Bible Prophecy Research
Title: Enoch
Submitted by:
Date: August 22, 2000


21st of Av
August 22, 2000


KJV Genesis 5:21-24 And Enoch lived sixty and five years, and begat Methuselah: And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: And all the days of Enoch were three hundred sixty and five years: And Enoch walked with God: and he was not; for God took him.

1. "And all the days of Enoch were 365 years" - Seeing the Jewish calendar revolves around the moon's cycle, the fact that Enoch's life corresponds to a solar year seems to be significant.

2. "walked with God"

A. "According to tradition, he entered paradise without dying." (The Living Torah, Rabbi Aryeh Kaplan)

Chanoch [Enoch] "isolated himself for a long time, concentrating on tefilla [prayer] and self-improvement. He then tried to influence his contemporaries to serve Hashem. A shoemaker by profession, Chanoch would proclaim Hashem's unity with every stitch that he sewed. Hashem foresaw that he would be unable to retain his piety in a time of wickedness. He therefore took him away from the world at a very young age. He was carried away to Gan Eden [paradise] alive by fiery horses that were sent from Heaven." (The Midrash Says, Book of Beraishis, Rabbi Moshe Weissman)

There are different lists of people who supposedly entered paradise during their lifetime. One of these includes: "Enoch, Serah the daughter of Asher, Bithiah the daughter of Pharoah, Hiram the King of Tyre, Eliezer Abraham's servant, Elijah, Jabez, Ebed-melech the Ethiopian, Jonadab the Rechabite as well as his descendants, and of post-biblical times, R. Judah ha-Nasi's slave and R. Joshua b. Levi." (Legends of the Jews, Louis Ginzberg) They all were accorded this honor because of a righteous deed(s) they had performed.

"...third-century Palestinian rabbis deny the miraculous translation of Enoch, and state that he vacillated all his life between righteousness and sinfulness, whereupon God removed him from the world before he relapsed again into sin (Gen. R. 25:1). This derogatory evaluation of Enoch was, at least in part, a reaction against the use made by Christians of the legend of Enoch's ascension to heaven." (Encyclopaedia Judaica)

B. The Septuagint renders "walked with God" as "was well pleasing to God." (Jewish New Testament Commentary, David Stern)

Septuagint = pre-Christian Greek version of the Jewish Scriptures redacted [written] by Jewish scholars and adopted by Greek-speaking Christians. --Webster's.

KJV Hebrews 13:20,21 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen

3. Could a disappearance of Christians cause the Jews to be jealous?

Romans 11:11 "I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy."

Only the righteous man (tzaddik) was believed to have the privilege of being taken to paradise without tasting death. This is not the rapture in the usual sense of the doctrine; this is without any resurrection of loved ones. Could those in the end times who walk with God be removed to a place where they could be instructed in everything those alive during the millennium would need to know?

Moving from one place to another to receive instruction is not without precedent:

Ezekiel 8:1-3 And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.

Acts 8:39,40 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.

2 Cor 12:1-5 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.

The New John Gill's Exposition of the Entire Bible:
Ver. 1. It is not expedient doubtless for me to glory, &c.] Though it was lawful for him to glory, and was necessary in the present circumstances of things, in vindication of himself, and to preserve the Corinthians from being carried away with the insinuations of the false apostles; and so for the honour and interest of Christ and the Gospel; yet it was not expedient on some other accounts, or profitable and serviceable to himself; he might find that it tended to stir up pride, vanity, and elation of mind in him, and might be interpreted by others as proud boasting and vain glorying; wherefore he chose to drop it, and pass on to another subject; or rather though it was not expedient to proceed, yet, before he entirely quitted it, he thought it proper to say something of the extraordinary appearances of God unto him. Some copies, and the Vulgate Latin version, read, "if there was need of glorying, it is not indeed expedient"; the Syriac version, "there is need of glorying, but it is not expedient"; and the Arabic version, "neither have I need to glory, nor is it expedient for me: I will come to visions and revelations of the Lord"; such as the Lord had made to him, and not man; and which were not the fruit of his own fancy, or the delusions of Satan; but were from the Lord Jesus Christ, and his glory. The apostle might very well speak of "visions" or heavenly appearances, since he was favoured with many; his conversion was owing to a vision or appearance of Christ to him, whom he saw with his bodily eyes, and heard him speaking to him, and which he calls "the heavenly vision"; at another time when at Troas, a vision appeared to him in the night, and a man of Macedonia stood and prayed him to come over and help them; and when at Corinth the Lord spoke to him by a vision, and bid him not be afraid, but go on preaching the Gospel, because he had much people there to be brought in through his ministry: and as for revelations, besides what are ordinary and common to all believers, he had extraordinary ones; the Gospel and the scheme of it, the knowledge of the several particular doctrines of it, were not attained to by him in the common way, but he had them by the revelation of Jesus Christ; the several mysterious parts of it, particularly that of the calling of the Gentiles, to which might be added, the change that will be upon the living saints at Christ's second coming, were made known to him by revelation; and sometimes in this extraordinary way he was directed to go to such or such a place, as at a certain time he went up to Jerusalem by "revelation", where he was to do or suffer many things for the sake of Christ: though he had no revelation of anything that was different from, and much less contrary to the Gospel, and as it was preached by the other apostles; for there was an entire agreement between him and them in their ministry; see #Ga 2:2,7-8, and these visions and revelations were for his instruction, direction, and encouragement in the ministration of the Gospel; and being of an extraordinary nature, were suitable to those extraordinary times, and not to be expected in an ordinary way, nor is there any need of them now; besides, these were visions and revelations of the Lord, and not the effects of enthusiasm, and a warm imagination, nor diabolical delusions, or the pretensions and cheats of designing men; and were for the confirmation and establishment of the Gospel, and not to countenance a new scheme, or introduce a new dispensation; wherefore all visions and revelations men pretend to, which are for such a purpose, are to be despised and rejected.

Ver. 2. I knew a man in Christ about fourteen years ago, &c.] Which is to be understood of himself, as appears from #2Co 12:7, where he speaks in the first person; and the reason why he here speaks in the third, is to show his modesty and humility, and how much he declined vain glory and popular applause; and whilst he is speaking of himself, studies as it were to conceal himself from being the person designed, and to draw off the mind of the reader from him to another person; though another cannot be intended, for it would not have been to his purpose, yea, quite beside it, when he proposes to come to visions and revelations he had of the Lord, to have instanced in the rapture of another. Moreover, the full and certain knowledge he had of this man, of the place he was caught up to, and of the things he there heard, best agrees with him; as also his attesting, in such a solemn way, his ignorance of the manner of this rapture, whether in the body or out of the body, and which he repeats and refers to the knowledge of God, clearly shows he must mean himself; besides, it would otherwise have been no instance of any vision of his, nor would the rapture of another have at all affected his character, commendation, and praise, or given him any occasion of glorying as this did: though he did not choose to take it, as is clear by his saying that if he gloried of it he should not be a fool, yet forbore, lest others should entertain too high an opinion of him; and after all, he was in some danger of being elated with this vision along with others, that the following sore temptation was permitted, to prevent his being exalted with it above measure: and when he calls this person, meaning himself, a "man", it is not to distinguish him from an angel, whose habitation is in the third heaven, and so no wonderful thing to be found there; or from any other creature; John is said to be "in the spirit", #Re 1:10, that is, in an ecstasy; and so here this man was in the Spirit of Christ, and transported by him to see visions, and have revelations; or rather it intends a spiritual being in Christ, union to him, the effect of which is communion with him...

such an one was caught up to the third heaven, the seat of the divine Majesty, and the residence of the holy angels; where the souls of departed saints go immediately upon their dissolution; and the bodies and souls of those who have been translated, caught up, and raised already, are; and where the glorified body of Christ is and will be, until his second coming. This is called the "third" heaven, in respect to the airy and starry heavens. The apostle refers to a distinction among the Jews of "the supreme heaven, the middle heaven, and the lower heaven" {f}; and who also make a like division of worlds, and which they call "the supreme world, and the middle world, and the lower world" {g}; and sometimes {h} the world of angels, the world of the orbs, and the world of them below; and accordingly the Cabalistic doctors talk of three worlds; "the third world", they say {i}, is the supreme world, hidden, treasured, and shut up, which none can know; as it is written, "eye hath not seen", &c. and is the same with the apostle's "third heaven". The state and condition in which he was during this rapture is expressed by the following words, put into a parenthesis,

whether in the body I cannot tell, or whether out of the body I cannot tell, God knoweth: whether his soul remained in his body, and he was caught up soul and body into heaven, as Elijah was carried thither soul and body in a chariot with horses of fire; or whether his soul was out of his body, and he was disembodied for a time, as Philo the Jew {k} says that Moses was "without the body", during his stay of forty days and as many nights in the mount; or whether this was not all in a visionary way, as John was "in the Spirit" on the Lord's day, and Ezekiel was taken by a lock of his head, and lifted up by the Spirit between earth and heaven, and brought "in the visions of God to Jerusalem", cannot be said. The apostle did not know himself, and much less can any other be able to say how it was; it is best with him to refer and leave it to the omniscient God; one of the four persons the Jews say entered into paradise, is said to have his mind snatched away in a divine rapture {l}; that is, he was not himself, he knew not where he was, or whether in the body or out, as says the apostle.

{f} Targum in 2 Chron. vi. 18.
{g} Tzeror Hammor, fol. 1. 4. & 3. 2, 3.
{h} Tzeror Hammor, fol. 83. 2.
{i} Zohar in Numb. fol. 66. 3.
{k} De Somniis, p. 570.
{l} Cosri, p. 3. sect. 65. fol. 190. 1. 2.

Ver. 4. How that he was caught up into paradise, &c.] Not the earthly paradise in which our first parents were; this was destroyed by the flood, and the place where it was not now to be known; and to what purpose the apostle should be carried thither cannot be guessed at; though some have thought that this is here meant: but not this, nor any place distinct from the "third" heaven, or place of the blessed, is meant; which is the sense of many of the ancients, who suppose the third heaven and paradise to be two distinct places, and that the apostle had two separate raptures. Clemens Alexandrinus {m}, reads the words thus, "I knew a man in Christ caught up to the third heaven from thence to paradise"; and so Theophilact upon the place says, "from the third heaven he was immediately called up into paradise"; and so Oecumenius, "he was caught up unto the third heaven, and so again from thence into paradise"; and some modern writers have been inclined to think there were two raptures, and the rather inasmuch as the apostle is said to be caught "up to" the one, and caught "up into" the other, and makes use of the words "caught up" twice; or otherwise he would be guilty of a tautology, both in that and in repeating his ignorance of the manner of the rapture; to which is added, that he proposed to speak of "visions" and "revelations" in the plural number, #2Co 12:1, and afterwards calls this vision an "abundance of revelations", #2Co 12:7, but as it was at the same time that he was caught up to the third heaven, and into paradise, there being one and the same date of fourteen years ago to both; and as, in the account of the one and the other, he was equally ignorant of the manner how he was caught up, whether in the body, or out of the body; and seeing that there is no account of what he saw and heard in the third heaven, but only what he heard in paradise, which is referred to be told in the after account of this vision; and as the third heaven and paradise are one and the same place, it seems most reasonable to conclude, that not two raptures and two visions are here designed, but only one; and without any show of a vain repetition, the apostle having begun the account of this vision, might reassume what he had said, in order to give a more plain and clear account of it; and especially as there were some things he had not yet mentioned, and the whole was not easy to be understood and taken in, and the manner of it even unknown to himself; and this he might do to raise the attention the more unto it, as being something wonderful and extraordinary; besides, if his design had been to have given an account of two raptures, he would have distinguished them in a numerical way; and would have told us that he was twice caught up, as well as he afterwards says that he besought the Lord "thrice", at another time; and this would have been necessary to have prevented a mistake, of taking the one and the other for the same rapture, as is generally done; heaven is called paradise, because as the garden of Eden, which bears that name, was of God's planting, so is this made and prepared by him; as that was a delightful place, so is this; also because of Christ the tree of life, which is in the midst of it, besides an innumerable company of angels, and spirits of just men made perfect, the pure and undefiled inhabitants of it; and because of the river of divine love, of endless pleasures, the saints there are made to drink of. It was usual with the Jews to call heaven "the garden of Eden", or paradise; and which they {n} sometimes speak of as upper and lower; the lower they suppose the souls of men are introduced into, immediately upon their dissolution; where they stay a while, and then go up to the upper paradise, the world of souls, where Abraham, Isaac, and Jacob are. The Jews ought not to object to the apostle's being had into paradise before his death, for they tell us of several that entered there whilst alive;

``nine (they say {o}) "entered in their life time into the garden of Eden", or paradise; and these are they, Enoch the son of Jared, and Elijah, and the Messiah, and Eliezer the servant of Abraham, and Hiram king of Tyre, and Ebed Melec the Ethiopian, and Jabez the son of Rabbi Judah the prince, and Bethiah the daughter of Pharaoh, and Sarah the daughter of Asher; and there are some that say also {p} Rabbi Joshua ben Levi";

and in another place {q},

``four entered into paradise; and these are they, Ben Azzai, and Ben Zoma, another, and R. Akiba; ''

upon which is {r} added,

``they entered into paradise as it were by the hands of God, and they did not ascend up above really, but it seemed to them as if they ascended; ''

how far this may serve to explain and illustrate the apostle's case, I leave, with this observation more concerning another use of the word paradise with them; which sometimes signifies a considerable share of knowledge of mysterious things, relating to the nature of God, angels, &c. of which Maimonides having spoken, says {s},

``these things the former wise men called "paradise", as they say, "four entered into paradise": and although they were the greatest men of Israel, and exceeding wise men, yet they had not all of them power to know and comprehend all these things clearly; and I say, that he is not fit to walk "in paradise", but he whose belly is filled with flesh and bread, and it is bread and flesh to know what is forbidden, and what is lawful, and the other precepts of a like nature; ''

and again {t},

``a man that is filled with all these virtues (meaning with wisdom, and understanding, and government of the passions and appetites) is perfect in his body, as he that enters into paradise, and inclines himself to these things which are great and afar off:''

once more {u},

``the words of the tradition are comprehended in the written law, and the exposition of them in the oral law; and the things which are called paradise, are contained in the Talmud; ''

this they {w} call "the paradise of wisdom"; whether this sense and use of the word may be applied to the passage before us, and so be expressive of that large share of divine knowledge which was communicated in an extraordinary way to the apostle, may deserve some consideration: however, this is certain, that when he was caught up into paradise, he

heard unspeakable words, which it is not lawful for a man to utter; to instance in particular things, which be then either saw or heard, as some have done, is bold and daring; as that he saw the divine Being with the eyes of his understanding, the several angelic forms, thrones, dominions, principalities, and powers, and the glory and beauty of the souls of departed saints; and heard the harmonious music of each of these happy creatures; had a view of the book of life, and was shown the order and method of divine predestination; was let into the mystery of the calling of the Gentiles, and the change that will be on living saints, and heard the whole account of the dispensation of things, in the church of Christ to the end of the world: the things were unspeakable, never yet related, and so not to be known: they were such things which the apostle himself, when out of the rapture, might have but very inadequate ideas of, and such as he was not able to put into proper words and language to be understood by others; and which as he heard them not from a mere man, but from the Lord, so no mere man was able to utter them, none but he of whom he had heard them: and besides, whatever conceptions the apostle might have of them himself, and how capable soever he was of expressing them; yet they were not fit and proper to be told in the present state of things, being no part of the counsel of God relating to man's salvation, the whole of which he faithfully declares; and yet were necessary to be heard by him, in order to establish his faith in the Gospel, to animate him in his ministry, and fortify his mind against all the afflictions, reproaches, and persecutions, he was to meet with for the sake of Christ. The phrase seems to be the same with "it is impossible to say it" {x}; and of such like secret things in paradise, or the world of souls, the Jews say {y} that

``they are hidden, and which "are not fit to produce in writing"; ''

and so these were such as were not lawful to speak out, "with human tongues", as Justin Martyr says {z}; they were not in such sense "unspeakable", as not to be expressed by any; for they were expressed either by Christ himself, who was glorified in human nature, whom the apostle might now see and hear, or by some angel or angels, or they could not have been heard by the apostle as they were; but they were such as before never been spoken to any mortal man, and so could never have been spoken by any; and though they had been spoken to a mortal man, yet they could not be spoke by him to others; for though when he heard them, his human soul, for that present time, might conceive and take in much of the nature and meaning of them, yet they were such as he could not express by words, and represent to others by speech after the vision was over, and especially at this distance: not that it was sinful to have done it, if he could have done it; or that the things themselves were of such a nature, that it would have been criminal to have rehearsed them; but rather that it was impossible to do it, at least fully, since they might greatly regard the glory of the divine Being, and the worship paid him by the heavenly inhabitants: or could it be done in any tolerable manner, it might not be altogether convenient and proper in the present state of things; since the worship of the upper world lying in praise without prayer, might not be so fit to be related, lest it should be imitated by saints on earth: and seeing what the apostle heard was ineffable, and not to be spoken by himself; no credit is to be given to those spurious things called the Revelation and Ascension of Saint Paul, in which the author or authors of them pretend to tell us what these things were.

{m} Strom. l. 5. p. 586.
{n} Nishma Chayim, par. 1. c. 10. fol. 25. 2. &c.
{o} Derech Eretz, fol. 19. 1. Zohar in Exod, fol. 102. 3.
{p} Ganz Tzemach David, par. 1. fol. 31. 1, 2.
{q} T. Bab. Chagiga, fol. 14. 2.
{r} Tosephot, ib.
{s} Jesode Tora, c. 5, sect. 19, 20.
{t} Jesode Tora, c. 7. sect. 2.
{u} Ib. Talmud Tora, c. 1. sect. 12.
{w} Tzeror Hammor, fol. 96. 4.
{x} T. Bab. Megilla, fol, 21. 1.
{y} Nishmat Chayim, fol. 28. 1.
{z} Expositio fidei, p. 379.

Ver. 5. Of such an one will I glory, &c.] The apostle in great modesty seems to speak of some other person, and not himself, as caught up into the third heaven, when he yet means himself; and does as it were distinguish himself from himself; himself in paradise from himself on earth; his sense is, that though he might lawfully glory of such a person so highly exalted and favoured, yet since this was his own case, he chose to forbear, and say no more of it:

yet of myself I will not glory; though he could, and might, and did glory in the Lord, who had done such great things for him; as that he was in Christ, and knew himself to be so, had been rapt up into heaven, and heard things unutterable; yet he would not glory of these things as from himself, as owing to any merit or worthiness of his, but as instances of mere favour, grace, and goodness; if he gloried of anything of himself in his present state and condition, it should be of his weaknesses:

but in mine infirmities; not his sinful ones, for these he mourned over, and was humbled before God and man under a sense of; but his many pressing difficulties of life, heavy reproaches, very great afflictions, and violent persecutions he endured for Christ's sake; see #2Co 12:10.


Commentary Critical and Explanatory on the Whole Bible, 1871, Jamieson, Fausset and Brown:
2. Translate, "I know, not "I knew."

a man--meaning himself. But he purposely thus distinguishes between the rapt and glorified person of #2Co 12:2,4, and himself the infirmity-laden victim of the "thorn in the flesh" (#2Co 12:7). Such glory belonged not to him, but the weakness did. Nay, he did not even know whether he was in or out of the body when the glory was put upon him, so far was the glory from being his [ALFORD]. His spiritual self was his highest and truest self: the flesh with its infirmity merely his temporary self (#Ro 7:25). Here, however, the latter is the prominent thought.

in Christ--a Christian (#Ro 16:7).

above--rather, simply "fourteen years ago." This Epistle was written A.D. 55-57. Fourteen years before will bring the vision to A.D. 41-43, the time of his second visit to Jerusalem (#Ac 22:17). He had long been intimate with the Corinthians, yet had never mentioned this revelation before: it was not a matter lightly to be spoken of.

I cannot tell--rather as Greek, "I know not." If in the body, he must have been caught up bodily; if out of the body, as seems to be Paul's opinion, his spirit must have been caught up out of the body. At all events he recognizes the possibility of conscious receptivity in disembodied spirits.

caught up--(#Ac 8:39).

to the third heaven--even to, etc. These raptures (note the plural, "visions, ""revelations, "#2Co 12:1) had two degrees: first he was caught up "to the third heaven, "and from thence to "Paradise" (#2Co 12:4) [CLEMENT OF ALEXANDRIA, Miscellanies, 5.427], which seems to denote an inner recess of the third heaven [BENGEL] (#Lu 23:43 Re 2:7). Paul was permitted not only to "hear" the things of Paradise, but to see also in some degree the things of the third heaven (compare "visions, "#2Co 12:1). The occurrence TWICE of "whether in the body...I know not, God knoweth, " and of "lest I should be exalted above measure, "marks two stages in the revelation. "Ignorance of the mode does not set aside the certain knowledge of the fact. The apostles were ignorant of many things" [BENGEL]. The first heaven is that of the clouds, the air; the second, that of the stars, the sky; the third is spiritual (#Eph 4:10).

3. Translate, "I know."

out of--Most of the oldest manuscripts read "apart from."

4. unspeakable--not in themselves, otherwise Paul could not have heard them; but as the explanation states, "which it is not lawful... to utter" [ALFORD]. They were designed for Paul's own consolation, and not for communication to others. Some heavenly words are communicable (#Ex 34:6 Isa 6:3). These were not so. Paul had not the power adequately to utter; nor if he had, would he have been permitted; nor would earthly men comprehend them (#Joh 3:12 1Co 2:9). A man may hear and know more than he can speak.

Rev 1:9,10 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,

Rev 4:1,2 After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter. And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.

All of these examples speak to the moving of the person (whether spiritually or physically) somewhere else usually for the purpose of instruction. In Enoch's specific case, he was seen no more so a physical aspect to his disappearance is apparent.

KJV Hebrews 11:5 By faith Enoch was translated(3346) that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.

Online Bible
3346 metatiyhmi metatithemi met-at-ith'-ay-mee

from 3326 and 5087; TDNT-8:161,1176; v

AV-translate 2, carry over 1, remove 1, change 1, turn 1; 6

1) to transpose (two things, one of which is put in place of the other)
1a) to transfer
1b) to change 1c1) to go or pass over
1c2) to fall away or desert from one person or thing to another

Hebrews 11:5 By faith Enoch was taken up so that he should not see death; and he was not found(2147) because God took him up; for he obtained the witness that before his being taken up he was pleasing to God.

2147. Heurisko. In the passive voice of Enoch's disappearance (Heb 11:5), of mountains (Rev 16:20), of Babylon and its occupants (Rev 18:21,22).

Revelation 16:20 And every island fled away, and the mountains were not found.

Revelation 18:21,22 And a strong angel took up a stone like a great millstone and threw it into the sea, saying, "Thus will Babylon, the great city, be thrown down with violence, and will not be found any longer. And the sound of harpists and musicians and flute-players and trumpeters will not be heard in you any longer; and no craftsman of any craft will be found in you any longer; and the sound of a mill will not be heard in you any longer;

Ver. 5. By faith Enoch was translated, &c.] Which is to be understood, not of a spiritual translation from the power of darkness, into the kingdom of Christ, as all converted, persons are translated, and doubtless Enoch was; nor of a rapture, or removal from one part of the earth to another, or from one part of a country to another, as Philip was caught away by the Spirit, after the baptism of the eunuch; but of a translation from earth to heaven; and not for a while only, as Paul was caught up to the third heaven; but as Elijah was, there to continue, and as the living saints will be at the last day; and this was a translation of him, soul and body, to heaven, to eternal glory and happiness, by a change from mortality to immortality, which passed upon him; and which is a pledge of the resurrection of the dead, and a proof of the Old Testament saints knowing, expecting, and enjoying eternal life. (The New John Gill's Exposition of the Entire Bible)

KJV Jude 14,15 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

1.9 And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly: And to convict all flesh Of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him. (The Book of Enoch)


2585 Chanowk, khan-oke'; from 2596; initiated; Chanok, an antediluvian patriarch:--Enoch

2596 chanak, khaw-nak'; a primitive root; properly to narrow [comp. 2614]; figuratively to initiate or discipline:--dedicate, train up.

2614 chanaq, khaw-nak'; a primitive root [comp. 2596]; to be narrow; by implication to throttle or (reflexively) to choke oneself to death (by a rope):--hang self, strangle.

On examining them more closely, what strikes us in these genealogical records of the Patriarchs is, that the details they furnish are wanting in the history of the Cainites, where simply the birth of seven generations are mentioned, viz.: Adam, Cain, Enoch, Irad, Mehajael, Methusael, Lamech, and his sons. The reason of this difference is, that whereas the Cainites had really no future, the Sethites, who "called upon the name of Jehovah," were destined to carry out the purpose of God in grace unto the end. Next, in two cases the same names occur in the two races - Enoch and Lamech.

But in both, Scripture furnishes characteristic distinctions between them. In opposition to the Enoch after whom Cain called his city, we have the Sethite Enoch, "who walked with God, and was not; for God took him;" and in contradistinction to the Cainite Lamech, with his boastful ode to his sword, we have the other Lamech, who called his son Noah, "saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which Jehovah hath cursed." Thus the similarity of their names only brings out the more clearly the contrast of their character.

Finally, as the wickedness of the one race comes out most fully in Lamech, who stands seventh in the genealogy of the Cainites, so does the godliness of the other in Enoch, who equally stands seventh in that of the Sethites.

(The Bible History, Old Testament, Alfred Edersheim)

The begetting of the son by whom the line was perpetuated (no doubt in every case the first-born), is followed by an account of the number of years that Adam and the other fathers lived after that, by the statement that each one begat (other) sons and daughters, by the number of years that he lived altogether, and lastly, by the assertion "and he died." This apparently superfluous announcement is "intended to indicate by its constant recurrence that death reigned from Adam downwards as an unchangeable law.

Romans 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

But against this background of universal death, the power of life was still more conspicuous. For the man did not die till he had propagated life, so that in the midst of the death of individuals the life of the race was preserved, and the hope of the seed sustained, by which the author of death should be overcome." In the case of one of the fathers indeed, viz. Enoch, life had not only a different issue, but also a different form. Instead of the expression "and he lived," which introduces in every other instance the length of life after the birth of the first-born, we find in the case of Enoch this statement, "he walked with God (Elohim)"; and instead of the expression "and he died," the announcement, "and he was not, for God (Elohim) took him." The phrase "walked with God," which is only applied to Enoch and Noah (6:9),

Genesis 6:9 These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.

denotes the most confidential intercourse, the closest communion with the personal God, a walking as it were by the side of God, who still continued His visible intercourse with men. It must be distinguished from "walking before God" (17:1, 24:40, etc.),

Genesis 17:1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.

Genesis 24:40 And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house:

and "walking after God" (Deut 13:4),

Deut 13:4 Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him.

both which phrases are used to indicate a pious, moral, blameless life under the law according to the directions of the divine commands. The only other passage in which this expression "walk with God" occurs is Malachi 2:6, where it denotes not the piety of the godly Israelites generally, but the conduct of the priests, who stood in a closer relation to Jehovah under the Old Testament than the rest of the faithful, being permitted to enter the Holy Place, and hold direct intercourse with Him there, which the rest of the people could not do...

Malachi 2:6 The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.

In Enoch, the seventh from Adam through Seth, godliness attained its highest point; whilst ungodliness culminated in Lamech, the seventh from Adam through Cain, who made his sword his god. Enoch, therefore, like Elijah, was taken away by God, and carried into the heavenly paradise, so that he did not see (experience) death (Heb 11:5); i.e. he was taken up from this temporal life and transfigured into life eternal, being exempted by God from the law of death and of return to the dust, as those of the faithful will be, who shall be alive at the coming of Christ to judgment, and who in like manner shall not taste of death and corruption, but be changed in a moment. There is no foundation for the opinion, that Enoch did not participate at his translation in the glorification which awaits the righteous at the resurrection. For, according to 1 Corinthians 15:20, 23, it is not in glorification, but in the resurrection, that Christ is the first-fruits.

1 Cor 15:20-23 But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.

Now the latter presupposes death. Whoever, therefore, through the grace of God is exempted from death, cannot rise from the dead, but reaches aphtharsia, or the glorified state of perfection, through being "changed" or "clothed upon" (2 Cor 5:4).

2 Cor 5:4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.

This does not at all affect the truth of the statement in Romans 5:12, 14. For the same God who has appointed death as the wages of sin, and given us, through Christ, the victory over death, possesses the power to glorify into eternal life an Enoch and an Elijah, and all who shall be alive at the coming of the Lord without chaining their glorification to death and resurrection. Enoch and Elijah were translated into eternal life with God without passing through disease, death, and corruption, for the consolation of believers, and to awaken the hope of a life after death. Enoch's translation stands about half way between Adam and the flood, in the 987th year after the creation of Adam. Seth, Enos, Cainan, Mahalaleel, and Jared were still alive. His son Methuselah and his grandson Lamech were also living, the latter being 113 years old. Noah was not yet born, and Adam was dead. His translation, in consequence of his walking with God, was "an example of repentance to all generations," as the son of Sirach says (Ecclus 44:16); and the apocryphal legend in the book of Enoch 1.9 represents him as prophesying of the coming of the Lord, to execute judgment upon the ungodly (Jude 14,15). In comparison with the longevity of the other fathers, Enoch was taken away young, before he had reached half the ordinary age, as a sign that whilst long life, viewed as a time for repentance and grace, is indeed a blessing from God, when the ills which have entered the world through sin are considered, it is also a burden and trouble which God shortens for His chosen. That the patriarchs of the old world felt the ills of this earthly life in all their severity, was attested by Lamech (vv 28,29), when he gave his son, who was born 69 years after Enoch's translation, the name of Noah, saying, "This same shall comfort us concerning our work and the toil of our hands, because of the ground which the Lord hath cursed"...Lamech not only felt the burden of his work upon the ground which God had cursed, but looked forward with a prophetic presentiment to the time when the existing misery and corruption would terminate, and a change for the better, a redemption from the curse, would come. This presentiment assumed the form of hope when his son was born; he therefore gave expression to it in his name. But his hope was not realized, at least not in the way that he desired. A change did indeed take place in the lifetime of Noah. By the judgment of the flood the corrupt race was exterminated, and in Noah, who was preserved because of his blameless walk with God, the restoration of the human race was secured; but the effects of the curse, though mitigated, were not removed; whilst a covenant sign guaranteed the preservation of the human race, and therewith, by implication, his hope of the eventual removal of the curse (9:8-17).

(Keil & Delitzsch Commentary on the Old Testament, Volume I, the Pentateuch)

Please see:
Enoch 2 excerpts from The Legends of the Jews by Louis Ginzberg
Enoch 3 excerpts from The Book of Enoch.

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