Compare 2 Enoch 49:1 and Matthew 5:34

"... In the Jewish tradition the call to truth-telling is also common. The Jewish expert, Montefiore, comments: "I do not think that the 'unbedingte Wahrhaftigkeit im Reden' (unqualified truthfulness in speech) which Jesus demanded was not also demanded, and was not also regarded as part of the moral ideal, by the Rabbis.' Examples in Rabbinic literature include Ruth Rabbah 1:6 and Baba Mezia 49a. Finally, there is compelling evidence that 2 Enoch 49:1 should not be utilized to support the Jewish oath formulation "yes, yes" since 1) this passage is missing in the shorter recension; 2) the work shows Christian influence; 3) the MSS date only from the 16th and 17th centuries; and 4) the type of swearing which is commanded ("yes, yes" or "no, no") is explicitly stated not to be an oath. Therefore, based upon the close connection of Matthew 5:34a and 37 and the unanimous witness of the early church, it seems best to understand Matthew as passing on Jesus' exhortation to speak the truth without relying upon an oath ..."

"... if there is no truth in human beings, then let them make an oath by means of the words ‘Yes, Yes!’ or, if it should be the other way around, ‘no, no!’ and I make an oath to you—‘Yes, Yes!’—that even before ...” Lawrence Schiffman regards this passage as a complete prohibition of oaths formulated under the influence of Matt 5:37 and James 5:12 on 2 Enoch, so as a Christian addition. In my opinion, 2 Enoch does not prohibit oaths but equates “Yes, yes” and “No, no” with swearing an oath. Christfried Böttrich has likewise noticed this in his commentary on 2 Enoch. In fact, the idea behind 2 Enoch 49:1–2 is not unlike a dictum by Raba found the Babylonian Talmud: “R. Eleazar said: ‘no’ is an oath; ‘Yes’ is an oath. Granted, ... said Raba: But only if he said, ‘no! no!’ twice; or he said, ‘Yes! Yes!’ twice ...” Accordingly, this text could have been written by a Jew or a Christian ..."