945 Enoch (Son of Cain) important components of music life, thus contesting the church institution as the privileged frame of musical interpretations of the Bible, a development reflecting not only new sociological circumstances (the emergence of the bourgeois class) but also indicating an emancipation from the traditional institutional structures of Christian religion in Europe. Other modes of musical interpretations of biblical ideas in the Enlightenment may be found more indirectly in secular forms of music. Thus, for instance, the thematizations of marriage in W. A. Mozart’s operas may be associated with basic elements in the interpretations of Christian love, judgment, and reconciliation in settings that take up questions of morality, societal order, and transcendence in a context characterized by profound cultural and ideological changes, where the Enlightenment movement was a dynamic factor. Bibliography: ■ Blume, F. et al., Geschichte der evangelischen ■ Dahlhaus, C. (ed.), Neues Kirchenmusik (Kassel 1965). Handbuch der Musikwissenschaft: Die Musik des 18. Jahrhunderts (Darmstadt 1997). ■ Fellerer, K. G. (ed.), Vom Tridentinum bis zur Gegenwart, vol. 2 (Geschichte der katholischen Kirch■ Heartz, D., “Enlightenment,” enmusik; Kassel 1976). Grove Music Online (www.oxfordmusiconline.com; accessed June 30, 2011). ■ Heidrich, J., Protestantische Kirchenmusikanschauung in der zweiten Hälfte des 18. Jahrhunderts: Studien zur Ideengeschichte ‘wahrer’ Kirchenmusik (Göttingen 2001). ■ König, I., Studien zur Libretto des ‘Tod Jesu’ von Karl Wilhelm Ramler und Karl Heinrich Graun (Schriften zur Musik 21; München 1972). ■ Lütteker, L., “Vernüftiges Ritual und ritualisierte Vernunft: Kirchenmusik in der Salzburger Aufklärung,” in Wie hast Du’s mit der Religion? Wolfgang Amadeus Mozart und die Theologie (ed. J. Herten/K. Röhring; Würzburg 2009) 25–41. ■ Seidel, W., “Aufklärung,” in Musik in Geschichte und Gegenwart: Sachteil 1 (Kassel 41994) 986–96. ■ Smith, R., Handel’s Oratorios and Eighteenth-Century Thought (Cambridge 1995). ■ Smither, H. A., A History of the Orato■ Till, N., rio, 4 vols. (Chapel Hill/London 1977–2000). Mozart and the Enlightenment: Truth, Virtue and Beauty in Mozart’s Operas (London 1992). ■ Webster, J., “The Creation, Haydn’s Late Vocal Music, and the Musical Sublime,” in Haydn and His World (ed. E. Sisman; Princeton, N.J. 1997) 57–102. ■ Wellesz, E./F. Sternfeld (eds.), The Age of Enlightenment 1745–1790, vol. 7 (The New Oxford History of Music; London 1973). Sven Rune Havsteen Enmity /Enemy, Enemies; /Hate, Hatred Enoch (Son of Cain) According to Gen 4 : 17–18, Enoch (Heb. Ḥănôk; LXX Ενωχ) was the son of Cain and the father of Irad. He was also the namesake for the world’s first city, built by his father Cain. A number of etymologies have been suggested for Enoch’s name. Philo of Alexandria proposed “your grace” (from Heb. ḥēn; Post. 41), Jerome of Stridonium suggested “dedicated” (from the Heb. 946 root ḥ–n–k; Liber De Nominibus Hebraicis, De Genesi), and modern scholars have added “follower” (HALOT: 333), “inaugurated” (Cassutto: 229), “training” (Driver: 68), and “wise” or “clever” (IPN: 228). Enoch is portrayed by traditional interpreters as one of the “corrupt,” “wicked,” and “evil” progeny of Cain (e.g., Philo Post. 42; Josephus Ant. 1.2.2; BerR Bereishit 23 : 1; Commodianus, Instructiones 39 [ANF 4.210]; Jerome, Epist. 46.7; John Cassian, Conlationes 1.8.21 [NPNF 2 11.383). Modern exegetes have come to question the nature of Enoch’s genealogy. In 1828, Buttman argued that the two genealogies of Gen 4 : 17–26 and Gen 5, which mention Enoch the son of Cain as well as Enoch the son of Jared, were essentially duplicates of one another (170–72). This interpretation has gained widespread acceptance, and many attribute Gen 4 to the Yahwistic source (J) and Gen 5 to the Priestly source (P) (e.g., Gunkel; Westermann; but cf. Hamilton: 250–51). Buttman’s theory was bolstered in 1977 by Wilson, who argued that tribal genealogies are “fluid” and can exist in multiple forms. Thus, the Enochs of Gen 4 and 5 were the same person, reflected in two versions of the same genealogy (158–66). Modern exegetes also question the textual stability of Gen 4 : 17–18 and the historicity of the city of Enoch, which has never been persuasively identified with an archaeological site (but cf. Sarna: 36). In 1883, Budde suggested that the Bible meant to portray Enoch, and not his father Cain, as the builder of the first city (120–23). In 1885, Sayce suggested that the biblical text had been corrupted and that the first city was actually named for Enoch’s son Irad (404), noting that the name Irad is strikingly similar to Eridu, the first city according to most Mesopotamian traditions (Hallo: 63–64; see Wilson: 148–54 for other parallels, e.g., the Akk. apkallū). While Budde’s and Sayce’s interpretations have been accepted by many, others note that they have “no support in the versions and therefore must be treated as conjecture” (Wilson: 141). Enoch and his city are portrayed in a number of artistic works. Enoch is probably depicted as a child in “Cain” by Fernand Cormon (ca. 1880) and “Cain and His Family, Cursed by God” by Antoine Étex (ca. 1835), and the construction of the city is depicted in “Enoch Building a Town” by Maarten de Vos and Johan Sadeler I (ca. 1583) and “Cain Builds City of Enoch” by Julius Schnorr von Carolsfeld (ca. 1855). A scarab seal of unknown provenance bears the Heb. inscription lḤnk “of/to Enoch” (period unknown; Lidzbarski: 10), but the relationship, if any, between this seal and the Enoch of Gen 4 : 17–18 is unknown. Bibliography: ■ Budde, K., Die biblische Urgeschichte (Gen 1– 12,5) untersucht (Gießen 1883). ■ Buttmann, P., Mythologus (Berlin 1828). ■ Cassuto, U., A Commentary on the Book of Genesis, 2 vols. (Jerusalem 1961–64). ■ Driver, S. R., The Book of Genesis (London 1904). ■ Gunkel, H., Genesis (HAT; 947 Enoch (Son of Jared) Göttingen 1901). ■ Hallo, W. W., “Antediluvian Cities,” JCS 23/3 (1971) 57–67. ■ Hamilton, V. P., The Book of Genesis Chapters 1–17 (NIBCOT; Grand Rapids, Mich. 1990). ■ Lidzbarski, M., Ephemeris für Semitische Epigraphik, vol. 1 (New York 1902). ■ Sayce, A. H., “Miscellaneous Notes,” Zeitschrift für Keilschriftforschung und Verwandte Gebiete 2 (Leipzig 1885) 399–405. ■ Sarna, N. M., Genesis (Philadelphia, Pa. ■ Westermann, C., Genesis 1–11 (Biblischer Kom1989). mentar AT 1/1; Neukirchen-Vluyn 1974). ■ Wilson, R. R., Genealogy and History in the Biblical World (New Haven, Conn. 1977). David Moster Enoch (Son of Jared) I. II. III. IV. V. VI. VII. Hebrew Bible/Old Testament New Testament Judaism Christianity Islam Literature Visual Arts I. Hebrew Bible/Old Testament According to Gen 5 : 18–24, Enoch (MT Ḥănôk; LXX Ενωχ) lived for 365 years and was the son of Jared and father of Methusaleh. He was the seventh generation of humankind and the great-grandfather of Noah. The text says that “Enoch walked with God” for the final 300 years of his life until “he was no more for God took him” (vv. 22, 24). Enoch is briefly mentioned in the genealogy of 1 Chr 1 : 3. The language used to describe Enoch is ambiguous. The phrase “and Enoch walked with God” (Heb. wayyithallēk Ḥănôk et-hāĕlōhîm) may mean that Enoch was righteous, convivial, or a combination of the two (Cassuto: 283; Westermann: 358; Jacob: 42; see Gen 6 : 9, 17 : 1; Deut 13 : 5; Ps 56 : 14; 1 Sam 25 : 15–16). The statement “and he was no more for God took him” (Heb. wĕênennû kî-lāqaḥ ōtô ĕlōhîm) may be a euphemism for Enoch’s death (Cassuto: 285; see Ps 39 : 14; Job 7 : 21; 2 Kgs 2 : 3, 5, 9–10; Ezek 24 : 16–18). Some scholars suggest that God “took” (lāqaḥ) Enoch to his heavenly dwelling (e.g., Gunkel: 137), while others posit that God spared him from Sheol (e.g., Cassuto: 286; see Ps 49 : 16 [NRSV: 15]) or hid his grave from humanity (Qîl: 146; see 2 Kgs 2 : 17). The unusual details about Enoch have led many to suggest that Enoch was the subject of a lost literary and/or oral tradition (e.g., Cassuto: 283; Gunkel: 137). Furthermore, the 365 years of Enoch’s life have been seen as an allusion to the 365 days of the solar year, and many compare Enoch with Enmeduranki, an antediluvian king from Mesopotamia who had connections with Utu/Šamaš, the sun god of Sippar (e.g., Cassuto: 282; VanderKam: 6–14; Gmirkin: 107–9). Others disagree with these hypotheses, treating them as conjecture (see Westermann: 348–52, 358). 948 For the etymology of “Enoch” and the relationship between the two Enochs of Gen 4 and 5, see “Enoch son of Cain.” Bibliography: ■ Cassuto, U., A Commentary on the Book of Genesis, 2 vols. (Jerusalem 1961–64); trans. of id., Perush al Sefer Bereshit, 2 vols. (Jerusalem 1944–49). ■ Gmirkin, R. E., Berossus and Genesis, Manetho and Exodus (New York/London 2006). ■ Gunkel, H., Genesis (trans. M. E. Biddle; Macon, Ga. 1997). ■ Jacob, B., The First Book of the Bible: Genesis (ed. E. I. Jacob/W. Jacob; Jersey City, N.J. 2007). ■ Qîl, Y., The Book of Genesis (Jerusalem 1997). [Heb.] ■ VanderKam, J. C., Enoch: A Man for All Generations (Columbia, S.C. 2008). ■ Westermann, C., Genesis 1–11 (CC; Minneapolis, Minn. 1984); trans. of id., Genesis 1–11 (BKAT 1/1; NeukirchenVluyn 21976 [= 11974]). David Moster II. New Testament The name Enoch is found three times in the NT. First, Enoch is mentioned in Luke’s genealogy of Jesus (Luke 3 : 37). Here, Luke identifies Enoch as the son of Jared and the father of Methuselah. Luke most likely uses the genealogy of Gen 5 which lists the descendants of Adam to Noah and his sons. Second, the author of Heb 11 : 4-5 describes Enoch’s faith and how he, like Abel, pleased God. Abel pleased God by burning a sacrifice and, although he died, he still continues to speak to the audience of Hebrews. Enoch pleased God (here with a reference to the Gk. text of Gen 5 : 22–23, which adds “was well-pleasing to God” to the Heb. text) and was taken up to heaven (see Gen 5 : 24, “he was not found”). Jude 14 contains the third reference to Enoch and depicts him as the “seventh generation from Adam.” Genesis 5 : 1–21 lists the following order of generations: Adam, Seth, Enosh, Kenan, Mahalalel, Jared, and Enoch. Since Jude counts Enoch as the seventh generation, he starts from Adam rather than from his son Seth. The same expression is found in the pseudepigraphal writing of 1 Enoch (60 : 8). Jude knows the writings of Enoch, as is apparent from vv. 14–15. The story of Gen 6 : 1–4 does not relate how the sons of God (whom Jude describes as “the ungodly”) who came down from heaven and had intercourse with the daughters of men were condemned (Jude 15). That fact is narrated only in 1 En. 10 : 4–6, 9–14. Bibliography: ■ Black, M., “The Strange Visions of Enoch,” BRev 3 (1987) 20–42. ■ VanderKam, J. C., Enoch: A Man for all Generations (Columbia, S.C. 1995). [Esp. 169–82] Hellen Mardaga III. Judaism The account of Enoch’s life in Gen 5 : 21–24 is enigmatic and brief. Yet it sparked a long-standing interest in the figure of Enoch himself, beginning in the early Second Temple period, which developed along several avenues and was expressed in a range