מלי ברכתא די חנוך די ברך לבחירין וזכאין די להון להוון ביום עקתא לאעדיה כל בישין ורשיעין

millē birktāʾ dī Ḥanōk dī bārek lě-bĕḥīrīn wĕ-zakkāʾīn dī lěhōn lěhěwōn bě-yōm ʿāqětāʾ lě-ʾaʿdāyāh kol bīšīn wĕ-rašīʿīn

The words of blessing of Enoch, with which he blessed the elect and the righteous, who shall be living in the day of tribulation, when all the wicked and the godless shall be removed.

The words of the blessing of Enoch, wherewith he blessed the elect ⌈⌈and⌉⌉ righteous, who will be living in the day of tribulation, when all the wicked ⌈⌈and godless⌉⌉ are to be removed. 2. And he took up his parable and said—Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, ⌈which⌉ the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is for to come. 3. Concerning the elect I said, and took up ⌈my⌉ parable concerning them: The Holy Great One will come forth from His dwelling,

4Q201 1 i 1-5 (Milik 1976 pp. 142-148) — preserves opening words including מלי ברכתא די חנוך

Akhmim Panopolitanus 1:1 (Black 1985 p. 21)


ונטל מתלה ואמר חנוך גבר זכאי די מן קדם אלהא חזוה אתגלי לה חזוה דקדישא ושמיא די אחזיוני עירין וקדישין כלא ושמעת מנהון כלא ואדעת אנה די חזיתי לא לדרא דנא להן לדרא רחיק די אתה

wĕ-nāṭal mě-talleh wě-ʾămar Ḥanōk gěbar zakkāʾī dī min qŏdām ʾĕlāhāʾ ḥězweh ʾitgĕlī leh, ḥězweh dī qaddīšāʾ wĕ-šĕmayyāʾ dī ʾaḥzěyōnī ʿīrīn wě-qaddīšīn kollāʾ wě-šimʿet minhōn kollāʾ, wě-ʾaddāʿit ʾanāh dī ḥăzēt lāʾ lě-dārāʾ dĕnāʾ lāhēn lě-dārāʾ raḥīq dī ʾāteh

And he took up his parable and said: Enoch, a righteous man, to whom a vision from God was opened, had the vision of the Holy One and of heaven, which the Watchers and the Holy Ones showed me; and from them I heard all things, and I understood what I saw — not for this generation, but for a generation that is far off, that is yet to come.

The Aramaic *ʿīrīn wĕ-qaddīšīn* 'Watchers and Holy Ones' is the technical class-pairing of the angelological framework — see central entry `watchers-1-enoch-6-11-bnei-elohim-cross-corpus`. The Watchers' first appearance in the Aramaic Enoch corpus parallels Dan 4:13, 17, 23 (the only HB Aramaic *ʿīr* attestation). The WoH preserves 'Watchers' rather than collapsing to 'angels' (see overlay entry `watchers-english-rendering-convention`).

4Q201 1 i 3-7 (Milik 1976 pp. 142-150) — partially preserved; key terms עירין וקדישין 'Watchers and Holy Ones' attested

Akhmim Panopolitanus 1:2 (Black 1985 p. 21)


Καὶ περὶ τῶν ἐκλεκτῶν λέγω, καὶ περὶ ἐκείνων ἔλαβον τὴν παραβολήν μου· καὶ ἐξελεύσεται ὁ ἅγιός μου ὁ μέγας ἐκ τῆς κατοικήσεως αὐτοῦ,

Kai peri tōn eklektōn legō, kai peri ekeinōn elabon tēn parabolēn mou; kai exeleusetai ho hagios mou ho megas ek tēs katoikēseōs autou,

Concerning the elect I speak, and concerning them I take up my parable: the Holy Great One will come forth from his dwelling,

*ho hagios mou ho megas* 'the Holy Great One' is the apophatic-divine-circumlocution title characteristic of 1 Enoch's apocalyptic register. The title is paired with *hē megalē doxa* 'the Great Glory' at 1 En 14:20 as the corpus's two principal divine-paraphrastic titles. See overlay entry `holy-great-one-great-glory-divine-circumlocution-titles-convention`.

4Q204 1 i 13-17 (Milik 1976 pp. 178-181) — Aramaic preserved partial

Akhmim Panopolitanus 1:3 (Black 1985 p. 22)


καὶ ὁ θεὸς τοῦ αἰῶνος ἐπὶ γῆν πατήσει ἐπὶ τὸ Σινὰ ὄρος, καὶ φανήσεται ἐκ τῆς παρεμβολῆς αὐτοῦ, καὶ φανήσεται ἐν τῇ δυνάμει τῆς ἰσχύος αὐτοῦ ἀπὸ τοῦ οὐρανοῦ.

kai ho theos tou aiōnos epi gēn patēsei epi to Sina oros, kai phanēsetai ek tēs parembolēs autou, kai phanēsetai en tē dynamei tēs ischyos autou apo tou ouranou.

and the eternal God will tread upon the earth, upon Mount Sinai, and he will appear from his camp, and he will appear in the power of his might from heaven.

And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven ⌈of heavens⌉.

The Sinai-theophany echo (*epi to Sina oros*) directly draws on Deut 33:2 + Hab 3:3 + Mic 1:3 + Ex 19. The integration of the cosmic-mountain Sinai-tradition into the 1 Enoch eschatological-judgement framework places the chapter within the broader Northwest-Semitic cosmic-mountain cluster — bidirectional with central entries `har-sinai-horev-the-mountain-of-Elohim-divine-mountain-cross-corpus` and `mountain-as-revelation-site-mt-cross-corpus-har-sinai-mount-sapunu`.

4Q201 1 iii 13-15 (Milik 1976 pp. 142-150) — Aramaic 'God of the World' / 'God of Eternity' partly preserved

Akhmim Panopolitanus 1:4 (Black 1985 p. 22)


Καὶ φοβηθήσονται πάντες, καὶ πιστεύσουσιν οἱ ἐγρήγοροι, καὶ λήμψονται ὕμνον ἐν ἀποκρύφοις τόποις πάντων τῶν ἄκρων τῆς γῆς·

Kai phobēthēsontai pantes, kai pisteusousin hoi egrēgoroi, kai lēmpsontai hymnon en apokryphois topois pantōn tōn akrōn tēs gēs;

And all shall fear, and the Watchers shall believe, and they shall take up a hymn in hidden places throughout all the ends of the earth;

And all shall be smitten with fear, And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.

*pisteusousin hoi egrēgoroi* 'the Watchers shall believe' is preserved per the Greek + Ge'ez witness despite the ambiguity-of-referent: the referent could be the still-loyal cosmic-Watchers or the fallen 200 introduced at ch 6. Charles 1912 emends to 'they shall fear' on a proposed Aramaic-NHL-not-ʾMN textual hypothesis; the WoH preserves the witness-reading per the standard layered-witness convention.

4Q201 1 iii 16-17 (Milik 1976 reconstruction)

Akhmim Panopolitanus 1:5 (Black 1985 p. 22)


καὶ σεισθήσονται καὶ συντελεσθήσονται τὰ ὑψηλὰ τῶν ὀρέων, καὶ ταπεινωθήσονται καὶ τακήσονται ὡς κηρὸς ἀπὸ προσώπου τοῦ πυρὸς ἐν φλογί.

kai seisthēsontai kai syntelesthēsontai ta hypsēla tōn oreōn, kai tapeinōthēsontai kai takēsontai hōs kēros apo prosōpou tou pyros en phlogi.

and the high mountains shall be shaken and shall be brought low, and shall melt like wax before the flame at the face of the fire.

And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame.

Akhmim Panopolitanus 1:6 (Black 1985 p. 22)

Ge'ez (Charles 1912; Knibb 1978) — only Greek and Ge'ez attested; 4Q201 lacuna here


Καὶ ἡ γῆ καταβραχήσεται, καὶ πάντα τὰ ἐπὶ τῆς γῆς ἀπολοῦνται, καὶ κρίσις ἔσται ἐπὶ πάντας.

Kai hē gē katabrachēsetai, kai panta ta epi tēs gēs apolountai, kai krisis estai epi pantas.

And the earth shall be wholly rent asunder, and all that is upon the earth shall perish, and there shall be judgment upon all.

And the earth shall be ⌈wholly⌉ rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).

Akhmim Panopolitanus 1:7 (Black 1985 p. 23)


Καὶ μετὰ τῶν δικαίων τὴν εἰρήνην ποιήσει, καὶ ἐπὶ τοὺς ἐκλεκτοὺς ἔσται συντήρησις καὶ εἰρήνη, καὶ ἐπ' αὐτοὺς γενήσεται ἔλεος, καὶ ἔσονται πάντες τοῦ θεοῦ, καὶ εὐδοκίαν δώσει αὐτοῖς, καὶ πάντας εὐλογήσει καὶ πάντων ἀντιλήμψεται καὶ βοηθήσει ἡμῖν, καὶ φανήσεται αὐτοῖς φῶς, καὶ ποιήσει ἐπ' αὐτοὺς εἰρήνην.

Kai meta tōn dikaiōn tēn eirēnēn poiēsei, kai epi tous eklektous estai syntērēsis kai eirēnē, kai ep' autous genēsetai eleos, kai esontai pantes tou theou, kai eudokian dōsei autois, kai pantas eulogēsei kai pantōn antilēmpsetai kai boēthēsei hēmin, kai phanēsetai autois phōs, kai poiēsei ep' autous eirēnēn.

But with the righteous he will make peace, and upon the elect there shall be preservation and peace, and upon them mercy shall come, and they shall all belong to God, and he shall give them his good pleasure, and he shall bless them all, and he shall help us all, and light shall appear upon them, and he shall make peace with them.

But with the righteous He will make peace. And will protect the elect, And mercy shall be upon them. And they shall all belong to God, And they shall be prospered, And they shall ⌈all⌉ be blessed. ⌈And He will help them all⌉, And light shall appear unto them, ⌈And He will make peace with them⌉.

4Q204 1 i 23-25 (Milik 1976 pp. 178-184) — partial Aramaic of peace-promise

Akhmim Panopolitanus 1:8 (Black 1985 p. 23)


ארו אתה עם רבותא די קדישוהי למעבד דין על כלא ולחיבה כל בשרא על כל עבדיהון די חטיו ועל כל קשי מליא די מללו עלוהי חטאין רשיעין

ʾărū ʾāteh ʿim ribbūtāʾ dī qaddīšōhī lě-meʿbad dīn ʿal kollāʾ wě-lě-ḥayyābāh kol bāśrāʾ ʿal kol ʿăbādēhōn dī ḥăṭaw wě-ʿal kol qāšī millayyāʾ dī mallilū ʿălōhī ḥāṭāʾīn rašīʿīn

Behold, he comes with the myriads of his holy ones, to execute judgment 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.

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 JUDE 14-15 QUOTE SITE — the only OT-pseudepigraphical verse explicitly named-and-quoted as prophecy in the NT.** The Aramaic *ʾārū ʾāteh* 'behold he comes' is preserved in the prophetic-perfect aspect; Jude 14 reads the aorist *ēlthen* 'he came' (a tense-shift extensively discussed in scholarship — see Bauckham 1983 WBC 93-96) and adds the explicit *kyrios* 'the Lord' as subject. The text-critical site is foundational; the WoH preserves the source-tense per the layered-witness convention. See central entry `jude-14-15-quote-1-enoch-1-9-nt-citation-cross-corpus` for the full treatment of the citation-chain Deut 33:2 → 1 En 1:9 → Dan 7:10 → Zech 14:5 → Jude 14-15 → Rev 5:11.

4Q204 1 i 16-19 (Milik 1976 pp. 184-185) — KEY ARAMAIC PRESERVATION of the Jude-quotation source

Akhmim Panopolitanus 1:9 (Black 1985 p. 24)


אסתכלו בכל עבדא די בשמיא איך לא שניו אורחתהון ובמאוריא די בשמיא איך כלהון דנחין ושקעין כל חד וחד באדנה ולא עברין על פקודיהון

ʾistakkalū bě-kol ʿăbādāʾ dī bě-šĕmayyāʾ ʾēk lāʾ šanniyū ʾorḥāthōn ū-bě-māʾōrayyāʾ dī bě-šĕmayyāʾ ʾēk kullhōn dānĕḥīn wĕ-šāqʿīn kol ḥad wĕ-ḥad bě-ʿiddāneh wĕ-lāʾ ʿābrīn ʿal puqdēhōn

Observe all the works in heaven, how they have not changed their courses; and the luminaries in heaven, how they all rise and set in order, each one in its own season, and they do not transgress their appointed orders.

Observe ye everything that takes place in the heaven, how they do not change their orbits, ⌈and⌉ the luminaries which are in the heaven, how they all rise and set in order each in its season, and transgress not against their appointed order. 2. Behold ye the earth, and give heed to the things which take place upon it from first to last, ⌈how steadfast they are⌉, how ⌈none of the things upon earth⌉ change, ⌈but⌉ all the works of God appear ⌈to you⌉. 3. Behold the summer and the winter, ⌈⌈how the whole earth is filled with water, and clouds and dew and rain lie upon it.⌉⌉

4Q201 1 ii 1-3 (Milik 1976 pp. 142-150) — partial Aramaic preserved

Akhmim Panopolitanus 2:1 (Black 1985 p. 24)


ἴδετε τὴν γῆν καὶ κατανοήσατε ἀπὸ τῶν ἔργων τῶν ἐν αὐτῇ ἀπὸ πρώτων ἕως ἐσχάτων, ὅτι οὐδὲν ἔργον θεοῦ παραβαίνει ἀπὸ τῆς τάξεως αὐτοῦ· πάντα οὕτως φαίνεται ὑμῖν.

idete tēn gēn kai katanoēsate apo tōn ergōn tōn en autē apo prōtōn heōs eschatōn, hoti ouden ergon theou parabainei apo tēs taxeōs autou; panta houtōs phainetai hymin.

Behold the earth, and observe the works that take place on it from the beginning to the end, how no work of God transgresses its appointed order; thus all things appear to you.

Akhmim Panopolitanus 2:2 (Black 1985 p. 24)


ἴδετε τὴν θερείαν καὶ τὸν χειμῶνα ὁποίως πλήρης ὁ κόσμος πᾶς ὑδάτων· καὶ νεφέλη καὶ δρόσος καὶ ὑετὸς ἐπ' αὐτῇ ἀναπαύεται.

idete tēn thereian kai ton cheimōna hopoiōs plērēs ho kosmos pas hydatōn; kai nephelē kai drosos kai hyetos ep' autē anapauetai.

Behold summer and winter, how the whole world is full of water, and cloud and dew and rain rest upon it.

Akhmim Panopolitanus 2:3 (Black 1985 p. 25)

Ge'ez (Charles 1912; Knibb 1978) — 4Q201 lacuna


Κατανοήσατε καὶ ἴδετε πάντα τὰ δένδρα, ὅπως ξηραίνεται πάντα φύλλα ἐπ' αὐτῶν, χωρὶς τεσσαρεσκαίδεκα δένδρων, ἃ οὐ φυλλοροεῖ, τὰ ἕως δευτέρου ἢ τρίτου ἔτους μένουσιν παλαιὰ φύλλα.

Katanoēsate kai idete panta ta dendra, hopōs xērainetai panta phylla ep' autōn, chōris tessareskaideka dendrōn, ha ou phylloroei, ta heōs deuterou ē tritou etous menousin palaia phylla.

Observe and behold all the trees, how all their leaves wither and fall — except fourteen trees, which do not shed their leaves, but retain their old foliage for two or three years until the new comes.

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.

4Q201 1 ii 6-9 (Milik 1976 pp. 146-150) — partial: 'fourteen trees' preserved

Akhmim Panopolitanus 3:1 (Black 1985 p. 25)


Καὶ πάλιν κατανοήσατε τὰς ἡμέρας τῆς θερείας, πῶς ἐν ἀρχῇ αὐτῆς ὁ ἥλιος γίνεται ἐπάνω αὐτῆς· ὑμεῖς δὲ ζητεῖτε σκέπην καὶ σκιὰν ἀπὸ προσώπου τῆς θερμότητος, καὶ ἡ γῆ καίεται καύσει θαλπούσῃ, καὶ ὑμεῖς οὐ δύνασθε πατῆσαι ἐπὶ τῆς γῆς ἢ ἐπὶ τὴν πέτραν διὰ τὴν καῦσιν αὐτῆς.

Kai palin katanoēsate tas hēmeras tēs thereias, pōs en archē autēs ho hēlios ginetai epanō autēs; hymeis de zēteite skepēn kai skian apo prosōpou tēs thermotētos, kai hē gē kaietai kausei thalpousē, kai hymeis ou dynasthe patēsai epi tēs gēs ē epi tēn petran dia tēn kausin autēs.

And again observe the days of summer, how at its beginning the sun stands directly above it; and you seek shelter and shade because of the heat, and the earth burns with scorching heat, and you cannot tread upon the earth or upon a rock because of the burning.

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 growing heat, and so you cannot tread on the earth, or on a rock by reason of its heat.

4Q201 1 ii 10-13 (Milik 1976 pp. 147-150) — Aramaic partial

Akhmim Panopolitanus 4:1 (Black 1985 p. 26)


Κατανοήσατε πῶς τὰ δένδρα κατακαλύπτεται φύλλοις χλωροῖς, καὶ καρπὸν φέρει· καὶ πάντα κατανοεῖτε καὶ ἐπιγνῶτε, ὅτι ὁ ζῶν εἰς τοὺς αἰῶνας πάντα ταῦτα ποιεῖ ὑμῖν.

Katanoēsate pōs ta dendra katakalyptetai phyllois chlōrois, kai karpon pherei; kai panta katanoeite kai epignōte, hoti ho zōn eis tous aiōnas panta tauta poiei hymin.

Observe how the trees are covered with green leaves and bear fruit; and observe all things and know that he who lives forever has made all these things for you.

Observe ye⌉⌉ how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed ⌈and know⌉ with regard to all ⌈His works⌉, and recognize how He that liveth for ever hath made them so.

Akhmim Panopolitanus 5:1 (Black 1985 p. 26)


καὶ τὰ ἔργα αὐτοῦ ἐνώπιον αὐτοῦ γίνεται ἔτος κατ' ἔτος, καὶ πάντα τὰ ἔργα αὐτοῦ δουλεύουσιν αὐτῷ καὶ οὐκ ἀλλοιοῦνται, ἀλλὰ καθὼς ὁ θεὸς ἔταξεν, οὕτως πάντα γίνεται.

kai ta erga autou enōpion autou ginetai etos kat' etos, kai panta ta erga autou douleuousin autō kai ouk alloiountai, alla kathōs ho theos etaxen, houtōs panta ginetai.

And his works come to pass before him year by year, and all his works serve him and do not change, but as God has ordained, so all things are done.

And ⌈all⌉ His works go on ⌈thus⌉ from year to year ⌈for ever⌉, and all the tasks which they accomplish for Him, and ⌈their tasks⌉ change not, but according as God hath ordained so is it done.

Akhmim Panopolitanus 5:2 (Black 1985 p. 26)


καὶ ἴδετε πῶς αἱ θάλασσαι καὶ οἱ ποταμοὶ ὁμοίως ἀποτελοῦσιν καὶ οὐκ ἀλλοιοῦσιν ἀπὸ τῶν λόγων αὐτοῦ τὰ ἔργα αὐτῶν.

kai idete pōs hai thalassai kai hoi potamoi homoiōs apotelousin kai ouk alloiousin apo tōn logōn autou ta erga autōn.

And behold how the seas and the rivers alike accomplish their work, and do not alter their works from his words.

And behold how the sea and the rivers in like manner accomplish and ⌈change not⌉ their tasks ⌈from His commandments⌉.

Akhmim Panopolitanus 5:3 (Black 1985 p. 26)


Ὑμεῖς δὲ οὐκ ἐνεμείνατε οὐδὲ ἐποιήσατε κατὰ τὰς ἐντολὰς αὐτοῦ, ἀλλὰ ἀπέστητε καὶ κατελαλήσατε μεγάλους καὶ σκληροὺς λόγους ἐν στόματι ἀκαθαρσίας ὑμῶν κατὰ τῆς μεγαλωσύνης αὐτοῦ· σκληροκάρδιοι, οὐκ ἔσται ὑμῖν εἰρήνη.

Hymeis de ouk enemeinate oude epoiēsate kata tas entolas autou, alla apestēte kai katelalēsate megalous kai sklērous logous en stomati akatharsias hymōn kata tēs megalōsynēs autou; sklērokardioi, ouk estai hymin eirēnē.

But you have not stood firm, nor have you done according to his commandments, but you have turned aside, and you have spoken great and hard words with your unclean mouths against his majesty. You hard-hearted, there shall be no peace for you.

But ye—ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace.

4Q201 1 ii 17-19 (Milik 1976 pp. 148-150) — KEY PHRASE 'hard words' preserved

Akhmim Panopolitanus 5:4 (Black 1985 p. 26)


διὰ τοῦτο καταράσησθε τὰς ἡμέρας ὑμῶν, καὶ τὰ ἔτη τῆς ζωῆς ὑμῶν ἀπολεῖται, καὶ τὰ ἔτη τῆς ἀπωλείας ὑμῶν πληθυνθήσεται, ἐν καταρᾷ αἰωνίᾳ, καὶ οὐκ ἔσται ὑμῖν ἔλεος καὶ εἰρήνη.

dia touto katarasēsthe tas hēmeras hymōn, kai ta etē tēs zōēs hymōn apoleitai, kai ta etē tēs apōleias hymōn plēthynthēsetai, en katarā aiōnia, kai ouk estai hymin eleos kai eirēnē.

Therefore you shall curse your days, and the years of your life shall perish, and the years of your destruction shall be multiplied in an eternal curse, and there shall be no mercy and no peace for you.

Therefore shall ye execrate your days, And the years of your life shall perish, And the ⌈years of your destruction⌉ shall be multiplied in eternal execration, And ye shall find no mercy. 6a. In those days ye shall make your names an eternal execration unto all the righteous, b. And by you shall ⌈all⌉ who curse, curse, ⌈And all⌉ the sinners ⌈and godless⌉ shall imprecate by you, 7c. And for you the godless there shall be a curse. 6d. ⌈And all the . . . shall rejoice, e. And there shall be forgiveness of sins, f. And every mercy and peace and forbearance: g. There shall be salvation unto them, a goodly light. i. And for all of you sinners there shall be no salvation, j. But on you all shall abide a curse⌉. 7a. But for the elect there shall be light and joy and peace, b. And they shall inherit the earth.

Akhmim Panopolitanus 5:5 (Black 1985 p. 27)


Τότε ἔσται τὸ ὄνομα ὑμῶν εἰς κατάραν αἰώνιον πᾶσι τοῖς δικαίοις, καὶ ἐν ὑμῖν καταρασθήσονται οἱ καταρώμενοι· πάντες οἱ ἁμαρτωλοὶ καὶ ἀσεβεῖς ἐν ὑμῖν ὀμοῦνται καὶ ἐν ὑμῖν πάντες οἱ ἀνα... καὶ εὐλογήσουσιν τοῖς ἐκλεκτοῖς οἱ δικαίοι, καὶ ἕξουσιν φῶς καὶ χαρὰν καὶ εἰρήνην, καὶ κληρονομήσουσιν τὴν γῆν.

Tote estai to onoma hymōn eis kataran aiōnion pasi tois dikaiois, kai en hymin katarasthēsontai hoi katarōmenoi; pantes hoi hamartōloi kai asebeis en hymin omountai kai en hymin pantes hoi ana... kai eulogēsousin tois eklektois hoi dikaioi, kai hexousin phōs kai charan kai eirēnēn, kai klēronomēsousin tēn gēn.

Then your name shall be an eternal curse to all the righteous, and by you all who curse shall curse, and all sinners and ungodly shall swear by you, and all the [...] shall curse by you. And the righteous shall bless the elect, and they shall have light and joy and peace, and they shall inherit the earth.

Akhmim Panopolitanus 5:6 (Black 1985 p. 27)


καὶ τοῖς ἐκλεκτοῖς ἔσται φῶς καὶ χάρις καὶ εἰρήνη, καὶ αὐτοὶ κληρονομήσουσιν τὴν γῆν· τοῖς δὲ ἀσεβέσιν ἔσται κατάρα.

kai tois eklektois estai phōs kai charis kai eirēnē, kai autoi klēronomēsousin tēn gēn; tois de asebesin estai katara.

And for the elect there shall be light and grace and peace, and they shall inherit the earth; but for the ungodly there shall be a curse.

Akhmim Panopolitanus 5:7 (Black 1985 p. 27)


Καὶ τότε δοθήσεται τοῖς ἐκλεκτοῖς σοφία, καὶ πάντες αὐτοὶ ζήσονται καὶ οὐχ ἁμαρτήσονται ἔτι οὔτε ἐν ἀσεβείᾳ οὔτε ἐν ὑπερηφανίᾳ· καὶ ἔσται ἐν ἀνθρώπῳ πεφωτισμένῳ φῶς, καὶ ἐν ἀνθρώπῳ ἐπιστήμονι νόημα, καὶ οὐχ ἁμαρτήσουσιν.

Kai tote dothēsetai tois eklektois sophia, kai pantes autoi zēsontai kai ouch hamartēsontai eti oute en asebeia oute en hyperēphania; kai estai en anthrōpō pephōtismenō phōs, kai en anthrōpō epistēmoni noēma, kai ouch hamartēsousin.

And then wisdom shall be given to the elect, and they shall all live and shall not sin again — neither in ungodliness nor in pride; and in the enlightened one shall be light, and in the understanding one shall be insight, and they shall not sin.

And then there shall be bestowed upon the elect wisdom, And they shall all live and never again sin, Either through ungodliness or through pride: But they who are wise shall be humble.

Akhmim Panopolitanus 5:8 (Black 1985 p. 27)


ולא יחטון כל יומיהון די חייהון ולא ימותון בלהבת ארגזא להן יומיהון די חיוהון ישלמון ושנוהי דשלמהון ירבון

wĕ-lāʾ yěḥṭōn kol yōmēhōn dī ḥayyēhōn wĕ-lāʾ yěmūtūn bě-lahbet ʾargāzāʾ lāhēn yōmēhōn dī ḥayyēhōn yišlēmōn wĕ-šānōhī dě-šĕlāmhōn yirbōn

And they shall not sin all the days of their life, and they shall not die in the flame of wrath; but the number of the days of their life they shall complete, and their life shall increase in peace, and the years of their joy shall be multiplied in gladness and in eternal peace all the days of their life.

And they shall not again transgress, Nor shall they sin all the days of their life, Nor shall they die of (the divine) anger or wrath, But they shall complete the number of the days of their life. And their lives shall be increased in peace, And the years of their joy shall be multiplied, In eternal gladness and peace, All the days of their life.

4Q202 1 i 1-3 (Milik 1976 pp. 163-168) — IMPORTANT: partial Aramaic preserved at the 5:9-6:4 transition

Akhmim Panopolitanus 5:9 (Black 1985 p. 28)


והוה כדי שגיו בני אנשא בארעא והתילדו להון בנן בנת שפירן

wa-hăwāh kědī šāgīw běnē ʾănāšāʾ bě-ʾarʿāʾ wĕ-hitēlědū lěhōn bĕnān bĕnāt šappīrān

And it came to pass, when the sons of men had multiplied on the earth, that there were born to them daughters, beautiful and fair.

And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. 2. And the angels, the children of the heaven, saw and lusted after them, and said to one another: ‘Come, let us choose us wives from among the children of men and beget us children.’ 3. And Semjâzâ, who was their leader, said unto them: ‘I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.’ 4. And they all answered him and said: ‘Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing.’ 5. Then sware they all together and bound themselves by mutual imprecations upon it. 6. And they were in all two hundred; who descended ⌈in the days⌉ of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it. 7. And these are the names of their leaders: Samîazâz, their leader, Arâkîba, Râmêêl, Kôkabîêl, Tâmîêl, Râmîêl, Dânêl, Êzêqêêl, Barâqîjâl, Asâêl, Armârôs, Batârêl, Anânêl, Zaqîêl, Samsâpêêl, Satarêl, Tûrêl, Jômjâêl, Sariêl. 8. These are their chiefs of tens.

4Q201 1 iii 1-2 + 4Q202 1 ii 1 (Milik 1976 pp. 150, 164) — Aramaic preserved

Akhmim Panopolitanus 6:1 (Black 1985 p. 28)


וחזו אנון עירין בני שמיא וחמדו אנון ואמרו דן לדן איתון נבחר לן נשין מן בנת אנשא ונולד לן בנין

wa-ḥăzō ʾinnōn ʿīrīn bĕnē šĕmayyāʾ wĕ-ḥămadū ʾinnōn wĕ-ʾamarū dēn lě-dēn ʾītōn niḇḥar lan něšīn min běnāt ʾănāšāʾ wĕ-nōlēd lan běnīn

And the Watchers, the sons of heaven, beheld them and lusted after them, and said one to another: Come, let us choose for ourselves wives from the daughters of men, and let us beget for ourselves children.

The Aramaic *bĕnê ʾĕlāhīn / bĕnê ʾĕlāhāʾ* (per 4Q201) directly parallels the Hebrew *bĕnê hā-ʾĕlōhîm* of Gen 6:2 — the Second-Temple-Jewish identification of the *bĕnê hā-ʾĕlōhîm* with the Watcher-class is the foundational exegetical move expanded throughout chs 6-11. Bidirectional cross-corpus to existing v2.57.0 `bn-ilm-sons-of-god-cross-corpus-ugaritic-hebrew-bnei-elohim` (the Ugaritic-Hebrew divine-council substrate) and to existing central entries `b-nei-ha-elohim` (Hebrew Gen 6:2) and `vayyiqchu-nashim` (Hebrew Gen 6:2 the-taking-of-wives).

4Q201 1 iii 3-5 + 4Q202 1 ii 2-3 (Milik 1976 pp. 150-152) — Aramaic preserved: KEY TERMS עירין 'Watchers' + בני שמיא 'sons of heaven'

Akhmim Panopolitanus 6:2 (Black 1985 p. 28)


ואמר שמיחזה רבהון דחל אנה דלא תצבון למעבד עבדא דנא ואנה בלחודי אהוה חיב חטא רב

wa-ʾămar Šĕmīḥăzāh rabbhōn dāḥel ʾanāh dī-lāʾ tiṣbōn lě-meʿbad ʿăbādāʾ dĕnāʾ wa-ʾănāh bi-lḥōdī ʾehēweh ḥayyāḇ ḥăṭāʾ rab

And Šemiḥazah, their chief, said to them: I fear that you will not consent to do this deed, and I alone shall be held guilty of a great sin.

4Q201 1 iii 6-9 + 4Q202 1 ii 4-6 (Milik 1976 pp. 150-155) — KEY PRESERVATION of Šemiḥazah's name in Aramaic original

Akhmim Panopolitanus 6:3 (Black 1985 p. 28)


וענו כלהון ואמרו לה נומה כלן וניחרים אנחנא כלן בחרמא דלא נשבק עצא דא ועד דנעבד עבדא דן

wa-ʿănō kullhōn wa-ʾămarū leh nōmāh kullan wĕ-niḥrim ʾănaḥnāʾ kullan bě-ḥermāʾ dī-lāʾ nišbōq ʿēṣāʾ dāʾ wĕ-ʿad dī-naʿbed ʿăbādāʾ dēn

And they all answered him and said: Let us all swear an oath, and let us all bind ourselves by a mutual anathema, that we will not abandon this plan, but will carry out this deed.

Akhmim Panopolitanus 6:4 (Black 1985 p. 29)


באדין כלהון אומיו כחדא וחרמו כלהון על כן

bě-ʾēdayin kullhōn ʾōmīw kě-ḥădāʾ wĕ-ḥerimū kullhōn ʿal kēn

Then they all swore together, and bound themselves by anathema upon it.

Akhmim Panopolitanus 6:5 (Black 1985 p. 29)


והוו כלהון מאתין די נחתו ביומי ירד לראש טור חרמון

wa-hăwō kullhōn mě-ʾātīn dī něḥătū bě-yōmē Yāred lě-rēʾš ṭūr Ḥermōn

And they were in all two hundred, who descended in the days of Jared upon the summit of Mount Hermon.

**Mount Hermon is the descent-site of the 200 Watchers** (modern Jabal aš-Šayḫ, 2814m, on the modern Lebanese-Syrian-Israeli tri-border region — the dominant peak of the southern Levant, visible from Galilee and the Bashan plateau). The site is geographically distinct from the cosmographic seven-mountains-cluster of 1 En 18 + 24-25 (the throne-of-glory mountains in the cosmic-tour); Hermon is the **terrestrial** cosmic-mountain where the angelic-realm meets the human-realm. Etymological play: the Aramaic root *ḥrm* 'to devote/ban/oath' may underlie both the place-name and the Watchers' oath-of-mutual-binding to descend together (1 En 6:4-5). Named scholarship: Nickelsburg 2001 'Enoch, Levi, and Peter: Recipients of Revelation in Upper Galilee' *JBL* 100 (1981).

4Q201 1 iii 13-14 + 4Q202 1 ii 9-10 (Milik 1976 pp. 150-156) — CRITICAL: 'Mount Hermon' preserved in Aramaic original

Akhmim Panopolitanus 6:6 (Black 1985 p. 29)


ואלין שמהת רביהון שמיחזה הוא רבהון ארעתקפ תניהון רמאל תליתיהון כוכבאל רביעיהון ברקאל חמישיהון זקיאל שתיתיהון ארטקיפא שביעיהון חננאל תמיניהון תורי תשיעיהון שמשיאל עשיריהון שהריאל חד עשיר תוריאל תרי עשיר ימיאל תלת עשיר יומיאל ארבעת עשיר סהריאל חמשת עשיר אסאל שתת עשיר רעמיאל שבעת עשיר עזזאל תמנת עשיר משריאל תשעת עשיר רובאל עשרא עזיאל

wĕ-ʾillēn šĕmāhāt rabbēhōn: Šĕmīḥăzāh hūʾ rabbhōn, ʾArʿătqōp, Rāmʾēl, Kōkabʾēl, Bărāqʾēl, Zīqīʾēl, ʾArtĕqīpāʾ, Ḥănānʾēl, Tūrīʾēl, Šamšīʾēl, Šaḥrīʾēl, Tūrʾēl, Yōmʾēl, Yōmīʾēl, Sahrīʾēl, ʾAsʾēl, Raʿamʾēl, ʿAzazʾēl, Mašrīʾēl, Rūbʾēl, ʿAzīʾēl

And these are the names of their chiefs: Šemiḥazah, who was their chief; ʾArʿătqōp, second to him; Rāmʾēl, third; Kōkabʾēl, fourth; Bărāqʾēl, fifth; Zīqīʾēl, sixth; ʾArtĕqīpā, seventh; Ḥănānʾēl, eighth; Tūrīʾēl, ninth; Šamšīʾēl, tenth; Šaḥrīʾēl, eleventh; Tūrʾēl, twelfth; Yōmʾēl, thirteenth; Yōmīʾēl, fourteenth; Sahrīʾēl, fifteenth; Asael, sixteenth; Raʿamʾēl, seventeenth; ʿAzazʾēl, eighteenth; Mašrīʾēl, nineteenth; Rūbʾēl, twentieth — ʿAzīʾēl.

The named-Watcher list (Šemiḥazah, ʿArtaqof, Rāmʾēl, Kōkabʾēl, ʾArmaros, Bărāqʾēl, Anānʾēl, Zaqʾēl, Šamšiʾēl, Sariʾēl, Tūrʾēl, Yomyaʾēl, Sahriʾēl + the 200 collective) preserves the Aramaic vocalization per the per-translation overlay convention (see `aramaic-onomastics-preservation-convention`). Each name is theophoric *-ʾēl* and reflects a distinctive cosmic-administrative-portfolio anticipated in the Mesopotamian apkallū tradition (existing v2.65.0 `seven-sages-apkallu-antediluvian-knowledge-bringers-acknowledgment-cross-corpus`).

4Q201 1 iii 5-10 + 4Q204 1 ii 24-29 (Milik 1976 pp. 150-156, 178-180) — CRITICAL: the 20 Watcher-chief names are preserved partially in Aramaic; the Aramaic onomastics is the most reliable witness to the original-language theonyms

Akhmim Panopolitanus 6:7 (Black 1985 p. 29)


οὗτοι καὶ οἱ λοιποὶ πάντες ἐν τῷ ἑπτακοσιοστῷ ἔτει ἔλαβον ἑαυτοῖς γυναῖκας, καὶ ἤρξαντο μιαίνεσθαι ἐν αὐταῖς ἕως τοῦ κατακλυσμοῦ.

houtoi kai hoi loipoi pantes en tō heptakosiostō etei elabon heautois gynaikas, kai ērxanto miainesthai en autais heōs tou kataklysmou.

These are the chiefs of their tens. These and all the rest with them took to themselves wives, and they began to defile themselves with them until the flood.

4Q201 1 iii 11 (Milik 1976) — Aramaic preserves only the closing 'these are the chiefs of tens'

Akhmim Panopolitanus 6:8 (Black 1985 p. 30)


ונסבו להון נשין כל חד וחד מנהון אתבחר לה אנתה ושריו למעלה עליהן ולסאבה עמהן ואלפו אנון חרשין ולחרסה ולקטיעת שרשין ועקרין ואחויו להון עשבין

wa-něsabū lěhōn něšīn kol ḥad wĕ-ḥad minhōn ʾitběḥar leh ʾinttāh wĕ-šārīw lě-meʿlāh ʿălēhēn wĕ-lě-saʾāḇāh ʿimhēn wa-ʾallēpū ʾinnōn ḥăršīn wĕ-lě-ḥāršāh wĕ-lě-qěṭīʿat šoršīn wĕ-ʿiqqārīn wĕ-ʾaḥwīw lěhōn ʿiśbīn

And they took to themselves wives, and each one chose for himself a wife; and they began to go in unto them and to defile themselves with them. And they taught them sorceries and enchantments and the cutting of roots, and made them acquainted with plants.

And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms and enchantments, and the cutting of roots, and made them acquainted with plants. 2. And they became pregnant, and they bare great giants, whose height was three thousand ells: 3. Who consumed all the acquisitions of men. 4. And when men could no longer sustain them, the giants turned against them and devoured mankind. 5. And they began to sin against birds, and beasts, and reptiles, and fish, and to devour one another's flesh, and drink the blood. 6. Then the earth laid accusation against the lawless ones.

The Watchers take human wives and teach them magic and pharmacology — the convergence of the *bĕnê ʾĕlōhîm*-narrative of Gen 6:1-4 with the apkallū-tradition of forbidden-knowledge-transfer. See central entry `nephilim-giants-1-enoch-7-gen-6-4-cross-corpus`.

4Q201 1 iii 13-18 + 4Q202 1 ii 19-26 (Milik 1976 pp. 150-157) — Aramaic preserves the knowledge-transmission catalog

Akhmim Panopolitanus 7:1 (Black 1985 p. 30)


ואלין הריון מנהון וילדו גברי רברבין רומהון תלת מאה אמין

wĕ-ʾillēn hărīyōn minhōn wĕ-yělidū gibbārīn rabrěbīn rūmhōn tělāt měʾāh ʾammīn

And these conceived from them, and bore great giants, whose height was three hundred cubits.

**The 300-vs-3000-cubits giant-stature textual-variant.** The Aramaic 4Q201 fragment (where reconstructable) appears to read 300 cubits; the Greek Akhmim and Ge'ez read 3000 cubits — a 10-fold textual-variant that has been extensively discussed (Milik 1976 takes 300 as original; Nickelsburg 2001 documents the dispute). See per-translation overlay `300-vs-3000-cubits-giant-height-variant-1-enoch-7-2-witness-variant`. The cubit-figures are theological-mythological exaggeration in the apocalyptic-narrative register, not measurements of any physical entity; popular-fringe gigantism readings are not source-textually warranted.

4Q201 1 iii 19-21 + 4Q204 1 ii 19-21 (Milik 1976 pp. 152, 178) — Aramaic preserves גברי רברבין 'great mighty ones' (gibborin)

Akhmim Panopolitanus 7:2 (Black 1985 p. 30)


οὗτοι κατήσθιον τοὺς κόπους τῶν ἀνθρώπων, ὡς δὲ οὐχ ὑπέφερον αὐτοὺς τρέφειν οἱ ἄνθρωποι,

houtoi katēsthion tous kopous tōn anthrōpōn, hōs de ouch hypepheron autous trephein hoi anthrōpoi,

These devoured the labor of mankind; and when men could no longer sustain them,

4Q201 1 iii 22-24 (Milik 1976 — partial Aramaic)

Akhmim Panopolitanus 7:3 (Black 1985 p. 31)


ἐπεστράφησαν οἱ γίγαντες κατὰ τῶν ἀνθρώπων, ὥστε κατεσθίειν αὐτούς.

epestraphēsan hoi gigantes kata tōn anthrōpōn, hōste katesthiein autous.

the giants turned against them and devoured mankind.

Akhmim Panopolitanus 7:4 (Black 1985 p. 31)


καὶ ἤρξαντο ἁμαρτάνειν ἐν τοῖς πετεινοῖς καὶ τοῖς θηρίοις καὶ τοῖς ἑρπετοῖς καὶ τοῖς ἰχθύσιν, καὶ ἀλλήλων τὰς σάρκας κατεσθίειν, καὶ τὸ αἷμα ἔπινον.

kai ērxanto hamartanein en tois peteinois kai tois thēriois kai tois herpetois kai tois ichthysin, kai allēlōn tas sarkas katesthiein, kai to haima epinon.

And they began to sin against birds and beasts and reptiles and fish, and to devour one another's flesh, and they drank the blood.

The giants' consumption of birds, beasts, reptiles, fish — and finally of each other's flesh — is the etiology-of-evil escalation that sets up the demonological framework at 1 En 15:8-12 (the disembodied-spirits-of-the-dead-giants become the evil-spirits). See central entry `giants-become-evil-spirits-demonology-1-enoch-15-cross-corpus-jub-10-tertullian`.

Akhmim Panopolitanus 7:5 (Black 1985 p. 31)


τότε ἡ γῆ ἐνέτυχεν κατὰ τῶν ἀνόμων.

Then the earth brought a complaint against the lawless ones.

Akhmim Panopolitanus 7:6 (Black 1985 p. 31)


ואסאל אלף לאנשא למעבד סיפין וסכינין ואספרא ומחלצין ואחזי אנון מטמורה ולתכלי כספא ודהבא וכל מן אבן יקרא וצבעיא וכל סממניא ואשתנו

wa-ʾAsʾēl ʾallēp lě-ʾănāšāʾ lě-meʿbad sayyāpīn wĕ-sakkīnīn wĕ-ʾisparāʾ ū-měḥalṣīn wa-ʾaḥzī ʾinnōn maṭmōrāh wĕ-lě-tāklī kaspāʾ wĕ-dahbāʾ wĕ-kol min ʾeben yaqqīrāʾ wĕ-ṣiḇʿayyāʾ wĕ-kol sammāmānayyāʾ wa-ʾištanniw

And Asael taught men to make swords and knives and shields and breastplates; and he showed them the metals of the earth and the working of them, and bracelets and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all the dyes — and the world was changed.

And Azâzêl taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals 〈of the earth〉 and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures. 2. And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways. 3. Semjâzâ taught enchantments, and root-cuttings, Armârôs the resolving of enchantments, Barâqîjâl (taught) astrology, Kôkabêl the constellations, Êzêqêêl the knowledge of the clouds, 〈Araqiêl the signs of the earth, Shamsiêl the signs of the sun〉, and Sariêl the course of the moon. 4. And as men perished, they cried, and their cry went up to heaven . . .

**THE canonical-engagement site of the 1 Enoch corpus.** Asael (Aramaic ʿAśāʾēl; preserved in 4Q201/4Q202) teaches humanity metallurgy, weapons-craft (swords, knives, shields, breastplates), and cosmetics (eye-paint, ornaments, dyes). The catalog is named in the Raëlian canon per *Yes... I am Raelian* as a principal site reading 1 Enoch as a coded account of advanced-human-civilization technology-transfer to early humanity. The WoH translation program preserves the catalog literally and documents the acknowledgment-without-endorsement framework at the central entry `asael-azazel-knowledge-transmission-1-enoch-8-canon-engagement-cross-corpus`. Mainstream scholarship (Nickelsburg 2001; Reed 2005; Annus 2010) reads the catalog as the etiology-of-forbidden-knowledge within the Second-Temple-Jewish angelological framework — the materials-technology, weapons-craft, and cosmetics being the foundational categories whose introduction corrupts antediluvian humanity. Cross-corpus parallel to the Mesopotamian apkallū tradition (existing v2.56.0 `adapa-apkallu-first-antediluvian-sage-paradigm-cross-corpus` and v2.65.0 `seven-sages-apkallu-antediluvian-knowledge-bringers-acknowledgment-cross-corpus`).

4Q201 1 iv 1-3 + 4Q202 1 iii 1-5 (Milik 1976 pp. 157-160, 167-170) — Aramaic preserves the Asael name + the knowledge-catalog opening

Akhmim Panopolitanus 8:1 (Black 1985 pp. 31-32)


καὶ ἐγένετο ἀσέβεια πολλὴ καὶ ἐπόρνευσαν, καὶ ἐπλανήθησαν καὶ ἠφανίσθησαν ἐν πᾶσι τοῖς ὁδοῖς αὐτῶν.

kai egeneto asebeia pollē kai eporneusan, kai eplanēthēsan kai ēphanisthēsan en pasi tois hodois autōn.

And there arose much ungodliness, and they committed fornication, and they were led astray and became corrupt in all their ways.

Akhmim Panopolitanus 8:2 (Black 1985 p. 32)

Ge'ez (Charles 1912; Knibb 1978) — 4Q201 lacuna here


שמיחזה אלף חרשין ולקטעת שרשין חרמני אלף שריות חרשין ברקאל אלף נחשי ברקין כוכבאל נחשי כוכבין זקיאל נחשי זיקין שמשיאל נחשי שמשא שהריאל נחשי סהרא

Šĕmīḥăzāh ʾallēp ḥăršīn wĕ-lě-qiṭʿat šoršīn, Ḥarmōnī ʾallēp šărāyōt ḥăršīn, Bărāqʾēl ʾallēp něḥăšē bĕrāqīn, Kōkabʾēl něḥăšē kōkabīn, Zīqīʾēl něḥăšē zīqīn, Šamšīʾēl něḥăšē šimšāʾ, Šaḥrīʾēl něḥăšē sahărāʾ

Šemiḥazah taught sorceries and the cutting of roots; Ḥarmoni taught the loosing of sorceries; Bărāqʾēl taught the divination of lightnings; Kōkabʾēl, the divination of the stars; Zīqīʾēl, the divination of shooting-stars; Šamšīʾēl, the divination of the sun; Šaḥrīʾēl, the divination of the moon. And they all began to reveal mysteries to their wives.

The sub-list of named Watcher-instructors: Bărāqʾēl teaching astrology, Kōkabʾēl teaching constellations, Ezeqʾēl teaching cloud-knowledge, Šamšiʾēl teaching solar-knowledge, Sariʾēl teaching lunar-knowledge — the **structured technical-discipline curriculum** that the canonical-reception reads as a coded astronomy-and-meteorology curriculum-transfer. Each instructor's portfolio reflects the broader 1 Enoch interest in astronomical-and-calendrical knowledge (developed in the Astronomical Book, 1 En 72-82). The named-onomastics preserve the Aramaic vocalization where the Aramaic fragments witness; see overlay entry `aramaic-onomastics-preservation-convention`.

4Q201 1 iv 5-8 + 4Q202 1 iii 6-12 (Milik 1976 pp. 157-160, 167-172) — KEY Aramaic preservation of the Watcher-specialty assignments

Akhmim Panopolitanus 8:3 (Black 1985 p. 32)


Καὶ ἀπολλυμένων τῶν ἀνθρώπων ἐβόησαν, καὶ ἡ φωνὴ αὐτῶν ἀνέβη εἰς τὸν οὐρανόν.

Kai apollymenōn tōn anthrōpōn eboēsan, kai hē phōnē autōn anebē eis ton ouranon.

And as men were perishing, they cried out, and their cry went up to heaven.

Akhmim Panopolitanus 8:4 (Black 1985 p. 32)


באדין אדיקו מיכאל ושריאל ורפאל וגבריאל מן שמיא וחזו דמא שגיא די אשתפך על ארעא וכל חמסא דעבד עליה

bě-ʾēdayin ʾaddīqū Mīkāʾēl wĕ-Śarīʾēl wĕ-Rāpāʾēl wĕ-Gabrīʾēl min šĕmayyāʾ wa-ḥăzō děmāʾ śaggīʾ dī ʾištěpak ʿal ʾarʿāʾ wĕ-kol ḥāmsāʾ dī-ʿăḇīd ʿălēh

Then Michael and Sariel and Raphael and Gabriel looked down from heaven, and they beheld much blood that was shed upon the earth, and all the violence that was wrought upon it.

And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being shed upon the earth, and all lawlessness being wrought upon the earth. 2. And they said one to another: ‘The earth made †without inhabitant cries the voice of their cryings† up to the gates of heaven. 3. ⌈⌈And now to you, the holy ones of heaven⌉⌉, the souls of men make their suit, saying, “Bring our cause before the Most High.”’ 4. And they said to the Lord of the ages: ‘Lord of lords, God of gods, King of kings, 〈and God of the ages〉, the throne of Thy glory (standeth) unto all the generations of the ages, and Thy name holy and glorious and blessed unto all the ages! 5. Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all things, and nothing can hide itself from Thee. 6. Thou seest what Azâzêl hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which men were striving to learn: 7. And Semjâzâ, to whom Thou hast given authority to bear rule over his associates. 8. And they have gone to the daughters of men upon the earth, and have slept with the women, and have defiled themselves, and revealed to them all kinds of sins. 9. And the women have borne giants, and the whole earth has thereby been filled with blood and unrighteousness. 10. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are wrought on the earth. 11. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.’

**The Aramaic 4-archangel list (Michael, Sariel, Raphael, Gabriel) at 1 En 9:1 is the older textual-witness configuration** — preserved in 4Q201/4Q202/4Q204. The expanded 7-archangel list appears at 1 En 20:1-8 in the Greek Akhmim + Ge'ez witnesses. The variant is one of the most-discussed textual-critical sites in the corpus (Milik 1976 takes the 4-list as original; Nickelsburg 2001 documents the dispute). The WoH preserves both readings per the layered-witness convention. See central entry `seven-archangels-list-1-enoch-20-tob-12-rev-8-cross-corpus` and overlay entry `aramaic-4-vs-greek-7-archangels-textual-variant-convention`.

4Q201 1 iv 6-10 + 4Q202 1 iii 13-15 (Milik 1976 pp. 158, 169-170) — Aramaic preserves all four archangel names

Akhmim Panopolitanus 9:1 (Black 1985 p. 33)


καὶ εἶπαν πρὸς ἑαυτούς· Φωνὴ βοώντων ἐπὶ τῆς γῆς μέχρι πυλῶν τοῦ οὐρανοῦ.

kai eipan pros heautous; Phōnē boōntōn epi tēs gēs mechri pylōn tou ouranou.

And they said one to another: The voice of those who cry out upon the earth reaches up to the gates of heaven.

Akhmim Panopolitanus 9:2 (Black 1985 p. 33)


καὶ νῦν ὑμῖν, οἱ ἅγιοι τοῦ οὐρανοῦ, ἐντυγχάνουσιν αἱ ψυχαὶ τῶν ἀνθρώπων λέγουσαι· Εἰσαγάγετε τὴν κρίσιν ἡμῶν πρὸς τὸν ὕψιστον.

kai nyn hymin, hoi hagioi tou ouranou, entynchanousin hai psychai tōn anthrōpōn legousai; Eisagagete tēn krisin hēmōn pros ton hypsiston.

And now to you, O Holy Ones of heaven, the souls of men make their plea, saying: Bring our cause before the Most High.

Akhmim Panopolitanus 9:3 (Black 1985 p. 33)


Καὶ εἶπαν τῷ κυρίῳ τῶν αἰώνων· Σὺ εἶ ὁ θεὸς τῶν θεῶν καὶ κύριος τῶν κυρίων καὶ βασιλεὺς τῶν βασιλευόντων καὶ θεὸς τῶν αἰώνων· καὶ ὁ θρόνος τῆς δόξης σου εἰς πάσας τὰς γενεὰς τῶν αἰώνων, καὶ τὸ ὄνομά σου ἅγιον καὶ ἔνδοξον καὶ εὐλογητὸν εἰς πάντας τοὺς αἰῶνας.

Kai eipan tō kyriō tōn aiōnōn; Sy ei ho theos tōn theōn kai kyrios tōn kyriōn kai basileus tōn basileuontōn kai theos tōn aiōnōn; kai ho thronos tēs doxēs sou eis pasas tas geneas tōn aiōnōn, kai to onoma sou hagion kai endoxon kai eulogēton eis pantas tous aiōnas.

And they said to the Lord of the ages: You are the God of gods and Lord of lords and King of kings and God of the ages; and the throne of your glory endures throughout all the generations of the ages, and your name is holy and glorious and blessed throughout all the ages.

Akhmim Panopolitanus 9:4 (Black 1985 p. 33)


Σὺ πάντα ἐποίησας καὶ πάντων τὴν ἐξουσίαν ἔχεις· καὶ πάντα ἐνώπιόν σου φανερὰ καὶ ἀκάλυπτα, καὶ πάντα ὁρᾷς σὺ καὶ οὐδέν ἐστιν ὃ δύναται κρυβῆναι σε.

Sy panta epoiēsas kai pantōn tēn exousian echeis; kai panta enōpion sou phanera kai akalypta, kai panta horas sy kai ouden estin ho dynatai krybēnai se.

You have made all things, and you hold authority over all; and all things are open and uncovered before you, and you see all things, and there is nothing that can be hidden from you.

Akhmim Panopolitanus 9:5 (Black 1985 p. 33)


Σὺ οἶδας τί ἐποίησεν Ἀζαὴλ, ὃς ἐδίδαξεν πᾶσαν ἀδικίαν ἐπὶ τῆς γῆς καὶ ἀπεκάλυψεν τὰ μυστήρια τοῦ αἰῶνος τὰ ἐν τῷ οὐρανῷ.

Sy oidas ti epoiēsen Azaēl, hos edidaxen pasan adikian epi tēs gēs kai apekalypsen ta mystēria tou aiōnos ta en tō ouranō.

You know what Asael has done — who has taught all unrighteousness upon the earth, and has revealed the mysteries of the age that are in heaven.

4Q201 1 iv 14-17 (Milik 1976 pp. 158-160) — Aramaic preserves the Asael accusation

Akhmim Panopolitanus 9:6 (Black 1985 p. 34)


καὶ ἐγνώρισεν Σεμιαζᾶς, ᾧ τὴν ἐξουσίαν ἔδωκας ἄρχειν τῶν σὺν αὐτῷ ἅμα ὄντων.

kai egnōrisen Semiazas, hō tēn exousian edōkas archein tōn syn autō hama ontōn.

And Šemiḥazah, to whom you gave authority to rule over those who were with him, has made known these things.

Akhmim Panopolitanus 9:7 (Black 1985 p. 34)


καὶ εἰσῆλθον πρὸς τὰς θυγατέρας τῶν ἀνθρώπων ἐπὶ τῆς γῆς, καὶ συνεκοιμήθησαν μετ' αὐτῶν, καὶ ἐμιάνθησαν αἱ θηλείαι, καὶ ἀπεκάλυψαν αὐταῖς πάσας τὰς ἁμαρτίας ταύτας.

kai eisēlthon pros tas thygateras tōn anthrōpōn epi tēs gēs, kai synekoimēthēsan met' autōn, kai emianthēsan hai thēleiai, kai apekalypsan autais pasas tas hamartias tautas.

And they have gone in unto the daughters of men upon the earth, and have lain with them, and the women were defiled; and they revealed to them all these sins.

Akhmim Panopolitanus 9:8 (Black 1985 p. 34)


καὶ ἐγέννησαν αἱ γυναῖκες αὐτῶν τιτᾶνας, ὑφ' ὧν ὅλη ἡ γῆ ἐπλήσθη αἵματος καὶ ἀδικίας.

kai egennēsan hai gynaikes autōn titanas, hyph' hōn holē hē gē eplēsthē haimatos kai adikias.

And the women bore giants, by whom the whole earth was filled with blood and unrighteousness.

Akhmim Panopolitanus 9:9 (Black 1985 p. 34)


καὶ νῦν ἰδοὺ αἱ ψυχαὶ τῶν ἀποθανόντων ἀναβοῶσιν καὶ ἐντυγχάνουσιν μέχρι πυλῶν τοῦ οὐρανοῦ, καὶ ἀνέβη ὁ στεναγμὸς αὐτῶν, καὶ οὐ δύναται ἐξελθεῖν ἀπὸ προσώπου τῶν ἐπὶ τῆς γῆς γινομένων ἀνομιῶν.

kai nyn idou hai psychai tōn apothanontōn anaboōsin kai entynchanousin mechri pylōn tou ouranou, kai anebē ho stenagmos autōn, kai ou dynatai exelthein apo prosōpou tōn epi tēs gēs ginomenōn anomiōn.

And behold, the souls of those who have died cry out and bring their plea up to the gates of heaven, and their groaning has gone up, and it cannot cease in the face of the lawless deeds that are wrought upon the earth.

Akhmim Panopolitanus 9:10 (Black 1985 p. 34)


Σὺ δὲ πάντα οἶδας πρὶν αὐτὰ γενέσθαι, καὶ σὺ οἶδας ταῦτα καὶ ἐᾷς αὐτούς, καὶ οὐδὲ ἡμῖν λέγεις τί δεῖ ποιεῖν αὐτοῖς περὶ τούτων.

Sy de panta oidas prin auta genesthai, kai sy oidas tauta kai eas autous, kai oude hēmin legeis ti dei poiein autois peri toutōn.

But you know all things before they come to pass, and you know these things, yet you allow them, and you do not even tell us what we are to do with them concerning these matters.

Akhmim Panopolitanus 9:11 (Black 1985 p. 35)


Καὶ τότε ὁ ὕψιστος εἶπεν, καὶ ὁ ἅγιος ὁ μέγας ἐλάλησεν, καὶ ἀπέστειλεν Ἀρσυαλαλιοὺρ πρὸς τὸν υἱὸν Λάμεχ,

Kai tote ho hypsistos eipen, kai ho hagios ho megas elalēsen, kai apesteilen Arsyalalalour pros ton huion Lamech,

Then the Most High spoke, and the Holy Great One uttered his word, and he sent Asuryal to the son of Lamech,

Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech, and said to him: 2. 〈’Go to Noah and〉 tell him in my name “Hide thyself!” and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come upon the whole earth, and will destroy all that is on it. 3. And now instruct him that he may escape and his seed may be preserved for all the generations of the world.’ 4. And again the Lord said to Raphael: ‘Bind Azâzêl hand and foot, and cast him into the darkness: and make an opening in the desert, which is in Dûdâêl, and cast him therein. 5. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may not see light. 6. And on the day of the great judgement he shall be cast into the fire. 7. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the Watchers have disclosed and have taught their sons. 8. And the whole earth has been corrupted through the works that were taught by Azâzêl: to him ascribe all sin.’ 9. And to Gabriel said the Lord: ‘Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in battle: for length of days shall they not have. 10. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and that each one of them will live five hundred years.’ 11. And the Lord said unto Michael: ‘Go, bind Semjâzâ and his associates who have united themselves with women so as to have defiled themselves with them in all their uncleanness. 12. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is for ever and ever is consummated. 13. In those days they shall be led off to the abyss of fire: 〈and〉 to the torment and the prison in which they shall be confined for ever. 14. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations. 15. And destroy all the spirits of the reprobate and the children of the Watchers, because they have wronged mankind. 16. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: ⌈and it shall prove a blessing; the works of righteousness and truth⌉ shall be planted in truth and joy for evermore.

Akhmim Panopolitanus 10:1 (Black 1985 p. 35)


λέγων· Πορεύου πρὸς τὸν Νῶε καὶ εἰπὲ αὐτῷ τῷ ἐμῷ ὀνόματι· Κρύψον σεαυτόν· καὶ δήλωσον αὐτῷ τέλος ἐπερχόμενον, ὅτι ἡ γῆ πᾶσα ἀπολεῖται, καὶ τὸ ὕδωρ τοῦ κατακλυσμοῦ μέλλει γενέσθαι ἐπὶ πᾶσαν τὴν γῆν, καὶ ἀπολέσει πάντα τὰ ἐν αὐτῇ.

legōn; Poreuou pros ton Nōe kai eipe autō tō emō onomati; Krypson seauton; kai dēlōson autō telos eperchomenon, hoti hē gē pasa apoleitai, kai to hydōr tou kataklysmou mellei genesthai epi pasan tēn gēn, kai apolesei panta ta en autē.

saying: Go to Noah, and say to him in my name: Hide yourself. And reveal to him the end that is coming, for the whole earth will perish, and the water of the flood is about to come upon the whole earth, and it will destroy all that is upon it.

4Q204 1 v 2-4 (Milik 1976 pp. 184-185) — Aramaic partial

Akhmim Panopolitanus 10:2 (Black 1985 p. 35)


Καὶ νῦν δίδαξον αὐτὸν ὅπως ἐκφύγῃ, καὶ μενεῖ τὸ σπέρμα αὐτοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος.

Kai nyn didaxon auton hopōs ekphygē, kai menei to sperma autou eis pasas tas geneas tou aiōnos.

And now teach him, that he may escape, and that his seed may endure throughout all the generations of the age.

Akhmim Panopolitanus 10:3 (Black 1985 p. 36)


Καὶ πάλιν εἶπεν ὁ κύριος τῷ Ῥαφαὴλ· Δῆσον τὸν Ἀζαὴλ ποσὶν καὶ χερσίν, καὶ βάλε αὐτὸν εἰς τὸ σκότος, καὶ ἄνοιξον τὴν ἔρημον τὴν οὖσαν ἐν Δουδαὴλ, καὶ ἐκεῖ βάλε αὐτόν.

Kai palin eipen ho kyrios tō Rhaphaēl; Dēson ton Azaēl posin kai chersin, kai bale auton eis to skotos, kai anoixon tēn erēmon tēn ousan en Doudaēl, kai ekei bale auton.

And again the Lord said to Raphael: Bind Asael hand and foot, and cast him into the darkness; and make an opening in the wilderness which is in Dudael, and there cast him in.

**The binding of Asael at Dudael.** Raphael is dispatched to bind Asael hand-and-foot, cast him into the wilderness opening in Dudael, cover him with darkness, place jagged-and-rough stones upon him, until the day of the great judgement when he shall be sent into the fire. The narrative is the foundational text on the Asael-as-archetypal-scapegoat-figure tradition — Reed 2005's foundational thesis that this is **directly continuous with the Lev 16 Yom Kippur Azazel scapegoat tradition** (the wilderness-site + stones + transfer-of-sin + eschatological-judgement framework). See central entry `watchers-bound-dudael-azazel-1-enoch-10-lev-16-yom-kippur-cross-corpus`. The Aramaic Dudael (*Dūdāʾēl*, perhaps 'the cauldron of God') and the Hebrew *ʿăzāzʾēl* are figures merged in transmission across the Greek and Ge'ez witnesses.

4Q204 1 v 7-9 (Milik 1976 pp. 184-186) — KEY Aramaic preservation of דודאל 'Dudael'

Akhmim Panopolitanus 10:4 (Black 1985 p. 36)


Καὶ ὑπόθες αὐτῷ τραχεῖς καὶ ὀξεῖς λίθους, καὶ ἐπικάλυψον αὐτῷ τὸ σκότος, καὶ οἰκείτω ἐκεῖ εἰς τὸν αἰῶνα, καὶ τὴν ὄψιν αὐτοῦ πώμασον καὶ φῶς μὴ θεωρείτω.

Kai hypothes autō tracheis kai oxeis lithous, kai epikalypson autō to skotos, kai oikeitō ekei eis ton aiōna, kai tēn opsin autou pōmason kai phōs mē theōreitō.

And place upon him rough and jagged stones, and cover him with darkness, and let him dwell there forever; and cover his face, that he may not see the light.

Akhmim Panopolitanus 10:5 (Black 1985 p. 36)


Καὶ ἐν τῇ ἡμέρᾳ τῆς μεγάλης κρίσεως ἀπενεχθήσεται εἰς τὸν ἐμπυρισμόν.

Kai en tē hēmera tēs megalēs kriseōs apenechthēsetai eis ton empyrismon.

And on the day of the great judgment, he shall be cast into the burning.

Akhmim Panopolitanus 10:6 (Black 1985 p. 36)


Καὶ ἴασαι τὴν γῆν, ἣν ἠφάνισαν οἱ ἐγρήγοροι, καὶ τὴν ἴασιν τῆς γῆς δήλωσον, ἵνα ἰάσωνται τὴν πληγὴν καὶ μὴ ἀπολῶνται πάντες οἱ υἱοὶ τῶν ἀνθρώπων ἐν τῷ μυστηρίῳ τῷ ὅλῳ ᾧ κατέλιπον οἱ ἐγρήγοροι καὶ ἐδίδαξαν τοὺς υἱοὺς αὐτῶν.

Kai iasai tēn gēn, hēn ēphanisan hoi egrēgoroi, kai tēn iasin tēs gēs dēlōson, hina iasōntai tēn plēgēn kai mē apolōntai pantes hoi huioi tōn anthrōpōn en tō mystēriō tō holō hō katelipon hoi egrēgoroi kai edidaxan tous huious autōn.

And heal the earth, which the Watchers have corrupted; and proclaim the healing of the earth, that they may heal the plague, and that not all the sons of men may perish through the whole mystery which the Watchers handed down and taught to their sons.

'all the earth which the Watchers have corrupted' — the foundational etiology-of-corruption framework that the Watcher-tradition supplies. The earth itself is presented as the **victim** of the Watchers' transgression; the binding of Asael and Šemiḥazah is presented as the divine-action of cosmic-cleansing.

Akhmim Panopolitanus 10:7 (Black 1985 p. 36)


καὶ ἠφανίσθη πᾶσα ἡ γῆ ἐν τῷ ἔργῳ τῆς διδασκαλίας Ἀζαήλ, καὶ ἐπ' αὐτὸν γράψον πάσας τὰς ἁμαρτίας.

kai ēphanisthē pasa hē gē en tō ergō tēs didaskalias Azaēl, kai ep' auton grapson pasas tas hamartias.

For the whole earth has been corrupted by the work of the teaching of Asael; and against him write down all the sins.

Akhmim Panopolitanus 10:8 (Black 1985 p. 36)


Καὶ τῷ Γαβριὴλ εἶπεν ὁ κύριος· Πορεύου ἐπὶ τοὺς υἱοὺς τῶν πορνῶν καὶ ἐπὶ τοὺς ἐκλεκτοὺς καὶ ἐπὶ τοὺς υἱοὺς τῶν Ἐγρηγόρων· καὶ ἀπόλεσον τοὺς υἱοὺς τῶν πορνῶν καὶ τοὺς υἱοὺς τῶν Ἐγρηγόρων ἐκ τῶν ἀνθρώπων, καὶ ἔκβαλε αὐτούς, καὶ ἀπόστειλον αὐτοὺς πρὸς ἑαυτούς, ἵνα ἀπόλωνται ἑαυτοὺς ἐν αὐτοῖς ἐν πολέμῳ ἀπωλείας, διότι μακρότης ἡμερῶν οὐκ ἔσται αὐτοῖς.

Kai tō Gabriēl eipen ho kyrios; Poreuou epi tous huious tōn pornōn kai epi tous eklektous kai epi tous huious tōn Egrēgorōn; kai apoleson tous huious tōn pornōn kai tous huious tōn Egrēgorōn ek tōn anthrōpōn, kai ekbale autous, kai aposteilon autous pros heautous, hina apolōntai heautous en autois en polemō apōleias, dioti makrotēs hēmerōn ouk estai autois.

And to Gabriel the Lord said: Go against the bastards and the reprobates and against the sons of the Watchers; and destroy the sons of the Watchers from among men, and drive them out, and send them against one another, that they may destroy each other in battle, for length of days shall not be theirs.

The Watcher-leader Šemiḥazah and the other Watchers are bound for seventy generations until the final judgement (1 En 10:11-16); the giants are destroyed in inter-giants warfare. The 'seventy generations' establishes the eschatological-timeframe — the present age is the intermediate-state awaiting the cosmic-judgement.

Akhmim Panopolitanus 10:9 (Black 1985 p. 37)


καὶ πᾶσα ἐρώτησις οὐκ ἔσται τοῖς πατράσιν αὐτῶν περὶ αὐτῶν, ὅτι ἐλπίζουσιν ζῆσαι ζωὴν αἰώνιον, καὶ ὅτι ζήσεται ἕκαστος αὐτῶν ἔτη πεντακόσια.

kai pasa erōtēsis ouk estai tois patrasin autōn peri autōn, hoti elpizousin zēsai zōēn aiōnion, kai hoti zēsetai hekastos autōn etē pentakosia.

And no petition shall be granted to their fathers on their behalf, though they hope to live an eternal life, and that each of them shall live five hundred years.

Akhmim Panopolitanus 10:10 (Black 1985 p. 37)


Καὶ τῷ Μιχαὴλ εἶπεν ὁ κύριος· Πορεύου, Μιχαήλ, καὶ δῆσον Σεμιαζᾶν καὶ τοὺς ἄλλους τοὺς σὺν αὐτῷ τοὺς συμμιγέντας τοῖς θηλείαις τοῦ μιανθῆναι ἐν αὐταῖς ἐν τῇ ἀκαθαρσίᾳ αὐτῶν.

Kai tō Michaēl eipen ho kyrios; Poreuou, Michaēl, kai dēson Semiazan kai tous allous tous syn autō tous symmigentas tois thēleiais tou mianthēnai en autais en tē akatharsia autōn.

And to Michael the Lord said: Go, Michael, and bind Šemiḥazah and the others with him, who have united themselves with the women, so that they have defiled themselves with them in their uncleanness.

Akhmim Panopolitanus 10:11 (Black 1985 p. 37)


Καὶ ὅταν κατασφαγῶσιν οἱ υἱοὶ αὐτῶν, καὶ ἴδωσιν τὴν ἀπώλειαν τῶν ἀγαπητῶν αὐτῶν, δῆσον αὐτοὺς ἑβδομήκοντα γενεὰς εἰς τὰς νάπας τῆς γῆς μέχρι ἡμέρας κρίσεως αὐτῶν καὶ συντελείας, ἕως τοῦ τελεσθῆναι κρίμα τοῦ αἰῶνος τῶν αἰώνων.

Kai hotan katasphagōsin hoi huioi autōn, kai idōsin tēn apōleian tōn agapētōn autōn, dēson autous hebdomēkonta geneas eis tas napas tēs gēs mechri hēmeras kriseōs autōn kai synteleias, heōs tou telesthēnai krima tou aiōnos tōn aiōnōn.

And when their sons are slaughtered, and they see the destruction of their beloved ones, bind them for seventy generations in the valleys of the earth, until the day of their judgment and of their consummation, until the eternal judgment is completed.

Akhmim Panopolitanus 10:12 (Black 1985 p. 37)


Καὶ ἐν ταῖς ἡμέραις ἐκείναις ἀπενεχθήσονται εἰς τὸν δεσμωτήριον τὸν ἄσβεστον τοῦ πυρὸς εἰς τὸ καυτήριον καὶ εἰς ἀφανισμὸν τοῦ αἰῶνος.

Kai en tais hēmerais ekeinais apenechthēsontai eis ton desmōtērion ton asbeston tou pyros eis to kautērion kai eis aphanismon tou aiōnos.

And in those days they shall be led away to the abyss of fire, to the torment and to the prison in which they shall be confined forever.

Akhmim Panopolitanus 10:13 (Black 1985 p. 38)


Καὶ πᾶς ὃς ἂν κατακριθῇ καὶ ἀφανισθῇ ἀπὸ τοῦ νῦν σὺν αὐτοῖς, μέχρι συντελείας γενεᾶς δεθήσονται.

Kai pas hos an katakrithē kai aphanisthē apo tou nyn syn autois, mechri synteleias geneas dethēsontai.

And whoever from now on shall be condemned and destroyed along with them shall be bound with them until the consummation of their generation.

Akhmim Panopolitanus 10:14 (Black 1985 p. 38)


Καὶ ἀπόλεσον πάντα τὰ πνεύματα τῶν κιβδήλων καὶ τοὺς υἱοὺς τῶν Ἐγρηγόρων, διότι ἠδίκησαν τοὺς ἀνθρώπους.

Kai apoleson panta ta pneumata tōn kibdēlōn kai tous huious tōn Egrēgorōn, dioti ēdikēsan tous anthrōpous.

And destroy all the spirits of the bastards and the sons of the Watchers, because they have wronged mankind.

Akhmim Panopolitanus 10:15 (Black 1985 p. 38)


Καὶ ἀπόλεσον πᾶσαν ἀδικίαν ἀπὸ προσώπου τῆς γῆς, καὶ πᾶν ἔργον ἀδικίας ἐκλιπέτω· καὶ ἐμφανήτω τὸ φυτὸν τῆς δικαιοσύνης καὶ τῆς ἀληθείας, καὶ ἔσται εἰς εὐλογίαν τὸ ἔργον τῆς δικαιοσύνης, καὶ ἐν ἀληθείᾳ φυτευθήσεται εἰς εὐφροσύνην τοῦ αἰῶνος.

Kai apoleson pasan adikian apo prosōpou tēs gēs, kai pan ergon adikias eklipetō; kai emphanētō to phyton tēs dikaiosynēs kai tēs alētheias, kai estai eis eulogian to ergon tēs dikaiosynēs, kai en alētheia phyteuthēsetai eis euphrosynēn tou aiōnos.

And destroy all unrighteousness from the face of the earth, and let every work of unrighteousness come to an end; and let the plant of righteousness and of truth appear, and the work of righteousness shall be a blessing, and it shall be planted in truth as joy forever.

Akhmim Panopolitanus 10:16 (Black 1985 p. 38)


Καὶ νῦν πάντες οἱ δίκαιοι ἐκφεύξονται, καὶ ἔσονται ζῶντες μέχρις οὗ γεννήσωσιν χιλιάδας, καὶ πᾶσαι αἱ ἡμέραι τῆς νεότητος αὐτῶν καὶ τοῦ σαββατισμοῦ αὐτῶν ἐν εἰρήνῃ τελεσθήσονται.

Kai nyn pantes hoi dikaioi ekpheuxontai, kai esontai zōntes mechris hou gennēsōsin chiliadas, kai pasai hai hēmerai tēs neotētos autōn kai tou sabbatismou autōn en eirēnē telesthēsontai.

And now all the righteous shall escape, and shall live until they beget thousands; and all the days of their youth and their sabbath rest shall be completed in peace.

And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.

Akhmim Panopolitanus 10:17 (Black 1985 p. 38)


Καὶ τότε ἐργασθήσεται πᾶσα ἡ γῆ ἐν δικαιοσύνῃ, καὶ φυτευθήσεται δένδρον ἐν αὐτῇ, καὶ πληρωθήσεται εὐλογίας.

Kai tote ergasthēsetai pasa hē gē en dikaiosynē, kai phyteuthēsetai dendron en autē, kai plērōthēsetai eulogias.

And then shall the whole earth be tilled in righteousness, and trees shall be planted in it, and it shall be filled with blessing.

And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and be full of blessing. 19. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield ten presses of oil. 20. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth destroy from off the earth. 21. ⌈And all the children of men shall become righteous⌉, and all nations shall offer adoration and shall praise Me, and all shall worship Me. 22. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.

Akhmim Panopolitanus 10:18 (Black 1985 p. 39)


Καὶ πάντα τὰ δένδρα τῆς εὐφροσύνης φυτευθήσονται ἐν αὐτῇ, καὶ ἄμπελοι φυτευθήσονται ἐν αὐτῇ, καὶ ἡ ἄμπελος ἡ φυτευθήσομενη ἐν αὐτῇ οἴνου ποιήσει εἰς πλησμονήν, καὶ πᾶν σπέρμα τὸ σπειρόμενον ἐπ' αὐτῆς, ἓν μέτρον ποιήσει χιλίους, καὶ μέτρον ἑλαιῶν ποιήσει βάτους δέκα.

Kai panta ta dendra tēs euphrosynēs phyteuthēsontai en autē, kai ampeloi phyteuthēsontai en autē, kai hē ampelos hē phyteuthēsomenē en autē oinou poiēsei eis plēsmonēn, kai pan sperma to speiromenon ep' autēs, hen metron poiēsei chilious, kai metron elaiōn poiēsei batous deka.

And all the trees of joy shall be planted in it, and vines shall be planted in it; and the vine which is planted in it shall yield wine in abundance; and as for every seed that is sown in it, each measure shall yield a thousand, and each measure of olives shall yield ten baths.

Akhmim Panopolitanus 10:19 (Black 1985 p. 39)


Καθαρίσατε τὴν γῆν ἀπὸ πάσης ἀδικίας καὶ ἀπὸ πάσης ἀκαθαρσίας καὶ ἀπὸ πάσης ὀργῆς καὶ ἀπὸ πάσης μάστιγος.

Katharisate tēn gēn apo pasēs adikias kai apo pasēs akatharsias kai apo pasēs orgēs kai apo pasēs mastigos.

Cleanse the earth from all unrighteousness, and from all uncleanness, and from all wrath, and from all plague.

Akhmim Panopolitanus 10:20 (Black 1985 p. 39)


καὶ ἔσονται πάντες οἱ υἱοὶ τῶν ἀνθρώπων δίκαιοι, καὶ πάντα τὰ ἔθνη λατρεύσουσιν καὶ εὐλογήσουσιν αὐτῷ, καὶ πάντες προσκυνήσουσιν.

kai esontai pantes hoi huioi tōn anthrōpōn dikaioi, kai panta ta ethnē latreusousin kai eulogēsousin autō, kai pantes proskynēsousin.

And all the sons of men shall be righteous, and all the nations shall serve and bless him, and all shall worship.

Akhmim Panopolitanus 10:21 (Black 1985 p. 39)


Καὶ καθαρισθήσεται ἡ γῆ ἀπὸ πάσης ἀκαθαρσίας καὶ ἀπὸ πάσης ἀνομίας καὶ ἀπὸ πάσης ἁμαρτίας, καὶ ὀργῆν καὶ μάστιγα οὐκέτι μὴ ἀποστείλω ἐπ' αὐτὴν εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος.

Kai katharisthēsetai hē gē apo pasēs akatharsias kai apo pasēs anomias kai apo pasēs hamartias, kai orgēn kai mastiga ouketi mē aposteilō ep' autēn eis pasas tas geneas tou aiōnos.

And the earth shall be cleansed from all uncleanness, and from all lawlessness, and from all sin; and I will not again send wrath and plague upon it throughout all the generations of the age.

Akhmim Panopolitanus 10:22 (Black 1985 p. 39)


Καὶ ἐν ταῖς ἡμέραις ἐκείναις ἀνοίξω τοὺς ταμιείους τῆς εὐλογίας τοὺς ἐν τῷ οὐρανῷ τοῦ καταβιβάσαι αὐτοὺς ἐπὶ τὴν γῆν, ἐπὶ τὰ ἔργα καὶ ἐπὶ τοὺς κόπους τῶν υἱῶν τῶν ἀνθρώπων.

Kai en tais hēmerais ekeinais anoixō tous tamieious tēs eulogias tous en tō ouranō tou katabibasai autous epi tēn gēn, epi ta erga kai epi tous kopous tōn huiōn tōn anthrōpōn.

And in those days I will open the storehouses of blessing which are in heaven, to send them down upon the earth, upon the works and the labor of the sons of men.

And in those days I will open the store chambers of blessing which are in the heaven, so as to send them down ⌈upon the earth⌉ over the work and labour of the children of men. 2. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.’

Akhmim Panopolitanus 11:1 (Black 1985 p. 39)


Εἰρήνη καὶ ἀλήθεια ἔσται ἡνωμένα μετὰ πάντων τῶν ἀνθρώπων πάσας τὰς ἡμέρας τοῦ αἰῶνος, καὶ πάσας τὰς γενεὰς τοῦ αἰῶνος.

Eirēnē kai alētheia estai hēnōmena meta pantōn tōn anthrōpōn pasas tas hēmeras tou aiōnos, kai pasas tas geneas tou aiōnos.

And peace and truth shall be united with all men throughout all the days of the age, and throughout all the generations of the age.

Akhmim Panopolitanus 11:2 (Black 1985 p. 39)


Πρὸ τούτων τῶν λόγων ἐλήμφθη Ἑνώχ, καὶ οὐδεὶς τῶν ἀνθρώπων ἔγνω ποῦ ἐλήμφθη, καὶ ποῦ ἐστιν, καὶ τί ἐγένετο αὐτῷ.

Pro toutōn tōn logōn elēmphthē Henōch, kai oudeis tōn anthrōpōn egnō pou elēmphthē, kai pou estin, kai ti egeneto autō.

Before these things, Enoch was taken; and none of mankind knew where he had been taken, or where he was, or what had become of him.

Before these things Enoch was hidden, and no one of the children of men knew where he was hidden, and where he abode, and what had become of him. 2. And his activities had to do with the Watchers, and his days were with the holy ones.

Enoch the scribe-of-righteousness is taken — the foundational text of the **Enoch-as-mediator-figure tradition** that culminates in the Enoch-Metatron of 3 Enoch (Sefer Hekhalot). See central entry `enoch-as-scribe-mediator-figure-12-jub-4-metatron-cross-corpus` and existing v2.59.0 `metatron-shar-ha-panim-prince-of-the-presence-cross-corpus-hekhalot-hebrew-bible`. Cross-corpus to Gen 5:24 *wa-yithallēk Ḥănôk ʾeṯ-hā-ʾĕlōhîm wĕ-ʾēnennû kî lāqaḥ ʾōṯô ʾĕlōhîm* — the cryptic Hebrew Bible seed-text.

4Q204 1 v 19-21 (Milik 1976 pp. 188-189) — Aramaic preserves the 'taken' formula for Enoch's translation

Akhmim Panopolitanus 12:1 (Black 1985 p. 40)


Καὶ αἱ ἡμέραι αὐτοῦ μετὰ τῶν ἁγίων ἐγένοντο, καὶ μετὰ τῶν Ἐγρηγόρων αἱ ἡμέραι αὐτοῦ.

Kai hai hēmerai autou meta tōn hagiōn egenonto, kai meta tōn Egrēgorōn hai hēmerai autou.

And his days were with the Holy Ones, and his days were with the Watchers.

4Q204 1 v 22-23 (Milik 1976 pp. 188-189) — Aramaic 'with the Watchers' preserved

Akhmim Panopolitanus 12:2 (Black 1985 p. 40)


Κἀγὼ Ἑνὼχ ἤμην εὐλογῶν τὸν κύριον τῆς μεγαλωσύνης καὶ τὸν βασιλέα τοῦ αἰῶνος, καὶ ἰδοὺ οἱ Ἐγρήγοροι τοῦ μεγάλου ἁγίου ἐκάλεσάν με Ἑνὼχ τὸν γραμματέα, καὶ εἶπόν μοι·

Kagō Henōch ēmēn eulogōn ton kyrion tēs megalōsynēs kai ton basilea tou aiōnos, kai idou hoi Egrēgoroi tou megalou hagiou ekalesan me Henōch ton grammatea, kai eipon moi;

And I, Enoch, was blessing the Lord of majesty and the King of the age, and behold, the Watchers of the Great Holy One called me — Enoch the scribe — and they said to me:

And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers called me—Enoch the scribe—and said to me: 4. ‘Enoch, thou scribe of righteousness, go, †declare† to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves wives: 5. “Ye have wrought great destruction on the earth: And ye shall have no peace nor forgiveness of sin: and inasmuch as †they† delight themselves in †their† children, 6. The murder of †their† beloved ones shall †they† see, and over the destruction of †their† children shall †they† lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.”’

4Q204 1 v 24-26 (Milik 1976 pp. 188-189) — Aramaic preserves 'Enoch the scribe' (חנוך ספרא)

Akhmim Panopolitanus 12:3 (Black 1985 p. 41)


Ἑνὼχ ὁ γραμματεὺς τῆς δικαιοσύνης, πορεύου καὶ εἰπὲ τοῖς Ἐγρηγόροις τοῦ οὐρανοῦ, οἵτινες κατέλιπον τὸν οὐρανὸν τὸν ὑψηλόν, τὸ ἁγίασμα τῆς στάσεως τοῦ αἰῶνος, καὶ μετὰ τῶν γυναικῶν ἐμιάνθησαν, καὶ ὥσπερ οἱ υἱοὶ τῶν ἀνθρώπων ἐποίησαν, καὶ ἔλαβον ἑαυτοῖς γυναῖκας, καὶ ἠφανίσθησαν μέγαν ἀφανισμὸν ἐπὶ τῆς γῆς·

Henōch ho grammateus tēs dikaiosynēs, poreuou kai eipe tois Egrēgorois tou ouranou, hoitines katelipon ton ouranon ton hypsēlon, to hagiasma tēs staseōs tou aiōnos, kai meta tōn gynaikōn emianthēsan, kai hōsper hoi huioi tōn anthrōpōn epoiēsan, kai elabon heautois gynaikas, kai ēphanisthēsan megan aphanismon epi tēs gēs;

Enoch, scribe of righteousness, go and say to the Watchers of heaven — who have abandoned the high heaven, the holy and eternal station, and have defiled themselves with women, and have done as the sons of men do, and have taken wives to themselves, and have wrought great corruption upon the earth:

Enoch is dispatched by the Watcher-rebels to compose their petition for clemency — the **scribe-and-mediator** function. The role establishes the Enoch-figure as the intermediary between heaven and earth (between the throne-of-glory and the bound-Watchers) that the Hekhalot-Merkavah tradition develops into the Enoch-Metatron.

4Q204 1 v 26-29 (Milik 1976 pp. 188-190) — Aramaic preserves 'Enoch the scribe of righteousness' title

Akhmim Panopolitanus 12:4 (Black 1985 p. 41)


Ὅτι ἐπὶ τῆς γῆς οὐκ ἔσται αὐτοῖς εἰρήνη οὐδὲ ἄφεσις ἁμαρτιῶν· οὐ γὰρ εὐφρανθήσονται ἐπὶ τοῖς υἱοῖς αὐτῶν.

Hoti epi tēs gēs ouk estai autois eirēnē oude aphesis hamartiōn; ou gar euphranthēsontai epi tois huiois autōn.

There shall be no peace for them upon the earth, nor any forgiveness of sins; for they shall not rejoice in their sons.

Akhmim Panopolitanus 12:5 (Black 1985 p. 41)


καὶ τὴν σφαγὴν τῶν ἀγαπητῶν αὐτῶν ὄψονται, καὶ ἐπὶ τῇ ἀπωλείᾳ τῶν υἱῶν αὐτῶν στενάξουσιν, καὶ δεηθήσονται εἰς πάντα τὸν αἰῶνα, καὶ οὐκ ἔσται αὐτοῖς ἔλεος καὶ εἰρήνη.

kai tēn sphagēn tōn agapētōn autōn opsontai, kai epi tē apōleia tōn huiōn autōn stenaxousin, kai deēthēsontai eis panta ton aiōna, kai ouk estai autois eleos kai eirēnē.

And the slaughter of their beloved ones they shall behold, and over the destruction of their sons they shall groan, and they shall make petition throughout the whole age, but there shall be no mercy and no peace for them.

Akhmim Panopolitanus 12:6 (Black 1985 p. 41)


Καὶ Ἑνὼχ πορευθεὶς εἶπεν τῷ Ἀζαήλ· Πορεύου, οὐκ ἔσται σοι εἰρήνη· κρῖμα μέγα ἐξῆλθεν κατὰ σοῦ τοῦ δῆσαί σε.

Kai Henōch poreutheis eipen tō Azaēl; Poreuou, ouk estai soi eirēnē; krima mega exēlthen kata sou tou dēsai se.

And Enoch went and said to Asael: Go, there shall be no peace for you. A great sentence has gone forth against you, to bind you.

And Enoch went and said: ‘Azâzêl, thou shalt have no peace: a severe sentence has gone forth against thee to put thee in bonds: 2. And thou shalt not have toleration nor †request† granted to thee, because of the unrighteousness which thou hast taught, and because of all the works of godlessness and unrighteousness and sin which thou hast shown to men.’ 3. Then I went and spoke to them all together, and they were all afraid, and fear and trembling seized them. 4. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence of the Lord of heaven. 5. For from thenceforward they could not speak (with Him) nor lift up their eyes to heaven for shame of their sins for which they had been condemned. 6. Then I wrote out their petition, and the prayer †in regard to their spirits and their deeds individually and in regard to their requests that they should have forgiveness and length†. 7. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell asleep. 8. And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, ⌈and a voice came bidding (me)⌉ I to tell it to the sons of heaven, and reprimand them. 9. And when I awaked, I came unto them, and they were all sitting gathered together, weeping in ’Abelsjâîl, which is between Lebanon and Sênêsêr, with their faces covered. 10. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers.

Enoch delivers the divine-rejection to Asael at Dudael. The rejection-of-petition framework: the Watchers have transgressed beyond clemency-possibility; their fate is fixed for the day of the great judgement. The narrative continues the Asael-as-archetypal-scapegoat tradition documented at central entry `watchers-bound-dudael-azazel-1-enoch-10-lev-16-yom-kippur-cross-corpus`.

4Q204 1 vi 1-3 (Milik 1976 pp. 190-191) — Aramaic preserves Azazel-address

Akhmim Panopolitanus 13:1 (Black 1985 p. 41)


καὶ ἄνεσις καὶ ἐρώτησις οὐκ ἔσται σοι περὶ ὧν ὑπέδειξας ἀδικιῶν, καὶ περὶ πασῶν τῶν ἀδικιῶν καὶ τῆς ἀσεβείας καὶ ἁμαρτίας ὅσα ὑπέδειξας τοῖς ἀνθρώποις.

kai anesis kai erōtēsis ouk estai soi peri hōn hypedeixas adikiōn, kai peri pasōn tōn adikiōn kai tēs asebeias kai hamartias hosa hypedeixas tois anthrōpois.

And there shall be no respite or petition granted to you on account of the unrighteous things you have shown — on account of all the unrighteousness and ungodliness and sin which you have shown to mankind.

Akhmim Panopolitanus 13:2 (Black 1985 p. 41)


Καὶ πορευθεὶς ἐλάλησα πᾶσιν αὐτοῖς ὁμοῦ, καὶ ἐφοβήθησαν πάντες, καὶ τρόμος καὶ φόβος ἐπέλαβον αὐτούς.

Kai poreutheis elalēsa pasin autois homou, kai ephobēthēsan pantes, kai tromos kai phobos epelabon autous.

And I went and spoke to them all together, and they were all afraid, and trembling and fear took hold of them.

Akhmim Panopolitanus 13:3 (Black 1985 p. 41)


Καὶ ἠρώτησάν με γράψαι αὐτοῖς ἐρωτήσεως ὑπόμνημα, ἵνα γένηται αὐτοῖς ἄφεσις, καὶ ἵνα ἀναγάγω τὸ ὑπόμνημα τῆς ἐρωτήσεως αὐτῶν ἐνώπιον τοῦ κυρίου τοῦ οὐρανοῦ.

Kai ērōtēsan me grapsai autois erōtēseōs hypomnēma, hina genētai autois aphesis, kai hina anagagō to hypomnēma tēs erōtēseōs autōn enōpion tou kyriou tou ouranou.

And they asked me to write a memorial of petition for them, that they might find forgiveness, and that I might bring the memorial of their petition before the Lord of heaven.

Akhmim Panopolitanus 13:4 (Black 1985 p. 42)


Διότι αὐτοὶ οὐκέτι ἠδύναντο λαλῆσαι οὐδὲ ἐπᾶραι τοὺς ὀφθαλμοὺς αὐτῶν εἰς τὸν οὐρανὸν ἀπὸ αἰσχύνης περὶ ὧν ἡμάρτοσαν καὶ ὧν κατεκρίθησαν.

Dioti autoi ouketi ēdynanto lalēsai oude eparai tous ophthalmous autōn eis ton ouranon apo aischynēs peri hōn hēmartosan kai hōn katekrithēsan.

For they themselves could no longer speak, nor lift up their eyes to heaven, for shame on account of the sins they had committed and for which they had been condemned.

Akhmim Panopolitanus 13:5 (Black 1985 p. 42)


Τότε ἔγραψα τὸ ὑπόμνημα τῆς ἐρωτήσεως αὐτῶν καὶ τὰς δεήσεις τῶν πνευμάτων αὐτῶν περὶ ἑκάστου ἔργου αὐτῶν καὶ περὶ ὧν ἠρώτουν, ἵνα γένηται αὐτοῖς ἄφεσις καὶ μακρότης.

Tote egrapsa to hypomnēma tēs erōtēseōs autōn kai tas deēseis tōn pneumatōn autōn peri hekastou ergou autōn kai peri hōn ērōtoun, hina genētai autois aphesis kai makrotēs.

Then I wrote out the memorial of their petition, and the prayers of their spirits, concerning each of their deeds and what they asked — that they might have forgiveness and length of days.

Akhmim Panopolitanus 13:6 (Black 1985 p. 42)


Καὶ πορευθεὶς ἐκάθισα ἐπὶ τὰ ὕδατα Δαν τὰ ἐν Δάν, τὰ ἐκ δεξιῶν τοῦ Ἑρμωνιεὶμ τὰ πρὸς δυσμάς, καὶ ἀνεγίνωσκον τὸ ὑπόμνημα τῶν δεήσεων αὐτῶν μέχρι οὗ ἐκοιμήθην.

Kai poreutheis ekathisa epi ta hydata Dan ta en Dan, ta ek dexiōn tou Hermōnieim ta pros dysmas, kai aneginōskon to hypomnēma tōn deēseōn autōn mechri hou ekoimēthēn.

And I went and sat down by the waters of Dan, in the land of Dan, to the south-west of Hermon, and I read their memorial of petition until I fell asleep.

Akhmim Panopolitanus 13:7 (Black 1985 p. 42)


Καὶ ἰδοὺ ὁράματα ἤρχοντο, καὶ ὁπτασίαι ἐπ' ἐμοῦ ἔπιπτον, καὶ τὰς βλεφαρίδας τῶν ὀφθαλμῶν μου ἐπὶ τὰς πύλας τοῦ παλατίου ἐπέλαβον.

Kai idou horamata ērchonto, kai optasiai ep' emou epipton, kai tas blepharidas tōn ophthalmōn mou epi tas pylas tou palatiou epelabon.

And behold, dreams came upon me, and visions fell upon me, and I saw visions of the great judgment in my eyes — and a voice came to me, saying: Speak to the sons of heaven, that they may be rebuked.

Akhmim Panopolitanus 13:8 (Black 1985 p. 42)


Καὶ πορευθεὶς ἐλάλησα πᾶσιν αὐτοῖς ὁμοῦ, καὶ συνήχθησαν πάντες πενθοῦντες ἐν Ἀβελ-σεγαὴλ, ἥ ἐστιν μεταξὺ Λιβάνου καὶ Σενεσὲρ, κεκαλυμμένοι τοῖς προσώποις.

Kai poreutheis elalēsa pasin autois homou, kai synēchthēsan pantes penthountes en Abel-segaēl, hē estin metaxy Libanou kai Seneser, kekalymmenoi tois prosōpois.

And when I awoke, I went to them, and they were all gathered together in mourning at Abel-segael, which is between Lebanon and Senesēr, with their faces covered.

Akhmim Panopolitanus 13:9 (Black 1985 p. 43)


Καὶ ἐλάλησα ἐνώπιον αὐτῶν πάντα τὰ ὁράματα ἃ εἶδον ἐν τῷ ὕπνῳ, καὶ ἠρξάμην λαλεῖν τοὺς λόγους τῆς δικαιοσύνης, καὶ κατὰ τῶν Ἐγρηγόρων τοῦ οὐρανοῦ ἐπιτιμῶν.

Kai elalēsa enōpion autōn panta ta horamata ha eidon en tō hypnō, kai ērxamēn lalein tous logous tēs dikaiosynēs, kai kata tōn Egrēgorōn tou ouranou epitimōn.

And I told them all the visions which I had seen in my sleep, and I began to speak the words of righteousness, and to rebuke the Watchers of heaven.

Akhmim Panopolitanus 13:10 (Black 1985 p. 43)


Βίβλος λόγων δικαιοσύνης καὶ ἐπιτίμησις τῶν Ἐγρηγόρων τῶν ἀπ' αἰῶνος κατὰ τὴν ἐντολὴν τοῦ ἁγίου τοῦ μεγάλου ἐν τῷ ὁράματι ἐκείνῳ ᾧ εἶδον.

Biblos logōn dikaiosynēs kai epitimēsis tōn Egrēgorōn tōn ap' aiōnos kata tēn entolēn tou hagiou tou megalou en tō horamati ekeinō hō eidon.

The book of the words of righteousness, and of the rebuke of the Watchers from of old, according to the command of the Holy Great One — in that vision which I saw.

The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance with the command of the Holy Great One in that vision. 2. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to converse therewith and understand with the heart. 3. As He has created and given ⌈⌈to man the power of understanding the word of wisdom, so hath He created me also and given⌉⌉ me the power of reprimanding the Watchers, the children of heaven. 4. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you ⌈⌈throughout all the days of eternity, and that judgement has been finally passed upon you: yea (your petition) will not be granted unto you⌉⌉. 5. And from henceforth you shall not ascend into heaven unto all eternity, and ⌈in bonds⌉ of the earth the decree has gone forth to bind you for all the days of the world. 6. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before you by the sword. 7. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have written. 8. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in the vision caused me to fly and lifted me upward, and bore me into heaven. 9. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright me. 10. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was of crystal. 11. Its ceiling was like the path of the stars and the lightnings, and between them were fiery cherubim, and their heaven was (clear as) water. 12. A flaming fire surrounded the walls, and its portals blazed with fire. 13. And I entered into that house, and it was hot as fire and cold as ice: there were no delights of life therein: fear covered me, and trembling got hold upon me. 14. And as I quaked and trembled, I fell upon my face. 15. And I beheld a vision, And lo! there was a second house, greater than the former, and the entire portal stood open before me, and it was built of flames of fire. 16. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to you its splendour and its extent. 17. And its floor was of fire, and above it were lightnings and the path of the stars, and its ceiling also was flaming fire. 18. And I looked and saw ⌈⌈therein⌉⌉ a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of cherubim. 19. And from underneath the throne came streams of flaming fire so that I could not look thereon. 20. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and was whiter than any snow. 21. None of the angels could enter and could behold His face by reason of the magnificence and glory and no flesh could behold Him. 22. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times ten thousand (stood) before Him, yet He needed no counsellor. 23. And the most holy ones who were nigh to Him did not leave by night nor depart from Him. 24. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: ‘Come hither, Enoch, and hear my word.’ 25. ⌈And one of the holy ones came to me and waked me⌉, and He made me rise up and approach the door: and I bowed my face downwards.

4Q204 1 vi 8-9 (Milik 1976 pp. 192-193) — Aramaic preserves 'Book of the words of truth and rebuke'

Akhmim Panopolitanus 14:1 (Black 1985 p. 43)


ἐν τῷ ὁράματί μου τούτῳ θεωρῶ ὅτι νέφος ἐκάλυπτέν με, καὶ ὁμίχλη με ἐκάλυπτεν, καὶ ἀστὴρ διώδευεν διὰ τῆς ἀτμίδος, καὶ ἀστραπαὶ καὶ βρονταὶ ἐσπούδαζόν με.

en tō horamati mou toutō theōrō hoti nephos ekalypten me, kai homichlē me ekalypten, kai astēr diōdeuen dia tēs atmidos, kai astrapai kai brontai espoudazon me.

In this my vision I beheld: a cloud was covering me, and a mist was covering me, and a star was passing through the vapor, and flashes of lightning and peals of thunder were urging me on.

Akhmim Panopolitanus 14:2 (Black 1985 p. 43)


καὶ οἱ ἄνεμοι ἐν τῷ ὁράματί μου τοῦ ἐνυπνίου ἐπτέρωσάν με καὶ ἐπῆράν με ἄνω, καὶ εἰσήνεγκάν με εἰς τὸν οὐρανόν.

kai hoi anemoi en tō horamati mou tou enypniou epterōsan me kai epēran me anō, kai eisēnenkan me eis ton ouranon.

And in my vision, the winds gave me wings, and they bore me upward, and they brought me into heaven.

Akhmim Panopolitanus 14:3 (Black 1985 p. 44)


Καὶ εἰσῆλθον, ἕως ἤγγισα ἐπὶ τοῖχον, ὁκοδομημένον ἐν λίθοις χαλάζης, καὶ γλῶσσαι πυρὸς κύκλῳ αὐτοῦ, καὶ ἤρξατο ἐκφοβεῖν με.

Kai eisēlthon, heōs ēngisa epi toichon, ōkodomēmenon en lithois chalazēs, kai glōssai pyros kyklō autou, kai ērxato ekphobein me.

And I went in, until I drew near to a wall that was built of stones of hail, and tongues of fire encircled it; and it began to fill me with fear.

4Q204 1 vi 17-19 (Milik 1976 pp. 195-197) — Aramaic preserves 'wall of hailstones' (כותל אבני ברד) and 'tongues of fire' (לשני נור)

Akhmim Panopolitanus 14:4 (Black 1985 p. 44)


Καὶ εἰσῆλθον εἰς τὰς γλώσσας τοῦ πυρός, καὶ ἤγγισα εἰς οἶκον μέγαν ὁκοδομημένον ἐν λίθοις χαλάζης, καὶ οἱ τοῖχοι τοῦ οἴκου ἐκείνου ὡς λιθόπλακες, καὶ πᾶσαι ἦσαν ἐκ χιόνος, καὶ τὰ ἐδάφη χιών.

Kai eisēlthon eis tas glōssas tou pyros, kai ēngisa eis oikon megan ōkodomēmenon en lithois chalazēs, kai hoi toichoi tou oikou ekeinou hōs lithoplakes, kai pasai ēsan ek chionos, kai ta edaphē chiōn.

And I entered into the tongues of fire, and I drew near to a great house, built of stones of hail; and the walls of that house were as slabs of stone, and they were all of snow, and the floor was of snow.

Akhmim Panopolitanus 14:5 (Black 1985 p. 44)


Καὶ τὰ στεγάσματα ἦν ὡς διοδεύοντες ἀστέρες καὶ ἀστραπαί, καὶ μέσον αὐτῶν Χερουβὶν πυρὸς, καὶ ὁ οὐρανὸς αὐτῶν ὕδωρ.

Kai ta stegasmata ēn hōs diodeuontes asteres kai astrapai, kai meson autōn Cheroubin pyros, kai ho ouranos autōn hydōr.

And the ceilings were as the passing stars and lightnings, and in their midst were cherubim of fire, and their heaven was water.

Akhmim Panopolitanus 14:6 (Black 1985 p. 44) — Aramaic of 14:6-7 lacuna


Καὶ πῦρ φλεγόμενον ἦν κύκλῳ τοῖχον αὐτοῦ, καὶ ἡ θύρα ἐκαίετο πυρί.

Kai pyr phlegomenon ēn kyklō toichon autou, kai hē thyra ekaieto pyri.

And a flaming fire encircled its walls, and the door blazed with fire.

Akhmim Panopolitanus 14:7 (Black 1985 p. 44)


Καὶ εἰσῆλθον εἰς τὸν οἶκον ἐκεῖνον, καὶ ἦν θερμὸς ὡς πῦρ καὶ ψυχρὸς ὡς χιών, καὶ οὐκ ἦν τέρψις ζωῆς ἐν αὐτῷ· φόβος μου ἐκάλυψέν με, καὶ τρόμος με ἔλαβεν.

Kai eisēlthon eis ton oikon ekeinon, kai ēn thermos hōs pyr kai psychros hōs chiōn, kai ouk ēn terpsis zōēs en autō; phobos mou ekalypsen me, kai tromos me elaben.

And I entered into that house, and it was hot as fire and cold as snow; and there was no delight of life within it. Fear covered me, and trembling took hold of me.

**The 1 Enoch 14 throne-vision begins** — Enoch's ascent through clouds and mist and wind into the cosmic-realm. See central entry `enoch-throne-vision-14-cross-corpus-ezek-1-dan-7-rev-4-shiur-qomah-four-tradition-wire` — the **first 4-tradition throne-vision wire in the WoH-Translation glossary**, extending the existing 3-tradition wire (Ezek 1 → Dan 7 → Hekhalot-Shi'ur Qomah → Rev 1+4) by inserting 1 Enoch 14 as the developmental bridge. Halperin 1988 *The Faces of the Chariot* documents 1 En 14 as the textual fountainhead of the merkavah-mystical tradition.

4Q204 1 vi 22-24 (Milik 1976 pp. 195-198) — Aramaic 'hot as fire and cold as snow' preserved

Akhmim Panopolitanus 14:8 (Black 1985 p. 44)


Καὶ σειόμενος καὶ τρέμων ἔπεσον ἐπὶ πρόσωπόν μου, καὶ ἐθεώρουν ἐν τῷ ὁράματί μου, καὶ ἰδοὺ ἄλλος οἶκος μείζων τούτου, καὶ πᾶσαι αἱ θύραι ἀνεωγμέναι ἐνώπιόν μου, καὶ ὁκοδομημένος ἐν γλώσσαις πυρός.

Kai seiomenos kai tremōn epeson epi prosōpon mou, kai etheōroun en tō horamati mou, kai idou allos oikos meizōn toutou, kai pasai hai thyrai aneōgmenai enōpion mou, kai ōkodomēmenos en glōssais pyros.

And quaking and trembling, I fell upon my face; and I beheld in my vision, and behold, there was another house, greater than this, and all its doors were open before me, and it was built of tongues of fire.

Akhmim Panopolitanus 14:9 (Black 1985 p. 45)


Καὶ ἐν παντὶ ὑπερεῖχεν ἐν δόξῃ καὶ ἐν τιμῇ καὶ ἐν μεγαλωσύνῃ ὥστε ἀδύνατόν με ὑμῖν ἐκδιηγήσασθαι περὶ τῆς δόξης καὶ τῆς μεγαλωσύνης αὐτοῦ.

Kai en panti hyperechen en doxē kai en timē kai en megalōsynē hōste adynaton me hymin ekdiēgēsasthai peri tēs doxēs kai tēs megalōsynēs autou.

And in all things it so excelled in glory and honor and majesty that I cannot recount to you its glory and its majesty.

The **first house** of the two-house cosmography: crystal-floors, fiery walls, cherubim-decorated ceiling. The two-house architecture of 1 En 14 establishes the cosmographic-template that the Hekhalot-Merkavah tradition extends into the seven-heavens / seven-palaces (hekhalot) cosmography of Hekhalot Rabbati. Halperin 1988 documents the 1 En 14 → Hekhalot-tradition genealogy.

Akhmim Panopolitanus 14:10 (Black 1985 p. 45)


Καὶ τὸ ἔδαφος ἦν πυρός, καὶ τὰ ἐπάνω αὐτοῦ ἀστραπαὶ καὶ διοδεύοντες ἀστέρες, καὶ τὰ στεγάσματα αὐτοῦ πῦρ φλεγόμενον.

Kai to edaphos ēn pyros, kai ta epanō autou astrapai kai diodeuontes asteres, kai ta stegasmata autou pyr phlegomenon.

And its floor was of fire, and above it were lightnings and passing stars, and its ceiling was of flaming fire.

Akhmim Panopolitanus 14:11 (Black 1985 p. 45)


Καὶ ἐθεώρουν, καὶ εἶδον ἐν αὐτῷ θρόνον ὑψηλόν, καὶ τὸ εἶδος αὐτοῦ ὡσεὶ κρύσταλλος, καὶ ὁ τροχὸς ὡς ἥλιος λάμπων, καὶ φωνὴ Χερουβίν.

Kai etheōroun, kai eidon en autō thronon hypsēlon, kai to eidos autou hōsei krystallos, kai ho trochos hōs hēlios lampōn, kai phōnē Cheroubin.

And I beheld, and I saw therein a lofty throne; and its appearance was as of crystal, and its wheel was as the shining sun, and there was the voice of cherubim.

Akhmim Panopolitanus 14:12 (Black 1985 p. 45)


Καὶ ὑποκάτωθεν τοῦ θρόνου ἐξεπορεύοντο ποταμοὶ πυρὸς φλεγομένου, καὶ οὐκ ἠδυνάμην ἰδεῖν.

Kai hypokatōthen tou thronou exeporeuonto potamoi pyros phlegomenou, kai ouk ēdynamēn idein.

And from beneath the throne came forth rivers of flaming fire, and I could not look upon it.

Akhmim Panopolitanus 14:13 (Black 1985 p. 45)


Καὶ ἡ δόξα ἡ μεγάλη ἐκάθητο ἐπ' αὐτῷ, τὸ περιβόλαιον αὐτοῦ ὡς εἶδος ἡλίου λάμπον, καὶ λευκότερον πάσης χιόνος.

Kai hē doxa hē megalē ekathēto ep' autō, to peribolaion autou hōs eidos hēliou lampon, kai leukoteron pasēs chionos.

And the Great Glory was seated upon it; his raiment was as the appearance of the shining sun, and whiter than any snow.

The **second-and-greater house** of the two-house cosmography — described in stacked precious-substance and fire-and-snow similes, anticipating the Shi'ur Qomah cosmic-body-of-divine register (see existing v2.59.0 `shiur-qomah-cosmic-body-of-divine-hekhalot-throne-vision-tradition`). Cherubim are explicitly invoked — extending the central entry `chayyot` to include the 1 En 14 cherubim refIds.

4Q204 1 vi 25-27 (Milik 1976 pp. 195-198) — KEY Aramaic preservation of יקרא רבא 'the Great Glory'

Akhmim Panopolitanus 14:14 (Black 1985 p. 45)


Καὶ οὐδεὶς τῶν ἀγγέλων οὐκ ἠδύνατο εἰσελθεῖν εἰς τὸν οἶκον τοῦτον καὶ ἰδεῖν τὸ πρόσωπον αὐτοῦ διὰ τὸ ἔντιμον καὶ ἔνδοξον, καὶ οὐκ ἠδύνατο πᾶσα σὰρξ ἰδεῖν αὐτόν.

Kai oudeis tōn angelōn ouk ēdynato eiselthein eis ton oikon touton kai idein to prosōpon autou dia to entimon kai endoxon, kai ouk ēdynato pasa sarx idein auton.

And none of the angels could enter into that house, nor look upon his face, by reason of its honor and glory; and no flesh could behold him.

Akhmim Panopolitanus 14:15 (Black 1985 p. 46)


Πῦρ φλεγόμενον ἦν κύκλῳ αὐτοῦ, καὶ πῦρ μέγα ἑστήκει ἐνώπιον αὐτοῦ, καὶ οὐδεὶς οὐκ ἤγγιζεν αὐτῷ ἐκ τῶν κυκλούντων αὐτόν.

Pyr phlegomenon ēn kyklō autou, kai pyr mega hestēkei enōpion autou, kai oudeis ouk ēngizen autō ek tōn kykloutōn auton.

Flaming fire encircled him, and a great fire stood before him, and none of those who surrounded him drew near to him.

Akhmim Panopolitanus 14:16 (Black 1985 p. 46)


Μύριαι μυριάδες ἑστήκασιν ἐνώπιον αὐτοῦ, καὶ πᾶς λόγος αὐτοῦ ἔργον.

Myriai myriades hestēkasin enōpion autou, kai pas logos autou ergon.

Ten thousand times ten thousand stood before him, and every word of his is deed.

Akhmim Panopolitanus 14:17 (Black 1985 p. 46)


Καὶ οἱ ἅγιοι ἄγγελοι αὐτοῦ καὶ οἱ τίμιοι οὐκ ἀφίσταντο νυκτὸς οὐδὲ ἡμέρας ἑστηκότες ἐνώπιον αὐτοῦ.

Kai hoi hagioi angeloi autou kai hoi timioi ouk aphistanto nyktos oude hēmeras hestēkotes enōpion autou.

And his holy angels and the honored ones did not depart by night or by day, standing before him.

The **throne-of-the-Great-Glory** at the heart of the second house. *hē megalē doxa* 'the Great Glory' is the apophatic-divine-circumlocution title characteristic of 1 Enoch — see overlay entry `holy-great-one-great-glory-divine-circumlocution-titles-convention`. The throne with wheels-of-shining-sun directly parallels Dan 7:9-10 (the Ancient of Days' throne-of-flames-of-fire with wheels-of-burning-fire) — the closest two parallels in all Second-Temple apocalyptic literature; the scholarly question of relative-dating and direction-of-influence between Dan 7 and 1 En 14 is genuinely contested (Nickelsburg 2001 + Collins 1993 Hermeneia *Daniel*).

Akhmim Panopolitanus 14:18 (Black 1985 p. 46)


Καὶ ἐγὼ ἤμην ἕως τότε ἐπὶ προσώπου μου τρέμων, καὶ εἶπεν ὁ κύριος τοῖς χείλεσιν αὐτοῦ, καὶ ἤκουσα αὐτοῦ τὴν φωνήν· Μὴ φοβοῦ, Ἑνὼχ ἄνθρωπε ἀληθινὲ καὶ γραμματεὺ τῆς ἀληθείας, πρόσελθε ὧδε καὶ ἄκουσον τὴν φωνήν μου.

Kai egō ēmēn heōs tote epi prosōpou mou tremōn, kai eipen ho kyrios tois cheilesin autou, kai ēkousa autou tēn phōnēn; Mē phobou, Henōch anthrōpe alēthine kai grammateu tēs alētheias, proselthe hōde kai akouson tēn phōnēn mou.

And until then I was on my face, trembling; and the Lord spoke with his lips, and I heard his voice: Fear not, Enoch, you man of truth and scribe of truth — draw near here, and hear my voice.

Akhmim Panopolitanus 14:19 (Black 1985 p. 46)


Καὶ προσελθὼν εἷς τῶν ἁγίων πρὸς ἐμὲ ἤγειρέν με καὶ ἔστησέν με ἐπὶ τοὺς πόδας, καὶ προσῆξεν ἕως τῆς θύρας· καὶ ἐγὼ τὸ πρόσωπόν μου κάτω ἔνευον.

Kai proselthōn heis tōn hagiōn pros eme ēgeiren me kai estēsen me epi tous podas, kai prosēxen heōs tēs thyras; kai egō to prosōpon mou katō eneuon.

And one of the Holy Ones came to me, and raised me up, and set me upon my feet, and brought me near to the door; and I had my face bent downward.

The face of the Great Glory cannot be looked upon — the apophatic-distance of the throne-figure, parallel to the Sinai-tradition prohibition on seeing-the-face-of-God (Ex 33:20). The hands-covered-by-the-cherubim and the indirect-perception of the throne-figure are throne-vision-tradition standard features inherited by the Hekhalot-Merkavah corpus.

Akhmim Panopolitanus 14:20 (Black 1985 p. 46)


Καὶ ὁ κύριος τῷ στόματι αὐτοῦ ἐκάλεσέν με καὶ εἶπέν μοι· Ἔγγισον ὧδε, Ἑνὼχ, καὶ τῷ λόγῳ μου τῷ ἁγίῳ.

Kai ho kyrios tō stomati autou ekalesen me kai eipen moi; Engison hōde, Henōch, kai tō logō mou tō hagiō.

And the Lord called me with his own mouth and said to me: Draw near here, Enoch, and hear my holy word.

Akhmim Panopolitanus 14:21 (Black 1985 p. 46)


Καὶ ἤγειρέν με καὶ ἤγγισέν με ἕως τῆς θύρας· καὶ ἐγὼ τὸ πρόσωπόν μου κάτω ἔνευον.

Kai ēgeiren me kai ēngisen me heōs tēs thyras; kai egō to prosōpon mou katō eneuon.

And he raised me up, and brought me near to the door; and I kept my face bent downward.

The **myriads of attendants** before the throne (*myriai myriadōn estēkesan enōpion autou*) directly parallel Dan 7:10 *ʾelep̄ ʾalp̄în yĕšammĕšūnēh wĕ-ribbô ribbĕwān qāḏāmōhî yĕqūmūn* — and prefigure Rev 5:11 *kai ho arithmos autōn myriades myriadōn kai chiliades chiliadōn*. Bidirectional with central entry `jude-14-15-quote-1-enoch-1-9-nt-citation-cross-corpus` (the myriads-of-holy-ones theophany-imagery is the source-chain shared with the Jude 14-15 quotation of 1 En 1:9).

Akhmim Panopolitanus 14:22 (Black 1985 p. 47)


Καὶ οἱ ἅγιοι ἄγγελοι αὐτοῦ ἀναρίθμητοι παριστάμενοι ἐν ταῖς πύλαις ἑστήκασιν ἐνώπιον αὐτοῦ.

Kai hoi hagioi angeloi autou anarithmētoi paristamenoi en tais pylais hestēkasin enōpion autou.

And his holy angels, beyond number, stood at the gates, standing before him.

Akhmim Panopolitanus 14:23 (Black 1985 p. 47)


Καὶ ἕως τότε ἤμην ἐπὶ προσώπου μου σκεπασμένος καὶ τρέμων· καὶ ἐκάλεσέν με ὁ κύριος τῷ στόματι αὐτοῦ καὶ εἶπέν μοι· Πρόσελθε ὧδε, Ἑνώχ, καὶ τῷ λόγῳ μου τῷ ἁγίῳ.

Kai heōs tote ēmēn epi prosōpou mou skepasmenos kai tremōn; kai ekalesen me ho kyrios tō stomati autou kai eipen moi; Proselthe hōde, Henōch, kai tō logō mou tō hagiō.

And until then I had been on my face, covered and trembling; and the Lord called me with his own mouth and said to me: Draw near here, Enoch, and hear my holy word.

Akhmim Panopolitanus 14:24 (Black 1985 p. 47)


Καὶ ἤγειρέν με καὶ προσήνεγκεν ἕως τῆς θύρας· καὶ ἐγὼ τὸ πρόσωπόν μου κάτω ἔνευον.

Kai ēgeiren me kai prosēnenken heōs tēs thyras; kai egō to prosōpon mou katō eneuon.

Akhmim Panopolitanus 14:25 (Black 1985 p. 47)


Καὶ ἀποκριθεὶς εἶπέν μοι, καὶ τὴν φωνὴν αὐτοῦ ἤκουσα· Μὴ φοβοῦ, Ἑνὼχ, ἄνθρωπε ἀληθινὲ καὶ τῆς ἀληθείας γραμματεύς· πρόσελθε ὧδε καὶ ἄκουσον τὴν φωνήν μου.

Kai apokritheis eipen moi, kai tēn phōnēn autou ēkousa; Mē phobou, Henōch, anthrōpe alēthine kai tēs alētheias grammateu; proselthe hōde kai akouson tēn phōnēn mou.

And he answered me and spoke to me, and I heard his voice: Fear not, Enoch, you man of truth, scribe of truth — draw near here, and hear my voice.

And He answered and said to me, and I heard His voice: ‘Fear not, Enoch, thou righteous man and scribe of righteousness: approach hither and hear my voice. 2. And go, say to ⌈⌈the Watchers of heaven⌉⌉, who have sent thee to intercede ⌈⌈for them: "You should intercede⌉⌉ for men, and not men for you: 3. Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children of earth, and begotten giants (as your) sons? 4. And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those ⌈also⌉ do who die and perish. 5. Therefore have I given them wives also that they might impregnate them, and beget children by them, that thus nothing might be wanting to them on earth. 6. But you were ⌈formerly⌉ spiritual, living the eternal life, and immortal for all generations of the world. 7. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling. 8. And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. 9. Evil spirits have proceeded from their bodies; because they are born from men ⌈⌈and⌉⌉ from the holy Watchers is their beginning and primal origin; ⌈they shall be evil spirits on earth, and⌉ evil spirits shall they be called. 10. [As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling.] 11. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, ⌈but nevertheless hunger⌉ and thirst, and cause offences. 12. And these spirits shall rise up against the children of men and against the women, because they have proceeded ⌈from them⌉.

4Q204 1 vi 9-10 (Milik 1976 pp. 192-193) — Aramaic preserves גבר קושטא וספר קושטא 'man of truth and scribe of truth'

Akhmim Panopolitanus 15:1 (Black 1985 p. 47)