Unclean Sky Watchers

[dak]

The primary reasoning behind this thread commences with the Testimony of the Master, as follows.

Matthew 13:3-4
3 And he spoke many things to them in parables, saying, Behold, a sower went forth to sow.
4 And when he sowed, some seeds fell by the way side, and the flyers came and devoured them up:

Matthew 13:18-19
18 Hear therefore the parable of the sower:
19 When any one hears the word of the kingdom, and understands not, then comes the wicked one, and snatches away that which was sown in his heart: this is the one having received the seed by the way side.

Mark 4:3-4
3 Hearken, Behold, a sower went forth to sow:
4 And it came to pass, as he sowed, some seed fell by the way side, and the flyers of the heaven came and devoured it up.

Mark 4:14-15
14 The sower sows the Logos:
15 And these are they by the way side, where the Logos is sown, but when they have heard, the Satan comes immediately, and snatches away the Logos that was sown in their hearts.

Luke 8:4-5
4 And when much people were gathered together, and were come to him out of every city, he spoke by a parable:
5 Behold, the Sower went forth to sow his seed: and as he sowed, some fell by the way side, and it was trodden down, and the flyers of the heaven devoured it.

Luke 8:11-12
11 Now the parable is this: the seed is the Logos of Elohim.
12 Those by the way side are they that hear: but then comes the Devil, and snatches away the Logos out of their hearts, lest they should believe and be saved.

According to the Master, the unclean flyers of the heaven are the Wicked One, the Devil, and the Satan.

Matthew 12:43-45
43 When the unclean spirit is gone out of a man, he walks through dry-arid places, seeking rest, and finding none.
44 Then he says, I will return into my house from where I came out! and when he is come, he finds it empty, swept, and garnished.
45 Then he goes and associates with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse off than the first. Even so shall it be also unto this wicked generation.

Luke 11:24-26
24 When the unclean spirit is gone out of a man, he walks through dry-arid places seeking rest: and finding none, he says, I will return unto my house from where I came out!
25 And when he comes, he finds it swept and garnished.
26 Then he goes and associates with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse off than the first.

So then, according to the Master, when the unclean spirit is cast out of a man, he goes and associates with himself seven other spirits more wicked than himself, and they come to his former house, which is the man from whom he was cast out of, and they enter therein and dwell there, and thus the eighth is of the seven, (Rev 17:11), for the first which was cast out returns with seven other spirits more wicked than himself, and the first is therefore also the eighth, (as Tubal-Qain means to bring forth Qain, according to the pattern from the beginning).
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[dak]

Romans 7:14a ~ For we know that the Torah is spiritual .......

Barnabas 10:1-12
[01] Now therefore, in that Moshe says, You shall consume neither swine, nor eagle, nor falcon, nor crow, nor any fish that has no scales upon it, he received in his understanding three ordinances.
[02] And moreover He [Elohim] says further, in Deuteronomy, And I will make a covenant of My ordinances with this people. So then, this ordinance of Elohim is not about abstinence from physical eating, but Mosheh spoke in the Spirit.
[03] Accordingly He mentions the swine with this intent: You shall not cleave to such men who are like unto swine, that is, when they are in luxury they forget their Master, but when they are in want they recognize their Master, just as the swine when it is eating knows not its master, but when it is hungry it cries out, and when it has received food, again it is silent.
[04] Neither shall you consume eagle nor falcon nor kite nor crow: You shalt not, He says, cleave unto, or be likened to, such men who know not how to provide food for themselves by toil and sweat, but in their lawlessness seize what belongs to others, and as if they were walking in innocence, watch and search about for some one to rob in their rapacity, just as these birds [of prey] alone do not provide food for themselves, but sit idle and watch for how they may consume what belongs to others, being pestilent in their evil-doings.
[05] And you shall not consume, He says, lamprey nor polypus nor cuttlefish: You shalt not, He means, become like unto such men, who are desperately wicked, and are already condemned to death, just as these fish alone are accursed to swim in the depths, not swimming in the midst of the waters like the rest, but dwell on the ground and in the mud beneath the depth of the sea.
[06] Moreover you shall not consume the hare: Why so? You shall not be found a corrupter of boys, nor shall you become like such persons: for the hare gains one passage in the body every year, for according to the number of years it lives, so also it has same number of orifices.
[07] And again, Neither shall you consume the hyena: You shall not, He says, become an adulterer or a fornicator, neither shall you resemble such persons. Why so? Because this animal changes its nature year by year, and becomes at one time male and at another time female.
[08] Moreover He has hated the weasel also, and with good reason: You shall not, He says, become such as those men of whom we hear as working iniquity with their mouth for uncleanness, neither shall you cleave unto impure women who work iniquity with their mouth. For the weasel conceives with its mouth.
[09] Concerning meats then, Mosheh received three decrees to this effect and spoke them in a spiritual sense: but they accepted them according to the flesh and the lust of the flesh, as though they referred to eating with the mouth.
[10] And David also received knowledge of the same three decrees, and says, Blessed is the man who has not gone in the council of the ungodly, (even as the fish having been mentioned, which go about in the darkness of the depths), And has not stood in the path of sinners, (just as they who pretend to fear the Master and sin like swine), And has not sat in the seat of the destroyers, (as the flyers that are seated on high, watching for prey).
[11] But also Mosheh says, You may consume anything that divides the hoof and chews the cud. What does he mean? He that receives the food knows Him that gives him the food, and being refreshed, rejoices in Him. Well said he, having regard to the commandment. What then does it mean? Cleave unto those that fear the Master, with those who meditate in their heart on the distinction of the word which they have received, with those who tell of the ordinances of the Master and keep them, with those who know that meditation is a work of gladness and who chew the cud of the word of the Master. But why that which divides the hoof? Because the righteous man yet walks in this world, but at the same time looks forward to the holy age to come. You see how wise a lawgiver was Mosheh.
[12] But how could they have perceived and understood these things? [being natural minded?] However we, having justly perceived the commandments, tell them in the way in which the Master has delighted, [as expounded in the Testimony of His Son]. And to this end He has circumcised our ears and our hearts so that we might understand these things.
The Epistle of Barnabas ~ 80-120 AD

 

[dak]

The unclean flyers of the heavens are contained in two companion passages of the Torah. Leviticus contains a total of twenty kinds, and the most vicious and stealthy predators are separated by what is apparently a word-sign in the text, the word bat or bath, (בת), which generally means a daughter. And in this case it appears to be an ellipsis that runs throughout the second portion of both texts, for example, bat Yaanah, and bat Tachmas, and bat Shachaph, and so on.

The word bat/bath also appears in the Deuteronomy passage, at the same place in the text, which appears to mark a separation between the most rapacious predators at the beginning and the remainder which follow them in the text. Some translators render bat/bath in translation as daughter, but most do not from what I have seen. I have included this word as daughter to mark the separation and have separated the scripture passage quotes at those verses in each passage.

Why would this word be important in these two texts? The fair and beautiful daughters of men, (Gen 6:2), speaks not of human beings but of the fair, beautiful, and beloved doctrines of men. This is revealed in the scripture as even king Shelomoh's heart was turned away from YHWH, and whose songs were a thousand and five, (1Kings 4:32), and how many were his wives and princesses and concubines?

1 Kings 11:3-8 KJV
3 And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart.
4 For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.
5 For Solomon went after Ashtoreth [1] the goddess of the Zidonians, and after Milcom [2] the abomination of the Ammonites.
6 And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father.
7 Then did Solomon build an high place for Chemosh, [3] the abomination of Moab, in the hill that is before Jerusalem, and for Molech, [4] the abomination of the children of Ammon.
8 And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods.

700 wives and princesses, 300 concubines, Ashtoreth, Milcom, Chemosh, Molech, (4).

Thus the songs of Shelomoh were 1005, and his wives, princesses, and concubines were 1004, for the only song that ever made it into the scripture is the book which is called the Song of Shelomoh: his songs were thus his manifold erroneous doctrines, except for the only one that was found acceptable before YHWH, that which is recorded in the scripture, (the Song of Shelomoh, which is full of supernal doctrine). All 1004 other songs must have been pagan, and resulted from marrying into those faulty doctrines, the fair, beautiful, and enticing doctrine-daughters of men.

The above kind of marriage is the same as in the days of Noah:

Matthew 24:37-39
37 And as were the days of Noah, so shall be the coming of the Son of man.
38 For as in those days which were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark:
39 And they knew not until the flood came, and took them all away: so shall be the coming of the Son of man.

This kind of marriage is spiritual, not physical, as in allowing yourself to be married into a doctrine or doctrines of men that end up deceiving you, (and bringing forth giants, three thousand cubits tall in the vain machinations of their vain imaginations).

Deuteronomy 7:1-4 KJV
1 When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;
2 And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them:
3 Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.
4 For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly.

In the Leviticus passage we find only six of the most rapacious flyers in the first group, and fourteen in the second group, for a total of twenty names. In the Deuteronomy passage we find seven names in the first group, and fourteen in the second group, for a total of twenty-one names.

Leviticus 11:13-15
13 And these shall you detest among the flyers, they shall not be eaten, they are an abomination: the Nesher, [1] and the Peres, [2] and the `Azniyah, [3]
14 And the Daah, [4] and the Ayah [5] after its kind,
15 Every `Oreb [6] after its kind.

Leviticus 11:16-19
16 And the daughter of the Yaanah, [1] and the Tachmas, [2] and the Shachaph, [3] and the Netz [4] after its kind,
17 And the Kos, [5] and the Shalak, [6] and the Yanshuph, [7]
18 And the Tanshemeth, [8] and the Qaath, [9] and the Racham, [10]
19 And the Hasidah, [11] the Anaphah [12] after its kind, and the Dukiphath, [13] and the Ataleph [14].

Deuteronomy 14:11-14
11 Of every clean flyer you may consume:
12 But these are they from which you shall not consume: the Nesher, [1] and the Peres, [2] and the `Azniyah, [3]
13 And the Daah, [4] [Raah is an orthographic error, (resh for dalet)] and the Ayah, [5] and the Dayah [6] after its kind,
14 And every `Oreb [7] after its kind.

Deuteronomy 14:15-18
15 And the daughter of the Yaanah, [1] and the Tachmas, [2] and the Shachaph, [3] and the Netz [4] after its kind,
16 The Kos, [5] and the Yanshuph, [6] and the Tanshemeth, [7]
17 And the Qaath, [8] and the Rachamah, [9] and the Shalak, [10]
18 And the Hasidah, [11] and the Anaphah [12] after its kind, and the Dukiphath, [13] and the `Ataleph [14].

The First Group: (Every Oreb after its kind ~ Legion)

Leviticus 11:13-15
Nesher, Peres, `Azniyah, Daah, Ayah, `Oreb, [6].

Deuteronomy 14:12-14
Nesher, Peres, `Azniyah, Daah, Ayah, Dayah, `Oreb, [7].

And the Eighth is of the Seven (Rev 17:11)
Nesher, Peres, `Azniyah, Daah, Ayah, Dayah, `Oreb (Legion)+the return of Nesher, [8].

The unclean flyers of the heavens are the Wicked One, the Devil, and the Satan.
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[dak]

J.T. Milik reading and commentary for Henok 6:8.

MILIK - The Book of Enoch Aramaic Fragments Qumran Cave 4 : Jozef T. Milik : Free Download, Borrow, and Streaming : Internet Archive

MILIK - The Book of Enoch Aramaic Fragments Qumran Cave 4The Enoch Scroll of the texts from Qumran Library Cave 4 has provided parts in Aramaic among the Dead...

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The first highlighted Aramaic phrase in the second portion is the statement highlighted in the first portion, but the first word is Elin, (the same as Hebrew Elim), and Milik simply renders it as chiefs. The second word he renders as chiefs is different, (rbni), and chiefs is appropriate in that case. Thus we have in the statement: "These are the Elin (Hebrew Elim) of the chiefs of tens." His question at the end of the comments is surely correct, "Did the copyist want to say that the twenty, (actually twenty-one), angels were 'leaders of leaders', because the 200 angels were in turn the chiefs of tens of other demons?" Thus we have twenty-one Elim over two hundred chiefs of tens: the two hundred chiefs of tens, when multiplied, (10*200), amount to two thousand, and that is, according to two Gospel accounts, a Legion, (Mark 5:2-20, Luke 8:27-39).

SEFER HENOK TABLET 1ב
[01] It came to pass, when the adam began to multiply upon the face of the adamah and produced daughters, that the Watchers, (sons of the Elohim), beheld their daughters, that they were fair.
[02] And they became enamored with them, and they said one to another, Let us go take wives from among the daughters of the adam, of all whomever we choose, and let us produce for ourselves offspring.
[03] And Shemi-`Azah their Rosh-Head said to them, I fear that perhaps you may not entirely follow through with this deed, and that I alone will suffer for so great a transgression.
[04] And they all answered, saying, Let us all swear an oath and bind one another with execrations, that we will not change our intention, but will surely execute this undertaking.
[05] And they all swore together, and bound one another with mutual execrations, to fully execute their intended undertaking.
[06] And they were in all twenty chiefs of two hundred chiefs of tens that descended in the days of Yared upon the summit of mount Hermon:
[07] And they called it mount Hermon because upon that mountain they all swore the oath and bound one another with mutual execrations.
[08] And these are the names of the twenty chiefs, their Rosh being Shemi-`Azah: second to him, Aretqoph: third to him, `Orameel: fourth to him, Kokabel: fifth to him, Tamiel: sixth to him, Raamel: seventh to him, Danel: eighth to him, Zikiel: ninth to him, Baraqel: tenth to him, Hazael: eleventh to him, Hermoni: twelfth to him, Matarel: thirteenthth to him, Ananiel: fourteenth to him, Satuwel: fifteenth to him, Shemeshel: sixteenth to him, Saharel: seventeenth to him, Thummiel: eighteenth to him, Turel: ninteenth to him, Yamel: twentieth to him, Shaharel: twenty-first to him, `Azaz'el, (עזזאל).
[09] These are the Elim over two hundred chiefs of tens, Shemi-`Azah being Rosh over the whole, and the whole number took unto themselves wives from among the daughters of the adam, all whichever they chose.

Sefer Henok

SEFER HENOK TABLET 1א [01] Sefer of the Words of Blessing, with which I, Henok, would bless the elect who will be present in the day of tribulation to remove all the wicked, that the righteous may be delivered. [02] And I took up my parable, (doctrinal preaching), saying, I, Henok, an upright

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21 names, (Deuteronomy 14:11-18), including Shemi`Azah the Rosh-Head over the whole.
200 chiefs of tens = 2000 = Legion
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[dak]

Revelation 13:1 ASV
1 and he stood upon the sand of the sea. And I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns ten diadems, and upon his heads names of blasphemy.

First Seven Names of the Fallen Watchers of Olam
Genesis 6:4 – enashi hashem: men of renown, men having been named:
[01] Shemi-`Azah – "My Name is Mighty Force" (שמיעזה)

Prince of the Power of the air, the Nesher, Lacerator Eagle​

[02] Aretqoph – "Earth Power" (ארעתקפ)

Divided Claw, the Peres / Paras, (same as Persia without pointing)​

[03] `Orameel – "El of Wisdom", (God of Wisdom), (ערמאל)

Fierce Power, the `Ozniyah / `Azniyah, (see `Az Paniym, Deut 28:50, Daniel 8:23)​

[04] Kokabel – "Star El", (Star God), (כוכבאל)

Fast Flyer / Dart Eagle, (Hawk, Falcon, Kite, etc.), the Da'ah​

[05] Tamiel – "El of Wonders", (God of Wonders), (תמיאל)

Woeful Howler, the Ayah, (H337+H338)​

[06] Raamel – "Thunder El", (Thunder God), (רעמאל)

Swift Eagle-Vulture, the Dayah, (intensive from Da'ah)​

[07] Danel – "El of Judgment", (God of Judgment), (דנאל)

Dark Swarm, (H6158+H6157+H6150) every `Oreb-Raven after its kind​

Seven Blasphemous Names
1) My Name is Mighty Force, (Shemi`Azaz)
2) Earth Power, (Aretqoph)
3) El of Wisdom, God of Wisdom, (`Orameel)
4) Star El, Star God, (Kokabel)
5) El of Wonders, God of Wonders, (Tamiel)
6) Thunder El, Thunder God, (Raamel)
7) El of Judgment, God of Judgment, (Danel)

...... And they worshiped the beast, saying, Who is like unto the beast? and who is able to war with him?

Revelation 13:11 ASV
11 And I saw another beast coming up out of the earth; and he had two horns like unto a lamb, and he spake as a dragon.

The 21st Name: Henok 6:8, (`Azaz'el), Lev 11:19, (`Ataleph), Deut 14:18, (`Ataleph)

The Little Horn
The `Ataleph is the nastiest of them all, the bat, but which bat? There is a fairly common bat found in the dry, arid, desert places of Yisrael, mainly the Negev, (going back for a very long time), which is called the desert long-eared bat, (Otonycteris hemprichii). It is found all over the Middle East and in north Africa. This little guy is immune to scorpion venom and eats scorpions for breakfast. His ears are formed in such a way that, when viewed from the front, face-on, his ears look like two horns of a lamb coming out of his head.

Ecology and Behavior (Wikipedia)
This species normally inhabits dry, arid, rocky, and barren regions.[5] One pair of these bats was found living in a hill's crevice in the Negev Desert. This bat has also been found in buildings.

Diet (Wikipedia)
This species is assumed to be carnivorous due to its body mass, low wing loading, and low aspect ratio.[6] This bat likely forages close to the ground, using echolocation to detect large flying or surface-dwelling invertebrates. Through echolocation, the bats can detect scorpions as they walk. They feed mostly on arachnids and orthopterans that are seized directly from the ground.[7][8] An Israeli study found that up to 70% of the bat droppings contained scorpion fragments, including the highly venomous Palestine yellow scorpion along with other less venomous species. The bat catches the scorpion, biting its head off. The bats are often stung in the face with the scorpion's stinger with no recorded signs of toxicity, suggesting that the bats are immune to the venom.[9][10]

30 Photos of Weird Looking Bats

1 Corinthians 1:19-31 KJV
19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?
21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
22 For the Jews require a sign, and the Greeks seek after wisdom:
23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
29 That no flesh should glory in his presence.
30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
31 That, according as it is written, He that glorieth, let him glory in the Lord.
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[dak]

Concerning the Epistle of Yhudah, it is not just that Yhudah the brother of Yakob quotes from Sefer Henok, plainly stating that the words of the quote are indeed the words of Henok the Prophet, (for Yhudah says that Henok prophesied the very words which he quotes directly from Sefer Henok: that is a claim to authorship by stating that the words which he quotes are the actual words of Henok, and not some pseudo author), but over and above these things the entire epistle is a dissertation on the Sefer of the Watchers portion of Sefer Henok.

YHUDAH
[01] Yhudah, a servant of Ι̅Η Χ̅Ρ, and brother of Yakob:
[02] To those beloved in the Father Θ̅Ω, preserved and called of Ι̅Η Χ̅Ρ, mercy unto you, and peace and love be multiplied.
[03] Beloved, doing all diligence to write unto you concerning our common salvation, I have necessity to write unto you, and to exhort you, that you should earnestly contend for the faithfulness that was one time delivered to the holy ones.
[04] For there are certain anthropoi-manfaced having entered in alongside by stealth, those of ancient time previously written unto this condemnation, (Genesis 6:4, enashi hashem, men of reknown, men known, (by name), and thus men having been named, (previously in Sefer Henok)), impious ones, perverting the grace of our Θ̅Υ into wantonness, disavowing the only Absolute Master and our Κ̅Ν Ι̅Η Χ̅Ρ.
[05] I am resolved therefore to put you in remembrance: though you once knew all this, that Ι̅Η, having delivered the people out of the land of Mitzraim, the second time destroyed those who believed not.
[06] Also the malakim which guarded not their principality, but left their own habitation, He has reserved in everlasting chains under darkness unto the judgment of the great day:
[07] Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and turning aside after strange flesh, having been set forth for an example, suffering the vengeance of everlasting fire.
[08] However these dreamers in like manner contaminate the flesh, despise dominion, and blaspheme the glorious.
[09] Moreover Mikael the Malak Gadol, when contending with the Devil, disputing concerning the body of Mosheh, (the Tanakh-body of Mosheh, Zek 3:9, Yho 24:26-27), ventured not to bring against him a railing accusation, but said, Κ̅C rebuke you, (Zek 3:2).
[10] And these, whatever they know not, they blaspheme, but whatever they understand naturally they fixate upon, as beasts without reasoning: (literally without logos, neg. particle, alogos), by these things they are utterly corrupted.
[11] Woe unto them: for they departed in the way of Kain, and rushed forth after the error of Balaam for reward, and perished in the gainsaying of Korah.
[12] These are hidden crags feasting together with you in your love-feasts, shepherds feeding themselves without fear, (Zek 11:8-17), clouds without water, (`Anani'el, Henok Tablet 1B:8), carried along by the winds,
[13] Autumn trees having borne no fruit, twice dead, plucked up by the roots, fierce waves of the sea, (Yam'el, Henok Tablet 1B:8), foaming out their own shame,
[14] Wandering stars, (Henok Tablet 3B:18-21), for whom the gloom of the darkness is reserved unto the olam.
[15] Moreover Henok, the seventh from Adam, also prophesied against these, saying,
[16] Behold, Κ̅C comes with His myriads of holy ones, to execute judgment upon all, and to convict all the impious for all their impious deeds they have impiously committed,
[17] And for all the fierceness which the impious sinners have spoken against Him, (Henok Tablet 1A:10).
[18] These are murmurers, complainers walking after their own lusts, and their mouths speaking swelling admiration unto the countenances of men for the sake of advantage.
[19] But you, beloved, remember the sayings previously spoken by the apostles of our Κ̅Υ, Ι̅Η Χ̅Ρ.
[20] They told you that there shall be mockers in the final time, walking after their own impious lusts: the same are the ones separating naturally, not having the Spirit.
[21] But you, beloved, build up yourselves in your holy faith, praying in the Holy Spirit.
[22] Guard yourselves in the love of Θ̅Υ, looking for the mercy of our Κ̅Υ Ι̅Η Χ̅Ρ into life everlasting.
[23] And on some who are in doubt have mercy, others deliver with fear, snatching them out of the fire:
[24] And on others have mercy with fear, hating even the garment spotted by the flesh.
[25] And to the One who is able to guard you from stumbling, and to present you faultless before the Presence of His glory with exceeding joy,
[26] To the only Θ̅Ω, our Savior by way of Ι̅Η Χ̅Ρ our Κ̅Υ, be glory, majesty, dominion, and power, from the olam and into the olamim. Amen
Epistle of Yhudah

And the Master confirms and expounds, quoting almost entirely verbatim from Henok, and leaving out only the name, (Azazel), while adding outer to explain the darkness and meaning of Dudael, because he is telling you exactly who or what this truly represents.

Enoch 10:4 (R.H. Charles, 1917)
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.

Matthew 22:11-14 ASV
11 But when the king came in to behold the guests, he saw there a man who had not on a wedding-garment:
12 and he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless.
13 Then the king said to the servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth.
14 For many are called, but few chosen.

 

[Wick Stick]

Concerning the Epistle of Yhudah, it is not just that Yhudah the brother of Yakob quotes from Sefer Henok, plainly stating that the words of the quote are indeed the words of Henok the Prophet, (for Yhudah says that Henok prophesied the very words which he quotes directly from Sefer Henok: that is a claim to authorship by stating that the words which he quotes are the actual words of Henok, and not some pseudo author), but over and above these things the entire epistle is a dissertation on the Sefer of the Watchers portion of Sefer Henok.

YHUDAH
[01] Yhudah, a servant of Ι̅Η Χ̅Ρ, and brother of Yakob:
[02] To those beloved in the Father Θ̅Ω, preserved and called of Ι̅Η Χ̅Ρ, mercy unto you, and peace and love be multiplied.
[03] Beloved, doing all diligence to write unto you concerning our common salvation, I have necessity to write unto you, and to exhort you, that you should earnestly contend for the faithfulness that was one time delivered to the holy ones.
[04] For there are certain anthropoi-manfaced having entered in alongside by stealth, those of ancient time previously written unto this condemnation, (Genesis 6:4, enashi hashem, men of reknown, men known, (by name), and thus men having been named, (previously in Sefer Henok)), impious ones, perverting the grace of our Θ̅Υ into wantonness, disavowing the only Absolute Master and our Κ̅Ν Ι̅Η Χ̅Ρ.
[05] I am resolved therefore to put you in remembrance: though you once knew all this, that Ι̅Η, having delivered the people out of the land of Mitzraim, the second time destroyed those who believed not.
[06] Also the malakim which guarded not their principality, but left their own habitation, He has reserved in everlasting chains under darkness unto the judgment of the great day:
[07] Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and turning aside after strange flesh, having been set forth for an example, suffering the vengeance of everlasting fire.
[08] However these dreamers in like manner contaminate the flesh, despise dominion, and blaspheme the glorious.
[09] Moreover Mikael the Malak Gadol, when contending with the Devil, disputing concerning the body of Mosheh, (the Tanakh-body of Mosheh, Zek 3:9, Yho 24:26-27), ventured not to bring against him a railing accusation, but said, Κ̅C rebuke you, (Zek 3:2).
[10] And these, whatever they know not, they blaspheme, but whatever they understand naturally they fixate upon, as beasts without reasoning: (literally without logos, neg. particle, alogos), by these things they are utterly corrupted.
[11] Woe unto them: for they departed in the way of Kain, and rushed forth after the error of Balaam for reward, and perished in the gainsaying of Korah.
[12] These are hidden crags feasting together with you in your love-feasts, shepherds feeding themselves without fear, (Zek 11:8-17), clouds without water, (`Anani'el, Henok Tablet 1B:8), carried along by the winds,
[13] Autumn trees having borne no fruit, twice dead, plucked up by the roots, fierce waves of the sea, (Yam'el, Henok Tablet 1B:8), foaming out their own shame,
[14] Wandering stars, (Henok Tablet 3B:18-21), for whom the gloom of the darkness is reserved unto the olam.
[15] Moreover Henok, the seventh from Adam, also prophesied against these, saying,
[16] Behold, Κ̅C comes with His myriads of holy ones, to execute judgment upon all, and to convict all the impious for all their impious deeds they have impiously committed,
[17] And for all the fierceness which the impious sinners have spoken against Him, (Henok Tablet 1A:10).
[18] These are murmurers, complainers walking after their own lusts, and their mouths speaking swelling admiration unto the countenances of men for the sake of advantage.
[19] But you, beloved, remember the sayings previously spoken by the apostles of our Κ̅Υ, Ι̅Η Χ̅Ρ.
[20] They told you that there shall be mockers in the final time, walking after their own impious lusts: the same are the ones separating naturally, not having the Spirit.
[21] But you, beloved, build up yourselves in your holy faith, praying in the Holy Spirit.
[22] Guard yourselves in the love of Θ̅Υ, looking for the mercy of our Κ̅Υ Ι̅Η Χ̅Ρ into life everlasting.
[23] And on some who are in doubt have mercy, others deliver with fear, snatching them out of the fire:
[24] And on others have mercy with fear, hating even the garment spotted by the flesh.
[25] And to the One who is able to guard you from stumbling, and to present you faultless before the Presence of His glory with exceeding joy,
[26] To the only Θ̅Ω, our Savior by way of Ι̅Η Χ̅Ρ our Κ̅Υ, be glory, majesty, dominion, and power, from the olam and into the olamim. Amen
Epistle of Yhudah

And the Master confirms and expounds, quoting almost entirely verbatim from Henok, and leaving out only the name, (Azazel), while adding outer to explain the darkness and meaning of Dudael, because he is telling you exactly who or what this truly represents.

Enoch 10:4 (R.H. Charles, 1917)
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.

Matthew 22:11-14 ASV
11 But when the king came in to behold the guests, he saw there a man who had not on a wedding-garment:
12 and he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless.
13 Then the king said to the servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth.
14 For many are called, but few chosen.

Did you do the text of Jude yourself? The reverse-translation into Hebrew of selected words is helpful.

Might I suggest looking into 'outer darkness' as a place in Greek mythology? I don't know that the translation would change, but there's a little more to unpack in those words than their face value.

 

[dak]

Did you do the text of Jude yourself?

Yes, that is my rendering.

The reverse-translation into Hebrew of selected words is helpful.

People like you are why I try to do that as much as possible, and thanks confirming that it is helpful, that also helps me.

Might I suggest looking into 'outer darkness' as a place in Greek mythology? I don't know that the translation would change, but there's a little more to unpack in those words than their face value.

Excellent, thank you for that, in fact, I never thought to check that point in the two Greek fragments: that's the first thing I am going to do, and if you have more information, which it sounds as though you do, please do share.

 

[Wick Stick]

Excellent, thank you for that, in fact, I never thought to check that point in the two Greek fragments: that's the first thing I am going to do, and if you have more information, which it sounds as though you do, please do share.

Sure. Greek Hades is an in-between place. The dead pass through it (but not freely), and cross rivers or lakes to go on to other places... τὸ σκότος τὸ ἐξώτερον is one of those places.

Most cross the River of Forgetfulness (Lethe), and are re-born into the world without memories of their past lives.

If you cross the River/Lake of Fire (Phlegethon), you end up in Tartarus, to suffer eternal torments.

The valorous and famous have their memories retained, are freed from the cycle of being re-born, and cross over to Elysium, the closest thing the Greeks have to a heaven.

But the truly irrelevant, those souls who did nothing to distinguish themselves during life, who are forgotten by all their friends and relatives before being re-born... they pass into outer darkness, which seems to be a place of non-existence or annihilation.

 

[dak]

Sure. Greek Hades is an in-between place. The dead pass through it (but not freely), and cross rivers or lakes to go on to other places... τὸ σκότος τὸ ἐξώτερον is one of those places.

Most cross the River of Forgetfulness (Lethe), and are re-born into the world without memories of their past lives.

If you cross the River/Lake of Fire (Phlegethon), you end up in Tartarus, to suffer eternal torments.

The valorous and famous have their memories retained, are freed from the cycle of being re-born, and cross over to Elysium, the closest thing the Greeks have to a heaven.

But the truly irrelevant, those souls who did nothing to distinguish themselves during life, who are forgotten by all their friends and relatives before being re-born... they pass into outer darkness, which seems to be a place of non-existence or annihilation.

Thank you. That sure is a pretty good fit, eh? especially your final statement. The only major difference is that hellfire is "prepared for the devil and his angels", (nowhere does the scripture say it is prepared for people). But all in all, being Greek mythology, it is not hard to see the Master employing such symbolism, especially regarding the subject matter, and the fact that Azazel is portrayed as a desert demon.

By the way I already checked the two Greek Henok fragments and the word for outer isn't found in either text. But here also is what I meant when I said that outer may have been used to help explain the meaning of Dudael. Dudael has more than one possible meaning, but the second possibility would be quite rare, yet I think still possible: dude or duda, dode, etc., does mean a pot or cauldron, but it also means love, loved, etc., etc. Moreover what if El, (assumed by most to be a theophoric suffix), is actually the negative adverb, (no, not, etc.), added as a negative suffix to duda?

The toponym or place name דודאל Dudael:
Theophoric El suffix – דודאל (H1731 דוד + H410 אל) – Cauldron of El
Negative adverb suffix – דודאל (H1730 דוד + H408 אל) – Loving Not, No Love, Without Love.
"Desert of Dudael" could mean desert of no love, and therefore, called outer darkness in Matt 22:13.

This is deeper than it looks on the surface. Where was the first man sent when he was cast out of Eden? He was sent back to the place where he had been formed in order to till the adamah from which he was taken. Adamah is soil, and in allegory and symbolism it is also the soil of the heart, as in the parable of the sower, typically rendered as the ground but not the land, (eretz). So the soil is inward: for to reach the soil one must stick a shovel into the eretz-land and scoop out a shovel full of the dry eretz, and below the surface eretz one will find the soil which is intended by the word adamah, which is generally more moist.

This is not the same punishment as what Kain received. Where was Kain sent after he slew his brother Abel? We are told that he was cast out of the adamah and sent to dwell in Eretz Nod, the eretz-land of wandering. Kain was cast out to the outer bounds or badlands, a land of no love, in the sense of being for those who have no love or have shown no love.

In the body-temple analogy the adamah is the soil of the heart, while the flesh is the outer bounds, profane or commons area, which is roundabout the outside of the temple proper. Sin dwells in the flesh and sin is personified. I may be wrong about Dudael, but if not, it explains at least one reason why outer is inserted into the quote from Henok in Matthew 22:13.

 

[Wick Stick]

Thank you. That sure is a pretty good fit, eh? especially your final statement. The only major difference is that hellfire is "prepared for the devil and his angels", (nowhere does the scripture say it is prepared for people).

I agree, but that doesn't mean it can't be co-opted for the especially evil dead souls. 1Enoch 22 insinuates that such is the case. (It also insinuates that most of the wicked dead will be annihilated, rather than tortured endlessly).

But all in all, being Greek mythology, it is not hard to see the Master employing such symbolism, especially regarding the subject matter, and the fact that Azazel is portrayed as a desert demon.

Greek mythology is pretty heterogenous. The stories of the gods vary from one author to another, and from period to period. At least one Greek historian I read suggested that the upper classes of the Greeks didn't actually believe in a literal meaning for the myths. Their purpose was something else.

Moreover what if El, (assumed by most to be a theophoric suffix), is actually the negative adverb, (no, not, etc.), added as a negative suffix to duda?

You'd need a transposition of the letters. Not impossible, but also not the most likely case.

This is deeper than it looks on the surface. Where was the first man sent when he was cast out of Eden? He was sent back to the place where he had been formed in order to till the adamah from which he was taken. Adamah is soil, and in allegory and symbolism it is also the soil of the heart, as in the parable of the sower, typically rendered as the ground but not the land, (eretz). So the soil is inward: for to reach the soil one must stick a shovel into the eretz-land and scoop out a shovel full of the dry eretz, and below the surface eretz one will find the soil which is intended by the word adamah, which is generally more moist.

Was he sent to farm? I seem to remember God cursing the ground such that it would not yield crops for Adam.

As I read early Genesis, I find a conflict between farming and herding. God seems to come down squarely on the side of the herders. Abel's animal was accepted; Cain's vegemite was not. The Israelites were promised a "land of milk and honey," not a "land of broccoli and kale." If you can accept that as a premise, I would be interested in what you think might be the supernal interpretation thereof.

This is not the same punishment as what Kain received. Where was Kain sent after he slew his brother Abel? We are told that he was cast out of the adamah and sent to dwell in Eretz Nod, the eretz-land of wandering. Kain was cast out to the outer bounds or badlands, a land of no love, in the sense of being for those who have no love or have shown no love.

I have a hard time putting aside the literal interpretation of this story. The Kenites - like the Levites - were not granted lands of their own, but instead made to be... priests, scribes, smiths, and singers... among their people.

The literal closely follows your interpretation, though. "Esau I have hated" applies especially to the Kenites, who turn out to be a tribe of Edom, after the literal.

In the body-temple analogy the adamah is the soil of the heart, while the flesh is the outer bounds, profane or commons area, which is roundabout the outside of the temple proper. Sin dwells in the flesh and sin is personified. I may be wrong about Dudael, but if not, it explains at least one reason why outer is inserted into the quote from Henok in Matthew 22:13.

The "temple-man" is fascinating. It's been a while since I studied it... and I studied it in the writings of a Kabbalistic rabbi.. so... lol. Sin isn't part of what I studied in this regard.

 

[dak]

I agree, but that doesn't mean it can't be co-opted for the especially evil dead souls. 1Enoch 22 insinuates that such is the case. (It also insinuates that most of the wicked dead will be annihilated, rather than tortured endlessly).

Agreed.

Was he sent to farm? I seem to remember God cursing the ground such that it would not yield crops for Adam.

Tillage of the adamah begins very early in the text.
What foods were given as food to be eaten by man in Genesis 1?

Both man and beast:

Genesis 1:29-30 KJV
29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.
30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.

Before time, not a man to till the adamah:

Genesis 2:5 KV
5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground [adamah].

Man was formed of dust from the adamah:

Genesis 2:7 KJV
7 And the LORD God formed man of the dust of the ground, [adamah] and breathed into his nostrils the breath of life; and man became a living soul.

The curse does not negate tillage of the adamah, but it makes the task more difficult:

Genesis 3:17-19 KJV
17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground [adamah] for thy sake; in sorrow shalt thou eat of it all the days of thy life;
18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;
19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; [adamah] for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

Genesis 3:23 KJV
23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground [adamah] from whence he was taken.

As I read early Genesis, I find a conflict between farming and herding. God seems to come down squarely on the side of the herders. Abel's animal was accepted; Cain's vegemite was not. The Israelites were promised a "land of milk and honey," not a "land of broccoli and kale." If you can accept that as a premise, I would be interested in what you think might be the supernal interpretation thereof.

Milk and honey are for babes, (in Meshiah), and Yisrael was a child having come forth out of Egypt.

I have a hard time putting aside the literal interpretation of this story. The Kenites - like the Levites - were not granted lands of their own, but instead made to be... priests, scribes, smiths, and singers... among their people.

It doesn't necessarily negate the literal: there is always an underlying supernal truth, (hidden manna, beneath the surface text, (sod)).
.