3 BOOKS OF ENOCH, (PART OF DEAD SEA SCROLLS) DETAIL A RACE OF HYBRID NEPHILIM HUMAN/FALLEN ANGEL GENETIC MUTANTS

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ENOCH CAN BE FOUND IN THE APPROVED CANON BIBLE

Enoch in the Bible

SEE 200 PICTURES OF GIANTS, EVIDENCE OF NEPHILIM AS REFERENCED IN THE OFFICIAL CANON BIBLE

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WHAT IS THE BOOK OF ENOCH?

The Book of Enoch (also 1 Enoch;[a] Hebrew: סֵפֶר חֲנוֹךְ, Sēfer Ḥănōḵ; Ge’ez: መጽሐፈ ሄኖክ, Maṣḥafa Hēnok) is an ancient Hebrew apocalyptic religious text, ascribed by tradition to the patriarch Enoch who was the father of Methuselah and the great-grandfather of Noah.[1][2] The Book of Enoch contains unique material on the origins of demons and Nephilim, why some angels fell from heaven, an explanation of why the Genesis flood was morally necessary, and a prophetic exposition of the thousand-year reign of the Messiah. Three books are traditionally attributed to Enoch, including the distinct works 2 Enoch and 3 Enoch. https://en.wikipedia.org/wiki/Book_of_Enoch#:~:text=The%20main%20reason%20for%20Jewish,is%20considered%20to%20be%20heretical

GIANT SONS OF ANAK WERE LEADERS OF THE 12 TRIBES IN BIBLE; MUSICAL PRODUCTION

BOOK OF ENOCH, PART OF DEAD SEA SCROLLS, DETAILS A RACE OF HYBRID HUMAN/ANGELS GENETIC MUTANTS

Wikipedia; “The Book of Enoch (also 1 Enoch;[a] Hebrew: סֵפֶר חֲנוֹךְ, Sēfer Ḥănōḵ; Ge’ez: መጽሐፈ ሄኖክ, Maṣḥafa Hēnok) is an ancient Hebrew apocalyptic religious text, ascribed by tradition to the patriarch Enoch who was the father of Methuselah and the great-grandfather of Noah.[1][2] 

The Book of Enoch contains unique material on the origins of demons and Nephilim, why some angels fell from heaven, an explanation of why the Genesis flood was morally necessary, and a prophetic exposition of the thousand-year reign of the Messiah. Three books are traditionally attributed to Enoch, including the distinct works 2 Enoch and 3 Enoch.

Chester Beatty XII, Greek manuscript of the Book of Enoch, 4th century

The older sections of 1 Enoch (mainly in the Book of the Watchers) are estimated to date from about 300–200 BC, and the latest part (Book of Parables) is probably to 100 BC.[3]

Modern scholars believe that Enoch was originally written in either Aramaic or Hebrew, the languages first used for Jewish texts; Ephraim Isaac suggests that the Book of Enoch, like the Book of Daniel, was composed partially in Aramaic and partially in Hebrew.[4]: 6  No Hebrew version is known to have survived.

The individuals residing in the Qumran Caves, where the Dead Sea Scrolls and the book were unearthed, were not aligned with the mainstream Jewish sect of the time known as the Pharisees. Instead, they were affiliated with one of several splinter groups called the Essenes, who adhered to distinctive practices. Hence, the Book of Enoch, alongside numerous other texts discovered in the caves, is recognized for its substantial variance from Rabbinic Judaism.[5]

Authors of the New Testament were also familiar with some content of the story.[6] A short section of 1 Enoch (1:9) is cited in the New Testament Epistle of Jude, Jude 1:14–15, and is attributed there to “Enoch the Seventh from Adam” (1 Enoch 60:8), although this section of 1 Enoch is a midrash on Deuteronomy 33:2. Several copies of the earlier sections of 1 Enoch were preserved among the Dead Sea Scrolls.[2] Today, The Book of Enoch only survives in its entirety in Ge’ez (Ethiopic) translation.

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.

Canonicity

Main article: Reception of the Book of Enoch in premodernity

Judaism

Based on the number of copies found in the Dead Sea Scrolls, the Book of Enoch was widely read during the Second Temple period. Today, the Ethiopic Beta Israel community of Haymanot Jews is the only Jewish group that accepts the Book of Enoch as canonical and still preserves it in its liturgical language of Geʽez, where it plays a central role in worship.[7] Apart from this community, the Book of Enoch was excluded from both the formal canon of the Tanakh and the Septuagint and therefore, also from the writings known today as the Deuterocanon.[8][9]

The main reason for Jewish rejection of the book is that it is inconsistent with the teachings of the Torah. From the standpoint of Rabbinic Judaism, the book is considered to be heretical. For example, in 1 Enoch 40:1-10, the angel Phanuel (who is not mentioned elsewhere in scripture) presides over those who repent of sin and are granted eternal life. Some claim that this refers to Jesus Christ, as “Phanuel” translates to “the Face of God”.[b]

Another reason for the exclusion of the texts might be the textual nature of several early sections of the book that make use of material from the Torah; for example, 1 En 1 is a midrash of Deuteronomy 33.[10][c] The content, particularly detailed descriptions of fallen angels, would also be a reason for rejection from the Hebrew canon at this period – as illustrated by the comments of Trypho the Jew when debating with Justin Martyr on this subject: “The utterances of God are holy, but your expositions are mere contrivances, as is plain from what has been explained by you; nay, even blasphemies, for you assert that angels sinned and revolted from God.”[13]

References in the New Testament

“Enoch, the seventh from Adam” is quoted in Jude 1:14–15:And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convict all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

Compare this with Enoch 1:9, translated from the Ethiopic (found also in Qumran scroll 4Q204=4QEnochc ar, col I 16–18):[17][18]And behold! He cometh with ten thousands of His Saints to execute judgment upon all, and to destroy all the ungodly: And to convict all flesh of all the works of their ungodliness which they have ungodly committed, and of all the hard things which ungodly sinners have spoken against Him.

Compare this also with what may be the original source of 1 Enoch 1:9 in Deuteronomy 33:2: In “He cometh with ten thousands of His holy ones” the text reproduces the Masoretic of Deuteronomy 33 in reading אָתָא‎ = ἔρκεται, whereas the three Targums, the Syriac and Vulgate read אִתֹּה‎, = μετ’ αὐτοῦ. Here the Septuagint diverges wholly. The reading אתא‎ is recognized as original. The writer of 1–5 therefore used the Hebrew text and presumably wrote in Hebrew.[19][d][e]

The Lord came from Sinai and dawned from Seir upon us; he shone forth from Mount Paran; he came from the ten thousands of Saints, with flaming fire at his right hand.

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.[22]

In the case of the Jude 1:14 quotation of 1 Enoch 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 Deut 33:2–3.[24][25][26] 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 Greek grammar might indicate meaning “against them” – the dative τούτοις as a dative of disadvantage (dativus incommodi).[f]

Davids (2006)[28] points to Dead Sea Scrolls evidence but leaves it open as to whether Jude viewed 1 Enoch as canon, deuterocanon, or otherwise: “Did Jude, then, consider this scripture to be like Genesis or Isaiah? Certainly he did consider it authoritative, a true word from God. We cannot tell whether he ranked it alongside other prophetic books such as Isaiah and Jeremiah. What we do know is, first, that other Jewish groups, most notably those living in Qumran near the Dead Sea, also used and valued 1 Enoch, but we do not find it grouped with the scriptural scrolls.”[28]

The attribution “Enoch the Seventh from Adam” is apparently itself a section heading taken from 1 Enoch (1 Enoch 60:8, Jude 1:14a) and not from Genesis.[23][full citation needed]

Enoch is referred to directly in the Epistle to the Hebrews. The epistle mentions that Enoch received testimony from God before his translation,(Hebrews 11:5) which may be a reference to 1 Enoch.

It has also been alleged that the First Epistle of Peter (1 Peter 3:19–20) and the Second Epistle of Peter (2 Peter 2:4–5) make reference to some Enochian material.[29]

Reception

Main article: Reception of the book of Enoch in antiquity and Middle Ages

The Book of Enoch was considered as scripture in the Epistle of Barnabas (4:3)[30] and by some of the early church Fathers, such as Athenagoras,[31] Clement of Alexandria,[32] </ref> and Tertullian,[33] who wrote c. 200 that the Book of Enoch had been rejected by the Jews because it purportedly contained prophecies pertaining to Christ.[34]

Synopsis

The first part of the Book of Enoch describes the fall of the Watchers, the angels who fathered the angel-human hybrids called Nephilim.[1] The remainder of the book describes Enoch’s revelations and his visits to heaven in the form of travels, visions, and dreams.[2]

The book consists of five quite distinct major sections (see each section for details):[1]

  1. The Book of the Watchers (1 Enoch 1–36)
  2. The Book of Parables of Enoch (1 Enoch 37–71) (also called the Similitudes of Enoch)
  3. The Astronomical Book (1 Enoch 72–82) (also called the Book of the Heavenly Luminaries or Book of Luminaries)
  4. The Book of Dream Visions (1 Enoch 83–90) (also called the Book of Dreams)
  5. The Epistle of Enoch (1 Enoch 91–108)

Most scholars believe that these five sections were originally independent works[80] (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

This first section of the Book of Enoch describes the fall of the Watchers, the angels who fathered the Nephilim (cf. the bene Elohim, Genesis 6:1–4) and narrates the travels of Enoch in the heavens. This section is said to have been composed in the 4th or 3rd century BCE according to Western scholars.[81]

Contents

  • 1–5. Parable of Enoch on the Future Lot of the Wicked and the Righteous.
  • 6–11. The Fall of the Angels: the Demoralization of Mankind: the Intercession of the Angels on behalf of Mankind. The Dooms pronounced by God on the Angels of the Messianic Kingdom.
  • 12–16. Dream-Vision of Enoch: his Intercession for Azazel and the fallen angels: and his Announcement of their first and final Doom.
  • 17–36. Enoch’s Journeys through the Earth and Sheol: Enoch also traveled through a portal shaped as a triangle to heaven
  • 17–19. The First Journey.
  • 20. Names and Functions of the Seven Archangels.
  • 21. Preliminary and final Place of Punishment of the fallen Angels (stars).
  • 22. Sheol or the Underworld.
  • 23. The fire that deals with the Luminaries of Heaven.
  • 24–25. The Seven Mountains in the North-West and the Tree of Life.
  • 26. Jerusalem and the Mountains, Ravines, and Streams.
  • 27. The Purpose of the Accursed Valley.
  • 28–33. Further Journey to the East.
  • 34–35. Enoch’s Journey to the North.
  • 36. The Journey to the South.

The first section of the book depicts the interaction of the fallen angels with mankind; Sêmîazâz compels the other 199 fallen angels to take human wives to “beget us children”.

And Semjâzâ, who was their leader, said unto them: “I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.” And they all answered him and said: “Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing.” Then swore they all together and bound themselves by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it.

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.”

This results in the creation of the Nephilim (Genesis) or Anakim / Anak (giants) as they are described in the book:

And they became pregnant, and they bare great giants, whose height was three hundred ells:[h] Who consumed all the acquisitions of men. And when men could no longer sustain them, the giants turned against them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and fish, and to devour one another’s flesh, and drink the blood.

It also discusses the teaching of humans by the fallen angels, chiefly Azâzêl:

And Azâzêl taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures. And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways. Semjâzâ taught enchantments, and root-cuttings, Armârôs the resolving of enchantments, Barâqîjâl, taught astrology, Kôkabêl the constellations, Ezêqêêl the knowledge of the clouds, Araqiêl the signs of the earth, Shamsiêl the signs of the sun, and Sariêl the course of the moon.

Michael, Uriel, Raphael, and Gabriel appeal to God to judge the inhabitants of the world and the fallen angels.[85] Uriel is then sent by God to tell Noah of the coming cataclysm and what he needs to do.[2]

Then said the Most High, the Holy and Great One spoke, and sent Uriel to the son of Lamech, and said to him: Go to Noah and tell him in my name “Hide thyself!” and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape and his seed may be preserved for all the generations of the world.

God commands Raphael to imprison Azâzêl:

[T]he 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 (God’s kettle / crucible / cauldron), and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the Watchers have disclosed and have taught their sons. And the whole earth has been corrupted through the works that were taught by Azâzêl: To him ascribe all sin.”

God gave Gabriel instructions concerning the Nephilim and the imprisonment of the fallen angels:

And to Gabriel said the Lord: “Proceed against the biters and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in battle …”

Some,[citation needed] including R.H. Charles, suggest that “biters” should read “bastards”, but the name is so unusual that some[citation needed] believe that the implication that is made by the reading of “biters” is more or less correct.

The Lord commands Michael to bind the fallen angels.

And the Lord said unto Michael: “Go, bind Semjâzâ and his associates who have united themselves with women so as to have defiled themselves with them in all their uncleanness. 12. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is for ever and ever is consummated. 13. In those days they shall be led off to the abyss of fire: (and) to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations. …”

Book of Parables

See also: Metatron

Chapters 37–71 of the Book of Enoch are referred to as the ‘Book of Parables’. The scholarly debate centers on these chapters. The Book of Parables appears to be based on the Book of the Watchers, but presents a later development of the idea of final judgment and of eschatology, concerned not only with the destiny of the fallen angels but also that of the evil kings of the earth. The Book of Parables uses the expression Son of Man for the eschatological protagonist, who is also called “Righteous One”, “Chosen One”, and “Messiah”, and sits on the throne of glory in the final judgment.[86] The first known use of The Son of Man as a definite title in Jewish writings is in 1 Enoch, and its use may have played a role in the early Christian understanding and use of the title.[1][2][87]

It has been suggested that the Book of Parables, in its entirety, is a later addition. Pointing to similarities with the Sibylline Oracles and other earlier works, in 1976, J.T. Milik dated the Book of Parables to the third century. He believed that the events in the parables were linked to historic events dating from 260–270 ad.[88] According to this theory, these chapters were written in later Christian times by a Jewish Christian, to enhance Christian beliefs with Enoch’s authoritative name.[1][2] Knibb[89] followed Milik’s[90] reasoning, and suggested that because no fragments of chapters 37–71 were found at Qumran, a later date was likely. Knibb would continue this line of reasoning in later works.[91][92]: 417  In addition to being missing from Qumran, Chapters 37–71 are also missing from the Greek translation.[92]: 417  Currently no firm consensus has been reached among scholars as to the date of the writing of the Book of Parables. Milik’s date of as late as 270 ad, however, has been rejected by most scholars. David W. Suter suggests that there is a tendency to date the Book of Parables to between 50 bc – 117 ad.[92]: 415–416 

In 1893, R. Charles judged Chapter 71 to be a later addition. He later changed his opinion[93]: 1  and give an early date for the work between 94–64 bc.[94]: LIV  The 1906 article by Emil G. Hirsch in the Jewish Encyclopedia states that Son of Man is found in the Book of Enoch, but never in the original material. It occurs in the “Noachian interpolations” (lx. 10, lxxi. 14), in which it has clearly no other meaning than ‘man’.[95] The author of the work mis-uses or corrupts the titles of the angels.[94]: 16  Charles views the title Son of Man, as found in the Book of Parables, as referring to a supernatural person, a Messiah who is not of human descent.[94]: 306–309  In that part of the Book of Enoch known as the Similitudes, it has the technical sense of a supernatural Messiah and judge of the world (xlvi. 2, xlviii. 2, lxx. 27); universal dominion and preexistence are predicated of him (xlviii. 2, lxvii. 6). He sits on God’s throne (xlv. 3, li. 3), which is his own throne. Though Charles does not admit it, according to Emil G. Hirsch these passages betray Christian redaction and emendation.[95] Many scholars[citation needed] have suggested that passages in the Book of Parables are Noachian interpolations. These passages seem to interrupt the flow of the narrative. Darrell D. Hannah suggests that these passages are not, in total, novel interpolations, but rather derived from an earlier Noah apocryphon. He believes that some interpolations refer to Herod the Great and should be dated to around 4 bc.[92]: 472–477 

In addition to the theory of Noachian interpolations, which perhaps a majority of scholars support, most scholars currently believe that Chapters 70–71 are a later addition in part or in whole.[92]: 76 [92]: 472–473 [96] Chapter 69 ends with, “This is the third parable of Enoch.” Like Elijah, Enoch is generally thought to have been brought up to Heaven by God while still alive, but some have suggested that the text refers to Enoch as having died a natural death and ascending to Heaven. The Son of Man is identified with Enoch. The text implies that Enoch had previously been enthroned in heaven.[97] Chapters 70–71 seem to contradict passages earlier in the parable where the Son of Man is a separate entity. The parable also switches from third person singular to first person singular.[96] James H. Charlesworth rejects the theory that chapters 70–71 are later additions. He believes that no additions were made to the Book of Parables.[92]: 450–468 [93]: 1–12  In his earlier work, the implication is that a majority of scholars agreed with him.[98]

Contents

37. Superscription and Introduction

38–44. The First Parable
  • 38. The Coming Judgment of the Wicked.
  • 39. The Abode of the Righteous and the Elect One: the Praises of the Blessed.
  • 40. The Four Archangels.
  • 41.1–2. Anticipation of Judgment
  • 41.3–9. Astronomical Secrets.
  • 42. The Dwelling-places of Wisdom and of Unrighteousness.
  • 43–44. Astronomical Secrets.
45–57. The Second Parable
  • 45. The Lot of the Apostates: the New Heaven and the New Earth.
  • 46. The Ancient of Days and the Son of Man.
  • 47. The Prayer of the Righteous for Vengeance and their Joy at its coming.
  • 48. The Fount of Righteousness: the Son of Man – the Stay of the Righteous: Judgment of the Kings and the Mighty.
  • 49. The Power and Wisdom of the Elect One.
  • 50. The Glorification and Victory of the Righteous: the Repentance of the Gentiles.
  • 51. The Resurrection of the Dead, and the Separation by the Judge of the Righteous and the Wicked.
  • 52. The Six Metal Mountains and the Elect One.
  • 53–54.6. The Valley of Judgment: the Angels of Punishment: the Communities of the Elect One.
  • 54.7.–55.2. Noachic Fragment on the first World Judgment.
  • 55.3.–56.4. Final Judgment of Azazel, the Watchers and their children.
  • 56.5–8. Last Struggle of the Heathen Powers against Israel.
  • 57. The Return from the Dispersion.
58–69. The Third Parable
  • 58. The Blessedness of the Saints.
  • 59. The Lights and the Thunder.
  • 60. Quaking of the Heaven: Behemoth and Leviathan: the Elements.
  • 61. Angels go off to measure Paradise: the Judgment of the Righteous by the Elect One: the Praise of the Elect One and of God.
  • 62. Judgment of the Kings and the Mighty: Blessedness of the Righteous.
  • 63. The unavailing Repentance of the Kings and the Mighty.
  • 64. Vision of the Fallen Angels in the Place of Punishment.
  • 65. Enoch foretells to Noah the Deluge and his own Preservation.
  • 66. The Angels of the Waters bidden to hold them in Check.
  • 67. God’s Promise to Noah: Places of Punishment of the Angels and of the Kings.
  • 68. Michael and Raphael astonished at the Severity of the Judgment.
  • 69. The Names and Functions of the (fallen Angels and) Satans: the secret Oath.

Names of the fallen angels

Some of the fallen angels that are given in 1 Enoch have other names, such as Rameel (‘morning of God’), who becomes Azazel, and is also called Gadriel (‘wall of God’) in Chapter 68. Another example is that Araqiel (‘Earth of God’) becomes Aretstikapha (‘world of distortion’) in Chapter 68.

Azaz, as in Azazel, means strength, so the name Azazel can refer to ‘strength of God’. (This is also a key point in modern thought that Azazel was Lucifer’s chief leaders of the revolt against God [1][2] 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.

Nathaniel Schmidt states “the names of the angels apparently refer to their condition and functions before the fall,” and lists the likely meanings of the angels’ names in the Book of Enoch, noting that “the great majority of them are Aramaic.”[104]

The name suffix -el comes from the Hebrew text and the Lord’s name Emmanuel, (see list of names referring to El), and is used in the names of high-ranking angels. The archangels’ names all include -el, such as Uriel (‘flame of God’) and Michael (‘who is like God’).[105]

Gadreel (Hebrew: גדר האל, romanized: Gader ha-el, lit. ‘Wall of God’) is listed as one of the chiefs of the fallen Watchers. He is said to have been responsible for deceiving Eve.[106][107] Schmidt lists the name as meaning ‘the helper of God.’[104] https://en.wikipedia.org/wiki/Book_of_Enoch#:

THE HISTORY OF THE TRIBES OF JUDAH; CARRIED OFF TO BABYLON, A 2ND PALESTINE

Tribe – A collection of families descending from one ancestor. The “twelve tribes” of the Hebrews were the twelve collections of families which sprang from the sons of Jacob. In Matt. 24:30 the word has a wider significance. The tribes of Israel are referred to as types of the spiritual family of God.

Judah held its ground against Assyria for one hundred and twenty-three years, and became the rallying-point of the dispersed of every tribe, and eventually gave its name to the whole race. Those of the people who in the last struggle escaped into the territories of Judah or other neighbouring countries naturally looked to Judah as the head and home of their race. And when Judah itself was carried off to Babylon, many of the exiled Israelites joined them from Assyria, and swelled that immense population which made Babylonia a second Palestine. https://kingjamesbibledictionary.com/Tribes

THE END TIME AND PROPHECY

Matthew 24:30 – And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. https://kingjamesbibledictionary.com/BibleVerse/40024030