The last fourteen chapters of the Parables of Enoch hold three things: a third parable (58–69), two blocks in which the speaker is Noah rather than Enoch (60 and 65–69:25, on R. H. Charles’s reading), and Enoch’s own taking-up (70–71). In Charles’s English one title runs through them — the Son of Man, 13 times in 12 verses (counting 60:10, where Charles prints son of man in lower case, said to the seer). In the Geʻez text Dillmann edited in 1851, the same 12 verses use four different phrases. And twice an angel turns to the seer and says you with it: at 60:10, you, son of man, which Charles printed in lower case; and at 71:14, you are the son of man, to Enoch — which Charles printed, with This is in the thick type he kept for emendations, as This is the Son of Man, the words of 46:3. In Geʻez the two verses are built alike and part at the first word after he said to me: this at 46:3, you at 71:14. It is not Scripture for us: 1 Enoch is read here as a Second-Temple witness, and tested by the canon. See the method →
1 Enoch is a collection of Jewish apocalyptic writings attributed to Enoch, the seventh from Adam (Genesis 5:18–24). On this disk it is held whole only in Geʻez (1,062 rows), with Greek for parts of it and Qumran Aramaic for others; chapters 37–71, the Parables, are held in Geʻez alone. Jude 14–15 names Enoch, ‘the seventh from Adam’, and introduces words as his prophecy; the words correspond to 1 Enoch 1:9. That is what Jude’s text does; it does not make 1 Enoch Scripture, and this page argues neither way beyond the text. The church’s view, labelled as such: 1 Enoch is not Scripture for Pleasant Springs. We read it as we read the other Second-Temple books — as a window on the Jewish world of the centuries around Christ — critically, gratefully for the light it throws, and testing everything by the canon. Where it carries what Scripture does not — named fallen angels, spirits set over frost and hail, an oath that holds the sea — this page reports it and does not adopt it.
⚠️ What this page can and cannot measure — read this first.
HELD for 58:1–71:17: Charles’s English (160 verses) and Dillmann’s Geʻez (160 rows, 2,802 words). For comparison: the rest of the Geʻez book (902 rows), the Ethiopic Genesis (1,526 rows) and Pentateuch (5,797 rows), the Geʻez Jubilees (1,308 rows, measured only, never printed), the Masoretic text, the CATSS Greek (30,348 units), the SBLGNT (7,927 verses), the Clementine Vulgate, and 4 Ezra in Latin, KJV and RV.
NOT HELD for these chapters, checked file by file: any Greek (the Greek witnesses on this disk cover chapters 1–3, 5–32, 77–78, 85–87, 89, 97–104, 106–107); any Aramaic (the 43 rows of the Qumran placement file — 42 placed to verses, and one, 4Q211 frg. 1 i, marked as having no Ethiopic counterpart — cover chapters 1–15, 18, 22–36, 76–79, 82, 86, 88–89, 91–94, 104–107 — none falls anywhere in 37–71, and the file’s note says 97 smaller pieces, mostly a lunar calendar, are not placed); any Latin (chapters 1, 99, 106 only).
CONSEQUENCE: the Greek New Testament screen cannot run. Every New Testament connection on this page is named, and where possible counted in its own language — never run across languages. The word screens that do run are Geʻez against Geʻez. English is never run against anything (Charles also translated the shelf’s Jubilees, so English runs between them would measure Charles).
1 Enoch 58:1–71:17 — twenty verses, each with what was measured
English: R. H. Charles (1912; SPCK 1917) · Geʻez: Dillmann (1851), short passagesThe opening of a frame. ሣልሰ ፡ ምሳሌ, a third parable; the frame shuts at 69:29, ዝውእቱ ፡ ምሳሌ ፡ ሣልስ ፡ ዘሄኖክ, this is the third parable of Enoch — which Dillmann’s text sets after a full stop of its own, at the end of the verse’s row (the structure diagram).
A date none of the three Genesis texts quoted here allows. The Geʻez reads በሕይወተ ፡ ሄኖክ, in the life of Enoch, and Charles daggers the name. In the Masoretic, CATSS Greek and Ethiopic Genesis alike Enoch’s whole life is 365 years (5:23: חָמֵ֤שׁ וְשִׁשִּׁים֙ שָׁנָ֔ה וּשְׁלֹ֥שׁ מֵא֖וֹת שָׁנָֽה; τριακόσια ἑξήκοντα πέντε ἔτη; ፫፻፷ወ፭ዓመተ), and the year five hundred is Noah’s (5:32: בֶּן־חֲמֵ֥שׁ מֵא֖וֹת שָׁנָ֑ה; ἐτῶν πεντακοσίων; ፭፻ዓመተ). Charles’s 1912 note reads the year as a date in Noah’s life, not Enoch’s, and says that for Enoch ‘we should read Noah’.
Leviathan ዘስማ ፡ ሌዋታን and, in the next verse, Behemoth ስሙ ፡ ብሔሞት — each name once in all 1,062 rows of the Geʻez book. Here the two monsters are made a pair, female and male; of the Job and 4 Ezra texts in the Stage 2 table, none makes Leviathan female, though the Clementine Job does give Behemoth a sex (40:12).
“The seventh from Adam” — ሳብዕ ፡ እምነ ፡ አዳም. The only row of the Geʻez book that says it; the only verse of the 7,927 in the Greek New Testament that says it is Jude 14 (ἕβδομος ἀπὸ Ἀδὰμ Ἑνὼχ), the sentence that goes on to words that correspond to 1 Enoch 1:9 (measured on the series’ first page). The speaker here calls Enoch እምሔውየ, my grandfather — Noah, on Charles’s reading of the chapter.
The first time an angel calls the seer ‘son of man’: አንተ ፡ ወልደ ፡ ሰብእ, you, son of man. The phrase is the Second Parable’s own — its only other rows are 46:2, 46:3, 46:4, 48:2, where it names the figure beside the Head of Days (run 2, band 4; from the other side 46:2, 46:3, 48:2 each reach 3 elsewhere in the book and do not list 60:10, while 46:4 reaches 2 with 6 partners, 60:10 among them). Charles prints it in lower case.
‘Seated him’ is not what the Geʻez says. It reads ወነበረ ፡ እግዚአ ፡ መናፍስት, and the Lord of Spirits sat. The causative, he seated him, is the Geʻez of 61:8 (አንበሮ ፡ ለኅሩይ, he seated the Elect One). Charles’s 1912 note says the manuscripts read nabara, ‘sat’, and that ‘seated him’ is an emendation, which Charles’s English adopts; the scan breaks the emender’s name at a column (what survives ends -lmann, most probably Dillmann), while the 1851 text printed here keeps sat.
‘That Son of Man’ — but the Geʻez says ለዝኩ ፡ ወልደ ፡ ብእሲት, that son of a woman. The only row of the book with that phrase, and a row that shares no two consecutive words with any of the 902 rows outside these chapters. Charles’s 1912 note records the split: his text follows one group of manuscripts; another reads ‘Son of the woman’.
The third phrasing arrives — ወልደ ፡ እጓለ ፡ እመሕያው, son of the offspring of the mother of the living. Eight rows carry it, and every one is in 62–71. Hidden from the beginning, then revealed to the elect.
Noah by name — ወይቤ ፡ ኖኅ. Noah is named in five rows of the whole Geʻez book (65:1, 65:2, 67:1, 106:18, 107:3), three of them here. And here Enoch is ለእምሔዉ ፡ ሄኖክ, his grandfather Enoch.
A counter-example. God speaks to Noah about the ark — and the deepest Geʻez partner in all 1,526 rows of the Ethiopic Genesis is not the flood story but ኮነ ፡ ቃለ ፡ እግዚአብሔር, the word of the Lord came, to Abram (Genesis 15:1 and 15:4, run 3, band 2); in the Geʻez Jubilees, Jubilees 14:1, Abram again (run 3, band 1). A shared formula, not a shared story.
A numbered list of the fallen angels, which Charles brackets (the bracket closes at the end of 69:3). The Geʻez numbers every name: the tenth is ወዓሥር ፡ አዛዝኤል, and the tenth, Azazel. As digitised, the numerals skip sixteen: ፲ወ፯ሲማፒሲኤል ፤ ፲ወ፯ይተርኤል — seventeen twice, where Charles has the sixteenth and the seventeenth. Stage 4 sets the list beside the Aramaic of 6:7.
Eve — አስሐታ ፡ ለሔዋን, he led Eve astray. The only row of the 1,062 that names her. None of the five names of 69:4–12, nor Kasbeel of 69:13, occurs anywhere else in the Geʻez book. The ⌈ ⌉ in this verse stand where the scans of Charles’s 1912 and 1917 printings read square brackets, and his note calls the words ‘a dittograph from the close of the verse’; the words do stand in the Geʻez (ንዋየ ፡ ሞት ፡ ለደቂቀ ፡ ሰብእ).
Writing as a fallen angel’s gift — በማየ ፡ ሕመት ፡ ወክርታስ, with ink and paper. The words for ink and paper stand in two rows of the book, 69:9 and 69:10, and nowhere else. In a book that calls its own hero a scribe (12:3–4).
Judgment given to the Son of Man — ለወልደ ፡ እጓለ ፡ እምሕያው (the last word spelled ʾəmḥəyāw in this row only). Named beside John 5:27, never run against it: there is no Greek of this verse.
The frame shuts. The figure’s name in this verse is the fourth phrasing, ውእቱ ፡ ወልደ ፡ ብእሲ, that son of a man, twice — and then the colophon, after Dillmann’s full stop: ዝውእቱ ፡ ምሳሌ ፡ ሣልስ ፡ ዘሄኖክ.
Enoch’s name raised በኀቤሁ ፡ ለውእቱ ፡ ወልደ ፡ እጓለ ፡ እመሕያው, to the presence of that Son of Man: here the seer and the figure are two.
The Geʻez names him in the third person: ወከበቶ ፡ መንፈስ ፡ ለሄኖክ, and the spirit carried Enoch. The verb is the one the Ethiopic Genesis uses of God taking Enoch, here with wa-, ‘and’, prefixed (5:24: እግዚአብሔር ፡ ከበቶ ፡ (ውስተ ፡ ገነት), God took him (into the garden), the last two words in Dillmann’s round brackets). Genesis 5:21–24 share no two consecutive words with any of the 1,062 rows of the Geʻez Enoch.
One of the 3 deepest Geʻez contacts of these 160 verses with the rest of the book (61:3 and 69:24, both with 43:4 in the formula in the name of the Lord of Spirits for ever, tie it at 5 words): ርእሰ ፡ መዋዕል ፡ ወርእሱ ፡ ከመ ፡ ፀምር — 5 words with 46:1, band 1; from 46:1’s side, its deepest partner in the whole book is 71:10, band 1. 6 words with the letters folded, because 46:1 spells white ጸዐዳ and 71:10 ፀዐዳ. 46:1 is where the Second Parable first shows the Head of Days and the one with him.
The centre of the page. The Geʻez reads ወይቤለኒ ፡ አንተ ፡ ውእቱ ፡ ወልደ ፡ ብእሲ, and he said to me, You are the son of man — spoken by ውእቱ ፡ መልአክ, that angel, to Enoch. Charles prints This is, in the thick type he keeps for emendations, and his 1912 note says the text reads Thou … art. 46:3 is built the same way — ወይቤለኒ ፡ ዝንቱ ፡ ውእቱ ፡ ወልደ ፡ ሰብእ, and he said to me, This is the son of man — and the two verses part at the first word after he said to me. Their shared run is 2 words, ውእቱ ፡ ወልደ; against the 902 rows outside these chapters 71:14 reaches no further (run 2, band 2; from 46:3’s side the same two words fall below its own deepest run, 3 with 18 partners, and 71:14 is not among them). Inside these chapters 71:14 reaches 3 words, with 69:29: ውእቱ ፡ ወልደ ፡ ብእሲ, that son of a man, the fourth phrasing (run 3, band 1 against all 1,061 other rows). The pair ውእቱ ፡ ወልደ stands, word for word, in 4 rows of the book.
Five second-person forms in the Geʻez — ፍኖትከ your way, እየኀድገከ does not forsake you (Charles: “never forsaketh”; the negative is spelled ʾə- here, ʾi- at 71:14), ምስሌከ with you twice, ወእምኔከ and from you — and none in the English. Charles’s 1912 note says that throughout the verse he changed the ‘second person into the third’, so that it refers to the Son of Man ‘and not to Enoch’. His 71:15 keeps unto thee twice.
Versification — a third state, stated because it is not the usual one. There is no Masoretic, no Septuagint, no KJV, no ESV 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. For chapters 58–71 there is no Greek, Aramaic or Latin either (the scope card).
The two texts that exist count alike, chapter by chapter: Charles’s English and Dillmann’s Geʻez both run 6·3·25·13·16·12·2·12·3·13·5·29·4·17 verses in chapters 58–71 — 160. Every verse number on this page is Charles’s.
Agreement of count is not agreement of division. Dillmann’s rows were cut to Charles’s verses by inference: in these chapters 141 verse starts agree with Dillmann’s own full stops and the Ethiopian church’s printed division, 14 are chapter openings, and 5 rest on less (60:12 disputed-eotc, 61:11 eotc, 63:10 dill-only, 69:22 dill-only, 71:7 dill-only). One clause stands a verse early: the Geʻez row 60:24 already carries ወይትቀተሉ ፡ ደቂቅ ፡ ምስለ ፡ እማቲሆሙ, and children will be slain with their mothers, which Charles translates in 60:25. This is not a cutting slip: the start of 60:25 is ‘agree’ in the boundaries file — Dillmann’s own full stop and the Ethiopian printed division both put the clause in 24 — and Charles’s note says that before verse 25 ‘there is a dittograph’ containing these words. 60:25 is also a verse he prints out of order, after 60:6 (his note: ‘I have restored this verse immediately after’ verse 6). The English file keeps it at 60:25.
And the printed English is not quite the file. The transcription dropped the verse numerals of 60:5, 60:16 and 68:5, restored from the 1912 scan; between 71:13 and 71:14 Charles printed a bracketed note that a passage is lost, in which Enoch asked an angel about the Son of Man “as in” 46:3 — the file removes it, and Dillmann’s text marks no gap there. The Geʻez row 69:29 includes the colophon. Charles’s brackets run across verses at 59:1–3 and 69:2–3, and a third across 69:22–24 (square in the 1912 scan, ⌈ ⌉ in the transcription file); the dagger at 69:11 has no partner (69:11 is not quoted here).
The Shape of the Passage
Inclusio holding alternating blocks, then an epilogue — a sequenceThis is a sequence inside an inclusio, and it is not offered as a chiasm. Nothing folds back on itself; the epilogue stands outside the frame.
⚠️ Where this page sits. 1 Enoch is filed here under Pseudepigrapha & Second Temple. It is printed in the Bible of the Ethiopian Orthodox Tewahedo Church; its printed verse division was one of two checks (with Dillmann’s own full stops) on where this page’s Geʻez rows were cut, and the verse numbers are Charles’s. It is not Scripture for us, and nothing taught at Pleasant Springs rests on it.
Author
Anonymous, writing as Enoch — and, in the blocks Charles set apart, as Noah. The Parables open as “The second vision which he saw” (37:1) and give Enoch’s line back to Adam in seven names. In these chapters the voice changes without notice: at 60:8 and from 65:2 the speaker calls Enoch his grandfather; at 70:3 Enoch speaks again in the first person.
The date is not tested here. No Greek or Aramaic of chapters 37–71 is held, and nothing on this page can date them; the debate is reported in Stage 5, not joined.
And the writer repeats. The figure on the throne, the kings who cannot bear his face, the Lord of Spirits (42 times in 32 of these 160 rows) — the Parables’ vocabulary is a small one, used again and again.
Audience
Readers under kings. Kings stands 12 times in Charles’s English of these chapters, 8 of them in the pair the kings and the mighty or the mighty and the kings — the ones judged in 62–63 and 67:8–13.
Readers who knew the Watchers’ story. 64 and 69 tell it only in passing: the angels “who descended to the earth”, their names and numbers, the secrets they taught.
A scene with a twin in Daniel 7. The Head of Days with hair like wool, thousands of thousands, a throne, a son of man: Daniel 7:9–14 has each of these. The page names the parallel without measuring it, since there is no Greek of these chapters to measure, and draws no line of descent.
Orient on 1 Enoch, the Parables, the Son of Man and the Book of Noah.
Search by topic: Enoch, First Book of; Parables (Similitudes) of Enoch; Son of Man; Elect One; Lord of Spirits; Behemoth; Leviathan; Book of Noah; Azazel; Watchers.
Which articles are relevant?
- Anchor Bible Dictionary — its articles on 1 Enoch, on the Son of Man, on Behemoth and on Leviathan.
- Eerdmans Dictionary of Early Judaism — its entries on 1 Enoch and its parts, on the Son of Man and on the Watchers.
- Dictionary of New Testament Background (IVP) — its entries on the Enoch literature and on the Son of Man in Jewish texts.
- A caution for this range. An article that quotes ‘the Son of Man’ from 1 Enoch without saying which Ethiopic phrase stands behind it is quoting an English translation. Stage 3 counts the four phrases.
Bibliography surfaced:
- R. H. Charles, The Book of Enoch, or 1 Enoch (Oxford: Clarendon Press, 1912) — the English quoted here (through the 1917 SPCK reprint), and his notes, read from an unaligned scan.
- A. Dillmann, Liber Henoch aethiopice (Leipzig, 1851) — the Geʻez measured here, as digitised by M. Jerabek and R. HaCohen.
- Michael A. Knibb, The Ethiopic Book of Enoch (Oxford: Clarendon Press, 1978). Not held.
- George W. E. Nickelsburg and James C. VanderKam, 1 Enoch 2: A Commentary on the Book of 1 Enoch, Chapters 37–82 (Hermeneia; Minneapolis: Fortress, 2012). Not held.
- Gabriele Boccaccini (ed.), Enoch and the Messiah Son of Man: Revisiting the Book of Parables (Grand Rapids: Eerdmans, 2007). Not held.
Two monsters in four texts, a seer called son of man, and the Aramaic that is missing.
Comparative texts are read in their own languages and set side by side; nothing in this stage is a run. Charles’s note to 60:7 names Job 40–41 as the first mention of the two creatures and lists 4 Ezra 6:49–52 and 2 Baruch 29:4 as later ones; 2 Baruch is not held.
Behemoth and Leviathan — what each text actually reads
| text | the land creature | the sea creature | what else the text says of them |
|---|---|---|---|
| 1 Enoch 60:7–9, 24 (Geʻez) | ብሔሞት Behemoth, male | ሌዋታን Leviathan, female | “parted on one day”; Leviathan in the abyss of the sea over the fountains of the waters; Behemoth in a wilderness named ዴንዳይን (Charles’s †Dûidâin†), “on the east of the garden” where the seer’s grandfather was taken up; the two “shall feed . . .” — Charles’s sign for lost words. |
| 4 Ezra 6:49–52, Latin (Clementine appendix, 1598) | Henoch | Leviathan | Henoch’s part dried on the third day, ubi sunt montes mille; Leviathan’s the seventh part, the moist; kept ut fieret in devorationem. |
| 2 Esdras 6:49, KJV (1769) | “the one thou calledst Enoch” | Leviathan | “to be devoured of whom thou wilt, and when” |
| 2 Esdras 6:49, Revised Version (1895) | “the one thou calledst Behemoth” | Leviathan | — |
| Job 40:15 / 40:25 (English 41:1), Masoretic | בְ֭הֵמוֹת | לִוְיָתָ֣ן | of the land creature, גִּידֵ֖י פַחֲדָ֣ו (40:17, the verse the Clementine numbers 40:12); the page does not gloss the second word, whose sense the files held here cannot settle |
| Job 40:15 / 40:25, CATSS Greek | θηρία wild beasts | δράκοντα a dragon | no Greek name for either |
| Job 40:10 / 40:20, Clementine Vulgate (= Masoretic 40:15 / 40:25) | behemoth | Leviathan | of the land creature, nervi testiculorum ejus (40:12), the sinews of his testicles (gloss) — a sex for Behemoth, none for Leviathan |
| Psalm 50:10, Masoretic | בְּ֝הֵמ֗וֹת בְּהַרְרֵי־אָֽלֶף (gloss: beasts on a thousand hills) | — | the word, beside the thousand hills of 4 Ezra 6:51 |
Of the texts in this table, only 1 Enoch makes the two a female-and-male pair, and only 1 Enoch names the land creature’s wilderness. The Clementine Job does give Behemoth a sex (40:12, above); none of these texts makes Leviathan female. Charles’s note to 60:7 also points to Talmudic material and to 2 Baruch; neither is held, so the comparison is scoped to this table. In the Clementine Latin and the 1769 English of 4 Ezra the land creature is called Enoch (Et dedisti Henoch unam partem); the Revised Version of 1895 reads Behemoth, and the 4 Ezra page sets out the Latin manuscripts behind the difference. The Greek Old Testament names neither creature: the transliterations Leviathan and Behemoth occur in none of the 30,348 CATSS units. Two facts stand side by side here and the page draws no line between them: in 1 Enoch 60:8 Behemoth’s wilderness lies east of the garden where Enoch was taken up, and in the Latin 4 Ezra Behemoth is called Enoch.
A seer called ‘son of man’
Outside Ezekiel, the vocative son of man stands in the CATSS Greek at one verse only: Daniel 8:17, in both Greek texts (υἱὲ ἀνθρώπου) and in the Hebrew (בֶּן־אָדָ֔ם), where Gabriel comes, the seer falls on his face, and is told to understand. The vocative stands 96 times in the CATSS Greek, the other 94 in Ezekiel; it stands in none of the 7,927 SBLGNT verses. 1 Enoch has the same sequence twice in these chapters — the seer falls on his face (60:3, 71:11), an angel comes, and says you with son of man (60:10, 71:14). Named and counted per language; no Geʻez Daniel is held, so nothing is run.
The calendar date of 60:1
The seventh month, the fourteenth day. Charles’s note calls it the eve of Tabernacles; the Masoretic Leviticus 23:34 sets Tabernacles on בַּחֲמִשָּׁ֨ה עָשָׂ֜ר י֗וֹם לַחֹ֤דֶשׁ הַשְּׁבִיעִי֙, the fifteenth day of the seventh month (gloss). The date’s year is the problem (the codex); its day is not.
The Aramaic that is missing
Of the 42 Qumran Aramaic pieces placed to verses on this disk, not one falls in chapters 37–71 (one more row of the placement file, 4Q211 frg. 1 i, is marked as having no Ethiopic counterpart). They cover chapters 1–15, 18, 22–36, 76–79, 82, 86, 88–89, 91–94, 104–107. The absence has been used in the argument about when the Parables were written; J. T. Milik’s edition of the Cave 4 fragments (1976) argued for a late date. That edition is not held, and nothing on this page tests the argument. What the files show is only that the absence is real in what is held here — with 97 small pieces unplaced.
Four phrases behind one English title, the Parables’ name for God, and an oath.
Counts are over the 1,062 rows of Dillmann’s Geʻez, split into word forms as written; a phrase counts with a one-letter prefix (la-, wa-, ba-) on its first word (for Lord of Spirits, with any prefix, as its card says), and at 69:27 with the spelling ʾəmḥəyāw. English counts are over Charles’s text. They are counts over these files, not over ‘the Ethiopic Bible’.
5 rows: 46:2, 46:3, 46:4, 48:2, 60:10. The Second Parable’s phrase. In these chapters it appears once, at 60:10, and there it is the angel’s name for the seer.
One row in the book: 62:5. Charles’s English reads that Son of Man; his note gives the other manuscripts’ reading.
8 rows, all in 62–71: 62:7, 62:9, 62:14, 63:11, 69:26, 69:27, 70:1, 71:17. The gloss is the literal one Charles’s introduction gives (‘offspring of the mother of the living’). Without walda, the last two words stand once more in the book, at 20:6, for the spirits of the children of men.
3 times in two rows: 69:29 (twice) and 71:14. The phrase that closes the Third Parable, and the phrase the angel uses to Enoch.
102 times in 81 rows of the Geʻez book, every one in chapters 37–71 (counting every prefixed form; one more, spelled ለአግዚአ ፡ መናፍስት, stands at 52:9); 42 in 32 rows here. Charles’s English: 105 in 84 verses, likewise confined. No Greek ‘Lord of the spirits’ stands in the 30,348 CATSS units or the 7,927 SBLGNT verses. Of the spirits stands in 3 CATSS units and 3 SBLGNT verses; apart from Mark 6:7 (unclean spirits), each sets a divine title beside it: ‘God of the spirits’ (Numbers 16:22, and at 27:16 κύριος ὁ θεὸς τῶν πνευμάτων), ὁ τῶν πνευμάτων καὶ πάσης ἐξουσίας δυνάστης (2 Maccabees 3:24, the sovereign of the spirits and of all authority, gloss), ὁ κύριος, ὁ θεὸς τῶν πνευμάτων (Revelation 22:6, the Lord, the God of the spirits of the prophets, gloss) and ‘Father of spirits’ (τῷ πατρὶ τῶν πνευμάτων, Hebrews 12:9).
10 rows: 46:1, 46:2, 47:3, 48:2, 55:1, 60:2, 71:10, 71:12, 71:13, 71:14 — four of them in 71:10–14, the approach of the Head of Days and, at 71:14, the angel’s address to Enoch.
14 times in 11 rows of the book; 12 of them in 9 rows of chapter 69 (69:13–25), where the oath holds the heaven, the earth, the sea, the depths, the sun, moon and stars.
One English title, four Geʻez phrases — counted
| Geʻez phrase | rows in the whole book | in 58–71 |
|---|---|---|
| walda sabʾ — son of man(kind) | 46:2, 46:3, 46:4, 48:2, 60:10 | 1 |
| walda bəʾəsit — son of a woman | 62:5 | 1 |
| walda ʾəgʷāla ʾəmmaḥəyāw — son of the offspring of the mother of the living | 62:7, 62:9, 62:14, 63:11, 69:26, 69:27, 70:1, 71:17 | 8 |
| walda bəʾəsi — son of a man | 69:29 (×2), 71:14 | 3 |
17 occurrences in 16 rows, all in chapters 46–71; 13 of them in 12 rows of these chapters. Charles’s English has Son of Man (in some case) in exactly the same 16 verses, the same number of times. So the English loses nothing in count and everything in kind: the Second Parable says only walda sabʾ; these chapters never use it of the figure, and use three others.
Charles’s 1912 introduction reports a scholar named Schmidt arguing that the different Ethiopic renderings point to an Aramaic original (it speaks of the ‘Ethiopic translations of the term’). The same passage already lists the verses of each phrase, and speaks of ‘three distinct Ethiopic’ expressions, not the four counted here from Dillmann’s text: it files 62:5 under walda bəʾəsi, where Dillmann reads walda bəʾəsit and Charles’s own note records the manuscripts divided. Reported, not tested: no Aramaic of these chapters survives on this disk.
The words run deepest inside the Parables themselves; the address to the seer runs two words with 46:3 and breaks.
Three measurements, and what each one can see. (1) Every Geʻez verse of 58–71 against the rest of the book, the Ethiopic Genesis and Pentateuch, and the Geʻez Jubilees, with the tie band from both sides. (2) The two addresses to the seer, word by word. (3) The names of 69:2 against the four other lists of 6:7. Then the New Testament, named and counted, never run.
1. Geʻez against Geʻez: the distribution first.
The normalisation, declared. Words are split on the Geʻez divider and on spaces; the full stop and other punctuation are removed; every word form is kept exactly as written — no prefix is stripped, so and-he-said and he-said are different words; numerals are kept as written. A run is consecutive identical forms; 0 means the verse shares no two consecutive forms with any row of the target. This is the convention of the shelf’s Jubilees pages.
Against the other 902 rows of 1 Enoch: 24 share no two consecutive words with any of them; the deepest run is 2 for 89, 3 for 33, 4 for 11, 5 for 3; none reaches 6. The median verse shares 2.
Against the 1,526 rows of the Ethiopic Genesis: 87 share no two consecutive words with any of them; the deepest run is 2 for 69, 3 for 4; none reaches 4; median 0.
Against the whole Ethiopic Pentateuch (5,797 rows): 46 share no two consecutive words with any of them; the deepest run is 2 for 104, 3 for 10; none reaches 4; median 2.
Against the 1,308 rows of the Geʻez Jubilees: 76 share no two consecutive words with any of them; the deepest run is 2 for 82, 3 for 2; none reaches 4; median 2.
Folded, little moves. Merge the interchangeable letters (the laryngeals, the two s, ʾ/ʿ, the two emphatic s) and rerun: against Genesis no depth changes; against the rest of the book 2 depths change (67:8 3→4, 71:10 5→6). Every number below is the unfolded screen, and says so.
All the texts in these screens are translations, and two of them are other editors’ texts. 1 Enoch’s Geʻez stands at the end of a chain of translation; the Jubilees Geʻez is VanderKam’s critical text (1989), not Dillmann’s. A shared run is a lower bound on shared wording; a zero is not proof of independence. Inside 1 Enoch the screen measures one editor’s one text against itself, so its deep runs are the book’s own formulas — which is exactly what the table shows.
Where the wording runs deepest — inside the book, with the band from both sides:
| 1 Enoch | deepest partner(s) outside 58–71 | run | band | the partner’s own deepest run against all other rows · band · ✓ if this verse is among them | the shared words |
|---|---|---|---|---|---|
| 61:3 | 43:4 | 5 | 1 | 5 / 2 ✓ | በስሙ ለእግዚአ መናፍስት ለዓለመ ዓለም |
| 69:24 | 43:4 | 5 | 1 | 5 / 2 ✓ | በስሙ ለእግዚአ መናፍስት ለዓለመ ዓለም |
| 71:10 | 46:1 | 5 | 1 | 5 / 1 ✓ | ርእሰ መዋዕል ወርእሱ ከመ ፀምር |
| 59:1 | 37:4 | 4 | 1 | 4 / 1 ✓ | በከመ ፈቀደ እግዚአ መናፍስት |
| 60:5 | 38:2 48:5 53:1 + 1 more | 4 | 4 | 4 / 4 ✓ 4 / 4 ✓ 4 / 4 ✓ | እለ የኀድሩ ዲበ የብስ |
| 60:22 | 37:2 40:7 54:6 | 4 | 3 | 4 / 6 ✓ 4 / 6 ✓ 4 / 8 ✓ | ለእለ የኀድሩ ዲበ የብስ |
| 61:11 | 48:10 | 4 | 1 | 4 / 1 ✓ | ወይትባረክ ስሙ ለእግዚአ መናፍስት |
| 65:6 | 40:6 | 4 | 1 | 4 / 1 ✓ | እለ የኀድሩ ውስተ የብስ |
| 67:7 | 37:2 40:7 54:6 | 4 | 3 | 4 / 6 ✓ 4 / 6 ✓ 4 / 8 ✓ | ለእለ የኀድሩ ዲበ የብስ |
| 69:1 | 37:2 40:7 54:6 | 4 | 3 | 4 / 6 ✓ 4 / 6 ✓ 4 / 8 ✓ | ለእለ የኀድሩ ዲበ የብስ |
| 69:7 | 37:2 40:7 54:6 | 4 | 3 | 4 / 6 ✓ 4 / 6 ✓ 4 / 8 ✓ | ለእለ የኀድሩ ዲበ የብስ |
| 69:16 | 48:6 | 4 | 1 | 4 / 1 ✓ | ይትፈጠር ዓለም ወእስከ ለዓለም |
| 71:9 | 54:6 | 4 | 1 | 4 / 8 ✓ | ሚካኤል ወገብርኤል ሩፋኤል ወፋኑኤል |
| 71:13 | 54:6 | 4 | 1 | 4 / 8 ✓ | ሚካኤል ወገብርኤል ሩፋኤል ወፋኑኤል |
Every partner of four or more is in chapters 37–57, the Parables before this one; most are formulas built on those who dwell on the earth and the name of the Lord of Spirits for ever. 5 of the 14 are unique from both sides (band 1 each way; the italics are glosses): 59:1 (as the Lord of Spirits willed), 61:11 (and blessed be the name of the Lord of Spirits), 65:6 (those who dwell on the dry land), 69:16 (… the world was created, and for ever) and 71:10. On a reading of the wording, not a measurement, the first four are stock phrases of the Parables, and 71:10 with 46:1 is the one that describes a figure — the Head of Days, his head like wool — 5 words, 6 folded.
… and against Genesis and Jubilees, where nothing passes three:
| 1 Enoch | partner | run | band | the partner’s own deepest run against all 1,062 rows of 1 Enoch · band · ✓ | wider screen: whole Ethiopic Pentateuch (run / band) |
|---|---|---|---|---|---|
| 65:3 | Genesis 29:15 | 3 | 1 | 3 / 1 ✓ | 3 / 1 |
| 67:1 | Genesis 15:1 Genesis 15:4 | 3 | 2 | 3 / 1 ✓ 3 / 1 ✓ | 3 / 2 |
| 69:2 | Genesis 25:13 Genesis 36:40 | 3 | 2 | 3 / 1 ✓ 3 / 1 ✓ | 3 / 7 |
| 69:9 | Genesis 35:4 Genesis 48:15 | 3 | 2 | 3 / 1 ✓ 3 / 1 ✓ | 3 / 2 |
| 65:4 | Jubilees 2:9 | 3 | 1 | 3 / 3 ✓ | — |
| 67:1 | Jubilees 14:1 | 3 | 1 | 3 / 1 ✓ | — |
Every one of these is a formula: tell me what it is (Laban to Jacob, Genesis 29:15), the word of the Lord came (to Abram), these are their names (at band 2 in Genesis and band 7 across the Pentateuch), until this day, and great … upon the earth (Jubilees 2:9). The page’s counter-examples:
- The Noah block against the flood story. Charles’s Noah verses (83: chapter 60 and 65:1–69:25) against Genesis 6–9 in the Ethiopic Genesis (96 rows): 71 share no two consecutive words, 12 share two, and none shares three. The deepest are on that day, on the earth, and Noah said.
- Genesis 5:21–24, the four verses on Enoch, against all 1,062 rows of the Geʻez book: no two consecutive words, in any of the four. The verb of 5:24 stands in 71:5 only with the conjunction prefixed (wa-), a different word form under the rule declared above; the single whole forms 71:5 shares with Genesis 5:21–24 are to Enoch (5:23) and into (5:24). The ages in 5:21 and 5:23 are written in Ethiopic numerals.
- Enoch 62:5, the ‘son of a woman’ verse, against the 902 rows outside these chapters: no two consecutive words.
- Enoch 67:1, God’s word to Noah, reaches three only through the word of the Lord came — to Abram, in Genesis 15:1, 15:4 and Jubilees 14:1.
2. The two addresses — 60:10 and 71:14 — word by word.
In all 1,062 rows of the Geʻez book, you stands next to son of man twice: አንተ ፡ ወልደ ፡ ሰብእ at 60:10 and አንተ ፡ ውእቱ ፡ ወልደ ፡ ብእሲ at 71:14. Charles’s English: “Thou son of man” and “This is the Son of Man”.
| 46:3 | 71:14 | |
|---|---|---|
| he said to me | ወይቤለኒ | ወይቤለኒ |
| the first word | ዝንቱ this | አንተ you |
| is / are | ውእቱ (the same word in both) | |
| son of … | ወልደ ፡ ሰብእ man(kind) | ወልደ ፡ ብእሲ a man |
| who … righteousness | ዘሎቱ ፡ ኮነ ፡ ጽድቅ who has righteousness | ዘተወለድከ ፡ ለጽድቅ who were born for righteousness |
| and righteousness … dwells | ወጽድቅ ፡ ምስሌሁ ፡ ኃደረ with him | ወጽድቅ ፡ ላዕሌከ ፡ ኀደረ upon you |
Measured, the two verses share a run of 2 (ውእቱ ፡ ወልደ): the shape is the same and the words keep missing — this/you, man(kind)/a man, with him/upon you, and even the spelling of dwells.
Then count the persons. Across 71:14–16 the Geʻez addresses Enoch in the second person 11 times: the pronoun you once, and the suffix -ka ten times. Charles’s English keeps 2 of them (71:15, unto thee twice) and makes the other 9 third-person. The transcription marks 5 spans in his thick type (71:14 ‘This is’, 71:16 ‘his’, 71:16 ‘him’, 71:16 ‘him’, 71:16 ‘him’), and his notes give the reason: the verse is to refer to the Son of Man ‘and not to Enoch’. That is an editor’s judgment, and Charles marks it as one. The page prints both and adjudicates neither.
3. The names of 69:2 against the lists of 6:7.
Five lists; three of them number their names. The Qumran Aramaic numbers each name with an ordinal after it (כוכבאל רביעי לה, Kokab’el, his fourth); Syncellus’s Greek numbers with letters (δʹ Χωβαβιήλ); 69:2 numbers in words and numerals. Dillmann’s 6:7 and the Gizeh Greek number nothing.
The rule, declared: each name is written in its consonants, alef, ayin, he, ḥet, the Geʻez h-letters, waw and yod are dropped, and sin/shin/samekh read as s; two names agree if what is left is identical. It compares names only — Aramaic-against-Geʻez runs are not valid and none is made. The Aramaic preserves 12 names whole.
69:2 agrees with the Aramaic at the same number 4 times — the 1st, 4th, 7th, 9th (Shemihazah, Kokab’el, Daniel, Baraq’el) — and 3 more times one number later (Ananel, Tamiel, Turiel). Dillmann’s 6:7, read in order, agrees at the same place once (the 1st) and one place early 3 times (Daniel, Ziqiel, Asael): its second word, ኡራኪበራሜኤል, runs two names together, and Charles splits it in his English.
The tenth name carries the plainest agreement and the plainest difference. The Aramaic reads עסאל עסירי, Asael, tenth, every letter preserved; Syncellus has ιʹ Ἀζαλζήλ and at 8:1 Ἀζαὴλ ὁ δέκατος τῶν ἀρχόντων; 69:2 has ወዓሥር ፡ አዛዝኤል. Three witnesses, in four places, put him tenth; the spelling splits. The two lists that number nothing put him elsewhere in their order: the Gizeh Greek nineteenth (Ἀσέαλ), Dillmann’s 6:7 ninth. The Geʻez book spells him Azazel in 8 rows (8:1, 9:6, 10:4, 10:8, 13:1, 54:5, 55:4, 69:2) and Asael, as the Aramaic does, in 1 (6:7).
Of 69:2’s 21 names, 4 stand letter for letter in Dillmann’s 6:7 (ስምያዛ, ጡርኤል, ዳንኤል, አርምርስ). The five names of 69:4–12 and Kasbeel of 69:13 stand nowhere else in the book.
The four lists side by side, number by number (click to open)
| no. | Qumran Aramaic, 6:7 (preserved letters; · = restored) | Syncellus’s Greek, 6:7 (numbered) | Dillmann’s Geʻez 6:7, in order (unnumbered) | Dillmann’s Geʻez 69:2 (numbered) | Charles’s English 69:2 |
|---|---|---|---|---|---|
| 1 | שמיחזה (4Q201) ✓ | αʹ Σεμιαζάς | ስምያዛ | ቀዳማየ ፡ ዚአሆሙ ፡ ስምያዛ | Samjâzâ |
| 2 | ·····ף תנין לה (4Q201) | βʹ Ἀταρκούφ | ኡራኪበራሜኤል | ወካልኡ ፡ አርስጢቂፋ | Artâqîfâ |
| 3 | רמט·· (4Q201) | γʹ Ἀρακιήλ | አኪበኤል | ወሣልስ ፡ አርሜን | Armên |
| 4 | כוכבאל רביעי לה (4Q204) ✓ | δʹ Χωβαβιήλ | ጣሚኤል | ወራብዕ ፡ ከከባኤል | Kôkabêl |
| 5 | ··ישי לה (4Q201) | εʹ Ὁραμμαμή | ራሙኤል | ወኃምስ ፡ ጡርኤል | †Tûrâêl† |
| 6 | רעמא· (4Q201) | Ϛʹ Ῥαμιήλ | ዳንኤል | ወሳድስ ፡ ሩምያል | Rûmjâl |
| 7 | דניאל שבי·· (4Q201) ✓ | ζʹ Σαμψίχ | ኤዜቄኤል | ወሳብዕ ፡ ዳንኤል | Dânjâl |
| 8 | זיקיאל תמיני (4Q204) | ηʹ Ζακιήλ | ሰራቁያል | ወሳምን ፡ ኑቃኤል | †Nêqâêl† |
| 9 | ברקאל תשיע· (4Q201) ✓ | θʹ Βαλκιήλ | አሳኤል | ወታስዕ ፡ በራቅኤል | Barâqêl |
| 10 | עסאל עסירי (4Q201) | ιʹ Ἀζαλζήλ | አርምርስ | ወዓሥር ፡ አዛዝኤል | Azâzêl |
| 11 | וחרמני ·· עשר לה (4Q204) | ιαʹ Φαρμαρός | በጥረአል | ፲ወ፩አርምርስ | Armârôs |
| 12 | מטראל תרי עס· (4Q201) | ιβʹ Ἀμαριήλ | አናንኢ | ፲ወ፪በጠርያል | Batarjâl |
| 13 | עננאל תלתת עסר (4Q201) (✓ at 14 in 69:2) | ιγʹ Ἀναγημάς | ዘቄቤ | ፲ወ፫በሰሳኤል | †Busasêjal† |
| 14 | ·תואל ··בעת עסר לה (4Q201) | ιδʹ Θαυσαήλ | ሰምሳዌኤል | ፲ወ፬አናንኤል | Hanânêl |
| 15 | שמשי·· (4Q201) | ιεʹ Σαμιήλ | ሰርተኤል | ፲ወ፭ጡርያል | †Tûrêl† |
| 16 | שהריאל שתת עש· (4Q204) | ιϚʹ Σαρινᾶς | ጡርኤል | ፲ወ፯ሲማፒሲኤል | Sîmâpêsîêl |
| 17 | תמיאל שבעת (4Q201) (✓ at 18 in 69:2) | ιζʹ Εὐμιήλ | ዮምያኤል | ፲ወ፯ይተርኤል | Jetrêl |
| 18 | טוריאל תמנית עס· (4Q201) (✓ at 19 in 69:2) | ιηʹ Τυριήλ | አራዝያል | ፲ወ፰ቱማኤል | Tûmâêl |
| 19 | ימי·ל תשעת לה (4Q201) | ιθʹ Ἰουμιήλ | — | ፲ወ፱ጠርኤል | Tûrêl |
| 20 | יהדי·· ·שרין (4Q202) | κʹ Σαριήλ | — | ፳ሩማኤል | †Rumâêl† |
| 21 | — | — | — | ፳ወ፩ዒዜዜኤል | †Azâzêl† |
The New Testament — named and counted, never run:
- Jude 14 — ἕβδομος ἀπὸ Ἀδὰμ Ἑνὼχ, Enoch, the seventh from Adam (gloss). In the 7,927 SBLGNT verses only here; in the 1,062 Geʻez rows only at 60:8. Jude’s text introduces the words that follow as Enoch’s prophecy; those words correspond to 1 Enoch 1:9, which the first page of this series measures. That is what Jude’s text does, and this page claims nothing beyond it.
- Matthew 19:28 and 25:31 — τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ, then he will sit on the throne of his glory (gloss). The only two SBLGNT verses with throne of his glory, both of the Son of Man sitting; the phrase stands in none of the CATSS units. The Geʻez phrase behind Charles’s throne of his glory (at 61:8 he prints throne of glory; at 71:7 his throne of His glory stands over other Geʻez wording) stands in 8 rows of 1 Enoch (47:3, 60:2, 61:8, 62:2, 62:3, 62:5, 69:27, 69:29), 7 of them here. Two languages, counted separately; no run is possible.
- John 5:27 — ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν, authority to do judgment, because he is son of man (literal gloss; the Greek has no articles). Beside 69:27. The title without articles stands in four SBLGNT verses (John 5:27, Hebrews 2:6, Revelation 1:13, Revelation 14:14); with both articles, in 77.
- Daniel 7:9–10; Revelation 1:14; 5:11 — the Ancient of Days with hair like wool (in Revelation 1:13–14 the hair like wool is the son-of-man figure’s), thousands of thousands. Beside 71:10 and 60:1, 71:8, 71:13.
- Hebrews 11:5 — Enoch taken so as not to see death. Its Greek runs 4 words with the CATSS Genesis 5:24 (μετέθηκεν αὐτὸν ὁ θεός), band 1 from both sides — Genesis, not 1 Enoch 70–71, which survives in no Greek.
- 1 Thessalonians 5:3 (labour pains, beside 62:4); Revelation 17:14; 19:16 (King of kings, the two SBLGNT verses with βασιλεὺς βασιλέων, beside 63:4).
It settles what the Geʻez says in four places where Charles’s English and it part: 62:2 sat, 62:5 son of a woman, 71:14 you are, 71:16 you five times. And it settles that the deepest wording of these chapters belongs to the book itself.
It does not settle why. Not which manuscript is older at 62:5, not whether Charles’s emendation at 71:14–16 is right, not when the Parables were written, and not whether any New Testament writer knew them. Those are questions for evidence this disk does not hold.
What this page could not check, what it found in the files, and where it is weakest.
This section is long on purpose. The whole page rests on one digitised Geʻez text and one English translation with its editor’s emendations; the reader should know exactly where that leaves it.
⚠️ Found in the files while building this page — reported, not fixed:
- 69:2’s numerals, as digitised, skip sixteen and write seventeen twice. Charles’s English has the sixteenth. Whether the slip is Dillmann’s or the digitisers’ cannot be told: the 1851 page images held here are of the book’s opening pages, not of these chapters.
- The Geʻez row 60:24 carries a clause Charles translates in 60:25 (the versification note). It is not the cutting: the boundary between 60:24 and 60:25 is one that Dillmann’s full stop and the Ethiopian printed division both fix, and Charles’s note calls the words standing before verse 25 a dittograph.
- The transcription’s half-brackets in chapter 69 read as square brackets in the scans. The transcription file has ⌈ ⌉ at 69:4, 69:6, 69:22–24 and 69:25, the sign Charles’s key keeps for words in the Greek but not the Ethiopic; no Greek of chapter 69 exists. The OCR of his 1912 printing reads square brackets at all five places; that of the 1917 printing reads them at 69:4, 69:6 and 69:25, shows ‘{’ at the opening of 69:22 and no sign at the close of 69:24. The page quotes 69:6 as the file has it and says so beside it. No page image of these chapters is held, so the reading rests on two OCR texts.
- Charles’s thick type is not fully recoverable from the transcription. At 71:14–16 nine second-person forms become third-person in the English; the transcription marks 5 spans in thick type. His notes describe the change for the whole of 71:16.
- Charles’s note of a lost passage before 71:14 is printed in his text, removed from the file, and has no counterpart in Dillmann’s Geʻez.
- Sigla that do not pair. The dagger at 69:11 has no partner; Charles’s brackets at 59:1–3 and 69:2–3, and a third at 69:22–24 (square in the 1912 scan, ⌈ ⌉ in the transcription file), run across verses. Only whole verses whose signs close inside them, or are explained beside them, are quoted.
⚠️ What this page could NOT check:
- Any Greek, Aramaic or Latin of chapters 37–71. None is held — and, on the placements held here, none of the Qumran Aramaic falls there. So the Greek New Testament screen cannot run at all.
- The Ethiopic manuscripts. Dillmann’s apparatus and Charles’s are not held as text; every Geʻez reading here is Dillmann’s text as digitised. At 62:5 Charles’s note shows the manuscripts divided; which group is older is not something this disk can test.
- Dillmann’s printed pages for these chapters. Only a few opening pages are held as images.
- The commentaries. Knibb (1978), Nickelsburg and VanderKam (2012), Black (1985), Milik (1976) and the essays in Boccaccini (2007) are not held and were not consulted. The date of the Parables is not tested here: Charles (1912) assigned them ‘either to the years 94-79 or 70-64’ BC; Milik’s edition (1976), not held, argued for a late date.
- 2 Baruch 29:4, the other Behemoth-and-Leviathan text Charles names, is not held.
⚠️ Where this page is weakest:
- The English is Charles’s, and so is the choice of its emendations — some his own (71:16, by his note), some adopted from an earlier editor (62:2). Where the codex prints his English and Dillmann’s Geʻez disagree, the two rest on different editions: Charles translated from his own Ethiopic text and manuscripts, not from Dillmann’s.
- The Son-of-Man table is one editor’s text. Another edition could move 62:5 into a different row of the table, as Charles’s own manuscripts do.
- The names comparison uses a declared consonant rule. A looser rule would find more agreements, a stricter one fewer; the table prints four of the five lists (not the Gizeh Greek) beside Charles’s English of 69:2, so the reader can apply another.
- The block counts follow Charles’s division of the Noah material (chapter 60; 65:1–69:25). Another division would move the numbers, though not the fact that my grandfather and Noah’s name occur only inside those blocks.
Commentaries & studies:
- R. H. Charles, The Book of Enoch, or 1 Enoch (Oxford: Clarendon Press, 1912); English reprinted, SPCK, 1917.
- A. Dillmann, Liber Henoch aethiopice, ad quinque codicum fidem editus (Leipzig: Vogel, 1851); digitised by M. Jerabek (1995) and R. HaCohen (2011).
- A. Dillmann, Veteris Testamenti Aethiopici Tomus Primus, sive Octateuchus Aethiopicus (Leipzig, 1853–55).
- Scripta Qumranica Electronica, 4Q201–212 — © R. G. Kratz; transcription by R. G. Kratz, I. Kottsieper and A. Steudel after the Qumran-Wörterbuch (Göttingen) and M. Abegg, CC BY-SA 4.0.
- The Online Critical Pseudepigrapha (I. W. Scott et al.), 1 Enoch — George Syncellus after Dindorf (1829), CC BY 4.0.
- Michael A. Knibb, The Ethiopic Book of Enoch (1978); Matthew Black, The Book of Enoch or I Enoch (1985); J. T. Milik, The Books of Enoch: Aramaic Fragments of Qumrân Cave 4 (1976); Nickelsburg and VanderKam, 1 Enoch 2 (2012); Boccaccini (ed.), Enoch and the Messiah Son of Man (2007). Listed for the reader; none consulted.
Read under the translation; notice the thick type.
Name what you learned, why it matters, and one concrete response.
What should we carry away — and do?
- One English title can stand for several originals. Charles’s Son of Man stands for four phrases in Dillmann’s Geʻez of this book (three where 62:5 is read with the manuscripts Charles follows). Before you build on a phrase in a translation, ask what stands under it.
- Editors leave marks; read them. Charles told his readers where he changed the text — in thick type and in his notes. 71:14, the line this page centres on, is one of those places.
- The church’s view, labelled as such: Pleasant Springs confesses Jesus as the Son of Man of the Gospels, who claimed the title before the high priest (Mark 14:62) and the throne of his glory (Matthew 25:31). 1 Enoch is a witness, of a date this page does not test, to how the title was being read; it does not decide what the title means, and this page does not use it to.
- One concrete response. Read Daniel 7:9–14 and Mark 14:61–62 side by side this week, slowly, and notice who is speaking in each.
1 Enoch 71:14 · to share
English (Charles) · Geʻez (Dillmann)DILLMANN 71:14 አንተ ፡ ውእቱ ፡ ወልደ ፡ ብእሲ — you are the son of man
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. 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 — quoted verbatim. 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; short passages only. Ethiopic Genesis and Pentateuch: Dillmann, Octateuchus Aethiopicus (1853–55); digitised by Ran HaCohen; Beta maṣāḥəft, CC BY-SA 4.0. Geʻez Jubilees: VanderKam’s critical text (1989), digitised by Ran HaCohen — measured, never printed. Aramaic: Qumran 4Q201–212, © R. G. Kratz; transcription R. G. Kratz, I. Kottsieper and A. Steudel after the Qumran-Wörterbuch (Göttingen) and M. Abegg, via Scripta Qumranica Electronica, CC BY-SA 4.0; preserved letters only, restored letters shown as dots. Greek of 1 Enoch: George Syncellus (ed. Dindorf 1829), as encoded by the Online Critical Pseudepigrapha (I. W. Scott et al.), CC BY 4.0. Other Greek: the CATSS Septuagint and the SBLGNT. Hebrew: the Masoretic text (Miqra according to the Masorah). Latin: the Clementine Vulgate and its 1598 appendix (4 Ezra). 4 Ezra in English: KJV 1769 and RV 1895. No ESV verse is printed on this page; italic glosses are the page’s own. 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
|
Did this study bless you today? 💚 Give to Support PS Church100% of gifts go to the General Fund — thank you. |