In these last days, the greatest danger to the covenant people is not always the absence of truth, but the manipulation of it. This is why it is critical to first test the testimony and character of the witness before examining the evidence they present. The credibility of the messenger must be weighed in the balance of the Torah and the Prophets. If the one who claims to have found or preserved sacred things stands among those whom the Scriptures identify as enemies of the covenant, we must tread carefully. The adversary has always sought to twist the Word, using partial truths as bait to lead astray those who do not test the source.
From the garden, where the serpent subtly questioned the Word of YaHU’aH, to the days of Yahusha when false witnesses rose to accuse Him, the pattern has not changed. Therefore, the discovery of the so-called Dead Sea Scrolls cannot be separated from the hands that claimed them, nor from the prophetic warnings that foretold such a conspiracy.
Scriptural Record of Enoch
The true Chanok (Enoch) is recorded in Barashith 5:18–24 as the “seventh from Adam” who “walked with AL and was not, for AL took him.” This brief mention is all that the canon of the Torah provides. The renewed covenant offers only two more concise references. The first is Yahudah 1:14–15, which quotes a short prophecy of judgment, saying, “And Chanok also, the seventh from Adam, prophesied of these, saying, Behold, YaHU’aH comes with ten thousands of His consecrated ones, to execute judgment upon all, and to convict all that are unrighteous among them of all their unrighteous deeds which they have unrighteously committed, and of all their hard speeches which unrighteous sinners have spoken against Him.” The second is Ibrim 11:5 which simply notes that by belief, “Chanok was taken away, so that he should not see death.”
These passages all confirm that Chanok was a righteous man who spoke a short prophecy of judgment, but nowhere does scripture record him as the author of an extended book. Therefore, any larger work attributed to him must be weighed as pseudepigrapha—a later writing using his name for authority. We are warned repeatedly not to add to the Word of YaHU’aH, as it is a complete, unbreakable covenant (Dabarim 4:2 and Mashal 30:6).
Proven Historical Origins
The oldest manuscripts of 1 Chanok are not from the days before the flood nor even from the age of Moshah or Dawid. They come from the Second Temple period—roughly 300 to 100 BCE—written in Aramaic in the square Aramaic script of that era. These fragments, found at Qumran among the Dead Sea Scrolls, include sections like the Book of the Watchers and the Astronomical Book (or Book of Luminaries), but they are clearly products of that later period. The Aramaic script itself is a historical marker; it replaced the ancient Paleo-Hebrew letters after the Babylonian captivity when the people had been assimilated to the language of their captors. This transition is documented in the canonical scriptures, where Ezra and NahamYAHU detail the reading of the Torah to a people who needed the text "distinctly" and "gave the sense" in the new language (NahamYAHU 8:8).
By this time, Paleo-Hebrew script—the ancient Hebrew letters used before the Babylonian exile—had been almost entirely replaced. At Qumran, Paleo-Hebrew appeared mainly in Hebrew Torah manuscripts for writing the sacred Name of YaHU’aH, not for entire books. No complete Paleo-Hebrew Enoch text exists, and no evidence suggests it was ever written in that script originally, proving that it is a product of a later age and not a true record from before the flood.
Geographical and Priestly Context
The Qumran sect, often linked to the Zadokite or Essenic movement, was based in the so-called “Judean Desert” near the Dead Sea, within the identified “Middle East.” According to the truth of the covenant land, this site was far outside the true promised land of Southern Africa, where YaHU’aH placed His Name. This means their entire religious operation took place in exile, already cut off from the true geographic center of the covenant. Their writings, including those later labeled as the “Dead Sea Scrolls,” reveal a community functioning under Roman-era geopolitical realities, shaped by foreign occupation and displacement, not the Torah-ordained worship and service that could only occur in Yarushalayim of the covenant.
These priests claimed separation from the corrupt “Jerusalem” Temple leadership in their region, presenting themselves as a purer remnant. Yet their supposed “purity” was fatally compromised—first by their location outside the covenant land, second by their sectarian exclusivity that fractured the unity of Yashar’al, and third by their adoption of a calendar not rooted in Barashith or the Torah. By removing the moon from determining the Mo’adim and fixing dates to a rigid solar system, they departed from the instructions given by YaHU’aH through Moshah, choosing a man-made reckoning over divine command. In truth, their position mirrored the spiritual condition of all who attempt to preserve the covenant outside the place and order YaHU’aH established, making their claim to authority void.
Dea Sea Discovery and its Prophetic Context in Tahilliym 83
The first reported find of the Dead Sea Scrolls in 1947 is attributed to a young Bedouin shepherd named Muhammad edh-Dhib (often spelled Muhammad edh-Dhib), along with two companions from the Taʿamireh Bedouin tribe, Jumaa Muhammed and Khalil Musa.
These Bedouin tribesmen in the Judean desert, were descendants of Ishma’el, the first nation named in Tahilliym 83 in the alliance sworn to cut off Yashar’al so their name would be no more in remembrance. These same Ishma’elite people hold to the testimony of Muhammad, who also claimed to receive revelation in a cave from a messenger he called Jibril. This so-called revelation introduced “Allah” as the name of the Most High, yet YaHU’aH declares with absolute authority, “I am YaHU’aH, that is My Name, and My esteem I will not give to another” (YashaYAHU 42:8). The Torah, the Prophets, and the Writings contain no such name as “Allah,” proving it to be the invention of a false mighty one. Muhammad’s cave vision mirrors the same corrupt pattern found in the possession of the scrolls—a sacred testimony claimed to be received in secrecy, outside the covenant, and later presented to the world as truth. Both events involve men outside the covenant claiming to hold divine revelation, yet the source and fruit prove otherwise. Galatiyim 1:8 warns, “But even if we, or a messenger from heaven, bring a ‘Good News’ to you beside what we announced to you, let him be accursed.” The first to touch the scrolls were of the same bloodline and same religious allegiance as the one who brought forth a false revelation in a cave, making it clear that what they possessed could easily be twisted before it ever reached the people of the covenant. This is not coincidence—it is the prophetic fulfillment of Tahilliym 83’s alliance, where Ishma’el, along with Edom, Mo’ab, the Hagrites, Gebal, Ammon, Amalek, Philistia, Tyre, and Assyria, unite with one mind against the hidden ones of YaHU’aH. To believe that such hands would preserve untainted truth is to forget that their sworn purpose is to erase it.
A Deeper Truth
This is not merely an ancient list of enemies, it is a prophetic map of those who would handle, control, and filter the records of Yashar’al before the world ever saw them. The Ishma’elites are seen first, through the Bedouin who found the scrolls. Edom is represented through the later involvement of European scholars and colonial powers who claimed authority over the artifacts. Mo’ab and Ammon are tied to the very region where the scrolls were hidden, their descendants still occupying and controlling much of the surrounding territory. The Hagariym, historically linked to Arabian tribes, share bloodlines with the modern Islamic custodians of the discovery. Gebal, connected to Phoenician coasts, is echoed in the influence of neighboring Mediterranean powers. Amalek, the ancient sworn enemy of Yashar’al, is present through their modern political heirs who despise the covenant people. The Philistiym, connected to the coastal lands near where these finds were announced, still operate in opposition to the covenant inheritance. Tyre, known for its ancient trade power, mirrors the modern brokers who trafficked and sold these artifacts for profit. Assur, tied to Assyrian heritage, is reflected in Middle Eastern political powers that cooperated in the control of these scrolls.
Why would a coalition of nations named in prophecy, each historically opposed to the covenant people, preserve the pure truth that YaHU’aH entrusted to Yashar’al? They would not. Instead, the scrolls were passed from hand to hand among those whose lineage, beliefs, and political aims align with the prophecy’s warning, to erase the name and identity of Yashar’al. These were not neutral custodians. Their faith systems, political goals, and cultural histories are rooted in denial of the covenant, rejection of Yahusha the Messiah, and suppression of the Name of YaHU’aH. The scrolls’ discovery, handling, and presentation to the world happened entirely under the control of those named in Tahilliym 83, long before the people of Yashar’al ever saw them. This is no accident. It is the fulfillment of a prophetic conspiracy, the covenant writings lying hidden in a counterfeit land, brought to light by hands committed to cutting off the Name and people of YaHU’aH from remembrance.
Dead Sea Scrolls Scholars
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Emanuel Tov
A Dutch–Israeli biblical scholar and linguist, emeritus professor at Hebrew University of Jerusalem. From 1991, Tov served as Editor‑in‑Chief of the Dead Sea Scrolls Publication Project, overseeing the production of numerous volumes of Discoveries in the Judean Desert and a public-facing six-volume edition called The Dead Sea Scrolls Reader. He is widely regarded as a leading figure in textual criticism of the scrolls. (Wikipedia) -
Lawrence H. Schiffman
A professor at New York University, Schiffman is a prominent American specialist in the Dead Sea Scrolls and Judaism in Late Antiquity. He played a key role in organizing the field into a distinct academic discipline, contributed to the publication efforts, and served as editor-in-chief of the Oxford Encyclopedia of the Dead Sea Scrolls. (Wikipedia) -
Eugene C. Ulrich
Emeritus professor at the University of Notre Dame, Ulrich served as chief editor of the biblical texts of the scrolls and is one of the general editors of the international publication project. He co-authored The Dead Sea Scrolls Bible, linking scrolls scholarship with broader Bible studies. (Wikipedia) -
Géza Vermes (1924–2013)
A pioneering scholar who produced the standard English translation The Dead Sea Scrolls in English (1962). He directed the Oxford Forum for Qumran Research and was integral in advancing Qumran studies in the UK and beyond. (Wikipedia) -
Frank Moore Cross (1921–2012)
At Harvard University, Cross was one of the earliest American scholars on the scroll-editing committee from 1953. His work, including The Ancient Library of Qumran (1958, revised 1995), helped lay the foundation for modern textual and epigraphic study of the scrolls. (Wikipedia) -
Jozef T. Milik
A member of the original translation team, Milik was called “the fastest man with a fragment” by Time magazine. Beginning his work in the early 1950s, he translated and published many key scrolls—including the Copper Scroll—and contributed to the excavation and analysis of multiple caves at Qumran. (Biblical Archaeology Society) -
Claus Hunno‑Hunzinger
The first German scholar to join the Dead Sea Scrolls publication team, Hunno‑Hunzinger was responsible for translating the War Scroll and various papyrus fragments. (Biblical Archaeology Society) -
Michael E. Stone
A scholar at Hebrew University, Stone founded the Orion Center for the Study of the Dead Sea Scrolls in 1995. His work on pseudepigrapha, fragment editions, and textual transmission links the scrolls to broader Jewish literature and tradition. (Wikipedia) -
Michael Knibb (1939–2024)
Professor at King’s College London, Knibb integrated discoveries from the scrolls—especially the Enoch literature—into his scholarship. His major work The Qumran Community (1987) provided detailed translations and commentary. (The Guardian)
How Convenient!
The Dead Sea Scrolls discovery in 1947 aligns almost perfectly with the UN’s 1947 vote to partition the land and create the modern State of “Israel” in 1948. This means:
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Within the same window, the world was primed to believe that the so-called “Holy Land” was in the Levant, not Southern Africa, and the discovery of these scrolls gave the newly formed state an instant propaganda tool to reinforce that false geography.
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The scrolls were in the possession of Arab Bedouin (Ishmael’s descendants) first—exactly the people named in Tehillim (Psalms) 83 as conspiring to “cut off” the remembrance of Yashar’al.
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These Bedouin handed the scrolls to scholars, religious institutions, and governments—many of them already invested in the Roman-European Zionist narrative—meaning the testimony about these scrolls came entirely from nations already in the conspiracy.
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That same conspiracy timing allowed the Book of Enoch fragments to be “found” and presented in a way that bolstered alternative calendars and non-Torah timelines, subtly undermining Barashith’s (Genesis’s) true Mo’adim commands tied to the real covenant land.
The Calendar Discrepancy
From the very first chapter of Barashith, YaHU’aH established His own calendar structure, and it is not the 364-day, solar-only system promoted in the Book of Luminaries within Enoch.
Barashith 1:14–16 records that on the fourth day of creation:
“And AL said, Let there be lights in the expanse of the heavens to divide the day from the night, and let them be for signs, and for appointed times, and for days, and years. And let them be for lights in the expanse of the heavens to give light upon the earth, and it was so. And AL made two great lights, the greater light to rule the day, and the lesser light to rule the night. He made the stars also.”
Here, both the greater light (sun) and the lesser light (moon) were appointed together as the timekeepers for Mo’adim—the consecrated appointed times. This is not symbolic poetry. It is the original decree that both lights are required to establish YaHU’aH’s covenant calendar.
This same truth is repeated in Tahilliym 104:19:
“He appointed the moon for appointed times, the sun knows its going down.”
The text is plain—the moon is not optional. It is divinely appointed to set the appointed times. The sun alone cannot fulfill this role without violating the creation order established by YaHU’aH.
Yet the Book of Luminaries in Enoch removes the moon from this role entirely. It replaces the creation pattern with a fixed 364-day solar year, dividing the year into equal quarters and ensuring the same weekday for each feast every year. This may appear orderly, but it is a direct contradiction to Barashith because it disconnects the calendar from the moon entirely.
This change has deep covenant consequences. The Torah commands that months begin with the new moon. Shamoth 12:2 says:
“This month shall be unto you the beginning of months, it shall be the first month of the year to you.”
The Hebrew word here is chodash, literally meaning “new moon.” The first month begins when the new moon is sighted—not when a fixed solar day declares it.
From that first new moon, the 14th day is counted for Passover, as Wayyiqra 23:5 commands:
“In the fourteenth day of the first month at evening is YaHU’aH’s Passover.”
This is tied directly to Dabariym 16:1, which adds the agricultural witness:
“Observe the month of Abib, and keep the Passover unto YaHU’aH your AL, for in the month of Abib YaHU’aH your AL brought you forth out of Mitsrayim by night.”
Here, “observe” means to guard or watch—to watch for the new moon of Abib and confirm that the barley in the land has reached the Abib stage of ripeness. This requires both the moon and the harvest signs in the covenant land.
The Enoch solar calendar eliminates both:
- The Moon: Removed from its Barashith-appointed role.
- The Abib Witness: Ignored, because the year is fixed at 364 days with no adjustment for seasonal drift.
Without these two markers, the Mo’adim inevitably drift out of alignment with the actual seasons and covenant agriculture of the land. Passover will eventually fall in winter or summer, far from the spring barley harvest commanded in Torah.
This is why the Torah’s calendar is the only covenant-true system. It begins months with the new moon (Shamoth 12:2, Bamidbar 10:10), ties the first month to the Abib stage in the land (Dabariym 16:1), and uses the sun’s position to keep seasons in order, all in harmony with the creation decree of Barashith 1:14–16. Any system that removes the moon from reckoning the Mo’adim—no matter how “orderly” it appears—is not obedience to the covenant. It is presumption, and presumption in worship is rebellion (1 SamuAL 15:23).
Spiritual Condition of the Priesthood
Long before Yahusha’s earthly ministry, YaHU’aH’s prophets condemned the priesthood for corruption:
- MalakiYAHU 2:8 — “You are departed out of the way; you have caused many to stumble at the law; you have corrupted the covenant of Levi.”
- YarmiYAHU 5:31 — “The prophets prophesy falsely, and the priests bear rule by their means.”
By the first century CE, Yahusha declared to the Temple rulers, “You are of your father the devil” (Yahuchanan 8:44). Even those claiming Zadokite descent were not chosen by Him, having been defiled long before. The Qumran sect may have separated from those leaders, but they were still outside the covenant center and building their own path.
Measuring Enoch’s writings by the Torah Standard
Dabarim 13 provides the ultimate test for any prophet or dreamer: their message is to be rejected if it turns people away from the commands of YaHU’aH. The writings of Enoch fail this test on multiple counts. The most significant is the establishment of a calendar that violates the divine order of creation laid out in Barashith. By removing the moon from its appointed role in marking the Mo'adim, the text directly contradicts the explicit commands of the Torah. Furthermore, the practice within these writings and their later applications of replacing the sacred and personal Name of YaHU’aH with generic titles is another departure from the covenant’s instruction to honor and use His Name. These two changes—a different time-reckoning and the replacement of the Name—demonstrate that the Enoch writings—as shown—do not align with the established covenant standard. While they may preserve ancient cultural memories and early Hebrew thought, they cannot be treated as covenant-binding scripture, as they lead people to disobey the Torah's direct commands on how to worship and observe time.
The Real Preservation of the Covenant
Since Yarushalayim is in Southern Africa, as the truth of the covenant land affirms beyond dispute, the true preservation of YaHU’aH’s word, His covenant records, and the lineage of the priesthood would have remained there, not in the man-made borders of the Levant. The so-called Dead Sea Scrolls, while useful as historical artifacts, are not the untouched archives of the covenant people. They are the writings of a displaced, sectarian community already removed from the consecrated land, operating under priesthoods not chosen by YaHU’aH, and keeping a counterfeit calendar that stands in direct opposition to the witness of Barashith and the commands of the Torah. Such records are the testimony of the scattered, not the guarded treasures of the throne of Yarushalayim. Any authority claimed by these scrolls must be weighed against the unbroken witness of the Torah kept in the true land, for outside of it, no priesthood, no calendar, and no record carry the seal of covenant preservation.
Be Warned
In a time when deception is crafted with skill and offered as light, we are warned to watch, to test, and to discern. Yahusha Himself declared, “Take heed that no man deceive you” (MattithYAHU 24:4), and Sha’ul wrote, “Test all things, hold fast to what is good” (1 Thessalonikiym 5:21). The prophet YashaYAHU reminds us, “To the Torah and to the testimony, if they speak not according to this word, it is because there is no light in them” (YashaYAHU 8:20). The scrolls found in the hands of the enemies of Yashar’al serve as a sobering witness that prophecy is unfolding, and that even sacred artifacts can be used as instruments of deception. In these last days, when the conspiracy of Tahilliym 83 is visible before our eyes, the wise will not be captivated by the evidence alone, but will test the witness, weigh their testimony, and cling to the unbroken Word of YaHU’aH, for it is written, “Heaven and earth shall pass away, but My words shall not pass away” (MattithYAHU 24:35).
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