Enoch from Antiquity to the Middle Ages. Volume 1: Sources from Judaism, Christianity, and Islam

408 Pages·2018·28.473 MB·English

by  Reeves, John C., Reed, Annette Yoshiko

Enoch from Antiquity
to the Middle Ages,
Volume I
Sources from Judaism, Christianity, and Islam
JOHN C. REEVES AND
ANNETTE YOSHIKO REED
OXFORD
UNIVERSITY PRESS
OXFORD
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Preface
"He (i.e., Enoch) is associated with many wonders, and he also has a
famous book. It is unnecessary to recount the marvels connected with him
in this place:' 1
This book-Enoch from Antiquity to the Middle Ages: Sources from Judaism,
Christianity, and Islam-represents the public form of a research project begun
over twenty-five years ago under the title "The Recovery oft he Enochic Library:'
Its initial objective was twofold: (1) to assemble the multitudinous citations
of and references to writings attributed to the biblical antediluvian forefather
Enoch in post-biblical Jewish, Christian, and Muslim literary sources (ranging
in age from roughly the third century BCE up through the thirteenth and four
teenth centuries CE) into one convenient collection; and (2) to compare, clas
sify, and analyze these references and citations in order to develop a clearer
picture of the scope and range of the "Enochic library;' or the entire corpus of
works attributed to Enoch and his subsequent interreligious avatars. As first
conceived, the intent of the project was to focus primarily upon those sources
which explicitly mentioned or quoted from Enochic books, but the numerous
allusions within these literatures to specific characters, motifs, and themes of
an indubitably Enochic pedigree inevitably led to the expansion of the project's
parameters so as to also embrace passages from the aforementioned literatures
which betray an acquaintance with the extant Enochic materials of Second
Temple Jewish and early Roman Jewish and Christian provenance. This allows
the inclusion not only of those later testimonia which display knowledge of
particular Enochic literary themes (e.g., the story about the descent of the
Watchers), but also those sources whose representation of the character of
Enoch approximates the distinctive curriculum vitae assigned to him in early
works like 1 Enoch, 2 Enoch, or Jubilees.
As a result, the complete work divides conveniently into two parts. The pres
ent volume, Volume 1, is devoted to textual traditions about the narratological
career of the character Enoch: the distinctive epithets frequently paired with
his name, his cultural achievements, his societal roles, his interactions with the
celestial world, his eventual fate, and the various identities he assumes outside
the purely biblical world of discourse within other discursive networks and
intellectual circles. Volume 2, currently under preparation, will feature those
1 Ms. Munich Bayerische Staatsbibliothek Cod. arab. 243, as cited by Ernst Trumpp, ed., Gadla
'Adam: Der Kampf Adams (Abhandlungen der philosophisch-philologischen Classe der koniglich
bayerischen Akademie der Wissenschaften 15.3; Miinchen: Verlag der K. Akademie, 1881), 120 n. 5.
vi Preface
sources which arguably display a knowledge of the contents of extant Enochic
literature, including but not limited to 1 Enoch (the Ethiopic Book of Enoch).
Within both volumes, the separate chapters are arranged thematically and
then sub-divided according to subject or motif. The sources appear in roughly
chronological order, from oldest to youngest regardless oflanguage or religious
affiliation. Critical analysis or assessment of the citations has been deliberately
minimized in order to invite readers to think about these texts and their vari
ous interconnections in new ways. Abbreviations of primary sources, learned
journals, and monographic series follow for the most part the system estab
lished by The SBL Handbook of Style.
The long gestation period for this project has naturally occasioned a number
of debts and obligations which I owe and now want to acknowledge before
the wider scholarly community. First I want to thank my co-author, Annette
Yoshiko Reed, who has encouraged me and cheerfully labored together with
me on this lengthy work for approximately the past fifteen years; her sagacious
contributions to the final form of the book are quite simply incalculable. Two
scholars who took a keen interest in this project from its earliest days, William
Adler and Steven M. Wasserstrom, provided me with a number of useful ana
lytical and bibliographical suggestions. When he heard that I was beginning to
assemble examples of post-biblical Enochica, James C. VanderKam forwarded
to me (unsolicited!) a xerox copy of his pre-publication draft for his eventual
1996 article on "l Enoch, Enochic Motifs, and Enoch in Early Christian Literature"
(see Bibliography), an unexpected kindness for which I remain grateful. My
conversations and correspondence over the years with two titans of Enochic
scholarship, Michael E. Stone and George W. E. Nickelsburg, have helped mold
the shape and the substance of this work. Research on various facets of this
project was supported by major fellowships from the Herbert D. Katz Center
for Advanced Judaic Studies at the University of Pennsylvania (fall 2007) and
the American Council of Learned Societies (fall 2015), and facilitated at an
early stage by grants from the Society of Biblical Literature (1992), Winthrop
University (1993-4), and the National Endowment for the Humanities (sum
mer 1994). Since 1996 I have been indebted to the Blumenthal Foundation for
its continuing generous financial support of my research and teaching efforts in
Jewish and cognate studies at the University of North Carolina at Charlotte.
And last, but not least, I want to voice a special note of gratitude to the editorial
staff at Oxford University Press for their extraordinary patience while awaiting
the final delivery of this manuscript.
John C. Reeves, University of North Carolina at Charlotte
Contents
Introduction 1
1. Stock Epithets and Cross-Cultural Cognomens 17
2. Enoch as Culture Hero: What Enoch Discovered,
Learned, Taught, and Wrote 53
3. Enoch's Roles in Human Society lll
4. Enoch's Interactions with Angels 170
5. Enoch's Escape from Death 210
6. Enoch's Association or Equation with Other Figures 254
7. The Books of Enoch and their Reputation 304
Bibliography 335
Index of Citations 3 77
Index of Scriptural and Parascriptural Characters 389
Index ofA ngels, Deities, Demons, Epic, and Mythological Characters 391
Index ofA ncient and Medieval Scholars, Teachers, Authors, and Tradents 392
Index ofA ncient and Medieval Book or Story Titles 394
Index ofM odern Authors 396
Introduction
Across the ancient and medieval literature of Judaism, Christianity, and Islam
one finds references to the antediluvian sage Enoch. The only biblical notice
about Enoch is brief and cryptic, placing him the seventh in the line from
Adam and recounting his mysterious removal from human society ( Gen 5:21-4).
Perhaps partly as a result, traditions soon flourished about his escape from
death and his otherworldly travels.1 By the third century BCE, Enochic lore had
found extensive written expression in Aramaic. Enoch, in fact, is the subject of
two of the oldest known Jewish books outside of the Hebrew Bible: the Book of
the Watchers (1 En. 1-36) and the Astronomical Book (1 En. 72-82).2 These
books claim to record Enoch's own words and writings about what he saw in
heaven and at the ends of the earth, his knowledge of the cosmos and celestial
cycles, and his interactions with heavenly and fallen angels (cf. Gen 6:1-4).3
The Book of the Watchers and the Astronomical Book are themselves reservoirs
of even older lore, including some materials with connections to ancient Near
1 For a survey of early traditions about the figure of Enoch, see James C. VanderKam, Enoch: A
Man for All Generations (C olumbia: University of South Carolina Press, 1995).
2 See now George W. E. Nickelsburg, 1 Enoch 1 (Hermeneia; Philadelphia: Fortress, 2001),
129-332 on the Book of the Watchers, as well as 9-17 for a summary of the Aramaic, Greek, Syriac,
and Ethiopic witnesses to it. On the Astronomical Book, see Henryk Drawnel, The Aramaic
Astronomical Book from Qumran: Text, Translation, and Commentary (Oxford: Oxford University
Press, 2011); George W. E. Nickelsburg and James C. VanderKam, 1 Enoch 2 (Hermeneia;
Philadelphia: Fortress, 2012), 334-574.
3 On the knowledge attributed to Enoch in these early works, see Kelly Coblentz Bautch,
A Study of the Geography of 1 Enoch 17-19: "No One Has Seen What I Have Seen" (Leiden: Brill,
2003); Annette Yoshiko Reed, "Heavenly Ascent, Angelic Descent, and the Transmission of
Knowledge in 1 Enoch 6-16;' in Ra'anan S. Boustan and Annette Yoshiko Reed, eds, Heavenly
Realms and Earthly Realities in Late Antique Religions (Cambridge: Cambridge University Press,
2004b ), 47-66; Jonathan Ben-Dov and Seth L. Sanders, eds, Ancient Jewish Sciences and the History
of Knowledge in Second Temple Judaism (ISAW Series; New York: New York University Press,
2014). The Book of the Watchers, in particular, also contains early examples of some of the hall
marks of apocalyptic literature, such as heavenly ascent, angelic hierarchies, revelatory frame
narratives, and detailed concern for the post-mortem and eschatological fate of humankind; see
further, e.g., John J. Collins, The Apocalyptic Imagination (Grand Rapids: Eerdmans, 1984), 43-62;
Michael E. Stone, "Enoch and Apocalyptic Origins;' in Paul D. Hanson, ed., Visionaries and their
Apocalypses (IRT 4; Philadelphia: Fortress, 1983), 92-100; Martha Himmelfarb, Ascent to Heaven
in Jewish and Christian Apocalypses (Oxford: Oxford University Press, 1993).
2 Enoch from Antiquity to the Middle Ages
Eastern mythology and Babylonian divination and sciences. 4 In turn, the oldest
Enochic books were influential in the growth of a distinctive discourse about the
antediluvian era. In the Second Temple period, a common perception developed
wherein Enoch was considered to be an exemplary righteous individual who was
transported to heaven and granted access to divine secrets regarding the govern
ance of the cosmos, the progression of history, and the final judgment of the cre
ated order. Enoch was associated, moreover, with the rebuke of angelic Watchers
who sinned by taking human wives, teaching secret knowledge to humankind,
and siring Giants whose disembodied spirits now roam the earth as demons.
Both the Book of the Watchers and the Astronomical Book were long known
from their Ethiopic versions, which are preserved as part of Ma~fJafa Henok
Nabiy ("Book ofEnoch the Prophet")-an Enochic compendium known in the
West as "1 Enoch."5 Since the discovery of Aramaic fragments among the Dead
Sea Scrolls, these books have attracted renewed attention as important sources
for ancient Judaism.6
Among the results has been the recognition of the surprisingly long and varied
tradition surrounding Enoch. Within 1 Enoch alone, for instance, we find evidence
for intensive literary creativity. The two books from the third century BCE are here
anthologized with materials attributed to Enoch from the second century BCE, such
as the Book of Dreams (1 En. 83-90) and Epistle of Enoch (1 En. 91-108), together
with the possibly first-century Parables ofE noch (1 En. 37-71).7 This compendium
4 Pierre Grelot, "La geographie mythique d'Henoch et ses sources orientales;' RB 65 (1958a): 33-69;
Paul D. Hanson, "Rebellion in Heaven, Azazel, and Euhemeristic Heroes in 1 Enoch 6-11;' JBL 96
(1977): 195-233; James C. VanderKam, Enoch and the Growth ofa n Apocalyptic Tradition (CBQMS 16;
Washington, DC: Catholic Biblical Association of America, 1984); Helge S. Kvanvig, Roots of
Apocalyptic: The Mesopotamian Background of the Enoch Figure and of the Son ofM an (Neukirchen
Vluyn: Neukirchener Verlag, 1988); Matthias Albani, Astronomie und Schopfungsglaube:
Untersuchungen zum astronomischen Henochbuch (Neukirchen-Vluyn: Neukirchener Verlag, 1994);
Mark J. Geller, "New Documents from the Dead Sea: Babylonian Science in Aramaic;' in Meir
Lubetski, Claire Gottlieb, and Sharon Keller, eds, Boundaries of the Ancient Near Eastern World: A
Tribute to Cyrus H. Gordon (JSOTSup 273; Sheffield: Sheffield Academic Press, 1998), 224-9; Henryk
Drawnel, "Some Notes on Scribal Craft and the Origins oft he Enochic Literature;' Henoch 31 (2009):
66-72; Henryk Drawnel, "Between Akkadian tupsarrutu and Aramaic spr: Some Notes on the Social
Context oft he Early Enochic Literature;' RevQ 24 (2010): 373-403.
5 That is, as chapters 1-36 and 72-82 respectively. The Book of the Watchers is also partially
extant in a Greek MS (c.fifth century CE; Codex Panopolitanus) as well as in excerpts preserved by
the Byzantine chronographer George Syncellus. The Aramaic, Greek, and Ge'ez versions of the
Book oft he Watchers correspond relatively closely, while the extant Aramaic and Ge'ez versions of
the Astronomical Book are notably divergent, and only a small possible fragment of a Greek ver
sion survives.
6 i.e., 4Q201-202, 4Q204-205, 4Q208-211. Aramaic fragments of these and other Enochic
books were first published in J. T. Milik, The Books ofE noch: Aramaic Fragments of Qumran Cave 4
(Oxford: Clarendon, 1976). The full array of Aramaic evidence for the Astronomical Book, how
ever, was not available until E. J. C. Tigchelaar and F. Garcia Martinez's publication of 4Q208-209
in Stephen J. Pfann and Philip Alexander, eds, Qumran Cave 4 XXVI: Cryptic Texts and Miscellanea,
Part 1 (DJD 36; Oxford: Clarendon Press, 2000), 95-131.
7 For varying assessment of the formation of 1 Enoch itself, see Nickelsburg, 1 Enoch 1, 21-8;
Devorah Dimant, "The BiographyofEnoch and the Books ofEnoch;' VT33 (1983): 14-29; Annette
Yoshiko Reed, "The Textual Identity, Literary History, and Social Setting of 1 Enoch: Reflections on
Introduction 3
thus preserves some of the process by which the cosmological, angelological, and
demonological interests of the earliest stage of Enochic tradition came to be
expanded to embrace historical, eschatological, and ethical concerns as well.
Yet 1E noch reflects only a selection of the Second Temple texts and traditions
surrounding Enoch. Fragments of the Book of Giants, for instance, were
discovered among the Dead Sea Scrolls and bear intriguing connections to
later Manichaean and Jewish traditions about Enoch's interactions with the
sons of the fallen angels.8 An apocalypse of possibly Egyptian Jewish origin,
2 Enoch, survives in Slavonic and Coptic translations, and claims to report
on Enoch's journeys through multiple heavens.9 An apocalypse of possibly
Byzantine Christian origins, Vision ofE noch the Just, survives in Armenian and
predicts the end-times.10 One late Hekhalot text, Sefer Hekhalot or 3 Enoch,
attests continued interest in Enoch among late antique Jews, recounting Enoch's
transformation into the exalted angel Metatron.11
George Nickelsburg's Commentary on 1 Enoch 1-36; 81-108;' ARG 5 (2003): 279-96; Michael A.
Knibb, "Christian Adoption and Transmission ofJewish Pseudepigrapha: The Case ofl Enoch;'
JS! 32 (2001): 396-415; Michael A. Knibb, "The Book of Enoch or Books of Enoch? The Textual
Evidence for 1 Enoch;' in Gabriele Boccaccini and John J. Collins, eds, The Early Enoch Literature
(Leiden: Brill, 2007), 21-40; Loren T. Stuckenbruck, 1 Enoch 91-108 (Commentaries on Early
Jewish Literature; Berlin: Walter de Gruyter, 2007a), 5-15. On the puzzling Parables of Enoch, see
the contributions collected in Gabriele Boccaccini, ed., Enoch and the Messiah Son of Man:
Revisiting the Book ofP arables (G rand Rapids: Eerdmans, 2007).
8 John C. Reeves, Jewish Lore in Manichaean Cosmogony: Studies in the Book of Giants
Traditions (HUCM 14; Cincinnati: Hebrew Union College Press, 1992); Loren T. Stuckenbruck,
The Book ofG iants from Qumran: Texts, Translation, and Commentary (TSAJ 63; Tiibingen: Mohr
Siebeck, 1997); Matthew Goff, Loren T. Stuckenbruck, and Enrico Morano, eds, Ancient Tales of
Giants from Qumran and Turfa n: Contexts, Traditions, and Influences (WUNT 360; Tiibingen:
Mohr Siebeck, 2016).
9 For up-to-date bibliography and discussion of 2 Enoch, see Andrei A. Orlov and Gabriele
Boccaccini, eds, New Perspectives on 2 Enoch: No Longer Slavonic Only (Studia Judaeoslavica 4;
Leiden: Brill, 2012). For the Coptic fragments, see Joost L. Hagen, "No Longer 'Slavonic' Only:
2 Enoch Attested in Coptic from Nubia;' in Orlov and Boccaccini, eds, New Perspectives on
2 Enoch, 7-34. On the Slavonic manuscripts, see Grant Macaskill, The Slavonic Texts of 2 Enoch
(Studia Judaeoslavica 6; Leiden: Brill, 2013). For an assessment of the Egyptian Jewish provenance
of 2 Enoch, see Annette Yoshiko Reed, "2 Enoch and the Trajectories of Jewish Cosmology: From
Mesopotamian Astronomy to Greco-Egyptian Philosophy in Roman Egypt;' JJTP 22 (2014a): 1-24.
10 See Jacques Issaverdens, trans., The Uncanonical Writings of the Old Testament Found in the
Armenian MSS oft he Library ofS t. Lazarus (2nd edn; Venice: Armenian Monastery of St Lazarus,
1934), 237-48, and the discussion in Robert G. Hoyland, Seeing Islam as Others Saw It: A Survey
and Evaluation of the Christian, Jewish, and Zoroastrian Writings on Early Islam (Princeton:
Darwin Press, 1997), 299; Anders Hultgard, "The Vision of Enoch the Just and Medieval
Apocalypses;' in Valentina Calzolari Bouvier, Jean-Daniel Kaestli, and Bernard Outlier, eds,
Apocryphes armeniens: Transmission-traduction-creation-iconographie (Lausanne: Editions du
Zebre, 1999), 156-8; Annette Yoshiko Reed, "Enoch in Armenian Apocrypha;' in Kevork B.
Bardakjian and Sergio La Porta, eds, The Armenian Apocalyptic Tradition: A Comparative
Perspective (SVTP 25; Leiden: Brill, 2014b ), 149-87; cf. Milik, Books ofE noch, 116-17. See now, more
broadly, Michael E. Stone, "Some Texts on Enoch in the Armenian Tradition;' in Jeffrey Stackert,
Barbara Nevling Porter, and David P. Wright, eds, Gazing on the Deep: Ancient Near Eastern and
Other Studies in Honor ofTsvi Abusch (Bethesda: CDL Press, 2010a), 517-30.
11 On so-called 3 Enoch, see Philip S. Alexander, "The Historical Setting of the Hebrew Book
of Enoch;' JJS 28 (1977): 156-80; Philip S. Alexander, "3 Enoch and the Talmud;' JS! 18 (1987):
4 Enoch from Antiquity to the Middle Ages
The decades since the discovery of the Dead Sea Scrolls have seen a renais
sance in the study of Eno chic literature. Even today, however, few scholars have
attempted to correlate their studies of the surviving literature with analysis of
the wealth oflater citations and allusions to Enoch and his writings. The reason
is largely logistical. Such references are spread across a remarkably broad range
of religious traditions, literary corpora, and languages. At present, there is no
single guide to them. The wide diffusion ofEnochic texts and traditions signals
their unique significance for understanding the intertwined religious cultures
of the late antique and medieval Near East. Yet it also poses a practical chal
lenge: in order to utilize these later references and allusions, scholars must
consult texts ofd iverse languages in a variety of print and manuscript resources,
many of which are not readily available in convenient form.
The aim of the present volume is to provide a comprehensive set of core ref
erences for easy and accessible consultation. In creating such a resource, it is
our hope that the rich afterlives of Enochic texts and traditions can be studied
more thoroughly by scholars of Second Temple Judaism and early Christianity
as well as by scholars of late antique and medieval religions. Specialists in the
Second Temple period-the era in which Enochic literature first appears-will
be able to trace (or discount) the survival of Enochic motifs and mythemes
within Jewish literary circles from late antiquity into the Middle Ages, thereby
shedding light on the trajectories of Jewish apocalypticism and its possible
intersections with Jewish mysticism.12 Students of Near Eastern esotericism
and Hellenistic philosophies will have further data for exploring the origins of
"gnosticism'' and its possible impact upon sectarian currents in Judaism,
40-68; Annette Yoshiko Reed, "From Asael and Semihazah to Uzzah, Azzah, and Azael: 3 Enoch 5
(§§7-8) and the Jewish Reception-History of 1 Enoch;' JSQ 8 (2001): 1-32; Daniel Boyarin,
"Beyond Judaisms: Metatron and the Divine Polymorphy of Ancient Judaism;' JS! 41 (2010):
323-65; Peter Schafer, The Jewish Jesus: How Judaism and Christianity Shaped Each Other
(Princeton: Princeton University Press, 2012), 103-49; Klaus Herrmann, "Jewish Mysticism in
Byzantium;' in Ra'anan S. Boustan, Martha Himmelfarb, and Peter Schafer, eds, Hekhalot
Literature in Context: Between Byzantium and Babylonia (TSAJ 153; Tiibingen: Mohr Siebeck,
2013), 85-139.
12 For the debate, see Ithamar Gruenwald, Apocalyptic and Merkavah Mysticism (Leiden: Brill,
1980); Moshe Idel, "Enoch Is Metatron;' Immanuel 24-5 (1990): 220-40; Martha Himmelfarb,
"Heavenly Ascent and the Relationship of the Apocalypses and the Hekhalot Literature;' HUCA
59 (1988): 73-100; Martha Himmelfarb, "Merkavah Mysticism since Scholem: Rachel Elior's The
Three Temples:' in Peter Schafer, ed., Wege mystischer Gotteserfahrung: Judentum, Christentum
und Islam (Schriften des Historischen Kollegs Kolloquien 65; Miinchen: R. Oldenbourg Verlag,
2006b), 19-36; Rachel Elior, The Three Temples: On the Emergence of Jewish Mysticism (Oxford:
Littman Library of Jewish Civilization, 2004); Andrei A. Orlov, The Enoch-Metatron Tradition
(TSAJ 107; Tiibingen: Mohr Siebeck, 2005); Philip S. Alexander, "What Happened to the Jewish
Priesthood after 70?" in Zuleika Rodgers, Margaret Daly-Denton, and Anne Fitzpatrick
McKinley, eds, A Wandering Galilean: Essays in Honour ofS ean Freyne (JSJSupp 132; Leiden: Brill,
2009), 3-34; Peter Schafer, The Origins of Jewish Mysticism (Tiibingen: Mohr Siebeck, 2009);
Annette Yoshiko Reed, "Categorization, Collection, and the Construction of Continuity: 1 Enoch
and 3 Enoch in and beyond 'Apocalypticism' and 'Mysticism;" MTSR 29 (2017): 268-311.
Introduction 5
Christianity, and Islam.13 Those interested in the intellectual symbiosis among
Jews, Christians, and Muslims in the Middle Ages-and especially in the trans
mission of the ancient sciences associated with Hermeticism (e .g., astrology,
theurgy, divinatory techniques, alchemy, angelology, demonology)-will be
able to view a chain of tradition reconstructed in its entirety for the first time in
textual form.14 In the process, we hope to provide historians of religion with a
new tool for assessing the intertextual relationships between different religious
corpora and for understanding the intertwined histories of the major religious
communities of the ancient and medieval Near East.
RECOVERING THE ENOCHIC LIBRARY
In light of the current status of 1 Enoch and 2 Enoch in the modern West-as
"non-canonical" books often categorized as "Old Testament Pseudepigrapha'' -
it might be tempting to dismiss Enochic books as "esoteric" or to limit their
influence to the periods prior to the closing of Jewish and Christian biblical
canons. Yet the continued significance of Enochic texts and traditions is sug
gested by the dazzling scope and variety of ancient and medieval references to
them. Texts in a broad array oflanguages-including Hebrew, Aramaic, Greek,
Latin, Syriac, Coptic, and Arabic-integrate motifs or mythemes from known
Enochic books. In addition, direct references to words, "prophecies;' or "books"
of Enoch can be found across a broad continuum of writings created by Jews,
Christians, Muslims, Manichaeans, and "gnostics:'
Premodern estimates of Enoch's literary productivity ranged from the early
Muslim tradent Wahb b. Munabbih's "thirty scrolls" to 2 Enoch's 360 or 366
books. However fantastical these claims, they point to widespread familiarity
with Enochic materials. Only a few indubitably Enochic "books" survive today.
From the ancient and medieval testimonies to Enoch's loquacity, however, it
seems probable that texts like 1 Enoch and 2 Enoch represent only a small por
tion of what was once a much larger tradition.15 For many centuries, both old
and new Enochic writings appear to have circulated in various forms among
13 John C. Reeves, Heralds of That Good Realm: Syro-Mesopotamian Gnosis and Jewish
Traditions (NHMS 41; Leiden: Brill, 1996).
14 Steven M. Wasserstrom, "Jewish Pseudepigrapha in Muslim Literature: A Bibliographical
and Methodological Sketch;' in John C. Reeves, ed., Tracing the Threads: Studies in the Vitality of
Jewish Pseudepigrapha (SBLEJL 6; Atlanta: Scholars Press, 1994c), 87-114; Steven M. Wasserstrom,
Between Muslim and Jew: The Problem of Symbiosis under Early Islam (Princeton: Princeton
University Press, 1995); Kevin van Blade!, The Arabic Hermes: From Pagan Sage to Prophet of
Science (Oxford: Oxford University Press, 2009).
15 So already Jonas Greenfield and Michael E. Stone, "The Books of Enoch and the Traditions
ofEnoch;' Numen 26 (1979): 89-103; see also Pierre Grelot, "Henoch et ses ecritures;' RB 82 (1975):
481-500.