1 Enoch opens with a blessing, and its ninth verse is the one Jude names: Enoch, the seventh from Adam, prophesied, saying… This page measured that verse in every language it survives in here — the Greek of a parchment codex, the Geʻez, two Latin witnesses, and the Aramaic of Qumran. In Greek, Jude 15 shares two separate runs of five consecutive words with 1 Enoch 1:9, tie band 1 from both sides, and every phrase of three or more they share is absent from all 30,348 Greek Old Testament units screened. Across the whole Greek New Testament only six verses run deeper into these five chapters than into the Greek Old Testament, and only Jude’s names Enoch. Two of the others reach four words — they shall inherit the earth (Matthew 5:5) and the god of this age (2 Corinthians 4:4) — and the second stands in a sentence about the one who blinds the minds of the unbelieving, not about the God who treads on Sinai. 1 Enoch is not Scripture for us; it is read here as a Second-Temple witness and tested by the canon. See the method →
1 Enoch is a collection of Jewish writings given in the name of Enoch, the man of Genesis 5:21–24 who walked with God and was not. Its 108 chapters are commonly divided into five books — the Watchers (1–36), the Parables (37–71), the Astronomical Book (72–82), the Dream Visions (83–90) and the Epistle (91–108) — and chapters 1–5 introduce the first. It survives complete only in Geʻez, in Greek for parts, and in Aramaic fragments from Qumran. It is not Scripture for us, and it is not deuterocanonical either. We read it as we read the other Second-Temple books — as a window on the world the New Testament was written in — critically, gratefully for the light it throws, and testing everything by the canon. Jude 14–15 names Enoch and gives words that stand in 1:9; this page measures that, reports it precisely, and labels the church’s view as the church’s (Stage 6).
⚠️ What this page can and cannot measure — read this first.
HELD, AND MEASURED: the Greek of the Akhmim codex for 1:1–3:1 and 5:1–9 (22 rows); Dillmann’s Geʻez of the whole book (1,062 rows); the Latin of 1:9 as two Latin writers give it; the Aramaic of 4Q201, 4Q202 and 4Q204 for this range, letter by letter; the Greek New Testament (7,927 verses, SBLGNT) and the Greek Old Testament files (30,348 units); Dillmann’s Ethiopic Genesis; VanderKam’s Geʻez Jubilees (measured, never printed).
HELD, AND QUOTED BUT NOT MEASURED: Charles’s English — because Charles also translated the shelf’s Jubilees, an English run between the two would measure Charles, not the texts.
NOT HELD: any Ethiopic manuscript or apparatus (so no Ethiopic variant is checked); the printed editions of the Qumran fragments; Knibb’s edition of the Ethiopic; the critical editions of the two Latin writers; and no Hebrew text of 1 Enoch exists anywhere to hold.
CONSEQUENCE: the Greek-against-Greek screens run as on every page of this shelf. Aramaic against Greek or Geʻez cannot be run — different languages — so the Qumran column is used for presence and absence only.
1 Enoch 1:1–5:9 — eleven verses, each with what was measured
Greek: the Akhmim codex (“Gizeh”) · Geʻez: Dillmann 1851 · Aramaic: 4Q201, 4Q204 · English: R. H. Charles (1912; SPCK 1917)The book’s first word for its readers is elect — ἐκλεκτοὺς, ኅሩያነ — and the same word closes the passage at 5:7–8 (the structure below). The Greek and the Geʻez do not end the verse alike: the codex has the enemies removed and then carries καὶ σωθήσονται δίκαιοι, and the righteous will be saved; the Geʻez ends on removing ኵሉ ፡ እኩያን ፡ ወረሲዓን, all the wicked and ungodly, with nothing after. On the leather of 4Q201 the name survives: [בה]ן חנוך לבח[ירין] (…Enoch, to the ch[osen]).
Six Greek words that stand in the Greek Old Testament only in Balaam’s oracles. And taking up his parable he said introduces seven of Balaam’s speeches in Numbers 23–24 and nothing else in the 30,348 Greek Old Testament units screened (run 6, tie band 7; Stage 4). The voice also turns in mid-verse: Enoch… saw, then the angels showed me. The Qumran leather has ומן מלי [עירין] וקדישין כלה — and from the words of [watchers] and holy ones, all — where the word watchers is the editors’ restoration, not the scroll’s.
Two measured things in one line. ὁ θεὸς τοῦ αἰῶνος, the God of the age, are four words that stand in no Greek Old Testament unit and in one New Testament verse: 2 Corinthians 4:4, where they name the god of this age who blinds — the page’s plainest counter-example (Stage 4). And the codex spells the mountain Σεινὰ; the Greek Old Testament files spell it Σινα all 39 times. The verse division is Charles’s, not Dillmann’s: the Geʻez row opens ወአምላከ ፡ ዓለም ። — two words and Dillmann’s own full stop — because Dillmann’s numeral 4 stands a clause later (Versification, below). The square brackets are Charles’s: “This I have bracketed as an addition” (1912), although the codex and the Geʻez both carry the line.
The first Watchers of the book — and the witnesses do not agree what they do. The codex: they will believe (πιστεύσουσιν). The Geʻez: ወያድለቀልቁ ፡ ትጉሃን, and the Watchers will quake, which is what Charles prints. The noun ἐγρήγοροι stands once in the Greek Old Testament files (Lamentations 4:14) and nowhere in the Greek New Testament.
One of three rows in the passage that reach six words with the Greek Old Testament — and the only one of the three whose six words are both uncommon and unshared (1:2 is a formula seven verses share; 5:9 is a common phrase). τακήσονται ὡς κηρὸς ἀπὸ προσώπου πυρὸς — shall melt like wax before fire — six words that stand in one Greek Old Testament unit, τακήσονται ὡς κηρὸς ἀπὸ προσώπου πυρὸς (Micah 1:4), tie band 1 from both sides. Charles’s note derives the line “From Ps. 97” (Psalm 96:5 in the Greek numbering), which measures three.
GEʻEZ 1:9 ወናሁ ፡ መጽአ ፡ በትእልፈት ፡ ቅዱሳን ፡ ከመ ፡ ይግበር ፡ ፍትሐ ፡ ላዕሌሆሙ ፡ ወያሐጕሎሙ ፡ ለረሲዓን ፡ ወይትዋቀስ ፡ ኵሎ ፡ ዘሥጋ ፡ በእንተ ፡ ኵሉ ፡ ዘገብሩ ፡ ወረሰዩ ፡ ላዕሌሁ ፡ ኃጥአን ፡ ወረሲዓን ።1:9CHARLES 1:9 “And behold! He cometh with ten thousands of ⌈His⌉ holy ones To execute judgement upon all, And to destroy ⌈all⌉ the ungodly: And to convict all flesh Of all the works ⌈of their ungodliness⌉ which they have ungodly committed, ⌈And of all the hard things which⌉ ungodly sinners ⌈have spoken⌉ against Him.”
The verse Jude names. Jude 14–15 introduces it as Enoch’s prophecy, and against this Greek row Jude 15 reaches five consecutive words twice — ποιῆσαι κρίσιν κατὰ πάντων, καὶ and ἀσεβείας αὐτῶν ὧν ἠσέβησαν καὶ — tie band 1 from both sides, and none of the shared phrases of three or more words stands in any of the 30,348 screened units of the Greek Old Testament (Stage 4). Every span Charles marks ⌈ ⌉ here — words in the Greek that the Ethiopic lacks — has its counterpart in Jude’s Greek (in the SBLGNT; Stage 4); and the Geʻez ወናሁ ፡ መጽአ (and behold, he came) stands nearer Jude’s opening than the codex’s ὅτι ἔρχεται does.
The turn to the reader: observe. The Geʻez form ጠየቁ — as printed a perfect, they observed, which Charles’s note reads as the imperative observe by a change of one vowel — heads this verse, 3:1 and 5:1, stands second in 4:1, and in this spelling stands nowhere else in the 1,062 rows of the Geʻez book (the imperative of the same verb, ጠይቅዋ, opens 101:1). The codex has the imperative Κατανοήσατε.
4Q201 1 ii 5 מן ארבעת עסר אילני[ן] דעליהן מתקימין3:1CHARLES 3:1 “Observe and see how (in the winter) all the trees ⌈⌈seem as though they had withered and shed all their leaves, except fourteen trees, which do not lose their foliage but retain the old foliage from two to three years till the new comes.”
The codex breaks off here and does not resume until 5:1. The Geʻez and the Aramaic carry what it lacks: fourteen trees (፲ወ፬ዐፀው; 4Q201, except fourteen tree[s] whose leaves endure) and their two or three years (דתרתין ותלת שנין). Charles’s double corner bracket opens in this verse and is not closed in it: in the Oxford setting of 1912 it closes after Observe ye in 5:1, so that everything between is marked as Ethiopic and absent from the Greek. His note: “has been lost through homoeoteleuton”.
4Q201 1 ii 7 [כוי]ה ושלקה ואנתן טלל ומסתרין בעין מן קדמיה4:1CHARLES 4:1 “And again, observe ye the days of summer how the sun is above the earth over against it. And you seek shade and shelter by reason of the heat of the sun, and the earth also burns with glowing heat, and so you cannot tread on the earth, or on a rock by reason of its heat.”
A chapter the Greek codex does not have — and two Qumran copies do. 4Q201 preserves …scorching and burning, and you seek shade and shelter from before it; 4Q204 has בהון כוייה ושלקה (in them scorching and burning). Placed by reading against Charles’s English; the leather carries no verse numbers.
But you — the hinge. Nature keeps its order; the hearers do not. Great and hard words: μεγάλους καὶ σκληροὺς λόγους in the codex, ዓቢያተ ፡ ወድሩካተ ፡ ቃላተ in the Geʻez, and on 4Q201 עלוהי רברבן וקשין (against him, great and hard). The same Aramaic pair, רברבן וקשין, is preserved in 1:9 — where the Greek codex has only hard. Charles: “From these passages the close of St. Jude 15 is drawn” (his note names 27:2 and 101:3). Measured: Jude 15 shares one word with this row, two with Gizeh 27:2, and one with the Chester Beatty Greek of 101:3 (measured, not printed).
Four words that stand in one New Testament verse and in no Greek Old Testament unit: αὐτοὶ κληρονομήσουσιν τὴν γῆν, they shall inherit the earth (Matthew 5:5). The codex has the clause three times — 5:6, 5:7, 5:8 — the Geʻez once, ወእሙንቱ ፡ ይወርስዋ ፡ ለምድር; Charles prints it once, and his notes call the line in 5:6 a “doublet of 7b” and the one in 5:8 “a doublet from v. 7”. His English prints the half-lines in the order 7c, 7a, 7b; the row here keeps that order and joins 7c to 7a without a mark: in Charles’s printing the lines 6d–6g, 6i and 6j stand between them (Versification, below).
Geʻez: A. Dillmann, Liber Henoch aethiopice (1851); digitised by M. Jerabek (Library of Ethiopian Texts, Prague, 1995) and R. HaCohen — used under their non-commercial permission. Aramaic: Scripta Qumranica Electronica, CC BY-SA 4.0, © R. G. Kratz, I. Kottsieper, A. Steudel, after the Qumran-Wörterbuch. Greek: Online Critical Pseudepigrapha, CC BY 4.0.
Versification — a third state, stated because it is not the usual one. There is no Masoretic, no Septuagint, no King James and no Vulgate 1 Enoch: the shelf’s King James loader raises on 1 Enoch rather than return nothing, and the Clementine Vulgate on this disk has no such book. So there is no MT/LXX offset, no KJV shape and no Vulgate shape to report.
The shapes that do exist, counted (verses in chapters 1·2·3·4·5): Charles’s English 9·3·1·1·9 = 23; Dillmann’s Geʻez 9·3·1·1·9 = 23; the Greek codex 9·3·1·0·9 = 22 rows, of which 2:3 breaks off after six words and 3:1 is a scrap of six; the Latin, 1:9 only, twice; the Aramaic, column and line, with no verse numbers at all.
The Geʻez verse numbers are inferred. The digitised Dillmann prints none; the corpus cuts his text to Charles’s numbering. In these 23 verses two starts are disputed: 1:4, where Dillmann’s own marginal numeral stands at ወእምህየ ፡ ይከይድ (and from there he will tread), a clause after Charles’s 1:4 begins, and 5:9, where Dillmann’s full stop falls after ኢይደግሙ ፡ አብሶ, the words Charles counts as 5:9’s first. A Geʻez run that touches either boundary may be a clause longer or shorter than the row shows.
Charles prints 5:6–7 in lettered half-lines, out of numeric order — 6a, 6b, 6c, 7c, 6d, 6e, 6f, 6g, 6i, 6j, 7a, 7b — and prints no 6h, which his note calls a doublet of 7b. The corpus keeps his order within each verse but files 7c at the head of the 5:7 row. And Jude’s own division cuts the longest run: the six words Jude shares with 1:9 begin with the last word of Jude 14 (Stage 4).
The Shape of the Passage
Sequence inside a counted frame (not a chiasm)This is a sequence and is not offered as a chiasm. The parts run forward — a heading, a parable, a theophany, a lesson from nature, an accusation, two verdicts — and the only return is the word elect at both ends. Charles’s 1912 notes read 2:1–5:3 as a contrast between “the order and regularity that prevail in the world of nature” and “the disorder that prevails in the world of man”; the diagram takes its units from the verbs and the address, and his reading is reported beside it, not built into it.
⚠️ Where this page sits. 1 Enoch is filed here under Pseudepigrapha & Second Temple. It is part of the Bible of the Ethiopian Orthodox Church — the Beta maṣāḥəft record of the Geʻez text held on this disk carries the text of that church’s printed Bible as a second edition. It is not Scripture for us, and nothing taught at Pleasant Springs rests on it.
Author
Anonymous, writing as Enoch. The book gives its words to the man of Genesis 5:21–24, and in 1:2 the voice slides from Enoch… saw to the angels showed me. In these 23 verses Enoch is named twice, at 1:1 and 1:2, and then speaks.
Wording shared with the Greek Old Testament stands in his lines. Six Greek words that the Greek Old Testament files have only in Balaam’s oracles open the parable; six that they have only in Micah 1:4 melt the mountains; Sinai is the mountain God treads. Those are measured in Stage 4; what they say about the author’s reading is not measured and is not claimed.
The date is commentary’s, not ours. These chapters belong to the part of the book commonly called the Book of the Watchers (chapters 1–36), usually dated to the third century BC. On the evidence of their script the oldest Aramaic copies from Qumran Cave 4, 4Q201 among them, are commonly assigned to the second century BC, and others, 4Q204 among them, to the first. Reported, not checked: the editions that argue it are not held.
Audience
Readers told they are the remote generation. The vision is not for this generation, but for a remote one which is for to come (1:2). The book addresses its readers as the people the blessing was kept for.
Readers told to look. Chapters 2–5 speak in the second person plural — observe, behold, see, know — and the lesson is that heaven and earth keep their appointed order. Then 5:4 turns the same you into the accused.
Readers who are either elect or cursed. There is no third group in 5:5–9: light and grace and peace and the earth for one, a curse for the other.
Orient on the book, on its witnesses, and on the one verse of it the New Testament names.
Search by topic: Enoch (the man); Enoch, books of; 1 Enoch; Book of the Watchers; Watchers; Jude, Letter of; Akhmim; Qumran Enoch manuscripts.
Which articles are relevant?
- Anchor Bible Dictionary — its entries on Enoch, the books of Enoch, the Watchers and the Letter of Jude.
- Eerdmans Dictionary of Early Judaism — its entries on 1 Enoch, the Book of the Watchers and the Enoch literature.
- Dictionary of New Testament Background (IVP) — its entries on 1 Enoch and on Jude. These are subjects to look up; the exact entry titles were not checked, and none of these works is held on this disk.
- On the text — any article that keeps the Greek, Ethiopic and Aramaic witnesses apart. An article that quotes ‘1 Enoch 1:9’ without saying in which language is not usable for this verse: Stage 4 shows the witnesses disagree in its first four words.
Bibliography surfaced:
- R. H. Charles, The Book of Enoch, or 1 Enoch (Oxford: Clarendon Press, 1912) — the English quoted here, and the notes quoted from its pages 4–13.
- George W. E. Nickelsburg, 1 Enoch 1 (Hermeneia; Minneapolis: Fortress, 2001).
- Michael A. Knibb, The Ethiopic Book of Enoch (2 vols; Oxford: Clarendon Press, 1978).
- J. T. Milik, The Books of Enoch: Aramaic Fragments of Qumrân Cave 4 (Oxford: Clarendon Press, 1976).
- Matthew Black, Apocalypsis Henochi Graece (PVTG 3; Leiden: Brill, 1970).
- Richard Bauckham, Jude, 2 Peter (Word Biblical Commentary 50).
Balaam, Moses, Micah — and the witnesses that carried this text to us.
Each comparison below is one Charles’s 1912 notes make, or one the measurement itself turned up, and each carries its measured run in Greek (Gizeh against the CATSS Greek Old Testament, the shelf’s normaliser). A comparison is named; dependence is not claimed in either direction.
Which parallels shed light on the world of the text?
Three Old Testament scenes stand beside the opening. A blessing before a death (Moses in Deuteronomy 33), a seer who takes up his parable (Balaam in Numbers 23–24), and the Lord coming out of his place so that mountains melt (Micah 1:3–4). Measured in Greek they are not alike: Balaam’s formula and Micah’s wax are verbatim; Deuteronomy 33 is a single word.
- Numbers 23–24 ↔ 1 Enoch 1:2: καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν — six words; in the Greek Old Testament files they stand at Numbers 23:7, 23:18, 24:3, 24:15, 24:20, 24:21 and 24:23 and nowhere else; not in the Greek New Testament. From the Numbers side the band is 1: among the 400 Greek Enoch rows only 1:2 reaches six. A formula with one partner among the Enoch rows.
- Micah 1:4 ↔ 1 Enoch 1:6: six words, tie band 1 from both sides (Stage 4). Charles’s note: “The text does not go beyond Mic.” … and he lists the Psalm and Nahum beside it. Micah 1:3 against 1:4, where Charles says tread upon the earth comes “From Mic.”: two words, his, and.
- Melting wax and mountains elsewhere: Psalm 67:3 (Greek numbering; wax before fire, no mountains; not one of Charles’s references, but the only Greek Old Testament unit besides Micah 1:4 that reaches four with 1:6) 4, Psalm 96:5 3, Judges 5:5 (both Greek texts) 2, Judith 16:15 2.
- Deuteronomy 33:1–2 (the blessing of Moses; the Lord from Sinai with myriads) ↔ 1:1 and 1:9: one word each in Greek (blessed; with). Charles reads 1:9 against the Hebrew of Deuteronomy 33:2 and concludes “our author has followed the M.T.” — a judgement about an Aramaic or Hebrew original this page cannot test.
- Zechariah 14:5 (and all the holy ones with him) ↔ 1:9: one word.
- Psalm 36:11 (Greek numbering; the meek shall inherit the earth) ↔ 5:7, which Charles’s note derives from Psalm 37:11: one word; Psalm 36:9 two (they shall inherit). In Psalm 36 the Greek has they shall inherit γῆν four times (36:9, 11, 22, 29), never with the article.
- Isaiah 65:15 (your name left behind to my chosen ones) ↔ 5:6, Charles’s model for the line: two words. Wisdom 4:15 (grace and mercy to his elect), which Charles asks whether 5:7 influenced: two. Sirach 43, which he cites for its glorification of nature, and Sirach 16:26–28, a “nearer approximation” in which he finds “no sure ground for recognizing it as a source”: against both chapters, three at most (all the works). Psalms of Solomon 18, which he also lists: two at most.
- The Testament of Naphtali 2–3, which Charles quotes in Greek beside chapters 2–5: not measured — no clean Greek of the Testaments exists on this disk. The Geoponica, where his note finds fourteen evergreen trees: not held.
Greek. One parchment codex from Akhmim carries 1:1–32:6 — for this passage, 22 rows, chapter 4 absent, 2:3 and 3:1 in pieces. Its date is not given in the file used here, and the page does not supply one; it is commonly placed centuries after Jude (reported, not checked).
Geʻez. The only complete text, here in Dillmann’s edition of 1851, made from five manuscripts (the edition’s own title says so: ad quinque codicum fidem). Ethiopic variants cannot be checked here.
Latin. For these chapters only 1:9, in two later Latin writers, as the Online Critical Pseudepigrapha files them: Ps.-Cyprian, Ad Novatianum 16.5, and Ps.-Vigilius.
Aramaic. Three Qumran manuscripts preserve parts of every chapter here — 743 letters on the leather for these 23 verses, against 1,278 restored by the editors — including words of chapter 4, which the Greek codex lacks. They were found after Charles’s death in 1931, so his explanation of the gap (the eye skipping between similar endings) was made without them. The page reports that the words are on the leather; it does not rule on his explanation.
Myriads, the elect, the Watchers, an inheritance, a word for observe — and a spelling.
Counts are over the files named: the codex’s rows as encoded, Dillmann’s Geʻez as digitised (prefixed forms counted where the text says so), the 30,348 screened Greek Old Testament units (the Odes excluded, as on every page here) and the 7,927 SBLGNT verses. They are counts over these files, not over ‘the Septuagint’ or ‘1 Enoch’.
In the Greek New Testament this form stands twice: Hebrews 12:22 and Jude 14 (the noun in all its forms, eight times in seven verses, from Luke 12:1 to Revelation 9:16). In the 30,348 Greek Old Testament units, this form ten times (once without the final n), and the noun in all its forms 46 times. Jude 14 and Gizeh 1:9 share two consecutive words, μυριάσιν αὐτοῦ — and those two words stand in the Greek Old Testament only at 1 Samuel 18:7, 21:12 and 29:5 (Greek and Hebrew numbering; 21:12 is 21:11 in English Bibles): Saul has struck his thousands, and David his ten thousands. A two-word run proves nothing, and this one is printed so that none is read as more.
Six times in the codex’s 22 rows, at 1:1, 1:3, 1:8, 5:7 and twice at 5:8; five times in the Geʻez (ኅሩያን), five in Charles — the same five verses in all three. It is the frame of the structure above. 100 occurrences of the stem in the Greek Old Testament files; 23 in the Greek New Testament.
First here, at 1:5. The stem stands at 12 places in the Greek codex of chapters 1–16, and the Geʻez ትጉሃን, with its prefixed forms, 15 times in the book. As a noun it stands once in the Greek Old Testament files — Lamentations 4:14, where the Masoretic text reads עורים, blind — and not at all in the Greek New Testament. Daniel 4’s ‘watcher’ is ιρ in Theodotion’s Greek (4:13, 17, 23), a transliteration.
αὐτοὶ κληρονομήσουσιν τὴν γῆν, four words: Gizeh 5:6, 5:7, 5:8 and Matthew 5:5, and no Greek Old Testament unit. Three of them, κληρονομήσουσιν τὴν γῆν, stand in Numbers 14:31 and Isaiah 60:21 and 61:7. But πραεῖς, the meek, is in Matthew 5:5 and Psalm 36:11 and nowhere in these chapters: Enoch’s heirs are the elect.
Four times in the 1,062 rows of the Geʻez book — 2:1, 3:1, 4:1, 5:1 — and nowhere else in this spelling. As printed it is a perfect; Charles’s note reads the imperative by a change of one vowel, and the imperative of the verb, ጠይቅዋ, stands at 101:1. At 2:1 the codex has Κατανοήσατε, at 3:1 καταμάθετε καὶ ἴδετε; its 4:1 and the opening of 5:1 are missing. One of them, καταμάθετε, stands once in the Greek New Testament — Matthew 6:28, consider the lilies — and not at all in the Greek Old Testament files.
The codex’s spelling; never the Greek Old Testament’s, which writes Σινα 39 times and never with ei. A spelling, not a reading: it shows which scribal habits the Greek column carries.
Counted here, not assumed:
- Length, witness by witness. The codex’s 22 rows carry 727 Greek words as encoded (731 with the four glued pairs split); Dillmann’s 23 verses carry 385 Geʻez word forms. Geʻez glues prefixes to words, so the counts are not comparable as lengths — but within the Greek and Geʻez the proportions move: at 5:6 the codex has 68 words and the Geʻez 17.
- The verse Jude names, in three languages: Gizeh 1:9 is 45 Greek words, the Geʻez 20 word forms, Ps.-Cyprian’s Latin 36 words, Ps.-Vigilius’s 20; Jude 14–15 is 44 (16 + 28).
- Of Jude 15’s 28 words, 22 stand in runs of three or more shared with Gizeh 1:9, and 24 in runs of two or more. The four that stand in no shared run are ἐλέγξαι and τῶν ἔργων and a second τῶν.
- The Aramaic, by the letter: 4Q201 column i (1:1–6) 92 letters on the leather, 389 restored; column ii (2:1–5:6) 435 and 336; 4Q204 column i, lines 15–30 (1:9–5:1) 212 and 544; 4Q202 column ii, line 1 (5:9) 4 and 9. No letter of 1:7–8 or 5:7–8 is held.
Five words with the verse that names Enoch; four with two that do not; and six with Micah.
The Greek screens, declared. Both sides are normalised by the shelf’s grk_seq_cmp: accents, breathings and iota subscripts dropped, lower case, final sigma folded, punctuation removed, elision resolved, and MorphGNT’s own spelling equivalences applied (the movable nu among them: Matthew's κληρονομήσουσι matches the codex's κληρονομήσουσιν). A run is consecutive identical word forms, never lemmas. The tie band is how many target units reach the same depth. Single shared words count as 1, so a 0 would mean no shared word at all. The codex is used exactly as encoded: four places where the encoding glues two words together (1:2 twice, 1:3, 1:4) were also re-run split — no depth changes in either screen, and one band moves (1:3 against the Greek Old Testament, 26 to 30).
1. The distribution first — 22 Greek rows, both ways.
Against the 7,927 verses of the Greek New Testament: all 22 reach two, 20 reach three, 11 reach four, 1 reaches five, and nothing reaches six. The one row at five is 1:9, and its band is 1: Jude 15.
Against the 30,348 units of the Greek Old Testament: all 22 reach two, 20 reach three, 15 reach four, 4 reach five, 3 reach six, and nothing reaches seven. The three at six are 1:2 (Balaam’s formula, band 7 — a formula), 1:6 (Micah 1:4, band 1, and from Micah’s side band 1 among all 400 Greek Enoch rows) and 5:9 (Tobit S 10:14, band 1 both ways — πάσας τὰς ἡμέρας τῆς ζωῆς αὐτῶν, all the days of their life, whose first five words stand in 27 Greek Old Testament units: depth without rarity).
So the deepest verbatim contacts these chapters make are not with Jude. Three rows reach six: a formula seven verses of Numbers share, a common phrase about the days of a life — and Micah’s wax, six uncommon words with a band of 1. Jude 15 comes next, at five.
All 22 Greek rows — the deepest partner on each side, with its tie band (click to open)
| Gizeh | NT run | band | New Testament partner(s) | Greek OT run | band | Greek Old Testament partner(s) |
|---|---|---|---|---|---|---|
| 1:1 | 3 | 1 | 1Co 15:25 | 3 | 9 | 1Chr 17:8 1Mac 9:29 1Sam/K 14:47 + 6 more |
| 1:2 | 4 | 1 | Ac 6:13 | 6 | 7 | Num 23:18 Num 23:7 Num 24:15 + 4 more |
| 1:3 | 3 | 3 | Heb 11:22 Jn 17:20 Mk 5:16 | 3 | 26 | 1/3Kgs 21:7 1/3Kgs 2:22 1/3Kgs 5:13 + 23 more |
| 1:4 | 4 | 1 | 2Co 4:4 | 4 | 2 | Gen 32:10 TobS 7:13 |
| 1:5 | 4 | 2 | Lk 11:31 Mt 12:42 | 5 | 2 | Isa 52:10 Ps 45:10 |
| 1:6 | 2 | 11 | 2Th 1:8 2Th 1:9 Ac 3:20 + 8 more | 6 | 1 | Mic 1:4 |
| 1:7 | 3 | 54 | Ac 10:11 Ac 2:19 Col 1:16 + 51 more | 4 | 12 | 1Mac 10:43 1Sam/K 23:23 2Esdr 19:6 + 9 more |
| 1:8 | 4 | 4 | Re 14:12 Re 15:3 Re 1:2 + 1 more | 4 | 1 | Ps 106:11 |
| 1:9 | 5 | 1 | Jud 1:15 | 3 | 18 | 1/3Kgs 5:22 1Esdr 8:45 1Mac 3:34 + 15 more |
| 2:1 | 4 | 2 | Re 13:6 Re 8:1 | 4 | 6 | 1Esdr 5:56 Ezek 14:22 Ezek 14:23 + 3 more |
| 2:2 | 3 | 19 | Ac 14:15 Ac 4:24 Lk 12:49 + 16 more | 4 | 2 | Isa 45:11 JoshB 2:1 |
| 2:3 | 2 | 78 | 1Co 1:16 1Co 6:14 1Co 9:7 + 75 more | 2 | 547 | 1/3Kgs 10:22a 1/3Kgs 10:4 1/3Kgs 10:5 + 544 more |
| 3:1 | 3 | 1 | Lk 21:29 | 2 | 596 | 1/3Kgs 10:21 1/3Kgs 15:12 1/3Kgs 21:4 + 593 more |
| 5:1 | 4 | 3 | Heb 4:4 Jud 1:15 Jud 1:25 | 4 | 14 | Dan 3:52 Exod 28:2 Exod 28:40 + 11 more |
| 5:2 | 3 | 37 | 1Jn 3:12 1Pe 4:11 1Pe 5:11 + 34 more | 4 | 1 | JudgA 13:12 |
| 5:3 | 3 | 1 | Re 22:19 | 4 | 2 | Deut 33:3 Sir 47:22 |
| 5:4 | 4 | 1 | 2Jn 1:6 | 3 | 40 | 1/3Kgs 2:3 1/3Kgs 8:58 1Mac 9:22 + 37 more |
| 5:5 | 3 | 1 | Heb 1:12 | 4 | 2 | Exod 6:16 Exod 6:18 |
| 5:6 | 4 | 1 | Mt 5:5 | 4 | 3 | 2Mac 11:14 Dan 12:10 Isa 61:7 |
| 5:7 | 4 | 1 | Mt 5:5 | 3 | 5 | 1Chr 4:40 Deut 1:39 Isa 60:21 + 2 more |
| 5:8 | 4 | 1 | Mt 5:5 | 4 | 1 | Num 4:19 |
| 5:9 | 3 | 38 | 1Co 14:33 1Jn 1:2 1Th 5:3 + 35 more | 6 | 1 | TobS 10:14 |
2. Jude 14–15 against 1 Enoch 1:9.
Προεφήτευσεν δὲ καὶ τούτοις ἕβδομος ἀπὸ Ἀδὰμ Ἑνὼχ λέγων· Ἰδοὺ ἦλθεν κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ, ποιῆσαι κρίσιν κατὰ πάντων καὶ ἐλέγξαι πάντας τοὺς ἀσεβεῖς περὶ πάντων τῶν ἔργων ἀσεβείας αὐτῶν ὧν ἠσέβησαν καὶ περὶ πάντων τῶν σκληρῶν ὧν ἐλάλησαν κατ’ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς.
The page’s literal gloss: And Enoch, seventh from Adam, prophesied also to these, saying: Behold, the Lord came with his holy myriads, to do judgement against all and to convict all the ungodly concerning all their works of ungodliness which they committed ungodly, and concerning all the hard things which ungodly sinners spoke against him.
Jude’s own words make this a quotation: Προεφήτευσεν … λέγων, he prophesied … saying. That is what Jude’s text does; what it implies about the book the words stand in is a separate question (Stage 6).
| shared run (Jude’s Greek) | words | in the 30,348 Greek OT units | in the 7,927 NT verses | in the 400 Greek Enoch rows |
|---|---|---|---|---|
| ποιῆσαι κρίσιν κατὰ πάντων καὶ | 5 (6 with αὐτοῦ, the last word of v. 14) | 0 | Jude 15 | Gizeh 1:9 |
| ἀσεβείας αὐτῶν ὧν ἠσέβησαν καὶ | 5 | 0 | Jude 15 | Gizeh 1:9 |
| κατ’ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς | 4 | 0 | Jude 15 | Gizeh 1:9 |
| πάντας τοὺς ἀσεβεῖς | 3 | 0 | Jude 15 | Gizeh 1:9 |
| σκληρῶν ὧν ἐλάλησαν | 3 | 0 | Jude 15 | Gizeh 1:9 |
| καὶ περὶ πάντων | 3 | 0 | Luke 3:19, Jude 15 | Gizeh 1:9, 13:2 |
| μυριάσιν αὐτοῦ | 2 | 3 (1 Samuel 18:7, 21:12, 29:5; 21:12 is 21:11 in English Bibles) | Jude 14 | Gizeh 1:9 |
The bands, both ways. Gizeh 1:9 against the Greek New Testament: 5, band 1 (Jude 15); against the Greek Old Testament: 3, band 18 (formulas such as concerning all which). Jude 15 against the 400 Greek Enoch rows (the printable 285 and the 115 measured-only): 5, band 1 (Gizeh 1:9); against the 30,348 Greek Old Testament units: 3, band 9. Jude 14 reaches 2 on both sides (band 3 among the Enoch rows; band 314 in the Greek Old Testament, with pairs such as and also and saying, behold). Read across the verse break, Jude 14–15 reaches six with Gizeh 1:9, band 1, and still only three with the Greek Old Testament.
The runs keep their order, except once. Gizeh has two clauses — καὶ σκληρῶν ὧν ἐλάλησαν λόγων and καὶ περὶ πάντων ὧν κατελάλησαν κατ᾽ αὐτοῦ — where Jude has one, καὶ περὶ πάντων τῶν σκληρῶν ὧν ἐλάλησαν κατ’ αὐτοῦ, the same words in a different order. Charles: “This entire verse has been quoted by Jude 14, 15 in a compressed form”. That is his description; the columns show one clause against two.
⚠️ One of these runs depends on which Greek New Testament is opened. The SBLGNT apparatus at Jude 15: πάντας τοὺς ἀσεβεῖς is read by WH, Treg and NIV; RP reads αὐτῶν after it; NA28 reads πᾶσαν ψυχὴν, every soul. With NA28’s words the run of three disappears; the two runs of five, the band of 1 and the Greek Old Testament’s three do not move.
3. Six New Testament verses run deeper into these chapters than into the Greek Old Testament.
The whole Greek New Testament, all 7,927 verses, screened against the 22 Gizeh rows: 4,004 share no two consecutive words with them, 3,560 share two, 347 three, 15 four and 1 five. Of the 363 that reach three or more, 129 reach the same depth in some Greek Old Testament unit — and six reach deeper here than anywhere in the 30,348 Greek Old Testament units:
| NT verse | run with Gizeh 1–5 | Gizeh row(s) | its best run in the 30,348 Greek OT units | what the run is |
|---|---|---|---|---|
| Jud 1:15 | 5 | 1:9 | 3 (band 9) | Names Enoch (v. 14). Two separate runs of five; every shared phrase of three or more absent from the 30,348 Greek Old Testament units screened. |
| Mt 5:5 | 4 | 5:6, 5:7, 5:8 | 3 (band 3) | They shall inherit the earth. No citation formula; meek stands in Psalm 36:11 and not in Gizeh 1–5. |
| 2Co 4:4 | 4 | 1:4 | 3 (band 60) | The god of this age. The same four words, with this after them, in a sentence about the one who blinds the minds of the unbelieving: a run that measures exactly like a contact. |
| Re 8:1 | 4 | 2:1 | 3 (band 25) | In heaven, about — the last word belongs to different clauses. |
| 2Co 2:3 | 3 | 5:6 | 2 (band 223) | Upon you all. |
| Tit 1:4 | 3 | 5:7 | 2 (band 33) | Grace and peace — Paul’s greeting. |
Matthew 5:5. μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. — Blessed are the meek, for they shall inherit the earth. Its four words with Gizeh 5:6–8 stand in no Greek Old Testament unit; its best there is three (Numbers 14:31, Isaiah 60:21, 61:7). Psalm 36:11 — οἱ δὲ πραεῖς κληρονομήσουσιν γῆν — measures one, because δὲ splits the meek and the Psalm has no article. And yet the Psalm is the one that has the meek. πραεῖς stands in Matthew 5:5 and Psalm 36:11 and not in these chapters. The run engine ranks Enoch first on four contiguous words; on who inherits, the Psalm and Matthew agree and Enoch does not. Matthew uses no citation formula, and the page assigns the verse to neither.
2 Corinthians 4:4 — the page’s counter-example. ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων, the god of this age has blinded the minds of the unbelieving. Its four words with Gizeh 1:4 measure like Matthew’s: four words, in one New Testament verse, in no Greek Old Testament unit, band 1 from the Enoch side (from Paul’s side band 1; from Matthew’s, 3 — the three rows of 5:6–8). In Enoch they are the eternal God treading on Sinai; in Paul, the one who blinds. It is printed so that four words with a band of 1 are not read as more than they are — including Matthew’s four.
4. Six witnesses at 1:9 — presence and absence.
| at 1:9 | Jude 14–15 (SBLGNT) | Gizeh (Greek) | Geʻez | Ps.-Cyprian (Latin) | Ps.-Vigilius (Latin) | 4Q204 (Aramaic) |
|---|---|---|---|---|---|---|
| the opening | Ἰδοὺ ἦλθεν | ὅτι ἔρχεται | ወናሁ ፡ መጽአ | Ecce venit | Ecce veniet | restored only |
| Lord | κύριος | — | — | — | — (but see below) | not preserved |
| the myriads | ἐν ἁγίαις μυριάσιν αὐτοῦ | σὺν ταῖς μυριάσιν αὐτοῦ καὶ τοῖς ἁγίοις αὐτοῦ | በትእልፈት ፡ ቅዱሳን | cum multis milibus nuntiorum suorum | in millibus | [רבו]את קדישו[הי] |
| destroy the ungodly | — | καὶ ἀπολέσει πάντας τοὺς ἀσεβεῖς | ወያሐጕሎሙ ፡ ለረሲዓን | et perdere omnes impios | et perdere omnes impios | restored only |
| convict whom | ἐλέγξαι πάντας τοὺς ἀσεβεῖς | ἐλέγξει πᾶσαν σάρκα | ወይትዋቀስ ፡ ኵሎ ፡ ዘሥጋ | arguere omnem carnem | arguere omnem carnem | [ב]שרא על עובד[י] |
| hard things spoken | τῶν σκληρῶν ὧν ἐλάλησαν | σκληρῶν ὧν ἐλάλησαν λόγων | — (no such clause) | de omnibus verbis impiis quae de deo locuti sunt | the Latin ends before it | רברבן וקשין |
Every span Charles marks in 1:9 as Greek-and-not-Ethiopic has a counterpart in Jude’s Greek: His (holy ones), all (the ungodly), of their ungodliness, and of all the hard things which, have spoken — five of five in the SBLGNT, four of five with NA28’s πᾶσαν ψυχὴν. And at the opening Jude stands with the Geʻez and both Latin writers against the codex: behold, where Gizeh has ὅτι (which Charles judged a corruption “corrupt for ἰδού”). The tense parts four ways: Jude’s aorist ἦλθεν, the codex’s present, the Geʻez perfect መጽአ (which Charles renders He cometh), Ps.-Vigilius’s future.
Two things set Jude apart: it has κύριος, and it has no clause about destroying — every other witness that preserves the verse (Gizeh, the Geʻez and both Latin writers; on 4Q204 no letter of destroy survives) has destroy the ungodly and convict all flesh as two clauses, and the two Latin texts share ten consecutive words there (et perdere omnes impios et arguere omnem carnem de omnibus). ⚠️ On Lord the files disagree: the Online Critical Pseudepigrapha’s Ps.-Vigilius reads Ecce veniet in millibus; Charles, citing the same passage of Migne, prints “Ecce veniet Dominus in millibus”. Migne is not held; the page cannot settle which is right, so the table leaves Ps.-Vigilius without Lord and says so.
The Latin, measured. Normalisation declared: lower case; æ and œ written out; j read as i and v as u; everything but letters dropped. Against the Clementine Vulgate’s Jude 14–15 — Ecce venit Dominus in sanctis millibus suis … — Ps.-Cyprian’s longest run is 3 (et de omnibus) and Ps.-Vigilius’s 4 (de omnibus operibus impietatis); without the j/v fold the longest runs are the same. The two Latin writers share ten words with each other and at most four with the Latin Jude. Charles reports Zahn’s view that the Ps.-Cyprian passage “is derived directly from our text, and not from it indirectly through Jude”; the runs are consistent with that and do not prove it.
5. Geʻez against Geʻez — and why the numbers are small.
Normalisation, declared exactly as on the Jubilees pages: words split on the Geʻez word divider and on spaces; the full stop and other Ethiopic punctuation removed; every word form kept as written, prefixes included; numerals left attached as the source has them. 0 means no two consecutive word forms in common. An optional fold merges the letters manuscripts interchange (ሀ/ሐ/ኀ, ሰ/ሠ, አ/ዐ, ጸ/ፀ) and is reported with and without.
The 23 verses (385 word forms) against Dillmann’s Ethiopic Genesis, 1,526 rows: 14 reach nothing, 9 reach two, and nothing reaches three. Against VanderKam’s Geʻez Jubilees, 1,308 rows: 11 reach nothing, 12 reach two, nothing reaches three. Folded, no depth moves; only 5:9’s bands do (Genesis 18 to 20, Jubilees 26 to 54). One of 1:9’s two two-word partners in Genesis is ወናሁ ፡ መጽአ at Genesis 32:7 (Greek numbering) — Esau coming to meet Jacob: a formula.
The deepest Geʻez contacts these verses make are inside 1 Enoch itself (screened against the book’s other 1,039 rows; with the letter fold, 5:9 also reaches three, with 14:4, in all the days of) — unfolded, three at three words: 1:2’s ሄኖክ ፡ ብእሲ ፡ ጻድቅ (Enoch, a righteous man) again at 15:1; 1:5’s unto the ends of the earth at 23:1, 33:1 and 65:2; and 1:6’s ከመ ፡ መዓረ ፡ ግራ (like wax) again at 52:6, where mountains melt before the Elect One. The Geʻez of these chapters retells no Genesis story, so a low Genesis score is expected; it is reported because the screen was run.
6. The Aramaic — presence only.
- 1:9 stood in the Qumran copy. 4Q204 preserves three short stretches of it: [רבו]את קדישו[הי] ([myri]ads of his holy [ones]), [ב]שרא על עובד[י] ([fl]esh, for the work[s]) and רברבן וקשין (great and hard). Everything else on those lines is restoration, and no word-for-word comparison with Jude, Greek or Geʻez is attempted.
- The hard words. The Aramaic has great and hard at 1:9, where the codex has only hard and the Geʻez has no such clause; the same pair is preserved at 5:4.
- Chapter 4 is on the leather — in 4Q201 and in 4Q204 — and not in the Greek codex. So are the fourteen trees and their two or three years (3:1), of which the codex keeps a scrap.
- A name that is preserved and a name that is not. Enoch (חנוך) is on the leather at 1:1. Watchers at 1:2 and 1:5 is restored in both places.
It settles a narrow thing firmly. The words Jude gives as Enoch’s prophecy share two runs of five consecutive Greek words with the Greek of 1 Enoch 1:9, and every shared phrase of three or more is absent from all 30,348 Greek Old Testament units screened; no other New Testament verse goes past four with these chapters.
It does not settle what lies behind that. The codex is commonly dated centuries after Jude (reported, not checked here); whether Jude’s Greek and the codex’s descend from one Greek translation, or whether either was ever adjusted toward the other, is a question about copying history these files cannot answer, and the page does not answer it. Nor does the screen see allusion: Matthew 5:5 and 2 Corinthians 4:4 measure the same, and only reading tells them apart.
What this page found broken, what it could not check, and where it is weakest.
This is the section that makes the shelf trustworthy. It is long because every text under this page is a digitisation, and two of them were found wanting in exactly the verses studied.
⚠️ Faults found in the files while building this page — reported:
- The English transcription drops or mis-sets Charles’s signs. Read against the page images of both printings — Oxford 1912 and the SPCK setting of 1917 — the corpus file differs from both at these places among the eleven verses printed here, and the page prints what the books print:
- 1:2 — the file reads “said--Enoch”; printed “said—Enoch” (1912 p. 4; 1917 p. 31: an em dash).
- 1:4 — the file reads “⌈And appear from His camp⌉”; printed “[And appear from His camp]” (1912 p. 6; 1917 p. 31: square brackets, Charles's sign for an addition).
- 1:4 — the file reads “from the heaven of heavens.”; printed “from the heaven ⌈of heavens⌉.” (1912 p. 6; 1917 p. 31: ⌈of heavens⌉ marked as Greek-only).
- 1:5 — the file reads “with fear And”; printed “with fear, And” (1912 p. 6; 1917 p. 31: a comma).
- 1:9 — the file reads “And of all the hard things which ungodly”; printed “⌈And of all the hard things which⌉ ungodly” (1912 p. 8; 1917 p. 32: the clause marked as Greek-only).
- 2:1 — the file reads “Observe ye everything”; printed “Observe ye every thing” (1912 p. 8; 1917 p. 32: two words).
- 5:4 — the file reads “But ye--ye”; printed “But ye—ye” (1912 p. 11; 1917 p. 33: an em dash).
- And at two verses this page does not print. At 5:2 both printings mark ⌈for ever⌉ and the file does not; at 5:6 both mark ⌈And all⌉ the sinners and a Greek-only span from ⌈And all the . . . shall rejoice to abide a curse⌉, and the file has neither — and its lettered-lines sidecar has no 6c at all.
- The two printings differ from each other at 5:1. Oxford 1912 reads Observe ye⌉⌉, closing the double bracket opened in 3:1; the SPCK setting reads ⌈⌈ye⌉⌉, which leaves the 3:1 bracket unclosed. The file agrees with the SPCK setting. The page does not print 5:1’s English.
- The Greek encoding glues words. μοι,καὶ and οὐκεἰς (1:2), μου.καὶ (1:3), ἐκτῆς (1:4). Split and re-run: no depth changes; one band moves (Stage 4). The page prints those rows only in phrases that avoid them.
- Ps.-Vigilius with and without Dominus — see Stage 4. Unresolved.
⚠️ What this page could NOT check:
- The Ethiopic manuscripts. Dillmann’s apparatus and Knibb’s edition are not held; every Geʻez reading here is Dillmann’s text as digitised. The acquisition check found one doubtful letter in 1:9 against Dillmann’s printed page (ኃጥአን as digitised, possibly ኃጥኣን).
- The Qumran editions. Milik (1976) and the official editions are not held; the line-by-line placement of the Aramaic against Charles’s verses is a reading of the SQE text, by the acquisition and by this page.
- The Greek codex itself. Only its encoding is held — not Bouriant, not Black, not a facsimile. Its material (parchment) and its 33 leaves are taken from A. Lods’s 1892 edition, which quotes Bouriant’s description (p. ix), read on archive.org for that sentence only; the codex’s date is not settled here.
- The Latin writers’ editions (CSEL for Ps.-Cyprian; Migne for Ps.-Vigilius). Not held.
- Anything about an original. No Hebrew 1 Enoch exists; Aramaic against Greek cannot be run. Charles’s judgements about what the author followed are his, reported as his.
- The commentaries named in Stage 1 — none held, none consulted, except Charles’s 1912 pages 4–13, read on the page images.
⚠️ Where this page is weakest:
- Four of the six ‘deeper than the Old Testament’ verses are, on reading, common words in sentences on a different subject, and the fifth (Matthew 5:5) shares its subject with the Psalm, not with Enoch. The measurement ranks; it does not interpret.
- The Greek is one codex, commonly dated centuries after Jude. A run of five between Jude and that copy is a fact about those two texts.
- The English column is quotation, and Charles’s English is a translation of his own Ethiopic text (1906), not of the Dillmann text measured here.
- The structure’s frame is one word, counted in three witnesses. It is a frame, not a design argument.
Commentaries & studies:
- R. H. Charles, The Book of Enoch, or 1 Enoch (Oxford: Clarendon Press, 1912); English reprinted by SPCK, 1917.
- A. Dillmann, Liber Henoch aethiopice (Leipzig, 1851).
- U. Bouriant, editio princeps of the Akhmim Greek (1892).
- A. Lods, Le livre d’Hénoch: fragments grecs découverts à Akhmîm (Paris, 1892) — consulted for its description of the codex only.
- George W. E. Nickelsburg, 1 Enoch 1 (Hermeneia, 2001).
- Michael A. Knibb, The Ethiopic Book of Enoch (1978).
- J. T. Milik, The Books of Enoch (1976).
- Matthew Black, Apocalypsis Henochi Graece (1970).
- Richard Bauckham, Jude, 2 Peter (WBC 50).
- Online Critical Pseudepigrapha (ed. I. W. Scott et al.), the Greek and Latin encodings used here.
- Scripta Qumranica Electronica, transcriptions of 4Q201, 4Q202, 4Q204.
- The SBLGNT apparatus (Michael W. Holmes, ed.), for Jude 15.
A verse Jude names, measured honestly — and what that does and does not mean.
Name what you learned, why it matters, and one concrete response.
What should we carry away — and do?
- Jude’s words are traceable. Two runs of five Greek words, absent from all 30,348 Greek Old Testament units screened, tie Jude 15 to 1 Enoch 1:9. When the New Testament says ‘he prophesied, saying’, it is worth knowing where the words also stand.
- The church’s view, labelled as such. Pleasant Springs reads 1 Enoch as a Second-Temple witness, not as Scripture. That Jude gives these words as Enoch’s prophecy is a fact about Jude’s letter; in the church’s view it does not by itself make the book they stand in Scripture. The page reports that view as the church’s and does not argue the question from the measurements.
- Four matching words can mean nothing. 2 Corinthians 4:4 shares four with 1:4 in a sentence about a different subject. Measure, then read.
- The book’s own lesson is the one in the middle. Heaven, earth, the seasons and the trees change not their tasks; the accusation of 5:4 is that people do.
- One concrete response. Chapters 2–5 tell the reader to look at the world and learn faithfulness from it. Jesus also sends his hearers to the lilies (Matthew 6:28), with the same verb the codex has at 3:1, καταμάθετε. This week, take ten minutes outdoors and write down one thing that keeps its appointed order — and one place where you have not.
1 Enoch 1:9 · to share
Greek (Gizeh) · English (Charles)Every Deep Research page traces its passage across the whole sweep — the Old Testament, the Second-Temple world between the testaments (historical witnesses, not Scripture), and the New Testament. Follow the thread:
Pleasant Springs Church — Deep Research
Research method after Michael S. Heiser’s Bible Research Method (examine dictionaries → ancient literature → important words → textual connections → academic publications → share), with the Pleasant Springs “Author & Audience” foundation. Scripture set in the Hebrew, the Greek editions named on each page and the ESV (Old Testament), and the Greek New Testament and the ESV (New Testament), per the practice of Pleasant Springs Church. ⚠️ Status: 1 Enoch is not Scripture for Pleasant Springs and not deuterocanonical; it is filed under Pseudepigrapha & Second Temple and read as a witness. Greek: Codex Panopolitanus (ed. Bouriant 1892), as encoded by the Online Critical Pseudepigrapha (I. W. Scott et al.), CC BY 4.0. Latin: Ps.-Cyprian and Ps.-Vigilius, as encoded by the Online Critical Pseudepigrapha, CC BY 4.0; the Clementine Vulgate. Geʻez: A. Dillmann, Liber Henoch aethiopice (1851); digitised by M. Jerabek (Library of Ethiopian Texts, Prague, 1995) and R. HaCohen — used under their non-commercial permission. The digitisers’ notices, as they require: “Copyright Notice : 1995 Library of Ethiopian Texts, created and maintained by Michal Jerabek, Prague. Permission to use, copy, and distribute this text, for any NONCOMMERCIAL purpose is hereby granted without fee, provided that the copyright notice and this permission notice appear in all copies of this text. This text cannot be sold under any circumstances.” — and, for Ran HaCohen’s digitised Ethiopic texts, permission “for any NONCOMMERCIAL purpose” with the copyright notice of Ran HaCohen. The Ethiopic Genesis: Dillmann (1853), digitised by Ran HaCohen, Beta maṣāḥəft, CC BY-SA 4.0. VanderKam’s Geʻez Jubilees was measured and is not printed. Aramaic: Scripta Qumranica Electronica, CC BY-SA 4.0, © R. G. Kratz, I. Kottsieper, A. Steudel, after the Qumran-Wörterbuch (Göttingen) and a preliminary text by M. Abegg; reconstructed letters shown in [ ]. English: R. H. Charles, The Book of Enoch (Oxford, 1912; SPCK reprint 1917), public domain; transcription John Bruno Hare, sacred-texts.com (2004), corrected against scans of the 1912 and 1917 printings, with the restorations listed in Stage 5. Greek New Testament: SBLGNT; apparatus for Jude 15, M. W. Holmes (ed.), CC BY 4.0. Greek Old Testament: the CATSS morphological Septuagint. No modern Bible translation is printed on this page; italic English that is not labelled CHARLES is the page’s own gloss. Direction of influence is nowhere asserted.
Scripture quotations marked ESV are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway, a publishing ministry of Good News Publishers. ESV Text Edition: 2016. Used by permission. All rights reserved. The ESV text may not be quoted in any publication made available to the public by a Creative Commons license, and the ESV may not be translated in whole or in part into any other language. www.esv.org
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