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The Cepher Chanok was also used by writers of other apocryphal texts. The Chanokian story of the
Watchers, is also referenced in the Testaments of the Twelve Patriarchs and the Cepher Yovheliym
(Jubilees).
The Cepher Chanok was in existence centuries before the birth of HAMASHIACH and yet is considered by
many to be more Messianic in its theology than Jewish. It was considered Scripture by many early
followers of Messiah. The earliest literature of the “church fathers” is filled with references to this
mysterious cepher. Second and third century “church fathers” like Justin Martyr, Irenaeus, Origen and
Clement of Alexandria all made use of the Cepher Chanok. Tertullian (160-230 A.D.) called the Cepher
Chanok “Holy Scripture.” The Ethiopic Church added the Cepher Chanok to its official canon. It was widely
known and read in the first three centuries after HAMASHIACH.

In addition, there are references in this text from the Cepher Yovheliym (Jubilees). The Book of Jubilees
(in Ivriyt (Hebrew): Cepher Hai Yovheliym) is sometimes called Lesser Genesis. It is an ancient Jewish
religious work. Until the discovery of the Dead Sea Scrolls, the only surviving manuscripts of Yovheliym
(Jubilees) were four complete Ge'ez texts dating to the 15th and 16th centuries, and several fragmentary
quotations in Greek, mainly found in a work by Epiphanius, but also found in others by Justin Martyr,
Origen, Diodorus of Tarsus, Isidore of Alexandria, Isidore of Seville, Eutychius of Alexandria, Yochanan
Malalas, George Syncellus, and George Kedrenos. There is also a preserved fragment of a Latin
translation of the Greek that contains about a quarter of the whole work. It is considered canonical in
the Ethiopian Orthodox Church, where it is known as the Book of Division (Ge'ez: Mets'hafe Kufale). The
Ethiopic texts, now numbering twenty-seven, are the primary basis for translations into English.
Passages in the texts of Yovheliym (Jubilees) that are directly parallel to verses in Genesis do not directly
reproduce either of the two surviving manuscript traditions. A further fragment in Aramiyth (Syriac) in
the British Museum, titled Names of the women of the patriarchs according to the Hebrew books called
Jubilees suggests that there once existed a Syriac translation. How much is missing can be guessed from
the Stichometry of Nicephorus, where 4300 stichoi or lines are attributed to The Cepher Yovheliym
(Jubilees). Between 1947 and 1956, approximately 15 Yovheliym scrolls were found in five caves at
Qumran, all written in Ivriyt. The large quantity of these manuscripts (more than for any biblical books
except for Psalms, Deuteronomy, Isaiah, Exodus, and Genesis, in descending order) indicates that
Jubilees was widely used at Qumran. A comparison of the Qumran texts with the Ethiopic version,
performed by James VanderKam, found that the Ethiopic was in most respects an accurate and literalistic
translation.

The Cepher Yovheliym (Jubilees) presents "the history of the division of the days of the Torah, of the
events of the years, the year-weeks, and the jubilees of the world" as secretly revealed to Mosheh by
YAHUAH while Mosheh was on Mount Ciynai for forty days and forty nights. The chronology given in
Jubilees is heptatic, based on multiples of seven; the Jubilee year is the Shabbath year that follows periods
of 49 years, seven 'year-weeks', into which all of time has been divided.

The Cepher Yashar (Jasher) is also set forth in this Eth CEPHER. The Cepher Yashar (Jasher) is mentioned
twice in the Tanakh: the first time at Yahusha (Joshua) 10:13 and the second time at Shemu’el Sheniy (2
Samuel) 1:18:

And the sun stood still, and the moon stayed, until the people had avenged themselves upon their
enemies. Is not this written in the Cepher of Yashar? So the sun stood still in the midst of heaven,
and hasted not to go down about a whole day.
Yahusha (Joshua) 10:13

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