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Several indications suggest that the writers of 3 Enoch were familiar with the content of 1 Enoch (an apocalyptic text dating to the Second Temple period). Some points that appear in 1 Enoch and 3 Enoch are: Enoch ascends to Heaven in a “storm chariot” (3 Enoch 6:1; 7:1) Enoch is transformed into an angel (3 Enoch 9:1–5; 15:1–2)
In 3 Enoch, the Song-Uttering Choirs are a collective class of angels who frequently sing the Trisagion and reside in Makon, the 5th Heaven, alongside the Ishim. If any of these angels fail to perform the Trisagion at the right time, they are consumed by fire. They are all under the direction of Tagas (תגעץ), the angel of music.
Some resources for more complete information on the Dead Sea Scrolls are the book by Emanuel Tov, "Revised Lists of the Texts from the Judaean Desert" [7] for a complete list of all of the Dead Sea Scroll texts, as well as the online webpages for the Shrine of the Book [8] and the Leon Levy Collection, [9] both of which present photographs and images of the scrolls and fragments themselves for ...
The noun merkavah "thing to ride in, cart" is derived from the consonantal root רכב r-k-b with the general meaning "to ride". The word "chariot" is found 44 times in the Masoretic Text of the Hebrew Bible—most of them referring to normal chariots on earth, [5] and although the concept of the Merkabah is associated with Ezekiel's vision (), the word is not explicitly written in Ezekiel 1.
The Sefer Raziel spellings 'Satquel' and 'Satquiel' are derived from the 3 Enoch angel Zadkiel, which is also spelled 'Shatqiel' and 'Shataqiel'. The Sefer Raziel spelling 'Sachquiel' is derived from the 3 Enoch angel Sahaquiel, which is also spelled 'Shachaqiel' and 'Shahaqiel'. Those 2 angels were first discussed in 3 Enoch.
Seraphiel (Hebrew: שׂרפיאל, meaning "Seraph of God/El") is the name of an angel in the apocryphal Book of Enoch.. Protector of Metatron, Seraphiel holds the highest rank of the Seraphim with the following directly below him, Jehoel.
Columns 3–5 contain Enoch's speech, which overlaps well with the Aramaic text found in 1 Enoch 106–107 from 4QEn. It is this overlap that provides the strongest evidence that the Genesis Apocryphon was using the Book of Enoch as a source, rather than being dependent on common traditions. [9]
For example, according to one account, there is a discrepancy between Aramaic, Ge'ez (i.e. Ethiopian) and Greek translations of 1 Enoch 7:2 and 7:10–11. [ 14 ] 2 And when the angels,* the sons of heaven, beheld them, they became enamoured of them, saying to each other, Come, let us select for ourselves wives from the progeny of men, and let ...