Evidence #514 | October 1, 2025
Book of Moses Evidence: Rivers Turned from Their Course
Post contributed by
Scripture Central
Abstract
Both the Book of Moses and the Mandaean Ginza depict rivers being turned from their course. In each instance, this peculiar detail arises as part of a dialogue between an Enoch figure and deity. Numerous other contextual parallels support the validity of this connection.As part of Enoch’s prophetic commission, the Lord promised that he would be able to turn rivers from their course: “all thy words will I justify; and the mountains shall flee before you, and the rivers shall turn from their course” (Moses 6:34). In the next chapter, this promise was miraculously fulfilled: “[Enoch] spake the word of the Lord, and the earth trembled, and the mountains fled, even according to his command; and the rivers of water were turned out of their course” (Moses 7:13). The ability to accomplish this feat is mentioned again in connection to Enoch in JST Genesis 14:30: “For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course.”
The peculiarity of this nature miracle is significant. Aside from Enoch, no other prophet or figure within the scriptural canon is ever described as specifically turning a river from its course. At the same time, this motif appears to be exceedingly rare in the known corpus of pseudepigraphic and apocryphal writings.1 That being the case, it is notable that a similar account can be found in the Mandaean Ginza, in which a divine being gives the following instruction: “Arise, take thy way to the source of the waters, turn it from its course. … At this command Tauriel indeed turned the sweet water from its course.”2 While this directive was given to an angel instead of to Enoch, it is part of a dialogue between deity and an Enoch figure (who in this text is identified as Enosh).3
Accounting for Differences
It should first be acknowledged that there are some significant differences in the turning of waters in these accounts. In Joseph Smith’s revelations, the redirection of flowing water is set in the context of protecting Enoch and his people, akin to Moses parting the Red Sea. In contrast, the turning of waters in the Mandaean account has a primarily theological context. In that setting, the angel was to turn the course of the waters of life so that they would mix with the bitter waters of mortality, thus making an infusion of life-giving water available to mankind. As understood by Jeffrey Bradshaw, this imagery relates to the Mandaean understanding of baptism.4
With these significant differences noted, one may wonder what to think of this parallel. On one hand, it is rather striking that an Enoch figure in two separate sources is specifically connected with turning a flowing body of water out of its course. Yet because of several differences—involving the nature of these streams, the agent turning them out of their course, and the purpose of their being turned—one may wonder whether this might simply be an interesting coincidence.
Additional Contextual Parallels
If this resemblance were to arise in isolation, it could more easily be dismissed as mere happenstance. It turns out, however, that a multitude of additional parallels can be identified between these two texts. When duly considered, these relevant contextual parallels may help tip the scales in favor of a non-random relationship.
The Way of Righteousness
The Mandaean account describes Abel, Seth, and Enosh as three holy messengers or “uthras” (radiant beings) who were commissioned to preach to mankind. To the righteous, the Angel of Life promised that these three men would “come from the kingdom of Light to announce Life to you, and to prepare for you a dwelling of glory and blessedness.”5 In other words, they were trying to prepare a people to dwell in a heavenly abode.
The ancient doctrine of the Two Ways is also repeatedly invoked.6 The uthras taught about the way of life while the wicked followed the path of death. At one point, in their anguish, the wicked offered the following lament: “Why did we not obey the word that was preached to us, why did we not follow the path that was shown to us?”7 These wicked beings, presumably speaking as regretful departed souls, also wished to deliver the following message to their still-living children: “Listen to the word of the three spirits; … Follow, follow the path they have followed.”8 An emphasis on a correct way or path is pervasive throughout the text.
This portrayal of Abel, Seth, and Enosh mirrors the more expansive succession of righteous patriarchs in the Book of Moses (Moses 6:3–22). Not only does Joseph Smith’s revelation repeatedly emphasize that these men brought up their children in the “ways of God” (Moses 6:13, 21, 41),9 but Enoch, in particular, succeeded in preparing a Zion community for their heavenly ascent (Moses 7:18–21).10
A Pure and Undefiled Language
As part of the theme of righteous instruction in the Book of Moses, we read that “a book of remembrance was kept, in the which was recorded, in the language of Adam, for it was given unto as many as called upon God to write by the spirit of inspiration; And by them their children were taught to read and write, having a language which was pure and undefiled” (Moses 6:6). This heaven-inspired language appears to have been different or unique from the worldly languages at the time.11
A similar notion turns up in the Mandaean text. Addressing one of the three uthras (in this instance, Abel), the wicked declared, “Speak to us with your pure speech, and sing to us of your wondrous song.”12 Abel then stated that “I speak with my lovely speech, lovelier than all the world, in which there is no admixture of falsehood.”13 The text thus contrasts the pure and undefiled language of the holy messengers with that of ordinary men.
A Wicked Generation
As part of Enoch’s prophetic commission in the Book of Moses, the Lord explained to him the wicked state of the world (Moses 6:27–30).14 On a number of points, the details in this description parallel the account of wickedness in the Mandaean source. Resemblances are highlighted in the chart below.
Parallel Elements | Moses 6–7 | Mandaean Ginza |
Dull of Hearing15 | 6:27 for their hearts have waxed hard, and their ears are dull of hearing, and their eyes cannot see afar off; | 160 We heard with our ears what was announced to us, but we did not listen. |
Counsels in the Dark16 | 6:28 And for these many generations, ever since the day that I created them, have they gone astray, and have denied me, and have sought their own counsels in the dark; | 160 For the dominions of this age stir within their minds dark and evil designs. They plot, the mothers, to destroy my work; but vain efforts! |
Murderers17 | 6:28 and in their own abominations have they devised murder, and have not kept the commandments, which I gave unto their father, Adam. | 161 Woe to those against whom these reproaches may be addressed … Those who commit murder, who shed the blood of the children of men |
Evil Oaths18 | 6:29 Wherefore, they have foresworn themselves, and, by their oaths, they have brought upon themselves death | 164 Let us put into action the oath we keep in reserve within our treasures. But this attempt was again useless; for as they drew from their treasures this destructive oath, Life remembered its children, and came to their aid. |
Hell Is Prepared19 | 6:29 and a hell I have prepared for them, if they repent not; 7:38–39 But behold, these which thine eyes are upon shall perish in the floods; and behold, I will shut them up; a prison have I prepared for them. … and until that day they shall be in torment; | 162 Day by day, month by month, year by year, these souls will be tormented more and more, and you will remain shut up in this place of despair until the great day of judgment, until the hour of deliverance. |
From the Mouth of the Lord and His Servants20 | 6:30 And this is a decree, which I have sent forth in the beginning of the world, from my own mouth, from the foundation thereof, and by the mouths of my servants, thy fathers, have I decreed it, even as it shall be sent forth in the world, unto the ends thereof. | 162 As for you, after death you shall fall into eternal darkness. … Not only did I speak to you thus, but you have heard the same exhortations from the mouth of the children of Adam and Eve, who, putting their trust in Life, have expounded its doctrine to you; |
Enoch Weeps21 | 7:41 And it came to pass that the Lord spake unto Enoch, and told Enoch all the doings of the children of men; wherefore Enoch knew, and looked upon their wickedness, and their misery, and wept and stretched forth his arms, and his heart swelled wide as eternity; and his bowels yearned; and all eternity shook. | 169 But, little Enosh, I have revealed to you the mystery of the wicked of this world, whose sight has pierced you with grief and dread. |
Enoch’s Divine Commission
In the Book of Moses, the Lord’s promise that Enoch could turn rivers from their course was given as part of Enoch’s prophetic commission.22 Enosh likewise had a commissioning encounter with deity in the Mandaean account. The following chart highlights a cluster of parallels given in conjunction with this topic.23
Parallel Elements | Moses 6–7 | Mandaean Ginza |
Opening of the Heavens24 | 6:26 And it came to pass that Enoch journeyed in the land, among the people; and as he journeyed, the Spirit of God descended out of heaven, and abode upon him. | 167 Suddenly I saw the gate of heaven opened; a luminous cloud radiated through the expanse, an object of terror for all creatures. At the same moment, the Angel of Life descended down to me. |
Enoch’s Prostration25 | 6:31 And when Enoch had heard these words, he bowed himself to the earth, before the Lord, | 167 Then I sought to raise up my body which had prostrated itself before Him, to reassure my heart which fear had frozen, and to strengthen my legs which were trembling in His presence. |
Enoch’s Glorious Garments and Divine Favor26 | 6:31 Why is it that I have found favor in thy sight | 169 But little Enosh … I have given you splendor and light as your garment, which I brought to you from the dwelling of Life, and which the wicked conspired, but in vain, to steal away. I have filled you with every kind of favor |
Lad Imagery27 | 31 Why is it that I have found favor in thy sight, and am but a lad | 167 Yet the Angel of Life said to me: Little Enosh, why are you afflicted? Why is your heart so troubled? Why do you everywhere give forth only the appearance of terror and dread? And I did not dare to reply. Then the Angel of Life said again: Little Enosh, fear nothing; you have dreaded the dangers of this world, and I have come to deliver you from them. |
People Hate Enoch28 | 31 and all the people hate me; for I am slow of speech; wherefore am I thy servant? | 167 Therefore they attempted against me these dark secrets of their diabolical knowledge; and, declaring war upon me, they armed themselves against me. 165 The wicked conspire against me, hating the Life whose doctrine I preach to them; |
Divine Protection29 | 32 And the Lord said unto Enoch: Go forth and do as I have commanded thee, and no man shall pierce thee. | 167 Then the Angel of Life said again: Little Enosh, fear nothing; you have dreaded the dangers of this world, and I have come to deliver you from them. Fear not the wicked, fear not the floods which they raise above your head; for their efforts shall be in vain: it shall not be granted to them to do you any harm. |
Opening of the Mouth30 | 32 And the Lord said unto Enoch: Go forth and do as I have commanded thee, and no man shall pierce thee. Open thy mouth, and it shall be filled, and I will give thee utterance | 167 At the sight of it, I opened my lips to celebrate the Creator of this world; |
God’s Spirit upon Enoch31 | 34 Behold my Spirit is upon you, wherefore all thy words will I justify; and the mountains shall flee before you, and the rivers shall turn from their course; | 167 When the wicked saw Enosh clothed with that shining splendor, with that radiant light which the Angel of Life had just communicated to him |
Enoch’s Vision of God’s Creations
After receiving his prophetic commission in the Book of Moses, Enoch was instructed to anoint his eyes with clay, after which “he beheld the spirits that God had created; and he beheld also things which were not visible to the natural eye” (Moses 6:36). In the Mandaean account, the mysteries of God’s creations were likewise revealed to Enosh. The Angel of Life said to him, “I have come to lay bare all the mysteries of the darkness, to unmask the spirits spread throughout the heavens.”32 After explaining many additional creation-related details, the Angel of Life declared, “I have made known to you that of heaven and earth, and of all that has been created, and of what is yet to be.”33
It is also interesting that earlier in the Mandaean account, Enosh commented on angelic beings who seem to have been given charge over certain aspects of the Creation, including the power to command waters:
I lifted up my eyes and beheld the universe: the heavens and the shining stars, the sun and the moon, the ruling angels of heaven, …. These angels command the waters, the wind, the fire, the earth, and all that it contains, the mountains, the seas, the plants, and the trees. Who will tell me whence all these powers have drawn their origin, how they subsist, and how they are sustained?34
Thus, although the later command to turn the waters in the Mandaean text holds a fairly obvious metaphorical meaning (preaching the truth is like directing a channel of sweet water towards mankind), it seems to echo this earlier—and more literal—description of power given to certain angels over the elements of creation. Especially when these details in the Mandaean text are viewed as a related set of images, they resonate well with Enoch’s power over the mountains and waters in the Book of Moses (Moses 6:34).
Clothing and Enthronement Imagery
In the Book of Moses, Enoch explained that he was “clothed upon with glory” while beholding a vision upon a mount (Moses 7:3). Later, in the same chapter, Enoch declared to the Lord, “thou hast made me, and given unto me a right to thy throne” (Moses 7:59).35
These clothing and enthronement images are at home in the Mandaean text. For instance, the wicked “saw Enosh clothed with that shining splendor.”36 Apparently, this radiant clothing functioned, at least in part, as a shield or protection for Enosh against those who sought to cause him harm. As for the enthronement motif, we read that the “The supreme spirit said again to the three spirits: … your face will shine with ravishing brightness, and you will sit upon thrones.”37
Conclusion
Having surveyed this broader swath of contextual parallels, we can now return back to the resemblance of turning waters from their course, as seen in both the Book of Moses and the Mandaean Ginza. As mentioned previously, there are some notable contextual differences in how this event transpires in each text. Yet the same is true of most genuine Enochic motifs, as preserved in ancient and medieval writings. An Enoch-related detail from a common tradition may be presented one way in a Jewish text and another way in a Christian text and may be even more divergent when invoked in Islamic sources. Because contextual differences are almost always at play, they alone do not typically decide the issue. More important is the strength of the parallels themselves.38
In this particular instance, turning rivers out of their course is a very distinctive textual element. On its own, this parallel is certainly interesting. But when viewed as part of a broader network of parallels, it becomes much more persuasive. As concluded by Jeffrey Bradshaw, “We find no account of a river’s course turned by anyone in the Bible. It is thus remarkable that just such an event appears in this pseudepigraphal account and in the Book of Moses—and that in both instances the miraculous feat is found within a story about Enoch.”39
- 1. Aside from the presence of this motif in the Mandean Ginza, Scripture Central staff do not know of any truly comparable descriptions in extrabiblical sources. Instances such as the Red Sea (where the water was parted) or the Jordan River (where the water appears to have piled up in a heap) were viewed as different from water being turned from its course.
- 2. Translation by Jeffrey M. Bradshaw, Enoch and the Gathering of Zion: The Witness of Ancient Texts for Modern Scripture (Interpreter Foundation, with Scripture Central and Eborn Books, 2021), 48. Bradshaw is drawing upon Jacques P. Migne, “Livre D’Adam,” in Dictionnaire des Apocryphes, ou, Collection de tous les livres Apocryphes relatifs a l’Ancien et au Nouveau Testament, ed. Jacques P. Migne, 2 vols (Paris, France: Jacques P. Migne, 1856), 167. For a helpful summary on the Mandaean religion and its relevance to Enochic studies, see Scriptural Central with Jeffrey M. Bradshaw, “Enoch’s Prophetic Commission: Enoch’s Power Over the Elements and His Divine Protection,” Book of Moses Essay 4 (May 22, 2020).
- 3. This type of overlapping of identities and roles actually isn’t that unexpected, since Enosh and Enoch have been conflated in a number of sources, both ancient and modern. See Bradshaw, Enoch and the Gathering of Zion, 7. Note that Enosh is an alternate spelling of the name Enos, which is how the name is transliterated in the King James Bible (see Genesis 4:26).
- 4. See Bradshaw, Enoch and the Gathering of Zion, 242–244.
- 5. See Migne, “Livre D’Adam,” 160: “Mais voici que trois génies viendront du règne de la lumière pour vous annoncer la Vie, et vous préparer une demeure de gloire et de félicité.”
- 6. For an overview of this topic, albeit in the context of the Book of Mormon, see Scripture Central, “Book of Mormon Evidence: The Two Ways,” Evidence 342 (May 23, 2022).
- 7. See Migne, “Livre D’Adam,” 160: “Pourquoi n’avons vous pas obéi à la parole que l’on nous prêchait, pourquoi n’avons nous pas suivi la voie que l’on nous montrait?”
- 8. See Migne, “Livre D’Adam,” 160: “Écoutez la parole des trois genies; … Suivez, suivez la route qu’ils ont qu’ils ont suivie.”
- 9. See Scripture Central, “Book of Moses Evidence: Enoch, a Student of Righteousness,” Evidence 483 (February 26, 2025).
- 10. See Jeffrey M. Bradshaw, “Moses 6–7 and the Book of Giants: Remarkable Witnesses of Enoch’s Ministry,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 48 (2021): 104.
- 11. This correlates well with Nephi’s description of being able to “speak with the tongue of angels” after having received the Holy Ghost (2 Nephi 32:2). See Neal Rappleye, “‘With the Tongue of Angels’: Angelic Speech as a Form of Deification,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 21 (2016): 303–323.
- 12. See Mark Lidzbarski, Ginzā, der Schatz oder das Große Buch der Mandäer, 2 vols. (Hildesheim: G. Olms, 1965), 258: “So sprechen sie: Rede zu uns mit deiner reinen Rede und singe uns von deinem wunderbaren Gesange vor.”
- 13. See Lidzbarski, Ginzā, der Schatz oder das Große Buch der Mandäer, 258: “Ich spreche mit meiner lieblichen Rede, die lieblicher als alle Welt ist, an der keine Mischung mit Lüge ist.”
- 14. See Scripture Central, “Book of Moses Evidence: Enoch’s Prophetic Commission,” Evidence 485 (March 12, 2025).
- 15. See Migne, “Livre D’Adam,” 160: “Nous avons entendu de nos oreilles ce qu’on nous annonçait; mais nous ne l’avons point écouté.”
- 16. See Migne, “Livre D’Adam,” 160: “Car les dominations de ce siècle roulent dans leurs esprits des projets ténébreux et mauvais. Ils méditent, les méres, de détruire mon œuvre; mais vains efforts!”
- 17. See Migne, “Livre D’Adam,” 161: “Malheur à qui l’on pourra adresser ces reproches … Ceux qui commettront le meurtre, qui verseront le sang des enfants des hommes.”
- 18. See Migne, “Livre D’Adam,” 164: “Mettons en œuvre le serment que nous tenons en réserve dans nos trésors. Mais cette tentative fut encore inutile; car, comme ils puisaient dans leurs trésors ce serment destructeur, la Vie se souvint de ses enfants, et vint à leur aide.”
- 19. See Migne, “Livre D’Adam,” 162: “De jour en jour, de mois en mois, d’année en année, ces âmes seront tourmentées davantage, et vous resterez enfermés dans ce lieu de désespoir jusqu’au grand jour du jugement, jusqu’à l’heure de la délivrance.”
- 20. See Migne, “Livre D’Adam,” 162: “Pour vous après la mort, vous tomberez dans les ténèbres éternelles. … Non-seulement je vous ai parlé ainsi, mais vous avez entendu les mêmes exhortations de la bouche des enfants d’Adam et d’Eve.”
- 21. See Migne, “Livre D’Adam,” 169: “or, petit Anusch, je t’ai révélé le mystère des méchants de ce monde, dont la vue t’a pénétré de chagrin et d’effroi.”
- 22. See Scripture Central, “Book of Moses Evidence: Enoch’s Prophetic Commission,” Evidence 485 (March 12, 2025).
- 23. Note that the passages in the Book of Moses are identified by versification, whereas those in the Mandaean Ginza are designated by page numbers. Also, while all of these elements in the Book of Moses are given in conjunction with Enoch’s prophetic commission, not all of them are key components of the commission itself. All passages have been taken from Migne, “Livre d’Adam,” 165–169. Translations in each case have been facilitated by artificial intelligence (initial translation via ChatGPT and double checked with Gemini). The underlying French text will be given in each case so readers can verify the translation for themselves.
- 24. See Migne, “Livre D’Adam,” 167: “Tout à coup je vis la porte du ciel ouverte; un nuage lumineux rayonnait dans l’espace, objet de terreur pour toutes les créatures. En même temps l’ange de la Vie descendit jusqu’à moi.”
- 25. See Migne, “Livre D’Adam,” 167: “puis je cherchai à redresser mon corps qui s’était prosterné devant lui, à rassurer mon cœur que la crainte avait glacé, et à fortifier mes jambes qui fléchissaient en sa presence.”
- 26. See Migne, “Livre D’Adam,” 167: “or, petit Anusch … Je t’ai donné, la splendeur et la lumière; pour te servir de vêtement, que je t’ai apportée du séjour de la Vie, et que les méchants ont comploté, mais en vain, de ravir. Je t’ai comblé de toute espèce de faveurs.” Note that the use of “favor” may be a generic interpretation by Migne, based on the increased light and radiance that he was receiving. For a different rendering of this passage, see Lidzbarski, Ginzā, der Schatz oder das Große Buch der Mandäer, 267: “I granted you radiance and light, that it might remain with you in that first garment which was bestowed upon you from the House of Life, and which is now kept with you — over which the wicked strive to take it away, but they do not succeed in taking it. Behold, I increased your radiance with radiance, I increased your light with light” (Ich gewährte dir Glanz und Licht, daß es bei dir an jenem ersten Gewande, sei, das man dir aus dem Hause des Lebens verlieh und das jetzt bei dir verwahrt ist, um das die Bösen kämpfen es wegzunehmen, ohne daß es ihnen gelingt es wegzunehmen. Siehe, ich mehrte dir Glanz zum Glanze, ich mehrte dir Licht zum Lichte). Enoch’s favor is associated with these types of bestowals of light and radiance in several other accounts. See Scripture Central, “Book of Moses Evidence: Enoch’s Divine Favor,” Evidence 490 (April 16, 2025).
- 27. See Migne, “Livre D’Adam,” 167: “Cependant l’ange de la Vie me dit : Petit Anusch, pourquoi t’affliges-tu? pourquoi ton cœur est-il ému? pourquoi donnes-tu enfin partout l’apparence de la terreur et de l’effroi? Et moi, je n’osai pas répondre. Alors l’ange de la Vie me dit encore : Petit Anusch, ne crains rien; tu as redouté les dangers de ce monde, je suis venu à toi pour t’en délivrer.” Note that the title “little Enosh” mirrors the title of “little Lord” that is given to Enoch-Metatron in some extrabiblical sources. For instance, one Islamic author writes, “They say in the Talmud that Metatron is the ‘little Lord’ and that his name is like the name of his Master.” Abū Yūsuf Yaʿqūb al-Qirqisānī, Kitāb al-anwār wa’l-marāqib 1.4.13 (ed. Nemoy); as cited in John C. Reeves and Annette Yoshiko Reed, Enoch from Antiquity to the Middle Ages: Sources from Judaism, Christianity, and Islam (Oxford University Press, 2018), 267; cf. pp. 268–269. For more on this topic, see Scripture Central, “Book of Moses Evidence: Enoch the Lad,” Evidence 480 (February 6, 2025).
- 28. See Migne, “Livre D’Adam,” 167: “Elles essayèrent donc contre moi ces secrets ténébreux de leur science diabolique, et, me déclarant la guerre, elles s’armèrent contre moi.” See also page 165: “Les méchants conjurent contre moi, haïssant la Vie dont je leur prêche la doctrine.”
- 29. See Migne, “Livre D’Adam,” 167: “Alors l’ange de la Vie me dit encore: Petit Anusch, ne crains rien; tu as redouté les dangers de ce monde, je suis venu à toi pour t’en délivrer. Ne crains point les méchants, ne crains point les déluges qu’ils soulèvent sur ta tête; car leurs efforts seront vains: il ne leur sera pas donné de te faire aucun mal.”
- 30. See Migne, “Livre D’Adam,” 167: “À sa vue, j’ouvris mes lèvres pour célébrer le Créateur de ce monde.” The account of Enoch opening his mouth in the Book of Moses may be connected to the opening of his eyes which follows soon after. See Scripture Central, “Book of Moses Evidence: Enoch’s Anointing,” Evidence 502 (July 9, 2025).
- 31. See Migne, “Livre D’Adam,” 167: “Quand les méchants virent Anusch revêtu de cette splendeur éclatante, de cette lumière radieuse que l’ange de la Vie venait lui communiquer, ils se dirent.” For more on this topic, see Scripture Central, “Book of Moses Evidence: The Spirit Abode upon Enoch,” Evidence 497 (June 4, 2025).
- 32. See Migne, “Livre D’Adam,” 167: “Je suis venu pour mettre à nu tous les mystères des ténèbres, pour démasquer les génies répandus dans le ciel.”
- 33. See Migne, “Livre D’Adam,” 169. “Je t’ai fait connaître celui du ciel et de la terre, et de tout ce qui a été créé, ou qui doit l’être.”
- 34. See Migne, “Livre D’Adam,” 166: “J’ai levé les yeux, j’ai contemplé cet univers, le ciel et ses étoiles éclatantes, le soleil et la lune, les anges dominateurs duciel …. Ces anges commandent à l’eau, au vent, au feu, à la terre, et à tout ce qu’elle renferme, aux montagnes, aux mers, aux plantes et aux arbres. Qui me dira où toutes ces puissances ont puisé leur origine? comment elles subsistent? comment elles se soutiennent?”
- 35. For more on these details, see Scripture Central, “Book of Moses Evidence: Enoch Clothed with Glory,” Evidence 500 (June 25, 2025); Scripture Central, “Book of Moses Evidence: Enoch’s Right to God’s Throne,” Evidence 498 (June 11, 2025).
- 36. See Migne, “Livre D’Adam,” 167: “Quand les méchants virent Anusch revêtu de cette splendeur éclatante, de cette lumière radieuse que l’ange de la Vie venait lui communiquer, ils se dirent: Non, ces trois hommes qui ont paru par ce monde ne sont pas de simples mortels.”
- 37. See Migne, “Livre D’Adam,” 163: “Le génie supérieur dit encore aux trois genies … votre visage rayonnera d’une clarté ravissante, et vous siégerez sur des trônes élevés au-dessus du monde.” It should be noted that, in this instance, the enthronement is not exclusive to Enosh. Instead, all three of the uthras (Abel, Seth, and Enosh) are promised thrones, or at least that they would sit in the divine presence in a heavenly setting (which strongly suggests an enthronement scene). For comparison, see Lidzbarski, Ginzā, der Schatz oder das Große Buch der Mandäer, 257: “Your countenance shall shine with joy, you shall sit in the Shekinah of the chief of the beings of splendor … Go now, clothed with splendor and covered with light (Euer Antlitz wird in Freude leuchten, ihr werdet in der Škinâ des Obersten der Glanzwesen sitzen, … Gehet jetzt dahin, mit Glanz bekleidet und mit Licht bedeckt).” For more on these motifs, see Scripture Central, “Book of Moses Evidence: Enoch Clothed with Glory,” Evidence 500 (June 25, 2025); Scripture Central, “Book of Moses Evidence: Enoch’s Right to God’s Throne,” Evidence 498 (June 11, 2025).
- 38. For a survey of many Enochic motifs as they arise in different textual traditions and contexts, see Reeves and Reed, Enoch from Antiquity to the Middle Ages.
- 39. Bradshaw, Enoch and the Gathering of Zion, 48. See also page 7: “For the purposes of this book, it’s important to know that Enosh is often confused with Enoch in both ancient and modern sources and that, as a result, the figure of Enosh has often been an accidental magnet for Enoch traditions in and out of Mandaism. For this reason, most of the stories in Mandaean scripture about Enosh are usually recognized by scholars as actually applying to Enoch. In later chapters, we will read references to the Mandaean Enosh as if they were referring to ‘Enoch.’” The multitude of parallels highlighted throughout this article help validate this conceptual equivalence.