1 Enoch 6:2


1 And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. 2 And the angels, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men and beget us children.' 3 And Semjâzâ, who was their leader, said unto them: 'I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.' 4 And they all answered him and said: 'Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing.' 5 Then sware they all together and bound themselves by mutual imprecations upon it.

Tertullian On Prayer 22


As, then, in the masculine sex, under the name of man even the youth is forbidden to be veiled; so, too, in the feminine, under the name of woman, even the virgin is bidden to be veiled. Equally in each sex let the younger age follow the discipline of the elder; or else let the male virgins, too, be veiled, if the female virgins withal are not veiled, because they are not mentioned by name. Let man and youth be different, if woman and virgin are different. For indeed it is on account of the angels that he says women must be veiled, because on account of the daughters of men angels revolted from God. Who then, would contend that women alone— that is, such as were already wedded and had lost their virginity— were the objects of angelic concupiscence, unless virgins are incapable of excelling in beauty and finding lovers? Nay, let us see whether it were not virgins alone whom they lusted after; since Scriptures says the daughters of men; inasmuch as it might have named wives of men, or females, indifferently.

 Notes and References

"... As was the case in the Old Testament, angels are not considered infallible. Paul’s comments in 1 Corinthians 11:10 indicate that Paul feared angels could be tempted. In discussing why women should have their head covered and the fact that a woman’s hair was given to her as a “covering,” Paul advises that women should heed his words “because of the angels.” Recent scholarship has shown that in the Greco-Roman worldview, of which Corinth was obviously a part, Paul’s discussion of these items is inherently sexual in nature, ultimately having to do with conceiving children. As Stuckenbruck has observed, the sexual nature of Paul’s teaching in 1 Corinthians 11:2–16 is an echo of the sin of the watchers in 1 Enoch, the well-known Second Temple Jewish retelling of the violation of the cosmic order in Genesis 6:1–4. (Tertullian is an example of an early church leader who made this same connection: “It is on account of the angels, he says, that the woman’s head is to be covered, because the angels revolted from God on account of the daughters of men”'; On Prayer 22.5) Stuckenbruck has analyzed and critiqued the three primary scholarly proposals for understanding 1 Corinthians 11:2–16 in considerable detail. After demonstrating the deficiencies of these approaches, Stuckenbruck marshals a number of primary sources in his defense of a connection between the passage and Genesis 6:1–4 and 1 Enoch’s watcher story ..."

Heiser, Michael S. Angels: What the Bible Really Says about God’s Heavenly Host (p. 126) Lexham Press, 2018

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