Enoch’s Journeys: the Hollows, the Fragrant Tree, the Garden

• Anchor Bible Dictionary — its articles on 1 Enoch, on angels and archangels, on Sheol, and on the tree of life.
• Eerdmans Dictionary of Early Judaism — its entries on 1 Enoch, the Book of the Watchers, the afterlife and angels.
• Dictionary of New Testament Background (IVP) — its entries on the Enoch literature and on Jewish views of the afterlife. 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 witnesses apart: the Geʻez (the only complete text), the Greek papyrus (to 32:6), and the Aramaic fragments. An article that quotes ‘1 Enoch’ without saying which is quoting a coin toss — Stage 4 shows the Greek and the Geʻez reaching Genesis at different verses entirely.

• R. H. Charles, The Book of Enoch or 1 Enoch (Oxford: Clarendon Press, 1912) — the translation quoted here, and the notes this page cites from an OCR scan.
• A. Dillmann, Liber Henoch aethiopice (Leipzig, 1851) — the Geʻez text measured here.
• U. Bouriant (1892) — the edition of the Gizeh papyrus that OCP records as the source of its Greek; H. B. Swete, The Psalms of Solomon with the Greek Fragments of the Book of Enoch (Cambridge, 1899).
• J. T. Milik, The Books of Enoch: Aramaic Fragments of Qumrân Cave 4 (1976) — the Aramaic edition; not held, not consulted.
• M. Knibb, The Ethiopic Book of Enoch (Oxford, 1978); George W. E. Nickelsburg, 1 Enoch 1 (Hermeneia) — neither held nor consulted.

The Greek is one manuscript, and it copied part of itself twice. The Gizeh papyrus (Codex Panopolitanus, Cairo Papyrus 10759, as OCP names it) is dated to the sixth century in the provenance record held with the OCP files (OCP’s own record gives no date) — a date this page does not test; it runs from 1:1 to 32:6, and somewhere in the codex 19:3–21:9 was written out a second time. That second copy is the only place Charles’s seventh archangel comes from, and the only place the Bethel cry of 21:8 is complete (Stage 4).

The Geʻez is the only complete text, and in this range it is the only text of chapters 33–36 except a few Aramaic lines. The Ethiopian Orthodox Tewahedo Church’s printed Bible carries the book: the Beta maṣāḥəft record held on this disk includes a second edition labelled ‘Text of the EOTC printed Bible’ (held as measurement substrate only).

The Aramaic is the oldest, and the most broken. Eight fragment-columns of three Qumran manuscripts touch these chapters; of their lines, only 883 letters are preserved. They are used here for what is on the leather and what is not — never for word runs against a translation.

A Greek word for the deep. ταρτάρου — Tartarus — is Uriel’s province at 20:2. Charles’s 1912 introduction says chapters 17–19 show “strong traces of Greek influences in their description of the underworld”; and the women of the fallen angels become σειρῆνας, sirens (19:2), a word the Greek Old Testament has in six units (Isaiah 13:21, 34:13, 43:20; Jeremiah 27:39, which is 50:39 in English Bibles; Job 30:29; Micah 1:8), with its adjective in a seventh (4 Maccabees 15:21), and the New Testament never.

• Genesis 28:10–22 (Jacob at Bethel) → 17:2 and 21:8. The second-deepest Genesis run in this range (six words) and, in the papyrus’s second copy, a five-word one; both band 1. No citation formula stands in Enoch; no dependence is asserted.
• Genesis 2–3 (the two trees, the nakedness, the expulsion) → 24–25 and 32. The subject matter is unmistakable; the wording is not shared (Stage 4, §3).
• Genesis 4:8–14 (Abel and Cain) → 22:5–7. Abel’s spirit making suit until Cain’s seed is destroyed.
• Ezekiel 1:26 (a throne like sapphire) → 18:8 (a throne-mountain topped with sapphire). Run: two words (of the throne) — and the papyrus spells the stone σαφφείρου where the CATSS files have σαπφείρου, so the run engine sees two different words.
• Jerusalem as the middle of the earth → 26:1. Charles’s 1912 note sets the verse beside Ezekiel 38:12 and Jubilees 8:12, 19. Measured: the Greek of 26:1 shares two words with Ezekiel 38:12 (of the earth); the Geʻez of 26:1 shares two forms with the Ethiopic Jubilees 8:12 (the middle of the earth).
• The accursed valley (27:1–2) — Charles’s note identifies it with the valley of Hinnom. The text names no valley; the identification is his and is reported as his.
• The spring of the righteous (22:9) — Charles’s note sets it beside springs in Greek pictures of Hades (citing Dieterich’s Nekyia and Rohde’s Psyche). Neither work is held; reported as Charles’s.

• Who guides Enoch. In chapters 21–36 the guides named are Uriel, Raphael, Raguel and Michael, in the Greek, the Geʻez and Charles’s English (the Aramaic preserves none of their names whole); the only other angel named is Zotiel at 32:2, who is passed over, not a guide. Gabriel is given Paradise at 20:7 and never appears again; at the Garden of Righteousness the guide is Raphael (32:6), in the Greek and the Geʻez alike. Charles’s 1912 notes made both observations (“only four—Uriel, Raphael, Raguel, and Michael—are mentioned as acting in 21-36”; and at 32:6, “Raphael discharges duties which according to” 20:7 “should belong to Gabriel”); the counts confirm them.
• Uriel by witness. Geʻez and Charles’s English name him at 19:1, 20:2, 21:5, 21:9, 27:2 and 33:3; the first Greek copy at 19:1, 20:2 and 21:5 only — at 21:9 it says one of the holy angels, and 27:2 has no guide’s name in Greek.
• Enoch blesses four times (22:14, 25:7, 27:5, 36:4) — and at 22:14 the Aramaic leather of 4Q205 preserves בריך (blessed) and רבותא (greatness), where the Greek’s title is τῆς δόξης (of glory); the word for Lord before it is restored, not preserved.
• Nothing in these chapters is called the tree of life, and nothing is called Sheol — see the box in Stage 2.

The papyrus, 102 rows of 17:1–32:6, against all 7,927 verses of the Greek New Testament: 101 reach two, 70 reach three, 18 reach four, 1 reaches five, and nothing reaches six. The median row reaches three. One row, 21:2, shares no two consecutive words with any New Testament verse. The second copy’s 16 rows: all reach two, nine reach three, one reaches four (21:6, the stars of heaven again).

Depth is not rarity. The deepest row, 22:3, reaches five with Revelation 22:6 alone: καὶ εἶπέν μοι Οὗτοι οἱ — and he said to me: these are the …, an interpreting angel’s opening in both books. No Greek Old Testament unit carries those five words, and from Revelation’s side the band is 1 both ways — against the Greek Old Testament Revelation 22:6 reaches five too, with Numbers 27:16, on other words. It is the guide’s formula, and the page prints it as its own counter-example. Of the other seventeen rows at four, ten share only phrases that also stand in at least one Greek Old Testament unit. Seven carry a phrase no Greek Old Testament unit has: four of those are content — a mountain great and high (22:1) and the Lord of glory (22:14, 27:3, 27:5) — and three are commonplace sequences (and his voice, the spirit is the, and all the trees).

• 22:1 → Revelation 21:10, run 4, band 1. ὄρος μέγα καὶ ὑψηλόν — a mountain great and high: in Enoch, the mountain of the hollows of the dead; in Revelation, the mountain from which John is shown the holy city. The four words stand in no Greek Old Testament unit. From Revelation’s side the band is 1 among the 400 Greek Enoch rows, and against the Greek Old Testament Revelation 21:10 also reaches four (band 2, Daniel Th 3:28, in the Greek addition to Daniel 3, and 9:24: the holy city). Both verses also open their showing with καὶ ἔδειξέν μοι, but in a different place in the sentence, so it does not extend the run.
• 22:14, 27:3, 27:5 → 1 Corinthians 2:8, run 4. τὸν κύριον τῆς δόξης — the Lord of glory. Band 1 at 22:14 and 27:5 (4 at 27:3, where a date formula ties). No Greek Old Testament unit carries the four words. From Paul’s side the deepest Greek Old Testament run is three (band 4); against the Greek Enoch rows it is four, band 3 — the three verses of this range. In Enoch the title is God’s; in 1 Corinthians it names the one the rulers of this age crucified. Direction is not asserted, and the shared title is not evidence that Paul read Enoch.
• 21:3 and 21:6 → Revelation 12:4, run 4, band 1. τῶν ἀστέρων τοῦ οὐρανοῦ — of the stars of heaven, bound in Enoch and swept down by the dragon’s tail in Revelation. But from Revelation’s side the Greek Old Testament reaches deeper: five words, band 3, the Old Greek Daniel 8:10 among them; against the 400 Greek Enoch rows it reaches four with 21:3, 21:6 in both copies and 22:10 (band 4). Enoch is not Revelation 12:4’s nearest text on this screen.

The same 102 rows against 30,348 Greek Old Testament units: all reach two, 86 reach three, 29 reach four, 6 reach five, 2 reach six and 1 reaches seven. The median row reaches three.

The two deepest are both Genesis, and neither is Eden; of the four rows at five, one more is Genesis, the firmament of 1:20. The seven-word run is Abel’s spirit against Cain’s lament — but its core, ἀπὸ προσώπου τῆς γῆς, is a phrase fifteen units share, and the sequence becomes unique only through and from. The six-word run is the find: Jacob’s ladder, ἧς ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανόν, against Enoch’s mountain οὗ ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανόν — whose top was reaching into heaven — band 1 from both sides, carried by a verb form that stands in no other Greek Old Testament unit and no New Testament verse (other forms of the same verb stand in thirteen more Greek Old Testament units and in Romans 16:19). And four chapters later Bethel comes back: at 21:8 Enoch’s cry shares the words of Jacob’s on waking, ὡς φοβερὸς ὁ τόπος — four words in the first copy of the papyrus, all five of Genesis 28:17 in the second.

The tree rows — 24:1–25:7 and 32:1–6, nineteen rows — against the 49 rows of CATSS Genesis 2–3: the deepest run is three, at three rows: εἰς τὸν αἰῶνα (for ever, 24:4, with Genesis 3:22), τοῦ καρποῦ αὐτοῦ (of its fruit, 32:3, with Genesis 3:6) and τῆς γῆς, καὶ (of the earth, and, 32:2, with Genesis 2:5–7). All 102 rows against Genesis 2–3: deepest four, and that is τῆς γῆς, καὶ πάντα (31:2, with Genesis 2:5). From Genesis’s side, the tree-of-life verse 2:9 reaches two against the whole range, 3:24 two (of paradise, with 20:7), and 3:7 — the eyes opened — one.

Revelation’s tree verses against the 102 Greek rows of this range: 2:7 reaches two (band 7), 22:14 two (band 2), 22:19 two (band 7); 22:2 reaches three, band 1 — καὶ τὰ φύλλα, and the leaves. Against the Greek Old Testament the same verses reach deeper: Ezekiel 31:8 (2:7, five words, band 1, ἐν τῷ παραδείσῳ τοῦ θεοῦ), Genesis 2:9 (22:14, four, band 1, τὸ ξύλον τῆς ζωῆς) and Genesis 3:22 (22:19, five, band 1, τοῦ ξύλου τῆς ζωῆς καὶ). Charles’s note says “The writer had before him Ezek.” 47:12 at 25:5; measured, the two share three words, ὁ καρπὸς αὐτοῦ.

The subject is Eden’s; the words, on this screen, are not.

The codex copies 19:3–21:9 twice. The second copy begins with the last four words of 19:3 and breaks off five words into 21:9; 14 verses, 20:2–21:8, stand complete in both. Aligned word form by word form (Python’s difflib on the normalised words; each contiguous stretch of difference counted once):

Three of the 14 are identical — 20:3, 20:4 and 20:6, three archangels. The other eleven differ at 23 stretches: an extra or missing word (Uriel’s name; a doubled angels; this at 21:8; together at 21:3), a different form of the same word (πληρῶσαι / πληρωθῆναι), a different word (πλάτος / μέγεθος, breadth / magnitude), and once a different picture: the bound stars are ὁμοίους ὄρεσιν μεγάλοις, like great mountains, in the first copy and ὁμοίους ὁράσει μεγάλη, like a great sight, in the second.

Why it matters here: one codex, one book, and its two copies part company in eleven verses of fourteen. So a one-word difference between the papyrus and any other text is not, by itself, evidence of anything — and two of this page’s findings (the seventh archangel, the fifth word of the Bethel cry) exist in only one of the two copies.

Normalisation, declared exactly as the shelf’s Jubilees pages declare it: words split on the Geʻez divider (U+1361) and spaces; the full stop and other Ethiopic punctuation dropped; every word form kept as written — no prefix stripped, and Dillmann’s numerals left glued to the word that follows them, as the digitisation has them. Unigram fallback OFF: 0 means the row shares no two consecutive forms with any row.

The 115 rows of 17:1–36:4 against all 1,526 rows of the Ethiopic Genesis: 66 reach nothing, 48 reach two, one reaches three, and the median is zero. Against the 1,308 rows of the Ethiopic Jubilees: 53 reach nothing, 59 reach two, three reach three; median two.

Folded (the laryngeal, sibilant, glottal and emphatic series merged in all their vowel orders, as the Jubilees pages do): no depth and no band changes in either screen. With the numerals split off the word they are glued to: no maximum changes; four Genesis zeros become twos (17:1, 18:7, 24:2, 33:3) and two Jubilees zeros (21:3, 24:2). Every figure here is the unfolded, unsplit screen, and says so.

Read the two languages side by side and the picture changes. In Greek the ladder (17:2) is six words with Genesis; in Geʻez, one. In Greek the Bethel cry (21:8) is Genesis 28:17’s; in Geʻez it is Jubilees 27:25’s, and the Ethiopic Genesis 28:17 shares no two forms with any row of the book. In Greek the nakedness of 32:6 cannot be measured, because the papyrus stops; in Geʻez it is the deepest Genesis contact of all 115 rows. A word run measures a translation’s wording. The page reports both translations and merges neither.

• 22:3 — the pits. והא אלן אנון פחתיא, and behold, these are the pits (page’s gloss): preserved letter for letter.
• 22:5 — one dead man. תמן חזית רוח / אנש מת, there I saw the spirit of a dead man: singular, preserved.
• 22:6 — the angel’s title. לעירא וקדישא, to the Watcher and Holy One: Raphael’s name before it is restored except its last letter.
• 22:7 — Abel and Cain: not preserved. Line 8 of the same column is restoration from end to end. The Aramaic is evidence that 22:3–6 stood in this copy; it is not evidence for the names in 22:7.
• 32:2–3 — the Red Sea, the darkness, the garden. שמוקא (red), then מן חשוכא (from the darkness) and פרדס קשט (the Paradise of truth). Where the leather has the darkness, the Greek and the Geʻez have the name of an angel, Ζωτιήλ and ዙጥኤል. Whether a name also stood in the restored letters just before cannot be known from what survives.
• 32:6 — the first parents. אמך רבתא (your great mother) and די ערטליין (that … naked), past the point where the Greek breaks off.
• 33:3 — Uriel’s title, not his name. עירין, watchers, is preserved; the name Uriel before it is restored.

• Jude 14–15. Jude names Enoch, the seventh from Adam, and introduces the words that follow with prophesied … saying — a citation formula in Jude’s own text. Those words correspond to 1 Enoch 1:9, the first page of this series. Nothing in Jude corresponds to chapters 17–36: Jude 14 shares at most one consecutive word with any Greek row of this range (band 90 among the first copy’s 102 rows: ninety share some single word with it, eighty-five of them the word and; the name Enoch is shared by four, 19:3, 21:5, 21:9 and 25:1), Jude 15 two (band 10).
• Jude 6 — angels kept for the judgement of the great day. Run 2 against all 400 Greek Enoch rows, band 2 — μεγάλης ἡμέρας, from 22:11’s until the great day of judgement, and a row of the measure-only papyrus at 103:8 that shares two other words (into judgement). The same three ideas, in a different order and case.
• 2 Peter 2:4 — God cast into Tartarus the angels who sinned. Run 1 against 20:2: the stem is shared, the word form is not (2 Peter’s verb, Enoch’s noun); the forms the two verses do share are the article, one homograph (one / into) and angels, never two in a row. Against the 102 rows of the first copy, band 59; the second copy’s 20:7 reaches two with it, ὁ θεὸς (God, with the article), band 1 among the 118 Greek rows of the range.
• Luke 16:19–31 — the rich man in torment, Lazarus comforted, a great chasm between. χάσμα μέγα stands in one Greek Old Testament unit (2 Samuel 18:17, the pit Absalom was thrown into), one New Testament verse (Luke 16:26) and one Enoch row (18:11) — a run of two, and Luke 16:24 and 16:28 reach two against the range as well.
• Hebrews 11:4 and 12:24; Matthew 23:35; Luke 11:51; 1 John 3:12 — Abel in the New Testament. Against 22:7 they share one or two words.
• Revelation 2:7 and 22:2 — the tree of life. See §3: two and three words.

• The Greek file has no 18:5. OCP’s 18:4 row runs on into 18:5 after a bare numeral (ἀστέρας. 5 ἴδον). A count of Greek rows by verse number is one short, and the 18:4 row is two verses long.
• Charles’s English at 30:1 begins with a stray full stop (“.And beyond these”); both printed scans on disk read “1. And beyond these”. At 22:13 the file reads “transgressors. they shall be companions:” where the 1912 scan reads “transgressors they shall be companions;”. This page quotes the file verbatim, so it quotes neither verse.
• Five words split in two in the Geʻez digitisation of this range — at 18:11 (of fire), 19:1 (angels), 20:1 (their names), 22:3 (time) and 32:2 (mountains). Splits like these can only lower a run; the screen is a lower bound.
• One letter apart at 25:5. OCP prints βορρᾶν (north); Charles’s 1912 note reads εἰς βοράν (food), and the OCR of Swete’s Greek on disk has the single-rho spelling too. The Geʻez of the same clause has መንገለ ፡ መስዕ, towards the north, and Charles’s note sets the Ethiopic against ζωή, καὶ εἰς βορρᾶν. That is the Geʻez’s reading, not the papyrus’s: without an image of the papyrus the page cannot say which the scribe wrote.
• At 27:3 the papyrus, as OCP keeps it, has ἀσεβεῖς, the ungodly, blessing the Lord of glory; Charles and Swete emend to the godly, and the Geʻez has the merciful. Reported; not adjudicated.
• The second copy’s 20:1–2. As encoded, the second copy has no heading and no name Uriel. Charles’s 1912 note also reports that the second copy lacks 20:1. The claim that no single Greek copy writes all seven archangels rests on that encoding, and no image of the papyrus is held to check it.

• Any Greek of 33:1–36:4. None exists in any witness held; four chapters are measured in Geʻez only.
• The Aramaic editions. Milik’s 1976 edition and the DJD volume the shelf’s acquisition record names are not held; the placement of fragments to verses was made by reading the SQE text against Charles’s English, and the marking of preserved and restored letters is taken as given.
• Any Ethiopic manuscript. Dillmann’s 1851 text is one editor’s; Knibb’s edition and its manuscripts are not held. A second Ethiopic text (the Ethiopian church’s printed Bible) is on disk as measurement substrate and was not used for these figures.
• Charles’s notes. Read from an unaligned OCR scan of the 1912 edition; every note cited here was found in that scan, but the scan is noisy and the notes were not checked against the printed page.
• Charles’s second column. At 22:2, 22:5–6, 22:8–14, the end of 27:2 with 27:3, 32:1 and 32:3 Charles prints a second translation, from the Greek, beside the one from the Ethiopic. Both columns are his English; the page does not compare them as if they were two witnesses.
• The dictionaries and commentaries named in Stage 1. None is held and none was consulted. The date given in Author & Audience is Charles’s argument of 1912, read from the OCR scan; no later dating was consulted, and none is tested here.
• Allusion. The run engine finds shared word sequences. It cannot see a shared picture — a chasm, a spring for the righteous, a tree kept for the end — and a run of one is not proof that two writers did not know each other.

• The seventh archangel. The count of names per witness is exact; the claim that no single copy writes all seven rests on OCP’s encoding of one codex, dated to the sixth century only in the provenance record held with it.
• The Bethel runs rest on one manuscript. Six words and four (or five) are strong, band-1 signals; but the papyrus is a single late witness, and the Geʻez does not show the ladder at all.
• The deepest Greek run is a formula. Genesis 4:14’s seven words are printed at the top of the table because they are the deepest, not because they mean the most.
• The Geʻez verse starts are inferred. In this range 18 rest on Dillmann’s stops alone and 4 were decided by hand or against another edition; a run may drift by a clause at those boundaries.
• English is quotation, not a measured column. Charles’s translation follows the Ethiopic where the Greek is lacking and the Greek where he judged it better, and marks which in his sigla; the page keeps the sigla and measures nothing in English.

• R. H. Charles, The Book of Enoch or 1 Enoch (Oxford: Clarendon Press, 1912); The Book of Enoch, translated by R. H. Charles, introduction by W. O. E. Oesterley (London: SPCK, 1917).
• A. Dillmann, Liber Henoch aethiopice (Leipzig, 1851); digitised by M. Jerabek (1995) and R. HaCohen (2011).
• Online Critical Pseudepigrapha, 1 Enoch (I. W. Scott et al.), Greek and Latin fragments, CC BY 4.0.
• Scripta Qumranica Electronica, 4Q201–212 — transcription by R. G. Kratz, I. Kottsieper and A. Steudel after the Qumran-Wörterbuch and M. Abegg, CC BY-SA 4.0.
• J. T. Milik, The Books of Enoch: Aramaic Fragments of Qumrân Cave 4 (1976); M. Knibb, The Ethiopic Book of Enoch (1978); George W. E. Nickelsburg, 1 Enoch 1 (Hermeneia) — for the reader; not consulted here.

• Headings are not text. ‘Sheol’ and ‘the Tree of Life’ are Charles’s headings; the text says hollows and the tree of fragrance. When someone tells you what an ancient book says, it is fair to ask whether you are hearing the book or its editor.
• Expect the wording where you least expect it. The Eden chapters share three words with Genesis 2–3; a mountain on the way shares six with Jacob’s ladder. Measure before you say a text quotes another — and before you say it does not.
• “The text” can be one codex twice. The same papyrus copied the same passage twice and the copies differ in eleven verses of fourteen. Two of this page’s findings exist in one copy only.
• The church’s view, labelled as such: 1 Enoch is not Scripture for Pleasant Springs, and Jude’s naming of Enoch does not change that. Jude 14–15 names Enoch and introduces words corresponding to 1 Enoch 1:9 as his prophecy; this page reports what Jude’s text does and argues the question no further. What 1 Enoch 22 says about the dead is the book’s picture, reported here, and not the church’s teaching.
• One concrete response. Four times on Enoch’s journey (22:14, 25:7, 27:5 and 36:4) a stop ends with him blessing God. This week, when you understand something in Scripture you did not before, stop and thank God for it before you move on.