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2 Enoch

Secrets of Enoch

About this book
Chapter 30

1 And then I created all the heavens, and the third day was. Tuesday. On the third day I commanded the earth to grow great and fruitful trees, and hills, and seed to sow, and I planted Paradise, and enclosed it, and placed flaming angels as armed guardians, and thus I created renewal. 2 Then evening came, and morning came, the fourth day. Wednesday. On the fourth day I commanded that there should be great lights on the heavenly circles. 3 On the first uppermost circle I placed the stars, Kruno, and on the second Aphrodit, on the third Aris, on the fifth Zeus, on the sixth Ermis, on the seventh the lesser moon, 4 and adorned it with the lesser stars. 5 And on the lower I placed the sun for the illumination of day, and the moon and stars for the illumination of night. 6 The sun, so that it would go according to each animal, twelve, and I appointed the succession of the months and their names and lives, their thunderings, and their hour-markings, how they should succeed. 7 Then evening came and morning came the fifth day. Thursday. On the fifth day I commanded the sea, that it should produce fish, and feathered birds of many varieties, and all animals creeping over the earth, moving over the earth on four legs, and soaring in the air, male and female, and every soul breathing the spirit of life. 8 And evening came, and morning came, the sixth day. Friday. On the sixth day I commanded my wisdom to create man from seven substances:⁠ one, his flesh from the earth; two, his blood from the dew; three, his eyes from the sun; four, his bones from stone; five, his intelligence from the swiftness of the angels and from cloud; six, his veins and his hair from the grass of the earth; seven, his soul from my breath and from the wind. 9 And I gave him seven natures: to the flesh, hearing, the eyes for sight, to the soul, smell, the veins for touch, the blood for taste, the bones for endurance, to the intelligence, sweetness. 10 I devised a skillful saying to express this: I created man from invisible and from visible nature, from both come his death and life and image, he knows speech like some created thing, small in greatness and again great in smallness, 11 and I placed him on earth, a second angel, honorable, great and glorious, 12 and I appointed him as ruler to rule on earth and to have my wisdom, and there was none like him on earth among all my existing creatures. 13 And I appointed him a name, from the four component parts, from east, from west, from south, from north,⁠ 14 and I appointed for him four special stars, and I called his name Adam,⁠ 15 and showed him the two ways, the light and the darkness, and I told him:⁠ 'This is good, and that is bad,' so that I might learn whether he has love toward me, or hatred, so that it would be clear which of his race love me. 16 For I have seen his nature, but he has not seen his own nature, therefore through not seeing he will sin worse, and I said: 'After sin what is there but death?' 17 And I put sleep into him and he fell asleep. And I took from him a rib, and created him a wife, 18 so that death would come to him through his wife, and I took his last word and called her name mother, that is to say, Eva.

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Compare 2 Enoch 30:13 and Pirkei DeRabbi Eliezer 11

Pseudepigrapha, Apocalypses · Rabbinic

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Summary

2 Enoch and Rabbinic tradition in Pirkei DeRabbi Eliezer describe Adam as a “microcosm,” formed from all four corners of the world. This tradition describes his body made from the elements, so it represents all creation in a single human being.

Passages

2 Enoch 30:13

Pseudepigrapha, Apocalypses · Secrets of Enoch
13 And I appointed him a name, from the four component parts, from east, from west, from south, from north, 14 and I appointed for him four special stars, and I called his name Adam,
1–100 CE (scholarly estimate) Read in 2 Enoch

Pirkei DeRabbi Eliezer 11

Rabbinic
The Holy One, blessed be He, spoke to the Torah: "Let us make man in our image, after our likeness" (Gen. 1:26). The Torah spoke before Him: Sovereign of all the worlds! The man whom You would create will be limited in days and full of anger; and he will come into the power of sin. Unless You will be long-suffering with him, it would be well for him not to have come into the world. The Holy One, blessed be He, rejoined: And is it for nought that I am called "slow to anger" and "abounding in love"? He began to collect the dust of the first man from the four corners of the world; red, black, white, and "pale green," which refers to the body. Why did He gather man's dust from the four corners of the world? Thus spoke the Holy One, blessed be He: If a man should come from the east to the west, or from the west to the east, and his time comes to depart from the world, then the earth shall not say, The dust of thy body is not mine, return to the place whence thou wast created. But (this circumstance) teaches thee that in every place where a man goes or comes, and his end approaches when he must depart from the world, thence is the dust of his body, and there it returns to the dust, as it is said, "For dust thou art, and unto dust shalt thou return" (Gen. 3:19).
630–1030 CE (scholarly estimate) Read in Pirkei DeRabbi Eliezer

References

"... The testimonies from Midrash Rabbah, Pirke de Rabbi Eliezer and the Chronicles of Jerahmeel demonstrate that in the Jewish materials the anagram tradition was consistently interpreted as a reference to the cosmic body of the protoplast, created from one end of the universe to the other. In light of this tendency, it is possible that the tradition about the anagram found in 2 Enoch 30 also represents a reference to the cosmic body of the protoplast. This suggestion is made more plausible when one considers that the anagram tradition in 2 Enoch 30:13 follows immediately after the definition of the protoplast as a great celestial creature ... Another tradition found in chapter 30 about the creation of Adam from the seven components might also serve as an allusion to the cosmic body of the protoplast. The description found in 2 Enoch 30:8 relates that Adam’s flesh was created from earth; his blood from dew and from the sun; his eyes from the bottomless sea; his bones from stone; his reason from the mobility of angels and from clouds; his veins and hair from the grass of the earth; his spirit from the Lord’s spirit and from wind. It is possible that by such postulations the text intends to stress that the primordial Adam was the creature of macrocosmic dimensions since Adam’s creation from the seven elements refers to Adam as a microcosm, e.g. the anthropomorphic representation of the world ..."
Andrei A. Orlov, From Apocalypticism to Merkabah Mysticism: Studies in the Slavonic Pseudepigrapha, JSJSup 114 (Leiden: Brill, 2007), 161.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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2 Enoch 30:13 and Pirkei DeRabbi Eliezer 11

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