CLC Biblical Studies

WHEN DOES REVELATIONS 12:7-9 OCCUR?

Many people are confused about whether Satan's being thrown out of heaven in the book of Revelation occurs in the past, present, or future in chapter 12 of Revelation.

This was my short response to a Theological forum concerning positively identifying the vision that the Revelator, John is seeing before him, by looking at both the English Text and the original Koine Greek Text.

Enjoy and God Bless.
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The main question, related to this event, is whether the event is past, present (during the time of John's writing), or future. That determines, to a large extent, its context within the framework of the larger narrative.

Many interpret this as a future event, since the book of Revelation is primarily considered prophetic, thus future in nature. However, the Revelator is not just relaying that which will happen, but also what has happened (Rev. 5:6), what is happening (Revelations 2-3), and what will happen (Revelations 13-22).

So, let's look at these passages. First, in English, then in the original Koine Greek.

English:

7 "Now war arose in heaven, Michael and his angels fighting against the dragon. And the dragon and his angels fought back,
8 but he was defeated, and there was no longer any place for them in heaven.
9 And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him." (ESV)

7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
8 And prevailed not; neither was their place found any more in heaven.
9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. (KJV)

From the context itself, one might conclude this was a future event, even though in English, we see quite a few words that seem to indicate a past tense: the English words "WAS", "FOUGHT", "WERE". However, the phrase "And there was" might lead us to believe the vision was related to a future event that was occurring visually before John as he was caught up into heaven. So can the original Greek help us here? Let's look and see.

7 και εγενετο πολεμος εν τω ουρανω ο μιχαηλ και οι αγγελοι αυτου επολεμησαν κατα του δρακοντος και ο δρακων επολεμησεν και οι αγγελοι αυτου
8 και ουκ ισχυσαν ουτε τοπος ευρεθη αυτων ετι εν τω ουρανω
9 και εβληθη ο δρακων ο μεγας ο οφις ο αρχαιος ο καλουμενος διαβολος και ο σατανας ο πλανων την οικουμενην ολην εβληθη εις την γην και οι αγγελοι αυτου μετ αυτου εβληθησαν

Here, we need to focus on the tenses of the verbs themselves. The first few words in verse 7 in the Greek are και εγενετο πολεμος εν τω ουρανω (kai egeneto polemos en to ourano). Let's look at their case and tense.

και (kai) is a conjunction meaning simply, "AND". It carries no tense except with the verbs it is connected with. However, the next word is a verb, εγενετο (egeneto), that contains a specific tense. εγενετο (egeneto) is the aorist indicative tense of the verb γίνομαι (ginomai), which means "to cause to be", "brought to pass", or "happening".

As a Greek aorist indicative verb, this indicates something that definitely happened in the past. πολεμος (polemos) is a noun in the nominative singular masculine case, meaning war, so it does not indicate tense. The remainder of our phrase εν τω ουρανω (en to ourano) consists of the preposition εν (en) meaning "IN" (the place where this happens), and a dative case τω for the definite article "THE" and a dative case ουρανω (ourano) from the nominative case οὐρανός, meaning "HEAVEN, SKY, or AIR".

Therefore, what we are reading so far in verse 7 is:
"And it happened (or it came to be) that a war was fought in heaven."

Let's move on. The next indicator in the Greek as to time occurs in the phrase "warred against the dragon", or in Greek, επολεμησαν κατα του δρακοντος (epolemesan kata tou drakontos).

The verb "επολεμησαν" (epolumesan) is a third-person plural aorist active indicative verb. This indicates that the action is a definitive past action. In other words, the war occurred in the past. Thus, this phrase indicates that a past war occurred with or against the dragon.

We now have two definitive clues that this battle took place in the past and was not a current or future event.

One more quick Koine Greek verb I will point out that is used in verse 9, και εβληθη ο δρακων (kai eblethe drakon). The verb is εβληθη (eblethe), which is in the aorist indicative passive tense.

The aorist indicative passive tense indicates an action that occurred in the past, where the subject is receiving the action, namely the great dragon (ο δρακων ο μεγας ). Again, we have a definitive action conveyed through the Greek language that this was a past, not present or future event.

I could continue with parsing the Greek, but that should be sufficient to define the timeline. Thus, our grammatically correct conclusion is that this is a PAST EVENT that had already occurred.

Compare this with what Yeshua (Jesus) said in Luke 10:18.

"I was watching Satan fall from heaven like lightning." (NASB)

and perhaps Isaiah 14:12

"How art thou fallen from heaven,
O Lucifer, son of the morning!
how art thou cut down to the ground,
which didst weaken the nations!" (KJV)

Hope this helps.

Shalom ( שָׁלוֹם )

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𝗪𝗵𝘆 𝗔𝗽𝗽𝗹𝘆𝗶𝗻𝗴 𝗛𝗲𝗿𝗺𝗲𝗻𝗲𝘂𝘁𝗶𝗰𝗮𝗹 𝗣𝗿𝗶𝗻𝗰𝗶𝗽𝗹𝗲𝘀 𝗪𝗵𝗲𝗻 𝗥𝗲𝗮𝗱𝗶𝗻𝗴 𝗦𝗰𝗿𝗶𝗽𝘁𝘂𝗿𝗲 𝗶𝘀 𝗜𝗺𝗽𝗼𝗿𝘁𝗮𝗻𝘁

Hermeneutics is defined as the theory, methodology, and philosophy of interpretation, particularly of written texts, literature, and scripture. It focuses on uncovering the intended meaning within a specific context, often analyzing historical, cultural, and linguistic factors to understand messages, actions, and language. It is commonly used in theology, law, and philosophy.

Here is an example question I was asked this morning about the first two chapters in Genesis. I did not outline or name all of the Hermeneutical principles. Here is a sample attempt at how they can be used to answer the question.

Question: Why are Genesis 1 and 2 different versions of the same event (Creation)?

They are not different versions. The problem is when we try to read Ancient literature as if it were modern literature. The literary styles are usually totally different.

Here are 3 major considerations we should be aware of when reading Ancient Literature.

1. Written media recording and writing instruments were not easy to come by.

Today, paper products are plentiful and easy to come by. We can go to almost any store and get paper for writing or printing. This was certainly not the case when this account was written between 1500 and 1400 B.C. Most scholars believe this was written around 1440 BC.

When Moses wrote the Beresh*t (Hebrew: בְּרֵאשִׁ֖ית ) or Genesis (Greek: Γένεσις) account, the most common writing surfaces were clay tablets, wax tablets, parchment (leather and animal skins), and papyrus from Egypt.

Papyrus was expensive and hard to come by. Most scholars believe that the Torah was originally written on animal-skin parchment (or leather) using ink made from plant-based dyes. Writing was a long and arduous process. Leather would have durability and last much longer, but these scrolls or books took days, weeks, and months to write, not hours.

2. Ancient Near Eastern Narratives Focused on Subject and Story, not Chronology.

Modern literature usually tells a story from the beginning to the end in chronological order. This is not how Ancient Middle Eastern literature was written. The main literary styles used are totally different.

Most of the Torah, including the Beresh*t or Genesis account, contains literary types, identified as narrative (historical stories), law (commandments), and poetic and rhetorical content. The most employed style of Biblical Old Testament or Hebrew writing is a form of literary writing known as Parallelism.

Parallelism expresses ideas in a pair of consecutive lines, often using synonyms or antonyms. You can see this parallelism in Genesis 1:1 - 1:4 very easily.

1:1 In the beginning God created the heavens and the earth (main idea)

1:2 And the earth was without form and empty, and darkness was upon the face of the deep. And the Spirit of God moved over the face of the waters.

First parallel: From Creation to emptiness and darkness. See the contrast here?

1:3 And God said, "Let there be light," and there was light.

1:4 And God saw the light that it was good, and God separated between the light and the darkness.

Second Parallel: Light and darkness. See the contrast here?

In Hebrew, this is even more pronounced by the Hebrew words used. English readers can certainly see the most common use of parallelism by reading the book of Proverbs.

3. Chapter 1 is the Introduction. Chapter 2 is a continuation or an addendum to Chapter 1.

They are not separate accounts. They are a continuation using the same literary type to convey the message. Chapter 2 tells you this in the first verse.

2:1 וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכָל־צְבָאָֽם:
Interpretation: "And were completed or finished ( וַיְכֻלּ֛וּ) the heavens and the earth and all their host."

And again in verse 2:4

אֵ֣לֶּה תֽוֹלְד֧וֹת הַשָּׁמַ֛יִם וְהָאָ֖רֶץ בְּהִ֣בָּֽרְאָ֑ם בְּי֗וֹם עֲשׂ֛וֹת יְהֹוָ֥ה אֱלֹהִ֖ים אֶ֥רֶץ וְשָׁמָֽיִם
Interpretation: "These are the GENERATIONS of the heavens and the earth, WHEN THEY WERE CREATED, in the day that Yehovah made the earth and the heavens.

The subject is changing from overview to detail, again employing the primary literary style of parallelism. There are parallel groupings, contrast, and a variety of synonyms and antonyms used in the original language (not always visible when translated).

Conclusion:
This is why Hermeneutical principles are so important when interpreting Bible passages. We approach Scripture oftentimes with a modern context in terms of style, literary types, and modern approaches and idioms. 90% of the time, this will provide us with an incorrect interpretation of Scripture.

The message or lesson it is conveying may be timeless. The methods used in composing, writing, language used, phrases, irony, contrast, and parallels employed may not be.

Shalom ( שָׁלוֹם )

THE RESURRECTION CHANGED EVERYTHING

Most Churches in the Western world will be celebrating the Resurrection of Yeshua Hamaschiach (Jesus Christ) today. The life of Yeshua (Jesus) changed everyone that He encountered. From the widow of Nain, to the Samaritan woman at the well, to Lazarus and his sisters, to Mary Magdalene, and the twelve. His life, his teachings, and His miracles changed them.

Most religions taught a strict adherence to rules as a means of becoming acceptable to God. Jesus taught that God would accept and forgive us of our past sins, by accepting God's unmerited love and mercy, and by a succession of activity (sin) that separated us from Him. We do not please God merely by following rules; we please Him by trusting in Him and doing our best to follow Him and by loving Him and our neighbors.

Yeshua (Jesus') teachings, sermons, and messages changed the world. The idea of a loving, forgiving, and merciful God who dearly loved each and every one of us was revolutionary.

The death of Christ changed mankind. It exemplified a complete miscarriage of justice, yet through that miscarriage of justice, he brings salvation to the world. His horrific beatings, the nails through his hands and feet, the blood He shed, He did out of love for all mankind.

No one looks at the cross and the price that was paid and the life that was offered, without a mental, emotional, and spiritual change. It has changed the worst among us into the best among us. It changed Paul from a prosecutor of His followers into a missionary to extol the cross. It changed Nikki Cruz from a warring gang member into a minister of grace.

But the greatest change comes through the resurrection. The life, sermons, death, and burial of Christ have greatly impacted the world, but the resurrection changed everything. It showed us death was not the end, only the beginning. Without the resurrection, we look back to a historical figure who wrought miracles, taught us how to forgive and to love. With the resurrection, we behold a new understanding of how we view this life. It is not the end, but a new beginning. It proves that what Jesus said was absolutely true.

Abraham, as great as he was, lies in a tomb in Machpelah outside Hebron, Israel. Moses, as great as he was, lies in an unmarked grave somewhere near Beth-Peor, near or on Mount Nebo on the east side of the Jordan River.

Muhammad ibn Abdullah ibn Abd al-Muttalib ibn Hashim, lies in a grave in Medina, Saudi Arabia. Joseph Smith lies in a grave in Nauvoo, Illinois. Sun Myung Moon lies in a grave in Gapyeong, South Korea. Gautama Buddha's ashes are enshrined at Ramabhar Stupa in Kushinagar. India. Confucius, or Kong Qiu, is buried in Qufu, Shandong Province, China.

All of these religious leaders or founders of their faiths lived and died and remain buried or cremated. Their remains are here on this earth, among us. But not ישוע מנצרת (Yeshua Mentzrat) or Jesus of Nazareth. He is not buried in that borrowed grave. As Mary Magdalene exclaimed to His disciples as they cowered in fear and despondency, over 1970 years ago, we can confidently say today, HE IS RISEN.

This historical fact is validated through Scripture. It is validated through the writings of the historians Tacitus and Josephus. It is validated through the ignominious deaths of the disciples, save John.

The resurrection has changed the lives of billions, including those who have suffered a martyr's death, from the disciples and followers of Jesus to the 21 construction workers killed by ISIS on February 15, 2015, in Libya.

The resurrection has changed lives; it has changed the world. Let us all remember, this Easter Sunday, that the Resurrection of Jesus has changed everything. As the 1971 Bill and Gloria Gaither gospel hymn says:

"Because He lives, I can face tomorrow.
Because He lives, All fear is gone.
Because I know He holds the future,
And life is worth the living just because He lives."
Shalom and God Bless (שלום ואלהים יברכו )

7 THINGS THE CHURCH MUST BE DOING

This message was written in response to a discussion and video on the overall Church health and its primary mission. Of course, there are other things you might include, but these are the basics.

Each community and each Church will have additional goals and missions as the Holy Spirit leads. But without these 7 general directives, a Church is not functioning within the perfect will of God. I hope this is helpful.

THE POST -- 7 PURPOSES FOR THE CHURCH

The Church has basically seven overall purposes and reasons for existence. If these seven are not practiced by your church, you are not in the correct assembly or congregation, or your church needs to self-correct and incorporate these seven primary functions. See Matthew 28:19-20, Mark 16:15, 1 Thess. 5:11, Colossians 3:16, 1 Chronicles 16:29, Hebrews 13:15, Matthew 18:20, 1 Peter 4:10, 1 Chronicles 16:29, Colossians 3:14, among others cited in this post.

1. Lead People to Christ: This implies that the Church will preach and teach the Gospel message. Leading people to repentance and faith in the finished work of Christ on his life, death, burial, resurrection, ascension, and 2nd coming to judge those on the earth, is our primary mission. If your church does not practice evangelism of the lost and baptism, it is not fulfilling the primary mission the church has been commissioned to do. This includes support for missions ( Mark 16:15).

2. Make disciples: If your church is not making disciples, then you are in the wrong Church. The root Greek word for discipleship is μαθητής (mathetes -- pronounced ma-thay-TAYS). It means to become a pupil, a learner, one who thinks things through. Churches must teach and instruct parishioners on the entirety of the Bible. They should be teaching people how to defend their faith and present it to others. Discipling others means instructing them in doctrine and understanding. Helping people to be assured not only of what the Word is, but also what it means. To know not only what you believe, but why you believe it. 1 Peter 3:15 summarizes this best:

"But in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect" (ESV).

Notice that Peter is not saying that just sharing your testimony is sufficient. It specifically says being prepared to make a defense ( ἕτοιμοι ἀεὶ πρὸς ἀπολογίαν παντὶ). The Greek word used here is ἀπολογίαν (apologian -- pronounced ah-po-lo-GEE-an), which is where the word Apologetics comes from. In ancient times, it meant to make a legal defense in a courtroom. it implies you can make a valid case in defense of Christianity and Christian beliefs. We are not to do so militantly, but in gentleness and respect, following the example Christ set for us.

3. Aids and Strengthens One Another: Loneliness is a terrible condition. People who are alone do not fare well. It is part of the human psyche to share with others: our thoughts, our feelings, our triumphs, and our depressions. God did not make us to be alone. He even stated that it is not good for man to be alone ( Genesis 2:18). We are to fellowship one with another, to listen, encourage, and build one another up. (1 Thessalonians 5:11). In the Greek, the phrase build one another up (οἰκοδομεῖτε εἷς τὸν ἕνα ) rests on the verb οἰκοδομεῖτε (oikodomeite -- pronounced oy-ko-do-MEH-teh). The verb in this verse is in the present imperative active tense, which indicates a command or a strong request. The word literally refers to the imagery of building a house, laying a good and solid foundation. (also see Galatians 6:2).

4. Worships and Honors the Lord: Worship means abandonment to self and surrender to God with our hearts, souls, and voices. Worship does not imply mere repetition; it means total surrender. Honoring the Lord implies recognition of who He is and who we are. Our hearts are filled with thankfulness, awe, and wonder as we come before Him. (Colossians 3:16, 1 Chronicles 16:29, Hebrews 13:15). Enter his court with thanksgiving and praise (Psalm 100:4). The root Hebrew word for "Praise" is הָלַל ( halal -- pronounced hah-LAHL) and means to shine or radiate and to boast. Boast of what God has done, be proud, and shine as a light in the darkness. It is where the word Halleluyah (Hebrew: הַלְלוּ־יָהּ -- pronounced hal-lay-loo-ee-ah )comes from, which literally means to shine with the light of Yah (God).

5. Is Committed to Prayer and Intercession: The Church, like the Temple in Jerusalem, is to be a house of prayer. Prayer for our own behalf, prayer for one another, prayer for our congregation, prayer for our community, prayers for our nation and the world. 1 Thessalonians 5:17 has but two words ἀδιαλείπτως προσεύχεσθε (pronounced ah-dee-ah-LIPE-tows pros-yoo'-khos-teh), or in English, "constantly and continuously pray", or "Pray without ceasing". These two words, standing out on their own, show the seriousness of these words.

Of course, we are to pray alone, but we must also pray cooperatively. Yeshua (Jesus) said, "Where two or three are gathered in my name, there am I in the midst of them ( Matthew 18:20). See also Philippians 4:6-7.

6. Serves Their Community: A Church does not exist for its own benefit. You may have been in a church that exemplifies the statement, "Us four and no more". The number is not important; the attitude is a definite problem and not what Christ wants His church to be. We are the light of the world and the preservation (salt) in this world. If the Church is weak, the world around us will be weak and sit in darkness. ( Matthew 5:14-16). 1 Peter 4:10 tells us that the gifts we have been given are to serve others, not ourselves. A Church that seeks to feed the hungry, ministers to the oppressed, the infirm, children, and widows, will be sharing the light of God.

Isaiah 58:10 states: "And if you spend yourselves in behalf of the hungry and satisfy the needs of the oppressed, then your light will rise in the darkness, and your night will become like the noonday.”

7. Is Filled With and Demonstrates God's Love:
In 1 Corinthians 12 -14, the Apostle Paul outlines the Spiritual Gifts. In chapter 13, he tells us that the greatest gift we can ever possess is the gift of love. Not love of self, love for others. A loving Church, that loves not only each other but their community is the Church that will be effective. 1 John 4:7 instructs us to "love one another, for love comes from God. Everyone who loves has been born of God and knows God."

Yeshua (Jesus) tells us in Luke 6:32, that if we only love those who love us, what good is this? Even unbelievers do this. A loving Church is a Christ-led and Christ-centered Church. Not because everyone may deserve being loved, but because they are made in the image of God.

Yeshua said that "by this shall all men know you are my disciples, that you have love one for another." (John 13:35). Paul states that "Love is the fulfilling of the law" (Romans 13:10).

Finally, a loving church is a unified church. We all know that to accomplish great things, we have to stand as one. We will not always agree on everything. We will not always have the same ideas or harbor the same feelings. Neither did the early Church. However, if we are focused on loving each other as Christ loved us, we can have unity, even in the face of disagreement.

Colossians 3:14 says: “And over all these virtues put on love, which binds them all together in perfect unity."

Summary: These are 7 things that a Christ-Centered Church will do and put into practice. Sure, there are other things we may do and should do as the Holy Spirit directs. But if a Church has and follows these seven directives, it will be a purposeful and blessed assembly. I truly believe these Churches will grow in unity, knowledge, and numerically.

Shalom, and may God bless ( שלום ויברך אלוהים)

THE NAME OF JESUS
I have posted this before, but in case anyone missed it, I am posting this information again, because there are several new videos on the web claiming the name "JESUS" was a made-up name.

It is absolutely correct that the given name at birth was Yeshua (יֵשׁוּעַ -- pronounced Yeh -SHOO- Ah), which is the Hebrew Aramaic name. Modern English was not a language until the 15th century. However, the claim that Jesus was and is a made-up name is historically and etymologically incorrect.
Here is an overall historical and etymological account of the name Yeshua (יֵשׁוּעַ), whom English readers and speakers call Jesus.

HEBREW
Yehoshua (יְהוֹשׁוּעַ) or English Joshua, is the long version of the shortened form of Yeshua (יֵשׁוּעַ). The videos correctly state the English equivalent is Joshua.

Yeshua (יֵשׁוּעַ) is a post-exilic name. You will find this name (Yeshua) in the Hebrew Bible or Tanakh (Old Testament) in the books of 2 Chronicles, Ezra, and Nehemiah. In your post 1700s English Bibles, you will see this name written as Jeshua.

GREEK
When the Hebrew name Yeshua was translated into Greek, there was no "sh" sound in Greek. Rather than transliterate the letters (replace Hebrew characters with Greek ones), they decided to preserve the pronunciation of Yeshua as close as possible. So they took the Hebrew letters and tried to make the Greek as close as possible to the Hebrew pronunciation.

In Greek, the name Yeshua is written as Iesous (Ἰησοῦς ). The Greeks replaced the shin (שׁ) with a sigma (σ -- English S), and the yod (יֵ) with a Greek Iota (English "I" ), which provided the closest Greek letters and pronunciation to the Hebrew.

Iesous (pronounced as ee-ay-soos') was the closest sound to Yeshua ( pronounced yeh-SHOO-ah) in the Greek tongue.
In the Greek Septuagint (Greek version of the Hebrew Bible), in 2 Chronicles, Ezra, and Nehemiah, where you find Yeshua (or in English translations Jeshua), the name is also translated as Iesous ( Ἰησοῦς ).

LATIN
The Latin name preserved most of the Greek letters
Iota epsilon sigma omicron upsilon sigma or I E S OU S.
However, for the Greek dipthong "ou" (οῦ ), they kept the Latin sound "oo" with the "u". So the Latin became "Iesus" (pronounced E-ay-soos).

ENGLISH
The "J" sound did not originally exist in English. The early English Bibles kept the Latin name intact, "Iesus". If you look at all the English translations (Wycliff, Coverdale, Great Bible, KJV) up to 1638, they had the Hebrew Yeshua or the Greek Iesous as "Iesus".
In 1638, the Cambridge edition of the KJV changed the "I" in Iesus to a "J". Thus, the earlier "ee -soos" or "Yee-sus" English pronunciation became "Jee-sus" (Jesus).

This is the full history of how the Hebrew and Aramaic Yeshua (יֵשׁוּעַ), the Greek Iesosus (Ἰησοῦς), and the Latin Iesus became Jesus.

Hope this helps dispel the confusion.

Shalom ( שָׁלוֹם)

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THE BOOKS OF ENOCH

A dear friend specifically asked me about these books in a forum post. What you read below is what I wrote as an introduction to the books and what they contain. Hope you find it informative. I have taught portions of this book in several classrooms.

May God bless.

THE BOOKS OF ENOCH

The book of Enoch (Hebrew: sefer chanoch [ סֵפֶר חֲנוֹךְ] ) is a book that is part of what is known as the Apocryphal books (meaning those of unknown authorship) that were not considered Canonical, because their authors could not be identified. That, however, does not mean they are not valuable or do not provide some accurate information. It simply means that we should not use them or their contents to create doctrine or dogma (in other words, treat them as absolutely reliable or authoritative).

For instance, the books of the Maccabees contain invaluable information about the intertestamental period from Malachi (approx 400 BC) up to 60 BC. In the Protestant Church, the Old Testament Apocrypha (including the books of the Macabbees), are not considered Canonical. However, in the Catholic Church and the Eastern Orthodox (Greek Church), they are considered canonical (but not the books of Enoch). Although there are actually 4 books of Enoch, the first is the most well-known. Today, most of these books are printed as 1 volume or 1 collection.

The book of Enoch was supposedly a compilation of the writings, visions, and experiences of the patriarch Enoch, the son of Jared ( Genesis 5:18), the father of Methuselah ( 5:21), the oldest living human ( 969 years Genesis 5:27). Enoch was the great-grandfather of Noah.

Enoch was a very special prophet and man. According to the book of Genesis, he never died. At the age of 365, God took him (Genesis 5:24). The Hebrew language is somewhat ambivalent here. It does not say he actually went to heaven; it more or less says that he walked with God and was no longer, because God took him and/or he was no longer.

The implication in both Christianity and Judaism is that Enoch did not die. God preserved Enoch's life. This naturally implies Enich had a unique and special relationship with the Creator. Only two men in Scripture were taken by God and did not suffer physical death. Enoch is one, and Elijah is the other ( 2 Kings 2:1-12). The Biblical information about Enoch is sparse. Apart from what we read in Genesis 5:18-24, he is mentioned briefly in Hebrews 11:5 and the epistle of Jude, verses 14 and 15.

The fact that Genesis says Enoch walked with God (Hebrew: veyithalaka chnok et haelohim [ וַיִּתְהַלֵּ֥ךְ חֲנ֖וֹךְ אֶת־הָֽאֱלֹהִ֑ים] ) and was not because God took him, naturally makes his life and experiences what we might call "supernatural". The books of Enoch detail what tradition, legend, and potentially ancient writings said about his prophecy, visions, and experiences in his walk with God. We find materials in Enoch that go into great detail about events the Bible is silent about or gives us very little information. All of the information provided would have occurred during Enoch's 365 years on earth. Much of this information surrounds the pre-flood experience of Noah and his family, but he also gives us glimpses into both the past and the final judgment.

The writings that have gained the most publicity surround what happens in Genesis 6:1-8. This is the pre-Noahic flood period. This is the same period when the sons of God (angels) cohabited with human females and produced offspring called the Nephilim.
Enoch writes angels whom he calls the "Watchers". The "Watchers" were 200 angels given a God-ordered command to watch over the affairs of mankind.

They left their sacred duties after seeing the beauty of human women and desired to take them as mates. The results of the unions between angels and human women produced hybrid angelic uperhumans. These superhumans or Nephilim were giants in size, possessing superhuman strength. They were cruel and had voracious appetites. and almost devoured the animals in their region and resorted to cannibalism to feed their appetites.

The fallen angels, led by Shemihazah and Az**el, began to teach mankind the art of warfare and magical arts. This further corrupted mankind, who wished to emulate the Nephilim and escape their appetites and wrath. This is why the earth became so corrupt, and the flood became necessary. The 1st book of Enoch covers these events and the time period in detail.

The book also details the wrath of God that was levied against the Watchers. Enoch was asked by the watchers to intercede with God on their behalf, which Enoch did. Enoch was unaware of the actual crimes of the watchers until the archangel Urial informed him of their crimes against God and humanity. God condemned the fallen watchers to be imprisoned in Tartarus (see 2 Peter 2:4) until the day of judgment.

The name of the archangel who imprisoned the watchers was Raphael (also mentioned in the book of Tobit), whose name means "God heals". The book also contains information about the other 6 archangels, the origin and order of the demonic kingdom, and the final judgement of the watchers.

Portions of the book of Enoch were found among the Dead Sea Scrolls. The Apostles and the Jews living in the time of Christ were well familiar with the book and its content.

There are portions of the New Testament that speak of the teachings in the book of Enoch. Jude 6 actually quotes directly from the book of Enoch. 2 Peter 2:4-5 also refers to the condemnation of the Watchers and their imprisonment. The book of Revelation indirectly uses some of the teachings concerning 4 of the watchers imprisoned when they are released from under the river Euphrates ( Revelation 9:14-15).

Therefore, we can safely say that the book itself has historical relevance and influenced many of the beliefs of early Jewish and Christians in the first few centuries. Many regard it as a commentary on Genesis 6. Scholars refer to it often. Some Church leaders and Churches dismiss it out of hand because it does not align with their theological perspectives. Personally, I believe it holds valuable information and helps us understand the world in Genesis 6, the writings of Peter, Jude, and the religious thought in Judaism and the early Church.

As far as I know, only a few Jewish and Christian Churches consider it canonical (having authority as Scripture). These are the Ethiopian Orthodox Church and the Ethiopian Jewish community, called Beta Israel.

I hope this helps to explain the books of Enoch.

Shalom ( שָׁלוֹם )