Annette Yoshiko Reed, Fallen Angels and the History of Judaism and Christianity, 2005 ISBN 0-521-85378-8, pag 234 Codex Panopolitanus (Cairo Papyrus 10759), named also Codex Gizeh or Akhmim fragments, consists of fragments of two 6th-century papyri containing portions of chapters 1–32 recovered by a French archeological team at Akhmim in Egypt and published five years later, in 1892. The Sinners destroy each other: Judgment of the Fallen Angels: the Safety of the Righteous: further Woes for the Sinners. First Period of the Angelic Rulers– from the Destruction of Jerusalem to the Return from Captivity.

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to execute judgment upon all, and to convince all who are ungodly among them of all their godless deeds which they have godlessly committed, and of all the harsh speeches which godless sinners have spoken against Him." The following two quotes have been altered from their original form to make the hypothetical meanings of the animal names clear. William Morfill. The Book of the Secrets of Enoch (1896), from Mss Russian Codex Chludovianus, Bulgarian Codex Belgradensi, Codex Belgradensis Serbius. Peter H. Davids points to Dead Sea Scrolls evidence but leaves it open as to whether Jude viewed 1Enoch as canon, deuterocanon, or otherwise: "Did Jude, then, consider this scripture to be like Genesis or Isaiah? Certainly he did consider it authoritative, a true word from God. We cannot tell whether he ranked it alongside other prophetic books such as Isaiah and Jeremiah. What we do know is, first, that other Jewish groups, most notably those living in Qumran near the Dead Sea, also used and valued 1Enoch, but we do not find it grouped with the scriptural scrolls." [26]

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Dream-Vision of Enoch: his Intercession for Azazel and the fallen angels: and his Announcement of their first and final Doom. The Book of Enoch plays an important role in the history of Jewish mysticism: the scholar Gershom Scholem wrote, "The main subjects of the later Merkabah mysticism already occupy a central position in the older esoteric literature, best represented by the Book of Enoch." [64] Particular attention is paid to the detailed description of the throne of God included in chapter 14 of 1 Enoch. [1]

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a Messiah called " Son of Man", with divine attributes, generated before the creation, who will act directly in the final judgment and sit on a throne of glory (1 Enoch 46:1–4, 48:2–7, 69:26–29) [17] :562–563 A sixth- or seventh-century fragmentary manuscript contains a Coptic version of the Apocalypse of Weeks. How extensive the Coptic text originally was cannot be known. It agrees with the Aramaic text against the Ethiopic, but was probably derived from Greek. [47] Latin [ edit ] Also important in this identification is the fact that the original name Rameel, is very similar in meaning to the word Lucifer ('Morning Star') which is a common Latin name of Satan in Christianity. P. Flint The Greek fragments of Enoch from Qumran cave 7 in ed.Boccaccini Enoch and Qumran Origins 2005 ISBN 0-8028-2878-7, pp. 224–233. It then describes: "And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face."The Keys are, collectively, a code book that explains how the Divine is extended and manifested through higher Thought-Forms that unfold throughout all realms of life. They are a blueprint for a new direction in humankind’s evolution into a higher state of consciousness. The attribution "Enoch the Seventh from Adam" is apparently itself a section heading taken from 1Enoch (1En60:8, Jude1:14a) and not from Genesis. [27] And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convict all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. The first English translation of the Bodleian/Ethiopic manuscript was published in 1821 by Richard Laurence, titled The Book of Enoch, the prophet: an apocryphal production, supposed to have been lost for ages; but discovered at the close of the last century in Abyssinia; now first translated from an Ethiopic manuscript in the Bodleian Library. Oxford, 1821. Revised editions appeared in 1833, 1838, and 1842. Self-indulgence of Sinners: Sin originated by Man: all Sin recorded in Heaven: Woes for the Sinners.

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The only surviving example of 1 Enoch in Syriac is found in the 12th-century Chronicle of Michael the Great. It is a passage from Book VI and is also known from Syncellus and papyrus. Michael's source appears to have been a Syriac translation of (part of) the chronicle of Annianos. [50] History [ edit ] Origins [ edit ] Another inconsistency lies in 2 Enoch. After Enoch is taken up to be with the Lord (which is described in the Torah), he is transformed into a celestial being similar to an archangel. According to Scripture, people do not become angels, or vice versa, even after death. Just after the Deluge, at the dawn of the present time cycle, an era the Egyptians called ZEP TEPI, “The First Times”, a mysterious group of “gods” appeared, to initiate the survivors in the rudiments of civilization.Herbermann, Charles, ed. (1913). "The Book of Henoch (Ethiopic)". Catholic Encyclopedia. New York: Robert Appleton Company.