I think this is very important for understanding the origins of Christology.
When we compare Genesis with works like Enoch, Jubilees, etc., what we find are many examples where it appears like some very short passage in Genesis was greatly expanded upon by some later writer. But is this really what was happening, or is what we find in Enoch, Jubilees, etc., a fuller account the original story, which Genesis has redacted?
Example:
6 When human beings began to increase in number on the earth and daughters were born to them, 2 the sons of God saw that the daughters of humans were beautiful, and they married any of them they chose. 3 Then the Lord said, “My Spirit will not contend with humans forever, for they are mortal; their days will be a hundred and twenty years.”
4 The Nephilim were on the earth in those days—and also afterward—when the sons of God went to the daughters of humans and had children by them. They were the heroes of old, men of renown.
5 The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time. 6 The Lord regretted that he had made human beings on the earth, and his heart was deeply troubled. 7 So the Lord said, “I will wipe from the face of the earth the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them.” 8 But Noah found favor in the eyes of the Lord.
And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them, that the angels of God 186 saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants.187 2. And lawlessness increased on the earth and all flesh corrupted its way,188 alike men and cattle and beasts and birds and everything that walketh on the earth-all of them corrupted their ways and their orders, and they began to devour189 each other, and lawlessness increased on the earth and every imagination of the thoughts of all men (was) thus evil continually.190
3. And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth191 had wrought all manner of evil before His eyes. 4. And He said: "I shall destroy man and all flesh upon the face of the earth which I have created." 5. But Noah found grace before the eyes of the Lord.192 6. And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion, and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate. 7. And against their sons went forth a command from before His face that they should be smitten with the sword, and be removed from under heaven. 8. And He said "Thy spirit will not always abide 193 on man; for they also are flesh and their days shall be one hundred and twenty years."
1 And it came to pass when the children of men had multiplied that in those days were born unto 2 them beautiful and comely daughters. 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 3 and beget us children.' And Semjaza, who was their leader, said unto them: 'I fear ye will not 4 indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.' And they all answered him and said: 'Let us all swear an oath, and all bind ourselves by mutual imprecations 5 not to abandon this plan but to do this thing.' Then sware they all together and bound themselves 6 by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn 7 and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal, 8 Asael, Armaros, Batarel, Ananel, Zaqiel, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.
7:
1 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms 2 and enchantments, and the cutting of roots, and made them acquainted with plants. And they 3 became pregnant, and they bare great giants, whose height was three thousand ells: Who consumed 4 all the acquisitions of men. And when men could no longer sustain them, the giants turned against 5 them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and 6 fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones.
...
10:
Watchers have disclosed and have taught their sons. And the whole earth has been corrupted 9 through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in 10 battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and 11 that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves 12 with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is 13 for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and 14 to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all 15 generations. And destroy all the spirits of the reprobate and the children of the Watchers, because 16 they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore.
And on Enoch goes with more about all this.
The point here is that in Genesis, repeatedly, blame for sin is placed squarely on humans, in both the story of Eden and the Flood. We see throughout the Torah, blame being put on women in particular for various ills. Yet, in Jubilees, Enoch, Gnostic literature, and other apocrypha, we find often that blame is instead put on heavenly beings. The sources of sin and temptation in many apocryphal works are angels, demons, spirits, etc. yet these are almost entirely absent from the Torah.
But in many places, such as this example, the story in Genesis looks incomplete. The tradition view is that Genesis was a full accounting or was the point of origin at least, for the apocryphal accounts, i.e. that writers or theologians read Genesis, got their ideas from Genesis, and then expanded upon what Genesis said, developing new ideas.
But the more I read all of the material the more I do not think this was the case. It seems to me that Genesis is actually the radical divergence from what was a more broadly known mythology, and that what we find in Enoch, Jubilees, etc., reflects older traditions that pre-date Genesis. It may be that Enoch, Jubilees, etc. were written after Genesis, but it seems to be that those writers were trying to "set the story straight" by recording the original mythology from which Genesis diverged.
In so many places in Genesis the story looks redacted and shortened, like it is leaving out many details and glossing over what must have been some longer narrative. Many points are left unsaid, and much needs to be inferred. Yet we get details in the apocrypha, and those details seems to make logical (theologically) sense in ways that the Genesis account actually doesn't.
If this is the case, then movements like the Gnostics and the Pauline ministry have to be understood in this context. And when we read the Gospels, we also have to understand them in the context of these disputes. This is particularly true of Mark.
In the Gospel of Mark, for example, women are portrayed particularly positively, Satan and his minions are trivialized, and blame is placed on the temple priests (who were men). The male disciples are also portrayed negatively.
In much of the apocryphal literature, such as Enoch, Jubilees, etc., there are parallels drawn between the origin and the end. It is clear that understanding the origin is essential for understanding the end and vice versa. Accounts of the origins of the world and sin shape the understanding of the ultimate fate of mankind. Likewise, accounts of the end necessarily imply a model of origins.
So what does Mark tell us about origins? The Gospel of Mark implies a certain model of origins. The Gospel of Mark does not accept the Genesis account of origins. Women are not the source of sin. But Mark also rejects Enoch. Satan is not the problem either. The blame falls on the men. The "teachers of the law" are the ones in error, they receive the blame.
Now, Martyrdom of Isaiah falls in line with Jubilees. In MoI Satan/Belial is the source of the problems and is the adversary that Jesus must defeat. This is certainly much more traditional. But in Mark, which I think was written after MoI, the writer has gone out of his way to demonstrate that Satan and his minions were not the problem. Likewise the writer goes out of his way to show that women were not the problem. The problem is the Jewish leadership in the end, which implies that the Jewish leadership are also the origin of sin. I think the writer of Mark was intentionally addressing these concepts of the origin of sin.