Le Book de Enoch 🔮🪄⛈⚡️

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DR22 Ω 🪬🎭 (🐬,🐬)
@DejaRu22Dec 14, 2025

The Spaces is a two-hour, candlelit reading and analysis of the Book of Enoch using A. Nyland’s “Complete Books of Enoch” with extensive commentary. The host surveys manuscript history (1 Enoch in Ethiopic, 2 Enoch in Slavonic, 3 Enoch in Hebrew), canon debates, and intertextual links (Jude, Daniel, Revelation, Jubilees, Tobit, Testament of Solomon, Apocalypse of Abraham). A major focus is the Watchers (Grigori): their descent, oaths on Mount Hermon, transgression by teaching forbidden arts (metallurgy, weaponry, cosmetics, astrology), and begetting the Nephilim, leading to violence, cannibalism, and the Flood. Azazel’s role (and the scapegoat mistranslation) is detailed along with divine judgments: binding, Tartarus, fire, and seventy generations. The reading advances into Enoch’s visions—heavenly temple, cherubim, cosmic winds and portals, fragrant trees, Sheol’s compartments—and eschatology featuring the Ancient of Days and the Chosen One/Son of Man who judges kings and renovates creation. The host adds experiential notes (candlelight practice), practical suggestions (“Noah” film), and personal opinions (e.g., dragons vs dinosaurs), while keeping the core content anchored in cited texts.

Book of Enoch Twitter Spaces Reading — Comprehensive Summary and Notes

Session overview

  • Format and tone: A live reading session focused on The Complete Books of Enoch (all 3, new translation with extensive commentary) by Dr. A. Nyland, interwoven with extensive commentary, cross-references to biblical and extra-biblical texts, and frequent asides by the host. The reading lasted about two hours and covered introductory material, extensive background on angels and related literature, and then moved into 1 Enoch (Book of the Watchers) and parts of the Parables (1 Enoch).
  • Atmosphere: The host recommended an immersive candlelit setting, remarking that reading sacred texts by candlelight can induce a heightened, near-psychedelic attentiveness. He accompanied the reading with wine and advised adding a pinch of sea salt to water for hydration.
  • Participants: The host (unnamed) was the sole substantive speaker. Interjections labeled as “Speaker 2” appeared as brief punctuations and not as an independent viewpoint. Real names referenced within content include: Dr. A. (Ann) Nyland (translator), James Bruce (brought Ge’ez manuscripts of 1 Enoch from Ethiopia, 1773), biblical and apocryphal figures (Enoch, Noah, Methuselah, Gabriel, Michael, Uriel, Raphael, Azazel, Samyaza/Semihazah, Satan/Iblis), Church Fathers and authors (Tertullian, Jerome, Irenaeus, Tatian, Clement of Alexandria, Justin Martyr, Augustine of Hippo, Lactantius, Eusebius, Ambrose of Milan, Philo of Alexandria, Josephus, Athenagoras), and later figures (Abd al-Qadir al-Jilani). The host also recommended the film “Noah” (2014) starring Russell Crowe.

Canon, transmission, and scope of the Enochic literature

  • Three Books of Enoch:
    • 1 Enoch (Ethiopic/Ge’ez): the primary text read; preserved fully in Ge’ez; portions echoed in the Dead Sea Scrolls traditions; foundational for “Watchers” and “Parables” sections.
    • 2 Enoch (Slavonic/Secrets of Enoch): later tradition in Slavonic.
    • 3 Enoch (Hebrew Book of Enoch): distinct, later mystical tradition.
  • Manuscripts and rediscovery: The host cited James Bruce’s 1773 return to Europe with copies of 1 Enoch from Ethiopia as catalytic for renewed attention in the West.
  • Canonical status:
    • 1 Enoch is canonical in the Ethiopian Orthodox Tewahedo Church; it was influential in Second Temple Judaism. Most other Christian traditions regard it as non-canonical or apocryphal/pseudepigraphal but acknowledge its historical influence.
    • The host asserted early church efforts to destroy or exclude Enoch; he emphasized that Jude quotes 1 Enoch (Jude 14–15). Church Fathers were divided: Tertullian and (as quoted) Jerome showed openness to its value; many others used it but did not include it in canon. The host framed exclusion as deliberate suppression; historically, the canon formation was complex and varied by tradition.

Angels and terminology: overview and parallel texts

  • Terminology:
    • “Angel” as transliteration of Greek angelos meaning “messenger”; Hebrew mal’ak likewise “messenger/one dispatched.” The host emphasized that “angel” fundamentally means messenger.
  • Named archangels and scriptural loci:
    • Gabriel: Luke 1:5–38 (annunciations to Zechariah and Mary). Daniel 8–9 (explaining visions). Host read extended passages.
    • Michael: Jude 9 (dispute over Moses’ body); Revelation 12 (war in heaven); Daniel 10–12 (angelic conflict with princes of Persia and Greece; Michael as “great prince”).
    • Raphael: prominent in Tobit (deuterocanonical/apocryphal), healing Tobit’s blindness and rescuing Sarah from Asmodeus.
    • Uriel: not in the Hebrew Bible or New Testament canon; present in apocryphal texts (e.g., 1 Enoch) as an interpreting angel.
  • Testament of Solomon (pseudepigraphal):
    • Summary: Solomon is given a ring by Michael to subdue demons and command them for temple building. Demons identify which archangel “frustrates” them (e.g., Asmodeus by Raphael; others by Uriel, Michael, Gabriel).
    • Illustrative names: Ornias, Beelzebub, and others; Uriel commands sea monsters; demons forced into labor for the temple’s construction.

Watchers, Nephilim, Rephaim, and associated debates

  • Genesis 6:1–4 (parallel to 1 Enoch):
    • “Sons of God” (bene elohim) see “daughters of men,” take wives, and produce Nephilim. The host adopted the interpretation that “sons of God” are heavenly beings/angels associated with God (cf. Job 1–2; 38:7).
  • Numbers 13:33 and other texts:
    • “We saw the Nephilim ... and we seemed like grasshoppers.” Og’s bed (Deut 3:11) cited as giant stature; Rephaim referred to as “giants” in several translations; anecdotal note that Goliath’s height varies by textual witness (Masoretic vs. LXX/Dead Sea Scrolls/Josephus).
  • Leader of the Watchers and oath on Mount Hermon:
    • Names given include Samyaza (Semihazah) and a variant “Satanail” in some traditions; the Watchers descend, swear mutual curses on Hermon, marry human women, teach forbidden arts, and father giants (Nephilim).
  • Psalm 82 (divine council):
    • “Elohim stands in the divine assembly”; host used this as context for heavenly beings’ governance and judgment.
  • “Lucifer” and royal or cosmic rebellion:
    • Isaiah 14:12–15 (heylel ben shachar/light-bearer) and Ezekiel 28:11–19 (lament over king of Tyre) were read with a traditional association to a cosmic rebel. The host emphasized cosmic rebellion and downfall.
  • Revelation 12 and Luke 10:18: war in heaven, dragon (Satan), casting down; Jesus’ “I saw Satan fall like lightning.”

Azazel, the scapegoat, and interreligious perspectives

  • Leviticus 16 (Yom Kippur):
    • Two goats: “for YHWH” and “for Azazel.” The host highlighted the translation history: “scapegoat” (Tyndale/KJV tradition) vs. rendering Azazel as a proper name (RSV/ESV). Rabbinic sources connect se’irim (hairy goat-like demons) to desert spirits.
  • Apocalypse of Abraham: Azazel as an unclean bird/dragon-like figure; agent of deception; imagery of consuming fire and tongue.
  • Islamic traditions:
    • Jinn as smokeless fire; Azazel identified with Iblis in some streams; Qur’anic narratives of refusal to prostrate to Adam and banishment (various suras). Cited a passage attributed to Abd al-Qadir al-Jilani (Futuh al-Ghaib) framing Iblis’s fatalism.

Jubilees, 2 Peter, Jude, and patristic testimony on the Watchers

  • Jubilees: Angels (Watchers) descend “to instruct” but transgress, leading to corruption and the Flood; Noah warns his sons against porneia and uncleanness; Enoch testifies against the Watchers.
  • 2 Peter 2:4–8: angels who sinned bound in “Tartarus”; Jude 6–7: angels leaving their proper domain, “going after different flesh,” linked to Sodom’s example; the host read and aligned with Enoch’s account.
  • Porneia: expanded as idolatry plus sexual prohibitions (host referenced Leviticus 18 and Canaanite cultic practices), adding a contemporary aside speculating about cross-dressing as ancient cultic echoes—framed as the host’s opinion.
  • Church Fathers: Irenaeus, Tatian, Clement of Alexandria and others are cited summarizing the transmission of forbidden knowledge by fallen angels (weapons, cosmetics, astrology, herbalism, sorcery) and the resultant spread of wickedness.

1 Enoch (Book of the Watchers): key narrative and themes

  • Opening blessing and eschatological frame:
    • Enoch blesses the just and chosen who will live during a time of trouble; prophesies the Lord’s descent, cosmic upheaval, and judgment; promise of peace for the just.
  • Natural order as testimony:
    • Observations of seasons, luminaries, cycles—contrasted with human and angelic disobedience.
  • Descent and oath of the Watchers:
    • About 200 angels descend in the days of Jared; they swear mutual curses on Mount Hermon. Leaders include Samyaza/Semihazah and others listed by name as chiefs over tens.
  • Forbidden knowledge taught to humanity:
    • Azazel: metallurgy (swords, knives, shields), alchemy, ornamentation, cosmetics (beautifying eyelids), precious stones and dyes.
    • Others: incantations, root-cutting, astrology, constellations, weather signs, earth signs, solar and lunar paths.
    • Consequence: moral corruption, violence, and cannibalism. Giants (with an extreme height given as “300 cubits” in the read tradition—very large, indicating textual hyperbole or variant) consume all produce, then turn to devouring humans, animals, and each other.
  • Angelic intercession and divine decrees:
    • Michael, Uriel, Raphael, and Gabriel see bloodshed; they plead before the Most High. God:
      • Sends Uriel to warn Noah (Lamech’s son) of the coming deluge.
      • Commands Raphael to bind Azazel in Dudael in darkness until judgment; holds Azazel primarily culpable for corruption.
      • Commands Gabriel to set the giants (offspring of the Watchers) against each other to destroy themselves.
      • Commands Michael to bind Semihazah and his cohort for seventy generations until final judgment.
  • Petition of the Watchers and Enoch’s role:
    • The Watchers ask Enoch, “scribe of righteousness,” to present a petition for mercy. Enoch’s dream reveals their request is denied: they will not ascend to heaven again; no peace or forgiveness will be granted; they will witness the destruction of their offspring.
  • Enoch’s throne-room vision:
    • Enoch is brought by winds to crystalline walls, blazing fire, cherubim, and the great throne—radiant beyond description. The Lord addresses Enoch: angels were appointed to pray for humans, not vice versa; the Watchers, though spiritual and immortal, defiled themselves by taking wives; humans were given wives because they perish, but angels were not.
  • Origin of evil spirits:
    • Spirits of the Nephilim (born of spirit and flesh) will remain on earth as evil spirits, afflicting humans; spirits of heaven remain in heaven; spirits of earth upon earth. These entities cause oppression, affliction, and deception (a theological aetiology for demons).
  • Cosmological tour and Sheol:
    • Treasuries of winds, foundations/pillars of heaven and earth, fiery mountains, prison for disobedient stars (bound for 10,000 years), prison of angels.
    • Sheol as four compartments:
      • For the righteous (with bright spring of water), for wrongdoers awaiting judgment, for those slain crying out (e.g., spirit of Abel), and for incurably unjust. Each quarter has distinct fates until final judgment.
    • Valleys of punishment for blasphemers; fragrant mountains; a paradise/garden of justice with the Tree of Knowledge (Raphael explains Adam and Eve’s eating led to opened eyes and expulsion).
  • The Parables (1 Enoch) — key motifs introduced in the reading:
    • The Chosen One/Son of Man/Just One appears with the Ancient of Days; enthronement, books opened, cosmic judgment of kings and mighty who denied the Lord of Spirits.
    • The Son of Man is said to be chosen and “hidden” before creation; a light to the nations; support for the righteous; object of worship and praise on earth.
    • Mountains of metals (iron, copper, silver, gold, soft metal, lead) melt like wax at the presence of the Chosen One—symbolizing the collapse of earthly powers and weaponry in eschatological judgment.
    • Angels of punishment prepare chains for the host of Azazel; Michael, Gabriel, Raphael, and others cast them into blazing fire.
    • A deluge motif reappears (upper and lower waters opening) as archetype of judgment.

Host’s interpretive asides and viewpoints (distinct from cited texts)

  • Experiential reading: Candlelight practice suggested; host described past experiences of hearing “voices” while reading gnostic texts by candlelight—framed as a caution and invitation to immersive reverence.
  • Canon and suppression: Claimed early church actively destroyed Enoch manuscripts; positioned 1 Enoch as “too controversial.” Academic consensus recognizes varied canonical histories; the host’s suppression narrative reflects a critical view rather than settled historiography.
  • “Technology” as revealed knowledge: Asserted that weapons and even cosmetics are not purely human inventions but were “revealed” by fallen beings (Azazel), aligning with 1 Enoch’s motif.
  • Culture-war analogies: Speculated that certain modern practices (e.g., cross-dressing) echo ancient Canaanite cultic rites. This extrapolation is presented as his conjecture.
  • Dinosaurs vs dragons: Asserted “dinosaurs aren’t real” and dragons existed (linking “serpent/dragon” vocabulary and Chinese zodiac) — a personal claim; not part of the primary texts.
  • Contemporary relevance: Floated the idea that Enoch’s “future generation” could refer to our time; presented as a theory, not a definitive claim.

Notable translation and textual-critical notes surfaced in the session

  • Sons of God: Rendered as “associates of God” to reflect class-membership semantics (bene elohim), aligning Genesis 6 with Job’s heavenly council usage.
  • Angel/messenger: Emphasis on functional meaning (“messenger”).
  • Azazel: “Scapegoat” criticized as mistranslation; argued for reading as a proper name based on later scholarly translations.
  • Giants’ stature: A read figure of 300 cubits (approx. 134 meters/439 feet) for Nephilim appears to reflect an extreme textual variant; taken symbolically in many interpretations.
  • Goliath’s height: Variant readings (six cubits and a span vs. four cubits and a span) noted from LXX/Dead Sea Scrolls/Josephus vs. Masoretic.
  • Tartarus vs Hades vs Gehenna: Distinctions drawn (from Greek usage) between underworld terms often homogenized as “hell” in English translations.

Highlights and key takeaways

  • Thematic synthesis:
    • The Watchers narrative (1 Enoch, supported by Jubilees/Jude/2 Peter) provides a theological explanation for pervasive ancient human violence, idolatry, and illicit knowledge — culminating in the Flood.
    • Enoch’s role as “scribe of righteousness” mediating between Watchers and God underscores the prophetic and intercessory function, but also the finality of divine judgment against angelic rebellion.
    • The Parables introduce the preexistent Chosen One/Son of Man, enthroned with the Ancient of Days, who executes judgment, vindicates the righteous, and transforms creation.
    • Demonology: The origin of evil spirits as disembodied offspring of Nephilim is a critical Enochic contribution, shaping later Jewish and Christian thought.
  • Cross-tradition resonance:
    • The session integrated canonical scriptures (Genesis, Numbers, Daniel, Jude, Revelation, Psalms, Isaiah, Ezekiel), deuterocanonical/apocryphal (Tobit), pseudepigraphal (Jubilees, Testament of Solomon, 2 Enoch), and Islamic literature — presenting a comparative angelology/demonology.
  • Practical reading insight:
    • The host advocated deliberate ambience for sacred reading (candlelight, silence), aiming for attentiveness and reverence. He recommended watching “Noah” (2014) for a modern visual of Watchers/Nephilim themes.

Points of caution and contested claims (for readers’ orientation)

  • Canonical status and “suppression”: While the host argues deliberate suppression, the reception history of 1 Enoch is complex; acceptance varied across Jewish and Christian communities. Ethiopian Orthodoxy preserves it as scripture; most other traditions did not canonize it but often valued it.
  • “Jesus directly quoted Enoch”: The New Testament explicitly quotes 1 Enoch in Jude 14–15. Direct quotations by Jesus are debated; the host’s claim reflects a viewpoint not universally accepted.
  • Extraordinary claims (e.g., “dinosaurs aren’t real,” dragons as angels): These are the host’s speculative asides and not claims made by the cited primary texts.
  • Measurement hyperbole: Stature of Nephilim at “300 cubits” appears in some traditions/translations; commonly understood hyperbolically or as a variant. It should not be read as a consensus figure.

Closing and next steps

  • The reading concluded mid-way through 1 Enoch, after completing large portions of the Book of the Watchers and entering the Parables. The host plans to continue in future sessions.
  • Suggested listener practice: Replay with headphones before sleep, possibly to engage imaginatively with Enoch’s visionary journeys (host’s recommendation), with the reminder that not every dream conveys revelation, though dreams can be a medium for it in biblical tradition.