S. Kent Brown, and Michael D. Rhodes in 2005. In 2009, an 1100-page volume by Jeffrey M. Bradshaw was published, titled In God's Image and Likeness, which contains a comprehensive commentary on Moses 1–6:12, and incorporates a wide range of scholarly perspectives and citations from ancient texts. The book features an extensive annotated bibliography on ancient sources and over a hundred relevant illustrations with detailed captions. In his master's thesis, Salvatore Cirillo cites and amplifies the arguments of D. Michael Quinn that the available evidence that Smith had access to published works related to 1 Enoch has moved "beyond probability—to fact." He concludes that there is no other explanation than this for the substantial similarities that he finds between the Book of Moses and the pseudepigraphal Enoch literature. However, reflecting on the "coincidence" of the appearance of the first English translation of 1 Enoch in 1821, just a few years before Smith received his Enoch revelations, Richard L. Bushman concludes: "It is scarcely conceivable that Joseph Smith knew of Laurence's Enoch translation." Perhaps even more significant is the fact that the principal themes of "Laurence’s 105 translated chapters do not resemble Joseph Smith’s Enoch in any obvious way." Apart from the shared prominence of the Son of Man motif in the 1 Enoch Book of the Parables and the Book of Moses and some common themes in Enoch's visions of Noah, the most striking resemblances to Smith's writings are found not in 1 Enoch, but in Enochic literature published after the Smith's death. As an impressive example of such post-mortem resemblances, Cirillo cites (but does not provide any explanation of provenance) for the Mahujah/Mahijah character in Qumran Book of the Giants and the Book of Moses. As an alternative explanation for the Mahujah/Mahijah name and role in the Book of Moses, Matthew Black formulated a hypothesis in a conversation reported by Mormon scholar Gordon C. Thomasson that "certain carefully clandestine groups had, up through the middle-ages, maintained, sub rosa, an esoteric religious tradition based in the writings of Enoch, at least into the time of and influencing Dante" and "that a member of one of the esoteric groups he had described previously must have survived into the 19th century, and hearing of Joseph Smith, must have brought the group’s Enoch texts to New York from Italy for the prophet to translate and publish." John L. Brooke claims that Sidney Rigdon,