down to us in an Ethiopic version; this was made from the original Greek, only fragments of which have survived; a Latin version which was made from the Greek existed at one time, but here again only fragments have come down to us. (_h_) THE BOOK OF THE SECRETS OF ENOCH [LITERATURE.—Schürer, German ed., III, pp. 290-294; Morfill and Charles, _The Book of the Secrets of Enoch_ (1896); Forbes and Charles, in _The Apocr. and Pseudep. of the O.T._, II, pp. 425-469.] This Apocalypse, called also the “Slavonic Enoch” on account of the language in which it has survived, has nothing to do with the “Ethiopic Book of Enoch” already dealt with, excepting that it sometimes reproduces the phraseology and conceptions of the latter. Some sections, the exact extent of which it is impossible to define (Charles), have a Hebrew background and were originally written in this language; these are, at latest, pre-Christian; but the main part of the book was written in Greek, and belongs to about the middle of the first century A.D., at any rate to some period prior to the year A.D. 70, for in lix. 2 the sacrificial system is referred to which presupposes the existence of the Temple (“For a man offers clean animals and makes his sacrifice that he may preserve his soul. And if he offer as a sacrifice from clean beasts and birds, he preserves his soul”). There are numberless indications in the book to prove that the author was a Jew, but of the Hellenistic type, for in questions affecting the origin of the earth, sin, death, etc., he adopts Platonic, Egyptian and Zend elements into his system (Charles) in a way which would have been impossible to a Palestinian Jew; he is, however, so far orthodox in that he upholds the sacrificial system, as we have seen, and believes in the Law and in the life eternal. It is interesting to note that the writer frequently quotes passages from Ecclesiasticus in its Greek form, and was also evidently conversant with the Book of Wisdom. There is one point of especial interest in this book to which a brief reference may be made. We meet here for the first time with the Jewish conception of the Millennium; the _rationale_ of its origin is thus given by Charles: “The account in Genesis of the first week of creation came in pre-Christian times to be regarded not only as a history of the past, but as a forecast of the future history of the world so created. Thus as the world was created in six days, so its history was to be accomplished in 6,000 years; for 1,000 years are with God as one day (cp. Ps. xc. 4; 2 Peter iii. 8), and as God rested on the seventh day, so at the close of the 6,000 years there would be a rest of 1,000 years, i.e. the millennium.” It is also worth adding that the doctrine of the seven heavens is treated in this book with a fulness and clearness not found elsewhere; for an illuminating discussion on the subject see Morfill and Charles’ edition of the book, pp. xxx.-xlvii.