Book op Enoch, chap, ii ;
Laureiice's Version. " Behold, 4ie conies with ten
Epistle of Jot>k, ver. 14, 15 ; Authorized Version. " Behold, the Lord cometh with ten thoupanda of his saints, to execute judgment upon all, and to convince all
thousands of his saints, to ex- ecute judgment upon them, and destroy tlie wicked, and
that are ungodly among them, reprove all the carnal for eve- of all their ungodly deeds rything which the sinful and which they have ungodly com- ungodly have done, and com- mitted, and of all their hard mitted against him." speeches which ungodly sin- ners have spoken against him." |
Some, however, are most unwilling to believe that an inspired writer could cite an apocryphal production. Such an opinion destroys, in their view, the character of his writing, and reduces it to the level of an ordi- nary composition. But this is preposterous. The apostle Paul quotes several of the heathen poets, j-et who ever supposed that by such references he sanc- tions the productions from M'hich his citations are made, or renders them of greater value.? All that can be reasonably inferred from such a fact is, that if the inspired writer cites a particular sentiment with approbation, it must be regarded as just and right, ir- respective of the remainder of the book in which it is found. The apostle's sanction extends no farther than the passage to which he alludes. Other portions of the original document niaj' exhibit the most absurd and superstitious notions. It has always been the current opinion that Jude quoted the book of Enoch, and there is nothing to disprove it. It is true that there is some variation between the quotation and its original, but this is usual even with the N. T. writers in citing the Old.
Others, as Cave, Simon, Witsius, etc., suppose that Jude quoted a traditional prophoc}' or saying of Enoch, and we see no improbability in the assumption. Oth- ers, again, believe that the words apparently cited by Jude were suggested to him by the Holy Spirit. But surely this hypothesis is unnecessary. Until it can be shown that the book of Enoch did not exist in the time of Jude, or that his quoting it is unworthy of him, or that such knowledge was not handed down traditionally so as to be within his reach, we abide by the opinion that Jude really quoted the book. While thei-e are probable grounds ibr believing that he might have become acquainted with the circumstance inde- pendently of inspii^tioii, we ought not to have recourse to the hypothesis of immediate suggestion. On the whole, it is most likel}' that the book of Enoch existed before the time of Jude, and that the latter really quoted it in accordance with the current tradition. Whether tlie prophecy ascribed to Enoch was trulg as- cribed to him is a question of no importance in this con- nection.— Kitto, s. v. ; Smith, s. v. See Jude.
XII. Literature. — Bange, Be libro Ilenochi (in his Ceeliim Orientis, Hafn. 1G57, 4to, p. 16-19 ; and Exerci- tationes, Cracow, 1691, 4to) ; Bruce, Travels, ii, 8vo ; Butt, Genuiyieness of Enoch (Lond. 1827, 8vo) ; Dill- mann, Liber Henoch jEthiopic'e (Lpz. 1851, 8vo) ; Id.,
ENOCH, CITY OF
230
EN-ROGEL
Bos Buck Henoch iihersetzt und erhlart (\^e.\^z. l?oZ, 8vo) ; Id., Pseudcplgraphtn des A . T. (in Herzog's En- cyklopadie, xii, oU8 sq.) ; Dorsche, I)e prophetia He- nochi (in his Anctarium Pentadecadis, diss, i, p. 555 sq.) ; Drusius, De propheta Henoch (Fnmec. 1G15, 4to ; also in the Critid Sacri, i, 073); Ewald, Abli. iib. d. yEthiopUien Biirhcs Henoch ((Jotting. 1854, 4to) ; Fa- bricius, Cod. Psemlepit/raphus V. T. i, lGO-224; Firnha- l)cr, lie Henoc/io qncrs/iones (Wittemberg, 1716, 4to) ; Gfrorer, in the Ti/b. Zeitschr.f. Theologie, 1837, iv, I'JO sq. ; Id. Das JahrhimdeH des Heils, i, 93 sq. ; Hilgen- feld. Die Judische Apok(dyptih (Jen. 1857, 8vo) ; Hoff- mann, Das Buck Henoch (.Jen. 1833, 1838, 8vo) ; Het- tinger, De prophetia Henorhi (in his Ennead. Diss. Heidelh. IC..., 4to) ; Kostlin, in Baur and Zeller's Jahrbuch, 185C, ii, iii ; Laurence, The Book of Enoch (3d edit. Oxford, 1838, 8vo); Lucke, Einleidinff in die Ojfenbarunr/ Juhunnis (Bonn, 1848, 8vo, § 11, 2d ed.); Von Mej'er, in the Theol. Stud. u. Krit. 1841, iii, 63 sq. ; Murraj% Enoch Restitutvs (London, 1836, 8vo) ; Pfeiffer, De Henocho (Wittemb. 1670, 8vo ; also in his Opera Philol. Tr. ad Kh. 1704, 8vo, p. 519) ; De Sacv, in the Magasin Encydopedique (VI, i, 382 ; transl. into Germ, by Eink, Kiinigsb. 1801, 8vo) ; and in the Jovr- nal des' Savons, Oct. 1822; Stuart, in the Am. Bibl. Repository, Jan. and July, 1840 ; Volkmar, in Zeitschr. d. deutschen morgenl. Gesellschaft, 1860, i ; and in the Zeitschr. f. wissensch. Theologie, 1862, ii ; Wieseler, Apokcdypt. Litteratur des A. u. N. T. i, 162 sq. ; Id., Die 70 Wochen des Daniel (Gott. 1839) ; Philippi, D. B. Henoch, sein Zeitalter u. Verhdllnisse zum Judasbriefe (Stuttg. 1868).
ENOCH, CITY or. See Enoch, 1.
Euou. See ^xom.
E'nos (Heb. Enosh', diDX, poet, a man; Sept. and N. T. 'Rvojf; Josephus "Evujaoq, Ant. i, 3, 2), the son of Seth, and grandson of Adam (Gen. v, 6-11 ; Luke iii, 38). He lived 905 years (B.C. 3937-30.S2), and is remarkable on account of a singular expression used respecting him in Genesis iv, 26, " Then began men to call on the name of the Lord." This is not to be taken absolutely, as it would be absurd to suppose that none called on the name of the Lord before that time, and accordingly there are two interpretations given of the passage : one is the marginal reading of the A. v., "Then began men to call themselves by the name of the Lord," in order, it would seem, to dis- tinguish themselves from those who were already idol- ators, and were termed children of men ; the other, "Then men profanely called on the name of the Lord," intimating that at that period idolatry began to be practised among men. The latter is the inter- pretation adopted by the Jewish expositors generallj^ but the former has more currency among Christian connnentators. It may be observed that thej- both unite in the common idea of the widening difference between the pious and the wicked. In either case the passage may be regarded as implying that divine wor- ship, which till that time had been confined to private families, now became public — that is, religious services were lield on fixed da3's and in ]Hiblic assemblies. In 1 Chron. i, 1, the name is Anglicized Enosh.