B I B L E - L I E S - Influence 13 - The Truthful Genuineness - The Watchers - The Log of Enoch - DVD

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N O A H S — A R K — Reality Of Fiction — The Watchers — The Rules Of Enoch — In The Main 13 DVD


B I B L E — L I E S — In The Main 13 - The Veritable Reality — The Watchers — The Rules of Enoch — DVD

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Enoch — Rules of the Watchers
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Watcher (Aramaic, עִיר, iyr; Theodotian trans: ir; from the base of Heb. `er, «awake, watchful»;[1] Gk. ἐγρήγοροι, trans: egrḗgoroi; Slav transliteration, Grigori,[2] «Watchers», «those who are awake»; Chaldean, «guard», «watcher»[3]) is a relating to used in appropriateness with biblical angels. Watcher occurs in both plural and different forms in the Rules of Daniel (2nd century BC), where citation is made to their holiness. The apocryphal Books of Enoch (1st and 2nd centuries BC) refer to both well-founded and bad Watchers, with a notify centre on the revolutionary ones.


In the Rules of Daniel 4:13, 17, 23[4] there are three references to the descent of «watcher, celestial one» (watcher, Aramaic `iyr; celestial one, Aramaic qaddiysh). The relating to is introduced by Nebuchadnezzar who says he saw «a watcher, a celestial one come down (different verb) from happy isles.» He describes how in his hallucinate the watcher says that Nebuchadnezzar will eat blow the gaff and be mad and that this chastisement is «by the act of the Watchers, the on request on call by the little talk of the Celestial Ones» — «the living may know that the Most Important rules in the monarchy of men.» After hearing the king's hallucinate Daniel considers for an hour and then responds:

«And whereas the prince saw a watcher, a celestial one coming down from happy isles, and saying, Hew the tree down, and undermine it; yet bar the fork out of the roots thereof in the ground, even with a ribbon of iron and temerity, in the put forward blow the gaff of the field; and let it be wet with the dew of happy isles, and [let] his apportionment [be] with the beasts of the province, cultivate seven times antiquated over him; This is the simplification, O prince, and this is the act of the most Important, which is come upon my act big the prince.»[5]

Lutheran Protestant reformer Johann Wigand viewed the watcher in Nebuchadnezzar's hallucinate as either God himself, or the Son of God. He promoted Trinitarian sensible by linking verse 17 («This context is by the act of the watchers») with verse 24 («this is the act of the most High»).[6]

Terrestrial scholars on account of these «watchers, celestial ones» as perhaps showing an hold of Babylonian creed, that is an effort by the architect of this cut up of Daniel to file Nebuchadnezzar's Babylonian gods recognizing the power of the god of Israel as «Most Important.»[7] The Greek Septuagint adaptation differs from the Aramaic Massoretic In The Main: for example, the Aramaic in the main is amphibolous about who is considerable the dispatch of verse 14, whether it is Nebuchadnezzar himself, or the watcher in his hallucinate.[8]
Books of Enoch

In the Books of Enoch, the first Rules of Enoch devotes much of its notice to the plunge of the Watchers. The Second Rules of Enoch addresses the Watchers (Gk. egrḗgoroi) who are in fifth happy isles where the plunge took section. The Third Rules of Enoch gives notice to the unfallen Watchers.[9]

The use of the relating to «Watchers» is plain in the Rules of Enoch. The Rules of the Watchers (1 Enoch 6-36) occurs in the Aramaic fragments with the slogan irin we-qadishin, «Watchers and Celestial Ones», a citation to Aramaic Daniel.[10] The Aramaic irin «watchers» is rendered as «angel» (Greek angelos, Coptic malah) in the Greek and Ethiopian translations, although the trite Aramaic relating to for angel malakha does not turn up dawn on in Aramaic Enoch.[11] The dating of this cut up of 1 Enoch is around 2nd — 1st Century BC. This rules is based on one simplification of the Sons of God progress in Genesis 6, according to which angels married with android females, giving start to a of hybrids known as the Nephilim. The relating to irin is in the first instance applied to wayward Watchers who numbered a perfect of 200, and of whom their leaders are named, but equally Aramaic iri («watcher» different) is also applied to the submissive archangels who gyve them, such as Raphael (1 Enoch 22:6).

Rules of Enoch

In the Rules of Enoch, the Watchers (Aramaic. עִירִין, iyrin), are angels dispatched to Ground to mind over the humans. They soon inaugurate to sexual appetite for android women and, at the prodding of their gaffer Samyaza, failing en masse to illicitly train sensitivity and procreate among them. The successor of these unions are the Nephilim, giants who robbery the ground and threaten sensitivity. Samyaza and his associates further taught their android charges arts and technologies such as weaponry, cosmetics, mirrors, wizardry, and other techniques that would otherwise be discovered over nevertheless by humans, not foisted upon them all at once. Done God allows a Fine Fantastic Overflowing to rid the ground of the Nephilim, but first sends Uriel to forewarn Noah so as not to eradicate the android . The Watchers are sure «in the valleys of the Earth» until Judgment Day. (Jude verse 6 says that these fallen angels are kept «in perpetual chains under darkness» until Assessment Day.)

The chiefs of tens, listed in the Rules of Enoch, are as follows:

7. And these are the names of their leaders: Sêmîazâz, their gaffer, 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.
—R. H. Charles transmogrification, The Rules of the Watchers, Chapter VI.

The rules of Enoch also lists leaders of the 200 fallen angels who married and commenced in strange junction with android women, and who taught forbidden experience. Some are also listed in Rules of Raziel (Sefer Raziel HaMalakh), the Zohar, and Jubilees.

Araqiel (also Arakiel, Araqael, Araciel, Arqael, Sarquael, Arkiel, Arkas) taught humans the signs of the ground. However, in the Sibylline Oracles, Araqiel is referred to not as a fallen angel, or Watcher, but as one of the 5 angels who engender the souls of men to assessment, the other 4 being Ramiel, Uriel, Samiel, and Azazel.

Armaros (also Amaros) in Enoch I taught men the resolving of enchantments.

Azazel taught men to style knives, swords, shields, and how to give ornaments and cosmetics.

Gadreel taught the art of cosmetics, the use of weapons and liquidation blows. It was he who led Eve astray in the garden of eden.[citation needed]
Baraqel (Baraqiel) taught men astrology
Bezaliel mentioned in Enoch I, radical out of most translations because of damaged manuscripts and touchy shipment of the in the main.

Chazaqiel (sometimes Ezeqeel or Cambriel) taught men the signs of the clouds (meteorology).

Kokabiel (also Kakabel, Kochbiel, Kokbiel, Kabaiel, and Kochab), In the Rules of Raziel he is a important-ranking, celestial angel. In Enoch I, he is a fallen Watcher, householder of the nether realms, and commands 365,000 surrogate spirits to do his summons. Among other duties, he instructs his fellows in astrology.

Penemue «taught mankind the art of expos with ink and line,» and taught «the children of men the stinging and the unassuming and the secrets of wisdom.» (I Enoch 69.8)
Sariel (also Suriel) taught mankind about the courses of the moon (at one nevertheless regarded as forbidden experience).

Samyaza (also Shemyazaz, Shamazya, Semiaza, Shemhazi, Semyaza and Amezyarak) is one of the leaders of the plunge from happy isles in Vocabulaire de l' Angelologie.

Shamsiel, once a defender of Eden as stated in the Zohar, served as one of the two chief aides to the archangel Uriel (the other gal friday being Hasdiel) when Uriel prick his pattern into fray, and is the intellect of 365 legions of angels and also crowns prayers, accompanying them to the 5th happy isles. In Jubilees, he is referred to as one of the Watchers. He is a fallen angel who teaches the signs of the sun.

Yeqon (also Jeqon or Yaqum, יָקוּם, «he shall rise») was the ringleader who first tempted the other Watchers into having genital relations with humans. His accomplices were Asbeel, Gadreel, Penemue, and Kasdaye (or Kasadya). Together, they were known as the Five Satans.

The account of the Rules of Enoch has been associated with the progress in Genesis 6:1-4, which speaks of Sons of God instead of Watchers:

When men began to multiply on ground and daughters were born to them, the sons of God saw how well-founded-looking the daughters of man were, and so they took for their wives as many of them as they chose. Then the Act Big said: «My self shall not linger in man forever, since he is but give. His days shall comprise one hundred and twenty years.» At that nevertheless the Nephilim appeared on ground (as well as later), after the sons of God had coition with the daughters of man, who prick them sons. They were the heroes of old, the men of renown.

For other writings attributed to Enoch, see Rules of Enoch (disambiguation).

The Rules of Enoch (also 1 Enoch[1]; Ge«ez: መጽሐፈ ሄኖክ mäts»hafä henok) is an prehistoric Jewish pious calling, traditionally ascribed to Enoch, the fine fantastic-grandfather of Noah. It is not in the main of the biblical canon as used by Jews, apart from Beta Israel. It is regarded as canonical by the Ethiopian Traditional Tewahedo Church and Eritrean Traditional Tewahedo Church, but not by any other Christian group.

The older sections (mainly in the Rules of the Watchers) are estimated to dated from about 300 B.C., and the latest in the main (Rules of Parables) probably was composed at the end of the first century B.C.[2]

It is totally extant only in the Ge«ez jargon, with Aramaic fragments from the Inert Sea Scrolls and a few Greek and Latin fragments. For this and other reasons, the ancestral Ethiopian doctrine is that the genuine jargon of the calling was Ge»ez, whereas non-Ethiopian scholars gravitate to assert that it was first written in either Aramaic or Hebrew; E. Isaac suggests that the Rules of Enoch, like the Rules of Daniel, was composed partly in Aramaic and partly in Hebrew.[3]:6 No Hebrew adaptation is known to have survived.

The authors of the New Testament were easy with the purport of the dispatch and influenced by it:[4] a break in on cut up of 1 Enoch (1 En 1:9) is quoted in the New Testament (Despatch of Jude 1:14–15), and is attributed there to «Enoch the Seventh from Adam» (1 En 60:8). The in the main was also utilised by the community that from the beginning unexcited the Inert Sea Scrolls.

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