Enoch or the Gilgamesh tradition development?

by koot van wyk (DLitt et Phil; ThD)

Kyungbook National University

Sangju Campus

South Korea

conjoint lecturer of Avondale College

Australia

5 February 2010

Modern scholars are approaching the fragments of Enoch from the caves 1, 2 and 4 at Qumran from the later Ethiopic full version of the book of Enoch. Since the name of Gilgamesh is mentioned together with Enoch in Dead Sea fragments predating the Christian era, we may want to approach the development of the book of Enoch from the development of Gilgamesh tradition in Jewish circles.

There is no doubt for anyone, that Gilgamesh was a known character to Judaism of the Second Temple Period at least concurrent with the library of Alexandria in Egypt. This mixture of the biblical character Enoch in the antediluvian period predating 2521 BCE, the year of the flood, with the Gilgamesh tradition is very significant.

1. No connection directly between Ethiopian Enoch and Qumran

The first observation is that there is no connection directly, textcritically as form is concerned, between Qurman "Enoch" and Ethiopian Enoch.

2. The names in the Qumran "Enoch" are not in mainstream Jews of the Old Testament

The name Enoch is biblical in the Qumran fragments and the name Barakel can be seen in Canaanite form as a name but other names like Mahway, Ohya, Azaiel, Azazel, Raphael, Shemihaza, are all names that did not receive any mainstream focus in the Old Testament literature.

3. Some names may go back to the Exile and Persian periods

The name Shemihaza may ring a bell from the Babylonian exile and later in the Persian period, but none of these names were key people in the Old Testament, except the name Enoch.

4. The Qumran "Enoch", the origin of the dynasaurs and classical Darwinism

One has here the theory of the origin of dynasaurs which is a very interesting theory. It is very likely that the bones and fossils of dynasaurs also intriqued the ancient scientists as they are the focus of our investigations. Some theory had to be developed as to their origin. The non-biblical book of Enoch, lays the basis of a better theory of the origin of the dynasaurs than modern science with their evolutionistic myths. The dating of the origin of these animals are closer to the antediluvian flood of 2521 BCE, according to the book of "Enoch" than is the Classical Darwinian theory/myth of millions of years.

5. Mesopotamian links and approach to the Qumran "Enoch"

In one cave the fragment 2Q26 is talking about a "tablet" that has writing on it. This is clearly Mesopotamian, Persian period writing methods in mind, so that the exile and Persian periods could not be overlooked. The Notre Dame scholar James van der Kam also recognized the Mesopotamian links in his research. The problem with Van der Kam, is that he is approaching the topic from the known to the unknown, reversing from modern times back into ancient times. We suggest to do the opposite, approaching the topic from the development of the Gilgamesh epic into socalled "Enoch" literature.

6. Israelites in Mesopotamian society

The Israelites went into exile in 723 BCE with the fall of Samaria to Shalmanezer V. They also went into exile in 597 BCE and 586 BCE. The books of Jeremiah, Ezechiel and Daniel as well as Ezra, Nehemia are all witnesses to the life of the Jews in exile.

7. Syncretism, secularization and fusion of literature in exillic times

The people who were taken to Assyria and Babylonia were the intelligentsia of the Jews. They were scribes, writers, scientists, educators, really wise men of the East. When they settled in their new environement, some remained separatists in maintaining their culture, religion and values, like Daniel. Others intermarried, and became secularized. They had to be educated in the universities of Assyria and Babylonia and they came in contact with the Middle Assyrian myths of the flood in cuneiform libraries of Niniveh. In the schools and institutes of those days, the scribes copied texts and composed essays for their teachers, almost as "homework". What happened to the literature of the Assyrians and Babylonians in Hebrew secularized scribal hands, is the same that happened at Rash Shamra at Ugarit with the Hebrew literature of Moses through secularized Habiru at Ugarit in religious Canaanite scribal hands: they mixed the traditions and synthesized it and this fusion became a "new story" or new tradition of their past. Due to the fushion in their historical socio-milieu (their contemporary setting), such a fushion could serve both cultures in a pluralistic society. We have a similar phenomenon in South Africa where the witch doctor and the Catholic priest are asked to pray together at the same rostrum for state functions. In South Korea we had the same phenomenon in 2008 with the death of the President where Buddhist, Protestant and Catholics were asked to pray at the funeral in succession. The principle is accommodationistic undercurrents in a diversified social milieu satisfying a broad audience as possible. Thus, the Gilgamesh tradition of the Middle Assyrians (Atrahasis) was mixed with the Pentateuch of Moses, more Hebraized with data from Moses so that the 650 BCE Gilgamesh Epic that was discovered in the palace of Sennacherib by archaeologists, dating to the days of Ashurbanipal, leans heavily on the Mosaic data of the book of Genesis for that Gilgamesh form, alarming so: size of the ship, form and shape of the ship, the birds, the offering, etc. which is totally absent from earlier forms of either the Sumerians, the Assyrians, the Hittites or even in the Megiddo copy.

8. Gilgamesh exile a Hebraic fusion

What happened to the Gilgamesh epic at Niniveh in Hebrew scribal hands, Jews in Exile under Sennacherib, Esarhaddon and Ashurbanipal, is very clear. Not only the Gilgamesh Epic is closely linked to Jews and their biblical impact on the content of the Gilgamesh cuneiform stories, also other cuneiform texts had similar heavy Hebrew hands entering their tradition layered within the cuneiform texts. It became a Hebraic fushion text.

9. Gilgamesh between the exile and Qumran

What happened to the Gilgamesh epic after the Exile until Qumran, is not clear but one thing is clear, attention was given to the origin of the dynasaurs in the Qumran "Enoch" fragments and also the name Gilgamesh is mentioned.

10. Gilgamesh epic between Sumer and Niniveh (650 BCE)

For anyone who has worked and compared the Sumerian 1790 BCE account of the Flood with the Middle Assyrian form of it, the Hittite Form of it and the Gilgamesh Epic of the palace of Sennacherib in Niniveh in 650 BCE, it is clear: there is no one to one relationship for the form and shape of it textcritically. There are strong Mosaic detail in the latest from of 650 BCE that is totally absent in the earlier forms. Did the Jews invent Moses in 650 BCE as Julius Wellhausen's 1880 JEDP theories proported or asserted? Far be it with such a modern German historiographical methodology and approach. Wellhausen is too remote from the original times and sources to make such claims. The JEDP theory methodology is welcome for the Gilgamesh traditions and such a textcritical approach of the Gilgamesh tradition is also welcome. "Can of worms", is a good expression for the Gilgamesh epic's shape and form through the centuries.

11. Qumran fragments of "Enoch" and the Ethiopic Enoch

There are no Danielic expressions in the Qumran "Enoch" fragments of 1Q23; 4Q531; 4Q532; 2Q26; 4Q530; 6Q8. This distinguish the Qumran "Enoch" from the Ethiopian Enoch of the Early Middle Ages. For additions at later times in comparison to the early Qumran form, see Van der Kam's article.

http://www.st-andrews.ac.uk/divinity/rt/otp/guestlectures/vanderkam/

12. Judaism of the Old Testament and Judaism of Qumran "Enoch"

Van der Kam concluded about the "Enoch" literature "seems to offer an alternative to the form of Judaism that centers upon the Mosaic covenantal law". Our analysis confirms this opinion of Van der Kam also. Pluralistic syncretism is contrary to the works of Moses or to the rest of the Old Testament. The Judaism of the Old Testament is the pure refined form of the religious and spiritual remnant of God. The Judaism of the Qumran "Enoch" is a syncretism that is very evident also at the styles of operation under the librarians at the Alexandrian Library in Ptolemaic times: eclectic, syncretistic, additions and ommissions, reformulations, new hymns on the basis of old well known ones etc.

13. Righteousness as ethic in the Old Testament and Enoch literature

Van der Kam concluded also that the Qumran "Enoch" literature appeals to a myth of great evil and punishment in ancient times and calls on people to be righteous because another judgement is coming. That rigtheousness is apparently defined in Enoch's writings, not in the Mosaic law". It is possible that the way to righteousness may be different in the Enoch literature and Mosaic corpus or the Old Testament, but anyone familiar with the research on Perfection and Perfectionism of Hans K. LaRondelle (1971), will know that perfection as an ideal is part an parcel of the plan of salvation of Old Testament theology. Whether Van der Kam has not this aspect in mind "be holy for I am holy" in Deuteronomy 6, is not clear.

14. Link with Mesopotamia according to Van der Kam

The Enoch link with Mesopotamian traditions is seen by Van der Kam in the following way: "There is ample reason for believing that the biblical and pseudepigraphic Enoch is a reflection of Mesopotamian traditions about the seventh entediluvian king Enmeduranki of Sippar, a king who was associated with the sun god and with divination". The biblical Enoch is zero reflection on the king of Sippar or his divination, but the Sippar traditions and later Enoch literature is a reflection and extension and fushion of traditions in the contemporary social milieu of each text.

15. Danielic links in Ethiopic Enoch and Qumran "Enoch"

The Danielic connections in the book of Ethiopic Enoch is not shared in the earlier Qumrannic Enoch and whether it is a later Christian or Jewish addition, we do not know.

16. Renaming the book of "Enoch" at Qumran

Instead of calling the book "Enoch" it is maybe better to call it "Gilgamesh tradition at Qumran".

End item

Qumran texts online

Source: http://www.gnosis.org/library/dss/dss_book_of_giants.htm

Book of Giants -- Reconstructed Texts

A summary statement of the descent of the wicked angels, bringing both knowledge and havoc. Compare Genesis 6:1-2, 4.

1Q23 Frag. 9 + 14 + 15 2[ . . . ] they knew the secrets of [ . . . ] 3[ . . . si]n was great in the earth [ . . . ] 4[ . . . ] and they killed manY [ . . ] 5[ . . . they begat] giants [ . . . ]

The angels exploit the fruifulness of the earth.

4Q531 Frag. 3 2[ . . . everything that the] earth produced [ . . . ] [ . . . ] the great fish [ . . . ] 14[ . . . ] the sky with all that grew [ . . . ] 15[ . . . fruit of] the earth and all kinds of grain and al1 the trees [ . . . ] 16[ . . . ] beasts and reptiles . . . [al]l creeping things of the earth and they observed all [ . . . ] |8[ . . . eve]ry harsh deed and [ . . . ] utterance [ . . . ] l9[ . . . ] male and female, and among humans [ . . . ]

The two hundred angels choose animals on which to perform unnatural acts, including, presumably, humans.

1Q23 Frag. 1 + 6 [ . . . two hundred] 2donkeys, two hundred asses, two hundred . . . rams of the] 3flock, two hundred goats, two hundred [ . . . beast of the] 4field from every animal, from every [bird . . . ] 5[ . . . ] for miscegenation [ . . . ]

The outcome of the demonic corruption was violence, perversion, and a brood of monstrous beings. Compare Genesis 6:4.

4Q531 Frag. 2 [ . . . ] they defiled [ . . . ] 2[ . . . they begot] giants and monsters [ . . . ] 3[ . . . ] they begot, and, behold, all [the earth was corrupted . . . ] 4[ . . . ] with its blood and by the hand of [ . . . ] 5[giant's] which did not suffice for them and [ . . . ] 6[ . . . ] and they were seeking to devour many [ . . . ] 7[ . . . ] 8[ . . . ] the monsters attacked it.

4Q532 Col. 2 Frags. 1 - 6 2[ . . . ] flesh [ . . . ] 3al[l . . . ] monsters [ . . . ] will be [ . . . ] 4[ . . . ] they would arise [ . . . ] lacking in true knowledge [ . . . ] because [ . . . ] 5[ . . . ] the earth [grew corrupt . . . ] mighty [ . . . ] 6[ . . . ] they were considering [ . . . ] 7[ . . . ] from the angels upon [ . . . ] 8[ . . . ] in the end it will perish and die [ . . . ] 9[ . . . ] they caused great corruption in the [earth . . . ] [ . . . this did not] suffice to [ . . . ] "they will be [ . . . ]

The giants begin to be troubled by a series of dreams and visions. Mahway, the titan son of the angel Barakel, reports the first of these dreams to his fellow giants. He sees a tablet being immersed in water. When it emerges, all but three names have been washed away. The dream evidently symbolizes the destruction of all but Noah and his sons by the Flood.

2Q26 [ . . . ] they drenched the tablet in the wa[ter . . . ] 2[ . . . ] the waters went up over the [tablet . . . ] 3[ . . . ] they lifted out the tablet from the water of [ . . . ]

The giant goes to the others and they discuss the dream.

4Q530 Frag.7 [ . . . this vision] is for cursing and sorrow. I am the one who confessed 2[ . . . ] the whole group of the castaways that I shall go to [ . . . ] 3[ . . . the spirits of the sl]ain complaining about their killers and crying out 4[ . . . ] that we shall die together and be made an end of [ . . . ] much and I will be sleeping, and bread 6[ . . . ] for my dwelling; the vision and also [ . . . ] entered into the gathering of the giants 8[ . . . ]

6Q8 [ . . . ] Ohya and he said to Mahway [ . . . ] 2[ . . . ] without trembling. Who showed you all this vision, [my] brother? 3[ . . . ] Barakel, my father, was with me. 4[ . . . ] Before Mahway had finished telling what [he had seen . . . ] 5[ . . . said] to him, Now I have heard wonders! If a barren woman gives birth [ . . . ]

4Q530 Frag. 4 3[There]upon Ohya said to Ha[hya . . . ] 4[ . . . to be destroyed] from upon the earth and [ . . . ] 5[ . . . the ea]rth. When 6[ . . . ] they wept before [the giants . . . ]

4Q530 Frag. 7 3[ . . . ] your strength [ . . . ] 4[ . . . ] 5Thereupon Ohya [said] to Hahya [ . . . ] Then he answered, It is not for 6us, but for Azaiel, for he did [ . . . the children of] angels 7are the giants, and they would not let all their poved ones] be neglected [. . . we have] not been cast down; you have strength [ . . . ]

The giants realize the futility of fighting against the forces of heaven. The first speaker may be Gilgamesh.

4Q531 Frag. 1 3[ . . . I am a] giant, and by the mighty strength of my arm and my own great strength 4[ . . . any]one mortal, and I have made war against them; but I am not [ . . . ] able to stand against them, for my opponents 6[ . . . ] reside in [Heav]en, and they dwell in the holy places. And not 7[ . . . they] are stronger than I. 8[ . . . ] of the wild beast has come, and the wild man they call [me].

9[ . . . ] Then Ohya said to him, I have been forced to have a dream [ . . . ] the sleep of my eyes [vanished], to let me see a vision. Now I know that on [ . . . ] 11-12[ . . . ] Gilgamesh [ . . . ]

Ohya's dream vision is of a tree that is uprooted except for three of its roots; the vision's import is the same as that of the first dream.

6Q8 Frag. 2 1three of its roots [ . . . ] [while] I was [watching,] there came [ . . . they moved the roots into] 3this garden, all of them, and not [ . . . ]

Ohya tries to avoid the implications of the visions. Above he stated that it referred only to the demon Azazel; here he suggests that the destruction isfor the earthly rulers alone.

4Q530 Col. 2 1concerns the death of our souls [ . . . ] and all his comrades, [and Oh]ya told them what Gilgamesh said to him 2[ . . . ] and it was said [ . . . ] "concerning [ . . . ] the leader has cursed the potentates" 3and the giants were glad at his words. Then he turned and left [ . . . ]

More dreams afflict the giants. The details of this vision are obscure, but it bodes ill for the giants. The dreamers speak first to the monsters, then to the giants.

Thereupon two of them had dreams 4and the sleep of their eye, fled from them, and they arose and came to [ . . . and told] their dreams, and said in the assembly of [their comrades] the monsters 6[ . . . In] my dream I was watching this very night 7[and there was a garden . . . ] gardeners and they were watering 8[ . . . two hundred trees and] large shoots came out of their root 9[ . . . ] all the water, and the fire burned all 10[the garden . . . ] They found the giants to tell them 11[the dream . . . ]

Someone suggests that Enoch be found to interpret the vision.

[ . . . to Enoch] the noted scribe, and he will interpret for us 12the dream. Thereupon his fellow Ohya declared and said to the giants, 13I too had a dream this night, O giants, and, behold, the Ruler of Heaven came down to earth 14[ . . . ] and such is the end of the dream. [Thereupon] all th e giants [and monsters! grew afraid 15and called Mahway. He came to them and the giants pleaded with him and sent him to Enoch 16[the noted scribe]. They said to him, Go [ . . . ] to you that 17[ . . . ] you have heard his voice. And he said to him, He wil1 [ . . . and] interpret the dreams [ . . . ] Col. 3 3[ . . . ] how long the giants have to live. [ . . . ]

After a cosmic journey Mahway comes to Enoch and makes his request.

[ . . . he mounted up in the air] 41ike strong winds, and flew with his hands like ea[gles . . . he left behind] 5the inhabited world and passed over Desolation, the great desert [ . . . ] 6and Enoch saw him and hailed him, and Mahway said to him [ . . . ] 7hither and thither a second time to Mahway [ . . . The giants awaig 8your words, and all the monsters of the earth. If [ . . . ] has been carried [ . . . ] 9from the days of [ . . . ] their [ . . . ] and they will be added [ . . . ] 10[ . . . ] we would know from you their meaning [ . . . ] 11[ . . . two hundred tr]ees that from heaven [came down . . . ]

Enoch sends back a tablet with its grim message of judgment, but with hope for repentance.

4Q530 Frag. 2 The scribe [Enoch . . . ] 2[ . . . ] 3a copy of the second tablet that [Enoch] se[nt . . . ] 4in the very handwriting of Enoch the noted scribe [ . . . In the name of God the great] 5and holy one, to Shemihaza and all [his companions . . . ] 61et it be known to you that not [ . . . ] 7and the things you have done, and that your wives [ . . . ] 8they and their sons and the wives of [their sons . . . ] 9by your licentiousness on the earth, and there has been upon you [ . . . and the land is crying out] 10and complaining about you and the deeds of your children [ . . . ] 11the harm that you have done to it. [ . . . ] 12until Raphael arrives, behold, destruction [is coming, a great flood, and it will destroy all living things] 13and whatever is in the deserts and the seas. And the meaning of the matter [ . . . ] 14upon you for evil. But now, loosen the bonds bi[nding you to evil . . . ] l5and pray.

A fragment apparently detailing a vision that Enoch saw.

4Q531 Frag. 7 3[ . . . great fear] seized me and I fell on my face; I heard his voice [ . . . ] 4[ . . . ] he dwelt among human beings but he did not learn from them [ . . . ]