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The Book of Enoch

Chapters 1-60

(also referred to as "Ethiopian Enoch" or "1 Enoch")

The Book of Enoch (also 1 Enoch[1]) is an ancient Jewish religious work, ascribed to Enoch, the great-grandfather of Noah. It is not currently regarded as part of the Canon of Scripture as used by Jews, apart from the Beta Israel canon; nor by any Christian group, apart from the Ethiopian Orthodox Church canon.

Chapter 1


1The word of the blessing of Enoch, how he blessed the elect and the righteous, who were to exist in the time of trouble; rejecting all the wicked and ungodly. Enoch, a righteous man, who was (1) with God, answered and spoke, while his eyes were open, and while he saw a holy vision in the heavens. This the angels showed me.      

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Books of Maccabees or Machabees.

There were originally five books of the Maccabees. The first contains a history of the war of independence, commencing (B.C. 175) in a series of patriotic struggles against the tyranny of Antiochus Epiphanes, and terminating B.C. 135. It became part of the Vulgate Version of the Bible, and was thus retained among the Apocrypha. The second gives a history of the Maccabees' struggle from B.C. 176 to B.C. 161. Its object is to encourage and admonish the Jews to be faithful to the religion of their fathers. The third does not hold a place in the Apocrypha, but is read in the Greek Church. Its design is to comfort the Alexandrian Jews in their persecution. Its writer was evidently an Alexandrian Jew. The fourth was found in the Library of Lyons, but was afterwards burned. The fifth contains a history of the Jews from B.C. 184 to B.C. 86. It is a compilation made by a Jew after the destruction of Jerusalem, from ancient memoirs, to which he had access. It need scarcely be added that none of these books has any divine authority.

Chapter 1


Now it came to pass, after that Alexander the son of Philip the Macedonian, who first reigned in Greece, coming out of the land of Cethim, had overthrown Darius king of the Persians and Medes:


He fought many battles, and took the strong holds of all, and slew the kings of the earth:


And he went through even to the ends of the earth, and took the spoils of many nations: and the earth was quiet before him.


And he gathered a power, and a very strong army: and his heart was exalted and lifted up.


And he subdued countries of nations, and princes: and they became tributaries to him.


And after these things, he fell down upon his bed, and knew that he should die.


And he called his servants the nobles that were brought up with him from his youth: and he 

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The Great Isaiah Scroll is one of the parchment scrolls discovered in 1947 in a cave near Qumran, on the northwestern shores of the Dead Sea. Of the 220 biblical scrolls found in the area, the complete Great Isaiah Scroll is one of the best preserved and the only one containing an entire biblical book. Dating from approximately 120 BCE, it is also one of the oldest Dead Sea Scrolls and to date one of the oldest known parchments.

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This is from the Dead Sea Scrolls And it is A reference to the Book of Enoch. But It is Named:  

The Book of Giants

I will put the hole book on at the bottom.

It is fair to say that the patriarch Enoch was as well known to the ancients as he is obscure to modern Bible readers. Besides giving his age (365 years), the book of Genesis says of him only that he "walked with God," and afterward "he was not, because God had taken him" (Gen. 5:24). This exalted way of life and mysterious demise made Enoch into a figure of considerable fascination, and a cycle of legends grew up around him.

Many of the legends about Enoch were collected already in ancient times in several long anthologies. The most important such anthology, and the oldest, is known simply as The Book of Enoch, comprising over one hundred chapters. It still survives in its entirety (although only in the Ethiopic language) and forms an important source for the thought of Judaism in the last few centuries B.C.E. Significantly, the remnants of several almost complete copies of The Book of Enoch in Aramaic were found among the Dead Sea Scrolls, and it is clear that whoever collected the scrolls considered it a vitally important text. All but one of the five major components of the Ethiopic anthology have turned up among the scrolls. But even more intriguing is the fact that additional, previously unknown or little-known texts about Enoch were discovered at Qumran. The most important of these is The Book of Giants. Iv'e add Some Interesting points here you'll see in White.

Book of Giants -- Reconstructed Texts

A summary statement of the descent of the wicked angels, bringing both knowledge and havoc. Compare Genesis 6:1-2, 4.

1Q23 Frag. 9 + 14 + 15 2[ . . . ] they knew the secrets of [ . . . ] 3[ . . . si]n was great in the earth [ . . . ] 4[ . . . ] and they killed manY [ . . ] 5[ . . . they begat] giants [ . . . ]

The angels exploit the fruifulness of the earth.

4Q531 Frag. 3 2[ . . . everything that the] earth produced [ . . . ] [ . . . ] the great fish [ . . . ] 14[ . . . ] the sky with all that grew [ . . . ] 15[ . . . fruit of] the earth and all kinds of grain and al1 the trees [ . . . ] 16[ . . . ] beasts and reptiles . . . [al]l creeping things of the earth and they observed all [ . . . ] |8[ . . . eve]ry harsh deed and [ . . . ] utterance [ . . . ] l9[ . . . ] male and female, and among humans [ . . . ]

The two hundred angels choose animals on which to perform unnatural acts, including, presumably, humans.

1Q23 Frag. 1 + 6 [ . . . two hundred] 2donkeys, two hundred asses, two hundred . . . rams of the] 3flock, two hundred goats, two hundred [ . . . beast of the] 4field from every animal, from every [bird . . . ] 5[ . . . ] for miscegenation 200x5=1000[ . . . ]

The outcome of the demonic corruption was violence, perversion, and a brood of monstrous beings. Compare Genesis 6:4.

4Q531 Frag. 2 [ . . . ] they defiled [ . . . ] 2[ . . . they begot] giants and monsters [ . . . ] 3[ . . . ] they begot, and, behold, all [the earth was corrupted . . . ] 4[ . . . ] with its blood and by the hand of [ . . . ] 5[giant's] which did not suffice for them and [ . . . ] 6[ . . . ] and they were seeking to devour many [ . . . ] 7[ . . . ] 8[ . . . ] the monsters attacked it.

4Q532 Col. 2 Frags. 1 - 6 2[ . . . ] flesh [ . . . ] 3al[l . . . ] monsters [ . . . ] will be [ . . . ] 4[ . . . ] they would arise [ . . . ] lacking in true knowledge [ . . . ] because [ . . . ] 5[ . . . ] the earth [grew corrupt . . . ] mighty [ . . . ] 6[ . . . ] they were considering [ . . . ] 7[ . . . ] from the angels upon [ . . . ] 8[ . . . ] in the end it will perish and die [ . . . ] 9[ . . . ] they caused great corruption in the [earth . . . ] [ . . . this did not] suffice to [ . . . ] "they will be [ . . . ]

The giants begin to be troubled by a series of dreams and visions. Mahway, the titan son of the angel Barakel, reports the first of these dreams to his fellow giants. He sees a tablet being immersed in water. When it emerges, all but three names have been washed away. The dream evidently symbolizes the destruction of all but Noah and his sons by the Flood.

2Q26 [ . . . ] they drenched the tablet in the wa[ter . . . ] 2[ . . . ] the waters went up over the [tablet . . . ] 3[ . . . ] they lifted out the tablet from the water of [ . . . ]

The giant goes to the others and they discuss the dream.

4Q530 Frag.7 [ . . . this vision] is for cursing and sorrow. I am the one who confessed 2[ . . . ] the whole group of the castaways that I shall go to [ . . . ] 3[ . . . the spirits of the sl]ain complaining about their killers and crying out 4[ . . . ] that we shall die together and be made an end of [ . . . ] much and I will be sleeping, and bread 6[ . . . ] for my dwelling; the vision and also [ . . . ] entered into the gathering of the giants 8[ . . . ]

6Q8 [ . . . ] Ohya and he said to Mahway [ . . . ] 2[ . . . ] without trembling. Who showed you all this vision, [my] brother? 3[ . . . ] Barakel, my father, was with me. 4[ . . . ] Before Mahway had finished telling what [he had seen . . . ] 5[ . . . said] to him, Now I have heard wonders! If a barren woman gives birth [ . . . ]

4Q530 Frag. 4 3[There]upon Ohya said to Ha[hya . . . ] 4[ . . . to be destroyed] from upon the earth and [ . . . ] 5[ . . . the ea]rth. When 6[ . . . ] they wept before [the giants . . . ]

4Q530 Frag. 7 3[ . . . ] your strength [ . . . ] 4[ . . . ] 5Thereupon Ohya [said] to Hahya [ . . . ] Then he answered, It is not for 6us, but for Azaiel, for he did [ . . . the children of] angels 7are the giants, and they would not let all their poved ones] be neglected [. . . we have] not been cast down; you have strength [ . . . ]

The giants realize the futility of fighting against the forces of heaven. The first speaker may be Gilgamesh.

4Q531 Frag. 1 3[ . . . I am a] giant, and by the mighty strength of my arm and my own great strength 4[ . . . any]one mortal, and I have made war against them; but I am not [ . . . ] able to stand against them, for my opponents 6[ . . . ] reside in [Heav]en, and they dwell in the holy places. And not 7[ . . . they] are stronger than I. 8[ . . . ] of the wild beast has come, and the wild man they call [me].(wow!!! Giants= Wild Men with Worldly Strength). 

9[ . . . ] Then Ohya said to him, I have been forced to have a dream [ . . . ] the sleep of my eyes [vanished], to let me see a vision. Now I know that on [ . . . ] 11-12[ . . . ] Gilgamesh [ . . . ]

Ohya's dream vision is of a tree that is uprooted except for three of its roots; the vision's import is the same as that of the first dream.

6Q8 Frag. 2 1three of its roots [ . . . ] [while] I was [watching,] there came [ . . . they moved the roots into] 3this garden, all of them, and not [ . . . ]

Ohya tries to avoid the implications of the visions. Above he stated that it referred only to the demon Azazel; here he suggests that the destruction isfor the earthly rulers alone.

4Q530 Col. 2 1concerns the death of our souls [ . . . ] and all his comrades, [and Oh]ya told them what Gilgamesh said to him 2[ . . . ] and it was said [ . . . ] "concerning [ . . . ] the leader has cursed the potentates" 3and the giants were glad at his words. Then he turned and left [ . . . ]

More dreams afflict the giants. The details of this vision are obscure, but it bodes ill for the giants. The dreamers speak first to the monsters, then to the giants.

Thereupon two of them had dreams 4and the sleep of their eye, fled from them, and they arose and came to [ . . . and told] their dreams, and said in the assembly of [their comrades] the monsters 6[ . . . In] my dream I was watching this very night 7[and there was a garden . . . ] gardeners and they were watering 8[ . . . two hundred trees and] large shoots came out of their root 9[ . . . ] all the water, and the fire burned all 10[the garden . . . ] They found the giants to tell them 11[the dream . . . ]

Someone suggests that Enoch be found to interpret the vision.

[ . . . to Enoch] the noted scribe, and he will interpret for us 12the dream. Thereupon his fellow Ohya declared and said to the giants, 13I too had a dream this night, O giants, and, behold, the Ruler of Heaven came down to earth 14[ . . . ] and such is the end of the dream. [Thereupon] all th e giants [and monsters! grew afraid 15and called Mahway (probably yahway or Mem Water this is Rain Revelation ) . He came to them and the giants pleaded with him and sent him to Enoch 16[the noted scribe]. They said to him, Go [ . . . ] to you that 17[ . . . ] you have heard his voice. And he said to him, He wil1 [ . . . and] interpret the dreams [ . . . ] Col. 3 3[ . . . ] how long the giants have to live. [ . . . ]

After a cosmic journey Mahway comes to Enoch and makes his request.

[ . . . he mounted up in the air] 41ike strong winds, and flew with his hands like ea[gles . . . he left behind] 5the inhabited world and passed over Desolation, the great desert [ . . . ] 6and Enoch saw him and hailed him, and Mahway said to him [ . . . ] 7hither and thither a second time to Mahway [ . . . The giants awaig (maybe Awaits)  8your words, and all the monsters of the earth. If [ . . . ] has been carried [ . . . ] 9from the days of [ . . . ] their [ . . . ] and they will be added [ . . . ] 10[ . . . ] we would know from you their meaning [ . . . ] 11[ . . . two hundred tr]ees that from heaven [came down . . . ]

Enoch sends back a tablet with its grim message of judgment, but with hope for repentance.

4Q530 Frag. 2 The scribe [Enoch . . . ] 2[ . . . ] 3a copy of the second tablet that [Epoch] se[nt . . . ] 4in the very handwriting of Enoch the noted scribe [ . . . In the name of God the great] 5and holy one, to Shemihaza and all [his companions . . . ] 61et it be known to you that not [ . . . ] 7and the things you have done, and that your wives [ . . . ] 8they and their sons and the wives of [their sons . . . ] 9by your licentiousness on the earth, and there has been upon you [ . . . and the land is crying out] 10and complaining about you and the deeds of your children [ . . . ] 11the harm that you have done to it. [ . . . ] 12until Raphael arrives, behold, destruction [is coming, a great flood, and it will destroy all living things] 13and whatever is in the deserts and the seas. And the meaning of the matter [ . . . ] 14upon you for evil. But now, loosen the bonds bi[nding you to evil . . . ] l5and pray.Sounds Like The Initiated Will Be Judging the Nations.(initiate judgment)

A fragment apparently detailing a vision that Enoch saw.

4Q531 Frag. 7 3[ . . . great fear] seized me and I fell on my face; I heard his voice [ . . . ] 4[ . . . ] he dwelt among human beings but he did not learn from them [ . . . ]what come on who is that? Feast  of Tabernacles. Enoch(the initiated) got a revelation of the end of the age. 

For Bible Scripture on these Giants (Nephilim):

First in the natural then in the Spirit. We all have a giant in us that we need to let the Rock Judge and Wipe Out Like David When He deiced to trust YHWH in Warfare, That word Sling come form the root Qal meaning shepherd and Lah meaning Throat.  A Shepherd is a gather of a flock, Like an Apostle or  Prophet Throat speaks of something to eat its in the strongs 3886 luwa` loo'-ah a primitive root; to gulp; figuratively, to be rash:--swallow down (up)..These Giants Were Religious and Perverted Seed (Word) That in Which The Daughters gave Birth To Or Manifested .False Word that consume Every thing. Psalm 21:9 Thou shalt make them as a fiery oven in the time of thine anger: YHWH shall swallow them up in his wrath, and the fire shall devour them.

1Samuel 17:40 And he took his staff in his hand, and chose him five smooth stones out of the brook(H 2975 y`or yeh-ore), and put them in a shepherd's bag which he had, even in a scrip; and his sling was in his hand: and he drew near to the Philistine: to roll (in dust):--roll (wallow) self .

Epistle of Barnabas

The Epistle of Barnabas (GreekΕπιστολή ΒαρνάβαHebrewאיגרת בארנבס‎) is a Greek epistle containing twenty-one chapters, preserved complete in the 4th century Codex Sinaiticus where it appears at the end of the New Testament. It is traditionally ascribed to Barnabas who is mentioned in the Acts of the Apostles, though some ascribe it to another Apostolic Father of the same name, a "Barnabas of Alexandria", or simply attribute it to an unknown early Christian teacher. A form of the Epistle 850 lines long is noted in the Latin list of canonical works in the 6th century Codex Claromontanus [1]. It is not to be confused with the Gospel of Barnabas.

Chapter 1

Barnabas 1:1

I Bid you greeting, sons and daughters, in the name of the Lord that loved us, in peace.

Barnabas 1:2

Seeing that the ordinances of God are great and rich unto you, I rejoice with an exceeding great and overflowing joy at your blessed and glorious spirits; so innate is the grace of the spiritual gift that ye have received.

Barnabas 1:3

Wherefore also I the more congratulate myself hoping to be saved, for that I truly see the Spirit poured out among you from the riches of the fount of the Lord. So greatly did the much-desired sight of you astonish me respecting you.

Barnabas 1:4

Being therefore persuaded of this, and being conscious with myself that having said much among you I know that the Lord journeyed with me on the way of righteousness, and am wholly constrained also myself to this, to love you more than my own soul (for great faith and love dwelleth in you through the hope of the life which is   His)--considering this therefore, that,


Chapters 1-9

THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their Jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as he said unto him, 'Go up to the top of the Mount.'

1 And it came to pass in the first year of the exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, [2410 Anno Mundi] that God spake to Moses, saying: 'Come up to Me on the Mount, and I will give thee two tables of stone of the law and of the commandment, which
2 I have written, that thou mayst teach them.' And Moses went up into the mount of God, and the
3 glory of the Lord abode on Mount Sinai, and a cloud overshadowed it six days. And He called to Moses on the seventh day out of the midst of the cloud, and the appearance of the glory of the
4 Lord was like a flaming fire on the top of the mount. And Moses was on the Mount forty days and forty nights, and God taught him the earlier and the later history of the division of all the days
5 of the law and of the testimony. And He said: 'Incline thine heart to every word which I shall speak to thee on this mount, and write them in a book in order that their generations may see how I have not forsaken them for all the evil which they have wrought in transgressing the covenant
6 which I establish between Me and thee for their generations this day on Mount Sinai. And thus it will come to pass when all these things come upon them, that they will recognise that I am more righteous than they in all their judgments and in all their actions, and they will recognise that
7 I have been truly with them. And do thou write for thyself all these words which I declare unto, thee this day, for I know their rebellion and their stiff neck, before I bring them into the land of which I sware to their fathers, to Abraham and to Isaac and to Jacob, saying: ' Unto your seed

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Epistle of Polycarp to the Philippians.

Polycarp (ca. 69 – ca. 155) (Ancient GreekΠολύκαρπος) was a second century Christian bishop of Smyrna[1]. According to the Martyrdom of Polycarp, he died a martyr, bound and burned at the stake then stabbed when the fire failed to touch him.[2]. Polycarp is regarded as a saintin the Roman CatholicEastern OrthodoxOriental Orthodox , Anglican, and Lutheran Churches.

It is recorded by Irenaeus, who heard him speak in his youth, and by Tertullian,[3] that he had been a disciple of the John the Apostle.[4]

The early tradition that expanded upon the Martyrdom to link Polycarp in competition and contrast with John the Apostle who, though many people had tried to kill him, was not martyred but died of old age after being exiled to the island of Patmos, is embodied in the Sahidic Copticfragentary papyri (the "Harris fragments"), now in the British Library, dating to the third to sixth centuries.[5] Frederick Weidmann, their editor, interprets the "Harris fragments" as Smyrnan hagiography addressing Smyrna-Ephesus church rivalries, which "develops the association of Polycarp and John to a degree unwitnessed, so far as we know, either before or since."[6] The fragments echo the Martyrology and diverge

Chapter 1. Praise of the Philippians

I have greatly rejoiced with you in our Lord Jesus Christ, because you have followed the example of true love [as displayed byGod], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in daysPhilippians 1:5 long gone by, endures even until now, and brings forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] whom God raised from the dead, having loosed the bands of the grave. In whom, though now you see Him not, you believe, and believing, rejoice with joy unspeakable and full of glory; 1 Peter 1:8 into which joy many desire to enter,knowing that by grace you are saved, not of works, Ephesians 2:8-9 but by the will of God through Jesus Christ.

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