — God's terrifying appearance. The sheep's fear echoes Exodus 20:18-19, where the people tremble and ask Moses to speak to them instead of God.
1 Enoch 89:31

Ge'ez text per Charles/Knibb editions

They all feared and trembled because of him. They cried to the sheep among them: 'We are not able to stand before our Lord or to look at him.'

REF And they all feared and trembled because of Him, and they cried to that sheep with them which was amongst them: 'We are not able to stand before our Lord or to look upon Him.'

Notes & Key Terms

Translator Notes

  1. The people's plea to Moses — 'You speak to us, and we will listen; but do not let God speak to us, lest we die' (Exodus 20:19). The sheep's confession of inability to face God establishes Moses's unique mediatorial role.
1 Enoch 89:32

Ge'ez text per Charles/Knibb editions

The sheep that led them ascended again to the summit of the rock, but the sheep began to go blind and to wander from the way he had shown them — but that sheep did not know it.

REF And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander from the way which he had showed them, but that sheep wot not thereof.

Notes & Key Terms

Translator Notes

  1. Moses returns to Sinai (Exodus 24:18, the forty days), and in his absence the sheep go blind and wander — the golden calf incident (Exodus 32). Moses 'not knowing' parallels his ignorance of the apostasy until God tells him (Exodus 32:7-8).
1 Enoch 89:33

Ge'ez text per Charles/Knibb editions

The Lord of the sheep was exceedingly angry with them. That sheep learned of it, came down from the summit of the rock, and found the greatest part of them blinded and gone astray.

REF And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen away.

Notes & Key Terms

Translator Notes

  1. God's wrath and Moses's descent (Exodus 32:19). 'The greatest part of them blinded' — the majority participated in the apostasy. The few who did not are the Levites who rally to Moses (Exodus 32:26).
1 Enoch 89:34

Ge'ez text per Charles/Knibb editions

When the sheep saw him they feared and trembled before him and wanted to return to their folds. That sheep took other sheep with it, came to the sheep that had gone astray, and began to slay them. The sheep feared his presence, and so that sheep brought back those that had strayed, and they returned to their folds.

REF And when they saw it they feared and trembled at its presence, and desired to return to their folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thereby that sheep brought back those sheep that had fallen away, and they returned to their folds.

Notes & Key Terms

Translator Notes

  1. Moses commanding the Levites to execute the golden calf worshippers (Exodus 32:27-28) — 'that sheep took other sheep with it and began to slay them.' The restoration of order through fear and judgment is characteristic of the wilderness narrative.
1 Enoch 89:35

Ge'ez text per Charles/Knibb editions

I watched in this vision until that sheep became a man and built a house for the Lord of the sheep, placing all the sheep in that house.

REF And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house.

Notes & Key Terms 1 term

Key Terms

""

The tabernacle/temple — God's dwelling place among his people, the center of the covenant relationship

Translator Notes

  1. Moses building the tabernacle (Exodus 35-40). Like Noah, Moses undergoes the sheep-to-man transformation — a mark of unique prophetic status. The 'house for the Lord of the sheep' is the tabernacle, the portable dwelling of God among his people.
1 Enoch 89:36

Ge'ez text per Charles/Knibb editions

I watched until the sheep that had accompanied the leading sheep fell asleep. I saw all the great sheep perish and small ones arise in their place. They came to a pasture and approached a stream of water.

REF And I saw till that sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and approached a stream of water.

Notes & Key Terms

Translator Notes

  1. Aaron dies ('fell asleep') and the wilderness generation perishes ('all the great sheep'). The 'little ones' — the new generation — approach a 'stream of water,' which is the Jordan River. The pasture is the land of Canaan.
1 Enoch 89:37

Ge'ez text per Charles/Knibb editions

Then the sheep who was their leader, the one who had become a man, withdrew from them and fell asleep. All the sheep searched for him and wept over him with great mourning.

REF Then that sheep, their leader which had become a man, withdrew from them and fell asleep, and all the sheep sought it and cried over it with a great crying.

Notes & Key Terms

Translator Notes

  1. The death of Moses (Deuteronomy 34:5-8). Moses 'withdrawing' echoes his ascent of Mount Nebo. The sheep mourning him with 'great crying' reflects the thirty days of mourning in Deuteronomy 34:8.
1 Enoch 89:38

Ge'ez text per Charles/Knibb editions

I watched until they stopped mourning for that sheep and crossed the stream of water. Two sheep arose as leaders in the place of those who had led them and had fallen asleep.

REF And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and had fallen asleep.

Notes & Key Terms

Translator Notes

  1. The crossing of the Jordan and the succession: the 'two sheep' are Joshua and Caleb (or Joshua and Eleazar the priest). The Jordan crossing (Joshua 3) parallels the Red Sea crossing — water parts for the faithful.
1 Enoch 89:39

Ge'ez text per Charles/Knibb editions

I saw the sheep come to a good place — a pleasant and glorious land. I watched until the sheep were satisfied. That house stood among them in the pleasant land.

REF And I saw how the sheep came to a goodly place and a pleasant and glorious land, and I saw till those sheep were satisfied; and that house stood amongst them in the pleasant land.

Notes & Key Terms

Translator Notes

  1. The settlement of Canaan — 'a good place, pleasant and glorious.' The tabernacle ('that house') stands among the settled sheep. The satisfaction of the sheep echoes Deuteronomy 8:10, 'you shall eat and be full, and you shall bless the LORD your God for the good land.'
1 Enoch 89:40

Ge'ez text per Charles/Knibb editions

Sometimes their eyes were opened and sometimes blinded, until another sheep arose, led them, and brought them all back, and their eyes were opened.

REF And sometimes their eyes were opened, and sometimes blinded, till another sheep arose, led them, and brought them all back, and their eyes were opened.

Notes & Key Terms

Translator Notes

  1. The period of the judges: cyclical apostasy (eyes blinded) and restoration (eyes opened). The 'sheep that arose' represents the individual judges — Othniel, Ehud, Deborah, Gideon, etc. The pattern matches Judges 2:11-19 exactly.
1 Enoch 89:41

Ge'ez text per Charles/Knibb editions

The dogs, foxes, and wild boars began to devour the sheep until the Lord of the sheep raised up another sheep from their midst — a ram — who led them.

REF And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up another sheep, a ram, from their midst, which led them.

Notes & Key Terms 1 term

Key Terms

""

A leader of Israel distinguished by power and authority — the horned sheep, representing kings and major leaders

Translator Notes

  1. The Philistines (dogs), Ammonites (foxes), and Edomites (wild boars) oppress Israel. The 'ram' raised from among the sheep is Samuel — or possibly Saul — who begins the monarchic period. A ram is a mature male sheep, distinguished from ordinary sheep by its horns (authority/power).
1 Enoch 89:42

Ge'ez text per Charles/Knibb editions

That ram began to butt the dogs, foxes, and wild boars on every side until he had destroyed them all.

REF And that ram began to butt on either side those dogs, foxes, and wild boars till he had destroyed them all.

Notes & Key Terms

Translator Notes

  1. The military victories of the early monarchy — driving out Israel's enemies. The ram 'butting on either side' conveys aggressive, comprehensive defense.
1 Enoch 89:43

Ge'ez text per Charles/Knibb editions

The sheep whose eyes had been opened saw that ram among the sheep forsake its glory. It began to butt the sheep themselves and trample them and behave disgracefully.

REF And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself unseemly.

Notes & Key Terms

Translator Notes

  1. The ram turning against its own flock is Saul's descent into tyranny — persecuting David, massacring the priests of Nob (1 Samuel 22), and oppressing his own people. The 'sheep whose eyes were opened' who witnesses this is likely Samuel.
1 Enoch 89:44

Ge'ez text per Charles/Knibb editions

The Lord of the sheep sent the lamb to another lamb and raised it to become a ram and leader of the sheep in place of the ram that had abandoned its glory.

REF And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that ram which had forsaken its glory.

Notes & Key Terms

Translator Notes

  1. David's anointing by Samuel (1 Samuel 16). David starts as a 'lamb' — young, small — and is raised to become a ram. The divine initiative is clear: 'the Lord of the sheep sent' and 'raised it.'
1 Enoch 89:45

Ge'ez text per Charles/Knibb editions

It went to him and spoke with him alone, raising him to be a ram. It made him prince and leader of the sheep. But during all these things the dogs continued to oppress the sheep.

REF And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs oppressed the sheep.

Notes & Key Terms

Translator Notes

  1. Samuel's private anointing of David (1 Samuel 16:13). The 'dogs' (Philistines) continue their oppression throughout Saul's reign and into David's early years — the threat does not end with the change of leadership.
1 Enoch 89:46

Ge'ez text per Charles/Knibb editions

The first ram pursued the second ram, and the second ram fled before it. I watched until the dogs brought down the first ram.

REF And the first ram pursued that second ram, and that second ram arose and fled before it; and I saw till those dogs pulled down the first ram.

Notes & Key Terms

Translator Notes

  1. Saul's pursuit of David (1 Samuel 19-26) and Saul's death at the hands of the Philistines on Mount Gilboa (1 Samuel 31). The first ram (Saul) is destroyed not by the second ram (David) but by the dogs (Philistines) — preserving David's innocence.
1 Enoch 89:47

Ge'ez text per Charles/Knibb editions

The second ram arose and led the small sheep. Those sheep grew and multiplied. All the dogs, foxes, and wild boars feared the ram and fled before it. That ram butted and killed the wild beasts, and the beasts no longer had any power among the sheep or robbed them of anything.

REF And that second ram arose and led the little sheep. And those sheep grew and multiplied; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those wild beasts had no longer any power among the sheep and robbed them no more of ought.

Notes & Key Terms

Translator Notes

  1. David's kingdom established — comprehensive military victory. The sheep 'growing and multiplying' under David echoes the covenant blessing of Genesis 1:28. David as the triumphant ram who defeats all predators is the Animal Apocalypse's ideal of kingship.
1 Enoch 89:48

Ge'ez text per Charles/Knibb editions

That house became great and broad, built for those sheep. A tower, lofty and great, was built on the house for the Lord of the sheep. The house was low but the tower was elevated and lofty. The Lord of the sheep stood on that tower, and they offered a full table before him.

REF And that house became great and broad, and it was built for those sheep: and a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him.

Notes & Key Terms 1 term

Key Terms

""

The temple in Jerusalem — God's visible dwelling place on earth, the center of Israelite worship

Translator Notes

  1. Solomon's temple — 'that house became great and broad.' The 'tower lofty and great' is the temple's inner sanctuary or the temple mount itself. The 'full table' offered before God represents the regular sacrificial worship. This is the Animal Apocalypse's golden age: the sheep are safe, the house is grand, and the Lord stands among them.
1 Enoch 89:49

Ge'ez text per Charles/Knibb editions

Again I saw the sheep go astray, wandering many ways and forsaking their house. The Lord of the sheep called some from among the sheep and sent them to the sheep, but the sheep began to kill them.

REF And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep, but the sheep began to slay them.

Notes & Key Terms

Translator Notes

  1. The prophetic period: God sends prophets ('some from amongst the sheep') but Israel kills them. This matches 2 Chronicles 36:15-16, 'the LORD, the God of their fathers, sent persistently to them by his messengers... but they kept mocking the messengers of God.' Jesus cites this tradition in Matthew 23:37.
1 Enoch 89:50

Ge'ez text per Charles/Knibb editions

One of them was saved and was not killed. It fled and cried out over the sheep. They tried to kill it, but the Lord of the sheep rescued it and brought it up to me, and caused it to dwell there.

REF And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from the sheep, and brought it up to me, and caused it to dwell there.

Notes & Key Terms

Translator Notes

  1. The prophet who escapes death and is brought up to Enoch's watchtower — most likely Elijah, who was taken up to heaven (2 Kings 2:11) and whose prophetic ministry was constantly under death threats from Ahab and Jezebel.
1 Enoch 89:51

Ge'ez text per Charles/Knibb editions

He sent many other sheep to those sheep to testify to them and to lament over them.

REF And He sent many other sheep to those sheep to testify unto them and lament over them.

Notes & Key Terms

Translator Notes

  1. The succession of prophets after Elijah — Elisha, Amos, Hosea, Isaiah, Micah, Jeremiah — all sent to testify and lament. The verb 'lament' rather than 'judge' emphasizes the prophetic role as mournful witness, not merely authoritarian denunciation.
1 Enoch 89:52

Ge'ez text per Charles/Knibb editions

After that I saw that when the sheep forsook the house of the Lord and his tower, they fell away completely and their eyes were blinded. I saw the Lord of the sheep bring much slaughter among their herds until the sheep themselves invited that destruction and betrayed his holy place.

REF And after that I saw that when they forsook the house of the Lord of the sheep and His tower they fell away entirely, and their eyes were blinded; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until those sheep invited that slaughter and betrayed His place.

Notes & Key Terms

Translator Notes

  1. The divided kingdom and the descent into idolatry. The sheep 'inviting the slaughter and betraying his place' is the Deuteronomistic theology of 2 Kings — Israel's sins provoke their own punishment. The 'betrayal of his place' is the desecration of the temple.
1 Enoch 89:53

Ge'ez text per Charles/Knibb editions

He gave them over into the hands of the lions, tigers, wolves, hyenas, and foxes — into the hands of all the wild beasts. Those wild beasts began to tear the sheep to pieces.

REF And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild beasts, and those wild beasts began to tear in pieces those sheep.

Notes & Key Terms

Translator Notes

  1. The foreign nations (Assyria, Babylon, and others) are unleashed on Israel. The catalog of predators — lions, tigers, wolves, hyenas, foxes — represents the comprehensive nature of the punishment: enemies on every side.
1 Enoch 89:54

Ge'ez text per Charles/Knibb editions

I saw that he abandoned their house and their tower and gave them all into the hands of the lions to tear and devour them — into the hands of all the wild beasts.

REF And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them, into the hand of all the wild beasts.

Notes & Key Terms

Translator Notes

  1. God abandons the temple — the theological catastrophe beneath the military one. The 'lions' are Babylon specifically (Jeremiah 4:7, 'a lion has gone up from his thicket'). Ezekiel 10-11 describes the glory of God departing the temple before its destruction.
1 Enoch 89:55

Ge'ez text per Charles/Knibb editions

I began to cry out with all my power, appealing to the Lord of the sheep and pleading with him about the sheep being devoured by all the wild beasts.

REF And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured by all the wild beasts.

Notes & Key Terms

Translator Notes

  1. Enoch, watching from his tower, intercedes for the suffering sheep — a prophetic intercessor like Abraham (Genesis 18), Moses (Exodus 32), and Samuel (1 Samuel 7:5). His cry echoes the sheep's own earlier cries in Egypt.
1 Enoch 89:56

Ge'ez text per Charles/Knibb editions

But he remained unmoved, though he saw it. He allowed them to be devoured, swallowed, and robbed, leaving them in the hands of all the beasts.

REF But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts.

Notes & Key Terms

Translator Notes

  1. God's apparent indifference to Israel's suffering — one of the most theologically daring verses in 1 Enoch. The text does not say God was pleased with the suffering but that he 'remained unmoved' — a deliberate divine passivity that permits the punishment to run its course. This echoes Lamentations 2:1-8.
1 Enoch 89:57

Ge'ez text per Charles/Knibb editions

He called seventy shepherds and delivered the sheep to them to tend. He spoke to the shepherds and their companions: 'Let each of you tend the sheep from now on, and everything I command you — do it.'

REF And He called seventy shepherds, and cast those sheep to them that they might pasture them, and He spake to the shepherds and their companions: 'Let each individual of you pasture the sheep henceforward, and everything that I shall command you that do ye.'

Notes & Key Terms 1 term

Key Terms

""

Angelic overseers appointed to govern Israel's punishment — each assigned a period of history, collectively spanning from the exile to the eschaton

Translator Notes

  1. The seventy shepherds — the most important figure in the chapter — are angelic overseers appointed to govern Israel's punishment under foreign rule. The number seventy connects to the seventy nations of Genesis 10, the seventy elders (Exodus 24:1), and the seventy years of exile (Jeremiah 25:11-12). Each shepherd governs a period of Israel's subjugation.
1 Enoch 89:58

Ge'ez text per Charles/Knibb editions

'I will hand them over to you in numbered lots, and I will tell you which of them must be destroyed — and those you shall destroy.' Then he handed the sheep over to them.

REF 'And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyed — and them destroy ye.' And He gave over unto them those sheep.

Notes & Key Terms

Translator Notes

  1. God gives the shepherds specific quotas — numbered lots of sheep to be destroyed. This sets limits on the punishment: the shepherds may destroy only the specified number. Any excess destruction is unauthorized — the shepherds will be held accountable.
1 Enoch 89:59

Ge'ez text per Charles/Knibb editions

He called another and said to him: 'Watch and record everything the shepherds do to the sheep, for they will destroy more of them than I have commanded.'

REF And He called another and spake unto him: 'Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than I have commanded them.'

Notes & Key Terms

Translator Notes

  1. God appoints a recording angel — a celestial auditor who will document the shepherds' every action. God already knows the shepherds will exceed their mandate ('they will destroy more than I have commanded'), yet he permits it while ensuring it is recorded for future judgment. This is a sophisticated theodicy: God allows excess suffering but never forgets or excuses it.
1 Enoch 89:60

Ge'ez text per Charles/Knibb editions

'Record every excess and act of destruction the shepherds commit: how many they destroy according to my command, and how many on their own initiative. Record against each individual shepherd all the destruction he causes.'

REF 'And every excess and destruction which will be wrought through the shepherds, record (namely) how many they destroy according to my command, and how many according to their own caprice: record against every individual shepherd all the destruction he effects.'

Notes & Key Terms

Translator Notes

  1. The divine bookkeeping is meticulous — command vs. caprice, authorized vs. unauthorized destruction. This distinction is the theological key to the Animal Apocalypse's understanding of history: suffering happens within a divine framework, but much of it exceeds what God authorized, and the excess will be punished.
1 Enoch 89:61

Ge'ez text per Charles/Knibb editions

'Read out before me by number how many they destroy and how many they hand over for destruction, so that I may have this as testimony against them and may know every deed of the shepherds — whether they abide by my command or not.'

REF 'And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my command which I have commanded them.'

Notes & Key Terms

Translator Notes

  1. The recording angel must read the accounts aloud to God — a formal judicial proceeding. The language of 'testimony' and 'comprehension' frames the shepherds' rule as a legal matter. The shepherds are not sovereign; they are stewards under audit.
1 Enoch 89:62

Ge'ez text per Charles/Knibb editions

'But do not let them know it. Do not warn them — just record every act of destruction each shepherd commits in his time and bring it all before me.'

REF 'But let them not know it, and do not admonish them, but record against them every destruction which the shepherds effect each in his time and lay it all before me.'

Notes & Key Terms

Translator Notes

  1. The shepherds are not warned — they are given rope to hang themselves. This is a theology of hidden divine observation: God watches, records, and will judge, but does not intervene to prevent the excess. The reason for the hiddenness is not explained but implies a test of the shepherds' character.
1 Enoch 89:63

Ge'ez text per Charles/Knibb editions

I watched as those shepherds tended their assigned seasons. They began to kill and destroy more than they were authorized, handing the sheep over to the lions.

REF And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered those sheep into the hand of the lions.

Notes & Key Terms

Translator Notes

  1. The first group of shepherds immediately exceeds their mandate — the exilic period (Babylon and Persia) saw suffering beyond what the divine commission allowed. The lions (Babylonians) receive the sheep from the shepherds' hands.
1 Enoch 89:64

Ge'ez text per Charles/Knibb editions

The lions and tigers ate and devoured most of the sheep, and the wild boars ate alongside them. They burned the tower and demolished the house.

REF And the lions and tigers ate and devoured the greater part of those sheep, and the wild boars ate along with them; and they burnt that tower and demolished that house.

Notes & Key Terms

Translator Notes

  1. The destruction of the temple (586 BCE) — 'they burnt that tower and demolished that house.' The burning of the tower (temple/sanctuary) is the catastrophe that defines all subsequent Jewish history. 2 Kings 25:8-9 records the event.
1 Enoch 89:65

Ge'ez text per Charles/Knibb editions

I became exceedingly grieved over the tower, because the house of the sheep had been demolished. Afterward I was unable to see whether the sheep entered that house.

REF And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house.

Notes & Key Terms

Translator Notes

  1. Enoch's personal grief — the watchtower observer is not detached. His sorrow 'over the tower' echoes the mourning psalms (Psalm 74:3-7, 'the enemy has destroyed everything in the sanctuary'). The inability to see the sheep entering the house suggests the temple's destruction severed the visible connection between God and his people.
1 Enoch 89:66

Ge'ez text per Charles/Knibb editions

The shepherds and their associates delivered the sheep to all the wild beasts for devouring. Each shepherd received a definite number in his allotted time, and the recording angel wrote in a book how many each one destroyed.

REF And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other in a book how many each one of them destroyed of them.

Notes & Key Terms

Translator Notes

  1. The bureaucracy of destruction continues: numbered quotas, timed periods, written records. The specificity creates a sense of administrative horror — suffering managed by spreadsheet.
1 Enoch 89:67

Ge'ez text per Charles/Knibb editions

Each one killed and destroyed far more than was prescribed. I began to weep and lament over the sheep.

REF And each one slew and destroyed many more than was prescribed; and I began to weep and lament on account of those sheep.

Notes & Key Terms

Translator Notes

  1. Every shepherd exceeds the quota — none governs justly. Enoch weeps from his watchtower. The universal excess of the shepherds' cruelty is the Animal Apocalypse's explanation for the depth of Israel's historical suffering: it was always worse than God intended.
1 Enoch 89:68

Ge'ez text per Charles/Knibb editions

In the vision I saw the recording angel write down every sheep destroyed by the shepherds day by day. He carried the record up, laid it down, and presented the entire book to the Lord of the sheep — everything they had done, every sheep they had eliminated, and every one they had handed over to destruction.

REF And thus in the vision I saw that one who wrote, how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep — everything that they had done, and all that each one of them had made away with, and all that they had given over to destruction.

Notes & Key Terms

Translator Notes

  1. The recording angel presents the complete book to God. This judicial report — daily records, complete totals, individual accountability — is the heavenly counterpart to earthly judicial systems. The book ensures that no suffering is forgotten and no excess goes unjudged.
1 Enoch 89:69

Ge'ez text per Charles/Knibb editions

The book was read before the Lord of the sheep. He took the book from the angel's hand, read it, sealed it, and laid it down.

REF And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down.

Notes & Key Terms

Translator Notes

  1. God reads and seals the book — the record is complete, verified, and preserved for the final judgment. The sealing ensures that the evidence cannot be altered. Daniel 12:4 commands a similar sealing of the prophetic record 'until the time of the end.'
1 Enoch 89:70

Ge'ez text per Charles/Knibb editions

At once I saw the shepherds tending for twelve periods. Three of the sheep turned back, came, and entered, and began to rebuild everything that had fallen of that house. But the wild boars tried to prevent them and could not.

REF And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that house; but the wild boars tried to hinder them, but they were not able.

Notes & Key Terms

Translator Notes

  1. The return from exile — the 'twelve hours' (periods) represent the time under Babylonian and Persian rule. The three sheep are Zerubbabel, Jeshua, and Nehemiah (or Ezra), who rebuild the temple and Jerusalem's walls. The wild boars (Edomites/Samaritans) try to obstruct but fail (cf. Ezra 4, Nehemiah 4).
1 Enoch 89:71

Ge'ez text per Charles/Knibb editions

They began to build again as before and raised up the tower, which was called the high tower. They began again to place a table before the tower, but all the bread on it was polluted and impure.

REF And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.

Notes & Key Terms 1 term

Key Terms

""

The defiled offerings of the Second Temple — the Enochic/Qumran judgment that the post-exilic priesthood was corrupt and the temple worship invalid

Translator Notes

  1. The Second Temple is built — but its offerings are polluted. This is the Enochic community's devastating verdict on the Second Temple: the building was restored, but the worship is defiled. The 'polluted bread' echoes Malachi 1:7 ('you offer polluted food on my altar') and reflects the sectarian view that the post-exilic priesthood was illegitimate.
1 Enoch 89:72

Ge'ez text per Charles/Knibb editions

Despite all this, the eyes of the sheep were blinded so they could not see — and so were the eyes of their shepherds. They delivered the sheep in large numbers to the shepherds for destruction, and the shepherds trampled the sheep with their feet and devoured them.

REF And as regards all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for destruction, and they trampled the sheep with their feet and devoured them.

Notes & Key Terms

Translator Notes

  1. Blindness returns — both the sheep and their own leaders (priests, rulers) are now blind. The post-exilic period, despite the rebuilt temple, is characterized by the same spiritual darkness that preceded the exile.
1 Enoch 89:73

Ge'ez text per Charles/Knibb editions

The Lord of the sheep remained unmoved until all the sheep were scattered across the field and mixed with the beasts. The shepherds did not save them from the beasts' power.

REF And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (the beasts), and they (the shepherds) did not save them out of the hand of the beasts.

Notes & Key Terms

Translator Notes

  1. God's continued passivity — 'remained unmoved' — is the agonizing center of the Animal Apocalypse's theology of history. The sheep are scattered and assimilated among the nations. The shepherds (angelic overseers) fail to protect them.
1 Enoch 89:74

Ge'ez text per Charles/Knibb editions

The recording angel carried up the book, showed it, and read it before the Lord of the sheep. He pleaded on the sheep's behalf, imploring him as he showed all the doings of the shepherds and gave testimony against every shepherd.

REF And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings of the shepherds, and gave testimony before Him against all the shepherds.

Notes & Key Terms

Translator Notes

  1. The recording angel becomes an advocate — not just a secretary but an intercessor. He reads the record of excessive punishment and implores God to act. This is the heavenly court at work: the evidence is presented, the plea is made, and judgment awaits.
1 Enoch 89:75

Ge'ez text per Charles/Knibb editions

He took the book, laid it down beside God, and departed.

REF And he took the actual book, and laid it down beside Him and departed.

Notes & Key Terms

Translator Notes

  1. The book is deposited with God — the evidence is in the judge's hands. The angel's departure creates a pause, a silence before the verdict. The placement 'beside Him' ensures immediate access when the time for judgment comes.
1 Enoch 89:76

Ge'ez text per Charles/Knibb editions

I watched as thirty-five shepherds completed their pasturing in this manner, each completing their periods like the first group. Others received the sheep into their hands to tend them for their own periods, each shepherd in his appointed time.

REF And I saw till that in this manner thirty-five shepherds undertook the pasturing (of the sheep), and they severally completed their periods as did the first; and others received them into their hands, to pasture them for their period, each shepherd in his own period.

Notes & Key Terms

Translator Notes

  1. The thirty-five shepherds represent the successive periods of foreign domination after the exile — Persian, Ptolemaic, and Seleucid rulers. The specific number thirty-five (of the total seventy) places the narrative roughly at the midpoint of Israel's punishment.
1 Enoch 89:77

Ge'ez text per Charles/Knibb editions

After that I saw in my vision all the birds of heaven coming — eagles, vultures, kites, and ravens. The eagles led all the birds. They began to devour the sheep, pick out their eyes, and eat their flesh.

REF And after that I saw in my vision all the birds of heaven coming, the eagles and the vultures and the kites and the ravens; but the eagles led all the birds; and they began to devour those sheep, and to pick out their eyes and to devour their flesh.

Notes & Key Terms 1 term

Key Terms

""

The Seleucid Greeks — aerial predators representing the Hellenistic empires that persecuted Israel in the 2nd century BCE

Translator Notes

  1. The birds of prey represent the Greek empires — the eagles likely being the Seleucids (the dominant threat to the Jewish community from the 3rd-2nd centuries BCE). The picking out of eyes symbolizes the forced assimilation and cultural destruction of Hellenization. The shift from land predators (Babylon, Persia) to aerial predators (Greece) marks a new phase of oppression.