According to many earth legends, such beings are supposed to return regularly, at the beginning and end of each time cycle, the 13,000 year half-point of our solar system’s 26,000 year zodiacal orbit around galaxy centre. Because of conditions on our galactic orbit, these 13,000 year intervals or “worlds”, seem to be separated by cataclysmic upheaval. Peter H. Davids, The Letters of 2 Peter and Jude, The Pillar New Testament Commentary (Grand Rapids, Mich.: William B. Eerdmans Pub. Co., 2006). 76. The Egyptians record stories of the “Star Walkers”, occasional individuals who, like Enoch, travelled “beyond the Great Eye of Orion” and returned, to walk like gods amongst men. Despite the bleaching of semi-divine beings from modern consciousness, could it be possible, as the ancient texts insist, we are destined to “become as gods”?, are the Mayan “Lords of Light” and the Egyptian/Tibetan “Shining Ones” really a higher form of human? Sheep are the faithful; Rams are leaders; Herds are the tribes of Israel; Wild Asses are Ishmael, and his descendants including the Midianites; Wild Boars are Esau and his descendants, Edom and Amalek; Bears (Hyenas/Wolves in Ethiopic) are the Egyptians; Dogs are Philistines; Tigers are Arimathea; Hyenas are Assyrians; Ravens (Crows) are Seleucids (Syrians); Kites are Ptolemies; Eagles are possibly Macedonians; Foxes are Ammonites and Moabites; According to the “calendar in stone” of the Great Pyramid, which describes the so-called “Phoenix Cycle” of our galactic orbit, the present time period ends (converted to our present calendar) in the year 2012 AD. The Greek word PHOENIX, derived from the Egyptian word, PA-HANOK, actually means, “The House of Enoch”.

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Complete with hydraulic underground waterways, the film shows massive chambers, the proportions of our largest cathedrals, with enormous statues, the size of the Valley of the Nile, carved in-situ. Researchers, risking their lives with lights and cameras, carefully negotiated rubber dinghies across subterranean rivers and kilometer-wide lakes, to penetrate sealed chambers beyond. Already, remarkable caches of records and artifacts have been found. From the mother tongue word JEDAIAH, meaning “the way of the Word” or “the power of the Word”, the ancient JEDAI priests used the language of Light to tune the planet like a giant harmonic bell. Much is being rediscovered in the last days of this time cycle. The names of the leaders are given as " Samyaza (Shemyazaz), their leader, Araqiel, Râmêêl, Kokabiel, Tamiel, Ramiel, Dânêl, Chazaqiel, Baraqiel, Asael, Armaros, Batariel, Bezaliel, Ananiel, Zaqiel, Shamsiel, Satariel, Turiel, Yomiel, Sariel." The second dream vision in this section of the Book of Enoch is an allegorical account of the history of Israel, that uses animals to represent human beings and human beings to represent angels. [1] One of several hypothetical reconstructions of the meanings in the dream is as follows based on the works of R. H. Charles and G. H. Schodde:It is part of the biblical canon used by the Ethiopian Jewish community Beta Israel, as well as the Christian Ethiopian Orthodox Tewahedo Church. Other Jewish and Christian groups generally regard it as non-canonical or non-inspired, but may accept it as having some historical or theological interest.

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a b c d e f g Gabriele Boccaccini, ed. (2007). Enoch and the Messiah Son of Man: Revisiting the Book of Parables. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-0377-1 . Retrieved 24 February 2014. Florentino Garcia Martinez. Qumran & Apocalyptic: Studies on the Aramaic Texts from Qumran (Leiden: Brill, 1992) ISBN 90-04-09586-1 Nibley, Hugh (October 1975). "A Strange Thing in the Land: The Return of the Book of Enoch, Part 1". Ensign. And I saw in the vision how the (Seleucids) flew upon those (faithful) and took one of those lambs, and dashed the sheep in pieces and devoured them. And I saw till horns grew upon those lambs, and the (Seleucids) cast down their horns; and I saw till there sprouted a great horn of one of those (faithful), and their eyes were opened. And it looked at them and their eyes opened, and it cried to the sheep, and the rams saw it and all ran to it. And notwithstanding all this those ( Macedonians) and vultures and (Seleucids) and ( Ptolemies) still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out. And those (Seleucids) fought and battled with it and sought to lay low its horn, but they had no power over it. (109:8–12) Also important in this identification is the fact that the original name Rameel, is very similar in meaning to the word Lucifer ('Morning Star') which is a common Latin name of Satan in Christianity.Despite the misleading popularity of Von Danikan journalism, evidence from around the world, indicates these people were the hi-tech survivors of the previous civilization. Like the nuclear survival bunkers and secret research facilities of our own civilization, there were those who arose from the underground “cities of the Gods”, after the dust settled. They were the “prediluvian patriarchs”, like Enoch and Methuselah, the “giants and heroes of old”, mentioned in Genesis. The evidence now appearing, records civilizations before us, who mastered the physical continuum and progressed beyond this world. There were also those who failed. We, too, have equal opportunity to make it or break it. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that ram which had forsaken its glory. (David replacing Saul as leader of Israel) Additionally, there are the manuscripts [ which?] used by the Ethiopian Orthodox Tewahedo Church for preparation of the deuterocanonicals from Ge'ez into the targumic Amharic in the bilingual Haile Selassie Amharic Bible ( Mashaf qeddus bage'ezenna ba'amaregna yatasafe 4vols. c. 1935 [ when?]). [40] Aramaic [ edit ]

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Under the heading of canonicity, it is not enough to merely demonstrate that something is quoted. Instead, it is necessary to demonstrate the nature of the quotation. [21] In the case of the Jude 1:14 quotation of 1Enoch 1:9, it would be difficult to argue that Jude does not quote Enoch as a historical prophet since he cites Enoch by name. However, there remains a question as to whether the author of Jude attributed the quotation believing the source to be the historical Enoch before the flood or a midrash of Deut33:2–3. [22] [23] [24] The Greek text might seem unusual in stating that "Enoch the Seventh from Adam" prophesied "to" ( dative case) not "of" ( genitive case) the men, however, this might indicate the Greek meaning "against them" – the dative τούτοις as a dativus incommodi (dative of disadvantage). [25] [ improper synthesis?] Asale, Bruk A. (2016-09-14). "The Ethiopian Orthodox Tewahedo Church Canon of the Scriptures: Neither Open nor Closed". The Bible Translator. 67 (2): 202–222. doi: 10.1177/2051677016651486. S2CID 164154859.Annette Yoshiko Reed. Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (Cambridge: Cambridge University Press, 2005) ISBN 0-521-85378-8

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Oxyrhynchus Papyri 2069: including only a few letters, which made the identification uncertain, from 77:7–78:1, 78:1–3, 78:8, 85:10–86:2, 87:1–3 Known to the Egyptians as THOTH, the “Lord of Magic and Time” and to the Greeks as HERMES, “messenger of the gods”, he is even remembered in the Celtic tradition as the enigmatic wizard Merlin, who disappears up an apple tree to mythic Avalon, seeking the secret of immortality and vowing to return. Most scholars believe that these five sections were originally independent works [78] (with different dates of composition), themselves a product of much editorial arrangement, and were only later redacted into what is now called 1 Enoch. [2] The Book of the Watchers [ edit ]a b Nathaniel Schmidt, "Original Language of the Parables of Enoch," pp. 343–345, in William Rainey Harper, Old Testament and Semitic studies in memory of William Rainey Harper, Volume 2, The University of Chicago Press, 1908