For in vain on behalf of an ante-Mosaic, ἐγγράφῳ/written, Word is objected,
α. The Prophecy of Enoch mentioned by Jude in verses 14 and 15, προεφήτευσε δὲ καὶ τούτοις ἕβδομος ἀπὸ Ἀδὰμ Ἐνώχ, λέγων, Ἰδού, ἦλθε Κύριος, etc., and Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh, etc. For it is not necessary that these things be sought, 1. either from The Testament of the Twelve Patriarchs, cited by Origen and Procopius, and published by JOHN ERNEST GRABE in his Spicilegium Patrum, Century I, in which many prophecies of Enoch are inserted, and also things somewhat similar to what is mentioned by Jude, yet not altogether the same. But, that the author of this book was in fact a Jew, tinged with elements of the Christian faith, CAVE and DODWELL suppose, referring the writing of the book to the second Century of Christianity. 2. Neither with great right is recourse to be had to the book that is called Ἀποκάλυψις Ἐνὼχ, The Apocalypse of Enoch, which, according to GROTIUS on this passage, is cited by Irenæus, Clement of Alexandria, Origen, and Tertullian, to which book the Jews in the Zohar bestowed almost the same confidence; and a great part of it SCALIGER gave in Greek out of George Syncellus in his ad Eusebium notis, which Greek KIRCHER rendered into Latin in his Oedipo Ægyptiaco: see SCALIGER’S Notas in Græca Eusebii, pages 404, 405. But concerning its argument SCALIGER, in his Notas in Græca Eusebii, page 405b, says that he does not know whether the Jews have more leisure, that they would fabricate these things, or more patience, that they would write them. For there are so many things in them, says he, that disgust, weary, and shame, that, unless I had known that it belongs to the Jews to lie, and that now they are not able to leave off those trifles, I would have thought them to be not even worthy of reading. But nevertheless, which is strange, the same SCALIGER, in his Notas in Græca Eusebii, pages 404a, 405b, twice asserts that the passage, which in the Epistle of Jude is produced out of the work of Enoch concerning the angelic prevaricators, was taken out of this fragment. 3. With difficulty indeed would I believe with COCCEIUS that Jude have been acquainted with this argument of the prophecies and Enoch as Prophet, gathered this from Moses’ history alone, and by conjecture attributed such words to Enoch as might well agree with him and with the time in which he lived: for when Enoch is said to have prophesied λέγων/saying, it indubitably follows that the words next mentiond are the very words of that Prophet. 4. Therefore, I would rather say that certainly from Jude it is evident that Enoch προεφήτευσε—λέγων, prophesied…saying; but not that Enoch wrote down this prophecy. Therefore, this prophecy, delivered orally by Enoch, the Apostle would have had from the tradition of his ancestors, which nevertheless at a later time was able to be written down by others, and concerning the truth of which by the Spirit of God he would have been rendered quite certain; compare 2 Timothy 3:8: see HOTTINGER’S Thesaurum Philologicum, book I, chapter II, section II, pages 82-88; our AUTHOR’S Expectationem Gloriæ futuræ Jesu Christi, book I, chatper XXIII, § 6.
 The Testament of the Twelve Patriarchs purports to relate the dying commands of the twelve patriarchs of Israel. It was composed in Greek, and appears to have reached its final form in the second century AD. In the Testament certain writings of Enoch are cited.
 Procopius (c. 500-c. 560) was a Byzantine historian.
 John Ernest Grabe (1666-1711) was an Anglican theologian and chaplain of Christ Church, Oxford. He was involved in producing the Spicilegium Patrum et hæreticorum, and new editions of Justin Martyr’s Apologia prima, Irenæus’ Adversus omnes hæreses, and the Septuagint (based upon Codex Alexandrinus).
 William Cave (1637-1713) was an Anglican churchman and theologian, and patristic scholar. His Scriptorum Ecclesiasticorum Historia Literaria is held in high esteem.
 Henry Dodwell (1641-1711) was an Irish theologian and controversialist. He produced several learned works on ecclesiastical chronology.
 Hugo Grotius (1583-1645) distinguished himself in the field of international law, but he was interested in many fields of learning, including Christian apologetics, theology, and Biblical criticism and exegesis. His dual interest in international law and theology caused him to run afoul of civil authorities: Embracing Arminian doctrine, he was imprisoned from 1618-1621 after the Synod of Dort declared against the position.
 Against Heresies 4:30.
 Excerpts out of Theodotus.
 Againt Celsus 5.
 Against Idolatry; Concerning Female Fashion 1.
 The Kabbalah is a set of secret, esoteric Rabbinic doctrines, handed down orally and based on a mystical interpretation of the Hebrew Scripture. Zohar is one of the principal texts for Kabbalists. It was probably written by Moses de León in the thirteenth century, but it has traditionally been attributed to Simeon ben Jochai, a second century Rabbi and mystic.
 Joseph Scaliger (1540-1609) was a skilled linguist and developed into one of the most learned men of his age. During the course of his studies and travels, he became a Protestant and suffered exile with the Huguenots. He was offered a professorship at Leiden (1593), a position which he eventually accepted and in which he remained until his death.
 George Syncellus (d. 810) was a monk, syncellus or secretary to the Patriarch of Constantinople, and a chronographer, chronicling the time from the creation to Diocletian.
 Scaliger, ever interested in matters of chronology, reconstructed Eusebius’ lost Chronicon.
 Athanasius Kircher (c. 1601-1680) was a German Jesuit scholar, skilled in geology, medicine, and Oriental studies. His Oedipus Ægypticus is a large study of Egyptology and comparative religion.
 Johannes Cocceius (1603-1689) was born in Bremen, Germany, and went on to become Professor of Philology at the Gymnasium in Bremen (1630), held the chair of Hebrew (1630) and theology (1643) at Franker, and was made Professor of Theology at Leiden (1650). He was the founder of the Cocceian school of covenant theology, bitter rival to the Voetian school.