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                          The Fallen Angels
'For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have Everlasting Life' St. John 3:16 KJV

 

 

Drug Abuse in Scripture and Other extra-Biblical Writings

The Fallen Angels and the Nephilim Hybrid

An Angel called

Pharmaros op PharmarsDrug Agent’

‘An Incantation’, ‘Spell’

‘And they [the fallen] taught charms and enchantments, and the cutting of roots, and made [men] acquainted with plants’

Enoch 7:1 from the Ethiopic, Trans. R H Charles 1912

The concept of the Cosmic War and the Fallen Angels is a theme reoccurring in Scripture from Genesis to Revelation, and as such is reciprocated, not only in much Apocryphal and extra-Biblical literature, but also in the Gospel by Christ Himself.

 And He said unto them, “I beheld (Gk. Έθεώρουν ‘I was beholding’)

Satan fallen as lightning from heaven”

Luke 10:18 ASV+KIT Lit. Trans.

Cf. Genesis 6:1-4, Psalm 78:49, Isaiah 14:12, Hebrews 11:5, 2 Peter 2:4, Jude 1:6, Rev. 12:7-9

Fallen Angel  Public domainThe extra-Biblical Book of Enoch, which deals among other things, with the origin and judgment of the fallen Angels was compiled at different times and dates from about 350-300 BC to the close of the age. This ancient text is obviously multi-authored, and, although certain passages were recognised as inspired Scripture by St. Jude in the first-century, (Cf. Jude 1:6,) the book in its entirety is not now generally held as canonical. Where however, by Apostolic example certain portions of the various books are placed in agreement with Biblical teaching, partic. from Genesis and the New Testament itself, (Jude 1:14-15 is a direct quote from 1 Enoch i. 9) many core truths are seen to remain in this ancient text, particularly, among others, in the doctrine of the Fallen Angels, hence the following reduction may be made.

Graphic: An Angel falls from Heaven, Gustave Dor Public Domain

In the ancient Ethiopic version of Enoch, which maps the original and last estate of the Fallen (the Hebrew ‘sons of God’ or, ‘gods’ at Genesis 6:1-4 (In the Greek LXX Alex. ‘Angels’) the phrase corresponding with the φαρμακεία pharmakeia or ‘drug magic’ of the Greek Enoch version, New Testament and other related Early Writings (New Testament / Septuagint / LXX Apocrypha) concerning spells, charms, drugs and magic in Scripture is:

394px-Mandrake-roots by Spacedive Public domain‘[A]nd they [the fallen angels] taught charms and enchantments, and the cutting of roots, [the Old Testament כשף kashph lit. ‘cuttings’, or magical plant ‘off-cuttings’ LXX / NT φαρμακεία pharmakea ‘drug magic’] and made [men] acquainted with plants’.

Enoch 7:1 trans. R H Charles from the Ethiopic

Whether one sees these ‘angels’ as a Spiritual reality, or an ancient figure of natural or supernatural phenomenon, must, of course, remain with the reader.

Photo: Dried Roots of Mandrake (Mandragora officinarum). The Biblical ‘Love Apples’ (דודא Dd) of ancient times. (Cf. the Revised version margin at Genesis 30:14-16). This plant, as seemingly an ancient world viagra, was long known as both an aphrodisiac and aromatic in the ancient world. Cf. Canticles (Song of Solomon) 7:13.

       Photo Spacedive Public domain

The Enochian literalism, partic. 7:1 must substantiate the lexic. where the Oxford Hebrew Lexicon at p.506 also maintains:

‘כשף kashph, ‘acc. to RS prop. herbs etc. shredded into a magic brew’

again where the root (lexic.) cognate in Arabic and Syriac, is seen as meaning to ‘cut up’ or ‘cut off’, hence ‘cuttings’. This was noted also by the erudite Hastings’ B.D. Scholars of Edwardian times. The literalism, along with the metaphoric, is further not dismissed by the editors of the academic Cambridge and Expositors Greek Testaments at Revelation 17:5 / 18:23 (the Apocalyptic Babylon).

A Cannabis Cutting  Public domain

The Opium Poppy 'Cut' from the seed pod  Public domain

A cannabis cutting (Marijuana) trimmed for propagation

Public domain

The Opium poppy ‘cut’ from the seed pod

Public domain

The New Bible Dictionary p.766 (1962) also maintains the root probably means ‘to cut’ and with the accumulated evidence as such it is now generally accepted that this word must refer to the ‘cutting up’ or shredding of herbs in the preparation of narcotic philtres. Hence the Greek LXX equivalent  φαρμακεία pharmakea, is seen also to stand generally, though not always, in the LXX and Greek New Testament  for a literal ‘drug enchantment’ (KJV ‘witchcrafts’ etc.)

See ‘Concordance’ for full versification and metaphorical equivalents

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The Fallen

In the Old Testament and again the extra-Biblical Enoch the fallen ‘sons of God’, (or ‘gods’ בני־האלהים if the Hebrew takes the plural form, though again the Alexandrian text of the Greek LXX records the various άγγεοι ‘angel’) (Jubilees 5:1 ‘angels of God’) are seen as making an original descent on Mount Hermon, which means either ‘Sacred’ or ‘Curse’, ‘Destruction’ (חרמון) because it was here they swore the original ‘oath against God’ and bound themselves with mutual imprecations’. (Enoch 6:4, Cf.  Isaiah 28:15-18 (Matt 4:8-10, Luke 4:5-8).

Genesis Chapter 6:1-4 = Enoch Chapter 15:1-6

The Book of Enoch, in agreement with the Old Testament (Cf   Daniel 4:13) records the original fallen as ‘the Watchers’, from an Aramaic root עיר ‘r meaning ‘to watch’ or ‘be wakeful’ (aware), the eternal angelic that ‘kept not their first estate’ and fell from ‘the high, holy, and eternal heaven’. (Genesis 6:1-4 = Enoch 15:2-6 = Jude 1:6.) As such, in taking wives of all they chose, (according to the apocryphal Book of Jubilees ii:387 ‘having overstayed an allotted time’... that etc.) the once eternal befell the Earth with a race of giants, the Nphilim hybrid, where the word נפילים nphilim itself (root נפל) means ‘to fall’ or, ‘that fall upon others’.

(Cf. Symmachus βιαιοι, Aquila οι επιπίπτοντες, 140 CE. HBD vol. iii p.512 for further etym.)

In the Greek LXX and Latin text the Hebrew נפילים nphilim translates as Γίγαντες Gigantes, (Ch. 6:4, also הגברי Gibre KJV ‘mighty’) the primal ‘giants of old’ (or, pos. from literal Hebrew, ‘of the name’ השם). In the LXX these same ‘men of renown’ (v.4 of the EV) are cited as απ αιωνος   ‘from the age’ or ‘eon’ from the original Hebrew מעולם where the appellation ‘giant’ itself would apparently not refer to physical stature alone. Cf. also Ezikiel 32:27 (Young’s Literal + Heb + LXX) with Genesis Ch. 6 verses 1-4 etc.

Scholars are however agreed that there is much uncertain in the interpretation of ‘this strange passage’. (ISBE vol. iv p.2133) and hence e.g. the more traditional teaching that the ‘sons of God’ (בני־האלהים) were the descendants of Seth who intermarried with the evil descendants of Cain. This was the view taken by the Inquisitors Kramer and Sprenger in order to further the theology of the medieval Witch Hammer though this interpretation would not seem to fully support the Apostolic traditions of 2 St. Peter 2:4, and  St. Jude 1:6 (Rev. 12:7-13). A possible alignment of the two views however, from more recent lexic. and historical evidence can be made from Exodus 21:6, 22:8, Ezekiel 28:11-16, Isaiah 14: 12-23 and St John 10:33-35 for which see eBook chapter The Fallen Angels.

In the New Testament the fallen Watchers are cited as the sinful angels (2 St. Peter 2:4, and  St. Jude 1:6.) subsequently bound in the the underworld prison of Tartarus (τάρταρος, 2 St. Peter 2:4 Gk) to await the final judgement of the Great White Throne. (Enoch 10:12 = Revelation 20:11-12). The Nephilim Giants, the hybrid offspring, are seen as  destroyed at the time of the Great Flood and their disembodied spirits given to become demons to roam the earth and work destruction until the Last Judgement. (confer St. Matthew 12:43-45). The Jewish Haggada, an ancient historical commentary also records that the patriarch Noah, who found favour with God and was saved from the flood, also wrote a lost treatise on medicine from knowledge drawn from the antediluvian world, that is, the ‘ancient world’ of the ancients. Confer 2 St. Peter 2:4, See also column The Firmament.

In Enoch, (Book of Noah LXIX (69):6) where the angel Gdrel (pos. ‘Wall of God’) is seen as the Serpents emissary at the temptation of Eve, the origin of evil, from the lusts of the Watchers (6-7, 15) is seen as transferred back into the Spirit world as pre-existent with ‘that Old (primordial) Serpent called the Devil and Satan (Genesis 3:1-15 - Rev. 12:3-11, S. v.9). This, along with Enoch 69:11, fully compliments the Genesis account (the Fall of Mankind), the Theology of the New Testament (the Redemption of Mankind) and the Apocalypse (Revelation) of St. John (the Cosmic War and the Last Judgement) Revelation. 12:3-11. (Cf. Charles Intro. civ-cv below).

Enoch records that the initial Watchers themselves, as the Host of Azzl, numbered two hundred in all, that fell in the days of Jarad (meaning ‘descent’). As such they each had names and corresponding functions, though much of this ancient nomenclature or ‘system of naming’ is obscure if not lost; though not all:

One Angel leader was Semjz (meaning uncertain, pos. ‘my name has seen’). Semjz (or Smazz) according to the Ethiopic text ‘taught enchantments and root-cuttings’ (Enoch 7:3). Another Angel was named Armrs, who taught the resolving of enchantments (Enoch 7:1). In the Greek fragments called Φαρμαρός Pharmars who taught φαρμακίας pharmakas ‘drug magic’ (Enoch 8:3 Greek Gs see below). Consequentially in the ancient world and Scripture, drug abuse and the cognate φαρμακεία pharmakea is inextricably linked with the occult, the fallen angels and the dark arts.

The Angelic Nomenclature

(Errata:  R H. Charles = 1855 - 1931)

Pharmaros (ii)  All rights reserved

For Armrs = Pharmars (sometimes Abaros) see also A Dictionary of Angels Gustave Davidson p.55 (Free Press 1967). For the full listed nomenclature see Charles p.17.

THE ADDICTIONS

Drug Abuse in Scripture  All rights reserved  (o)

See Concordance for full versification

Drug Abuse in Scripture  All rights reserved (l)

Confer the Greek text of the Gizeh MSS (8:3)* (Charles p.280 below) with page  Babylon

Mini Book Reader for

Book of Enoch

 

R.H.Charles 1855-1931

Public domain

See The Apocryphal Old Testament ‘Intro.’ (1 Enoch) H.F.D.Sparks (Clarendon Press, Oxford 1984) for updates since the time of Charles.

 

See also  Bible Search

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For a further discussion as to the possible origins and judgment of the fallen Angels and the subsequent Nephilim hybrid, with full text and other various concepts and explanations...

...Download

FREE eBOOK Drug Abuse in Scripture.

***

An interesting article Bloodlines of the Nephilim - A Biblical Study can be found at

http://beginningandend.com/

8 Finally, brethren, whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

Philippians 4:8 (American Standard Version (1901)

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Biblical Source Index

A Hebrew and English Lexicon of the Old Testament, William Gesenius, Trans. Edward Robinson, Eds. Francis Brown, S.R. Driver, Charles A. Briggs. Clarendon Press: Oxford. Second Printing 1975. p.506. (ii) The Book of Enoch Gizeh Edition R. H. Charles Oxford 1912. (iii) International Standard Bible Encyclopaedia ISBE vol. iv p.2133 (iv) The Apocryphal Old Testament Ed. H.F.D. Sparks, Clarendon Press, Oxford 1984.

 

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Book of Enoch

History

Although the enigmatic Book of Enoch was  previously known to exist from Biblical and other ancient reference - a few portions were preserved from Snycellus in c. 800 AD - the  full text of the so-called ‘Lost Prophet ’ did not come to light until the Ethiopic version was discovered in Abyssinia (Ethiopia) in 1796.

At least a larger part of the Ethiopic version was  transcribed from a secondary Greek version of which only the few fragments remain and which were discovered in Egypt in 1886.

The Greek version in turn was translated from a probable Aramaic/Hebrew original at least portions of which may be as old as the first half of the second-century BC. if not earlier. This must underline the difficulties the original translators must have faced when first translating this ancient book.

Lastly, and equally important  a fragmented Aramaic version was discovered in Cave iv with the Dead Sea Scrolls in 1952 which, from textual evidence must place the ‘original’ (Book of Watchers) as at least pre-Maccabaean, that is before at least 164 BC, and possibly some maintain as early as 350 B.C. (B.H.D.). (Sparks p,174). The latest parts (Book of Parables) which contains several New Testament parallels, are generally seen as from the end of the first-century BC, though there is still much diversity of opinion concerning the dates of the various portions of this ancient text.

The Book, or, as some prefer Books of Enoch (1-5 in all) are compiled by a diversity of authors. The oldest pre-Maccabaean portions belonging to the Chassidim, ‘Saints’ or ‘Holy Ones’ of the Prophetic Canon with, some claim, later emendations  from  the  Sadducaean or Pharisaic tradition, (Cf. Oesterley-Charles p.xviii)

From St Luke 3:37,38, and Hebrews 11:5, along with 2 St. Peter 2:4 and St. Jude 1:6 concerning the Fallen Angels in the New Testament, it is certain that this Prophetic work, where scholars are agreed that, from at least 200-150 BC, much of the core original remains and was known as such to the Apostles and, with later reciprocation from the Early Church, (Ep. Barn. iv. 3 etc.) evidentially to Christ Himself.

 Cf. Book 2  H.F.D.Sparks p.174

also Oesterley - Charles Intro. pp.xiv - xix Book of Enoch SPCK edition 1976 from the 1917 Translations of Early Documents.

For the latest updates on the Book of Enoch please visit:

Bible History Daily

17 September 2012

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Wikipedia

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The full text of

The Book of Enoch

trans.

R. H. Charles (1855-1931)

together with a text of the Editor’s Greek Fragments is available for free download courtesy

The Internet Archive

First Edition 1912

Public domain

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