Enoch (1 Enoch)

phere Rag Sper pani aurea rasa eae Bay hfeeltbee an yaa Sou aotiay Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http:www.archive.orgdetailscu31924067146773 3 1924 067 173 146 THE BOOK OF ENOCH OR 1 ENOCH TRANSLATED FROM THE EDITORS ETHIOPIC TEXT AND EDITED WITH THE INTRODUCTION NOTES AND INDEXES OF THE FIRST EDITION WHOLLY RECAST ENLARGED AND REWRITTEN TOGETHER WITH A REPRINT FROM THE EDITORS TEXT OF THE GREEK FRAGMENTS By R. H. CHARLES, D.Lirv., D.D. FELLOW OF MERTON COLLEGE FELLOW OF THE BRITISH ACADEMY OXFORD AT ‘THE CLARENDON PRESS 1912 HENRY FROWDE, M.A. PUBLISHER TO THE UNIVERSITY OF OXFORD LONDON, EDINBURGH, NEW YORK TORONTO AND MELBOURNE TO THE WARDEN AND FELLOWS OF MERTON COLLEGE PREFACE Tuts is not so much a second edition as a new book. A brief comparison of the first edition and the present work will make this clear even to the cursory reader. Alike in the translation and in the commentary it forms a vast advance on its predecessor. TI cannot claim to be satisfied with it even as it stands, and yet twenty additional years spent in Apocalyptic and Biblical studies have not, I would fain hope, been fruitless with regard to the present work. The translation in the first edition was made from Dillmanns edition of the Ethiopic text, which was based on five MSS. With a view to this translation the present editor emended and revised Dillmanns text in accordance with nine hitherto uncol- lated Ethiopic MSS. in the British Museum, and the Greek and Latin fragments which had just come to light, but notwith- standing every care he felt his work in this respect to be of a wholly provisional character. From the date of the publication of the first edition in 1893 he steadily made preparation for an edition of the Ethiopic text and of the Greek and Latin fragments. This text, which is exhaustive of existing textual materials in these languages, was published by the University Press in 1906, and from this text the present translation is made. A new and revolutionary feature in the translation is due to the editors discovery of the poetical structure of a considerable portion of the work. I call it revolutionary ; for such it proves to be in respect of the critical problems of the text. By its means the lost original of the text is not infrequently recovered, phrases and clauses recognized as obvious interpolations, and not a few lines restored to their original context, whose claims to a place in the text were hitherto ignored on the ground of the weakness of their textual attestation. During the past eighteen years the criticism of the book has made undoubted headway, and that, I am glad to say, mainly in the direction defined in the first edition. The idea of a Grund- schrift, which was accepted by most of the chief scholars in this field till its appearance, and to which I strove and not in vain to give the coup de grdce, is now universally abandoned. The critical advance made in the present volume is not of a revolu- vi Preface tionary character, but consists rather in a more detailed applica- tion of the principles of criticism pursued in the first edition. In my first edition I said that a knowledge of 1 Enoch was indispensable to N.T. students. The further study of Apocalyptic and Biblical literature, Jewish and Christian, in the score of years that have since elapsed, has convineed me still more fully of this fact. And I might add here that to the O.T. student it is likewise indispensable, if we would understand many of the problems underlying O.T. prophecy. To the biblical scholar and to the student of Jewish and Christian theology 1 Enoch is the most important Jewish work written between 200 B.c. and 100 a.p. For a short account of the book the reader should consult the Introduction, l. I cannot help expressing here my deep regret that Jewish scholars are still so backward in recognizing the value of this literature for their own history. Apocalyptic is the true child of Prophecy, and became its true representative to the Jews from the unhappy moment that the Law won an absolute autocracy in Judaism, and made the utterance of God-sent prophetic men impossible except through the medium of Pseudepigraphs, some of which, like Daniel, gained an entrance despite the Law into the O.T. Canon. It is true that eminent Jewish scholars in America and elsewhere have in part recognized the value of Apocalyptic literature, but, as a whole, Orthodox Judaism still confesses and still champions the one-sided Judaism, which came into being after the Fall of Jerusalem in 70 s.p., a Judaism lopped in the main of its spiritual and prophetic side and given over all but wholly to a legalistic conception of religion. It is not strange that since that disastrous period Judaism became to a great extent a barren faith, and lost its leadership in the spiritual things of the world. I cannot close this Preface without recording my deep obliga- tions to the officials of the University Press for the skill, care and expedition with which they have carried this work through; and likewise acknowledging the very helpful service rendered to me by a promising scholar, the Rev. A. L. Davies, in the correction of proofs, the verification of references, and at times the acquisition of fresh materials. 24 BarDwELu Roap, OxForp. June 1, 1912. CONTENTS PAGE GENERAL INTRODUCTION . ix-cx 1. Short Account of the Book ix-xii 2. The Title xii-xiii 3. Its Canonicity 7 : k xiii-xiv 4, The Greek Versions, Editions of these Versions r xiv-xvi 5. The Relations of the G and G to each other and to E (the Ethiopic Version) . . . xvii-xix 6. The Latin Version and Quotations . xix-xx 7. The Ethiopic Version . xx-xxi 8. Ethiopic MSS. Relation of the Bthiopic MSS. xxi-xxvii 9. Editions of the pee, Version xxvii-xxix 10. Translations . XXIX-XXX 11. Critical Inquiries. m : . xxx-xlvi 12. The Different Blameaea inl risa, f xlvi-lii 13. Characteristics and Dates of the Different Elements lii-lvi 14. The Poetical Element in 1 Enoch lvi 15. Original Language of Chapters 6-36 Ay amaic ; of Chapters 1-5, 37-104Hebrew Ivii-Ixx 16. The Influence of 1 Enoch on Jewish Gitertice lxx-Ixxix 17. The Hebrew Book of Enoch . 5 – . Ixxix-lxxxi 18. The Influence of 1 Enoch on Patristic Lemme Ixxxi-xev 19. The Influence of 1 Enoch on the New Testament . xev-ciii 20. Theology cili-ex Tor Book or Enocu.SpeciaL Inrropuctions, TRANS- LATION, CRITICAL AND IixEGErIcAL NoTES 1-272 Secrion I (chapters i-xxxvi) : : 1-63 IntTropuction.A. Critical Structure nme Dates, B. Relation of this Section to (a) 72-82; (b) 83-90; ae 91-104. C. The Problem and its Solution r 1-4 TRANSLATION AND CRITICAL AND Henecuiiur Notes 4-63 Section II.Tue PaRaBLeEs (chapters xxxvii-Ixxi) 64-146 Intropuction.A. Critical Structure. B. Relation of 87-7 1 to the rest of the Book. C. The Date. D. The Problem and its Solution i 5 i . 64-68 TRANSLATION AND Chines AND Hunotitedt: Narn 69-146 Section III.TxHeE Book orf THE CouRSES OF THE HEAVENLY Lumt- NARIES (chapters Ixxii-lxxxii) . 147-178 Inrropuction.A. Its Critical Structure ae Object. B. Its Independence of 1-36. C. Its Calendar and the Knowledge therein implied . 147-150 TRANSLATION AND CRITICAL AND Rxageuieie Nomis 151-178 vill Contents PAGE Srcrion IV.TuE Drean-Vistons (chapters lxxxiii-xc) : 179-217 Intropuction.A. Critical Structure. B, Relation of this Section to (a) 1-36; (b) 91-104. C. The Date. D. The Problem and its Solution : 3 . 179-182 TRANSLATION AND CRITICAL AND Hesuntioan Norns 182-217 Section V (chapters xci-civ) : 218-272 IntroDuction.A, Critical Str siatipies B. Relation of 91-104 to (a) 1-36; (b) 83-90. C. Authorship and Date. D. The Problem win its Solution . 218-223 TRANSLATION AND CRITICAL AND averiend Novae 224-272 Appenpix I,Tue Gizen GRreEk FRAGMENT (i-xxxii) AND THE GREEK FRAGMENTS PRESERVED IN SYNCELLUS CHRONOGRAPHIA . : z ab’) BiBros Evax Tob dikatov. Origen, De Princ. i, 8. 8 In Enoch libro: iv. 85 in libro suo Enoch ita ait, Hilary, Comment. in Ps, cxxxii. 3 Fertur id de quo etiam nescio cuius liber exstat. Jerome, De Viris illustr. iv De libro Enoch qui apocryphus est, Syncellus, op. cit. 1. 60 os v TH BIBAw adtod “Evay perar. But this title may refer merely to one of the books of Enoch, and so come under 2. 3. Words of Enoch, This title has the oldest external attesta- tion. Jub, 211 For thus I have found it written in the books of my forefathers and in the words of Enoch, and in the words of Noah. T. Benj. ix. 1 d Aoyiwy ( Adywv B-d) EvOyx Tod dixatov. This title finds some justification in 1 Enoch 11 Words of the blessing of Enoch; 14! book of the words of righteousness . 4, Writing of Enoch: T. Lev. xiv. 1 (8 A) yvwv and ypapijs “Evdy. See also in T. Sim. v. 4, T. Naph. iv. 1. Tertullian, De Cudtu Fem. i. 8 Scio scripturam Enoch .. . cum Enoch eadem scriptura etiam de domino praedicarit . 3. Irs Canontciry, The citations of Enoch by the Testaments of the Twelve Patriarchs and by the Book of Jubilees show that at the close XIV The Book of Enoch of the second century B.c., and during the first century B.c., this book was regarded in certain circles as inspired. When we come down to the first century a.p., we find that it is recognized as Scripture by Jude, See under 2, 1. In the next century this recognition is given amply in the Ep. Barnabas xvi. 5 dyer yap 7 yeadyn; by Athenagoras, Legatio pro Christianis 24 rots mpopiras exmepavytat (referring to Enoch); in the third cen- tury by Clem. Alex. Helog. Prophet. ii, see 2, 1; by Irenaeus iv. 6. 12 Enoch … placens Deo . . . legatione ad angelos fungebatur; by Tertullian, De Cultu Fem. i. 8, De Idol. xv, see 2,1; by Zosimus of Panopolis, quoted in Syncellus (Dind. i. 24) rodro ody Epacay ai dpyaia kal ai Oetar ypapat, dte ayyedot tives eneOtynoay tov yvaky. After the third century the Book of Enoch fell into discredit and gradually passed out of circulation. 4. Tue Greex Versions. Eprtions or THESE VERSIONS. The Greek Versions have only in part been preserved. Chap- ters 1-328 and 19-21 in a duplicate form were discovered in 1886-1887 at Akhmim by the Mission Archologique Frangaise at Cairo, and published by M. Bouriant in 1892. These are designated as Ge, and Gs! and G? in the case of the duplicate passage. Large fragments have been preserved in Syncellus, namely 6-10″ 158-161, and 8-9! in a duplicate form. These are designated as G and G!, G in the case of the duplicate passage. The chief literature on these fragments is as follows : Bouriant, Fragments grecs du livre Enoch. Mmoires publis par les membres de la Mission arehologique frangaise au Cuire, tom. ix, pp. 91-186, 1892. This is praiseworthy as a first edition, but the text is disfigured by many errors. LEvangile et ? Apocalypse de Pierre avec le texte gree du livre Enoch. Texte publi en fac-simil par Vhliogravure apres les photographies du manuserit de Gizeh. Paris, 1893. Dillmann, Sitzungsberichte d. kgl. Preuss. Akademie d. Wissen- schaften zu Berlin, 1892, li-liii, pp. 1039-1054, 1079-1092, Introduction XV These studies are of course good, and several of this scholars suggestions are excellent. In his comparison of the Ethiopic and Greek Versions he had the benefit of having collations of qtu before him. These gave him no inconsiderable advantage in dealing with the problems before him, though his article takes cognizance of only a limited number of readings where these MSS. furnish a superior text. Lods, Le Livre d Hnoch, Fragments grecs dcouverts Akhmin, publis avec les variantes du texte Ethiopien, traduits et annots. Paris, 1892. Lods contribution is learned, scholarly, and judicious, but as he had the misfortune to base his work on the corrupt text published by Dillmann in 1851, a large portion of his conclusions was vitiated from the outset. Charles, Z2e Book of Enoch, pp. 318-370. Oxford, 1893. In this work I attempted an exhaustive comparison of the Greek and Ethiopic texts, and carried the criticism of the materials several stages beyond previous scholars in this department. Swete, Zhe Old Testament in Greek, vol. 11I. Radermacher, Das Buch Henoch, herausgegeben . . . von J. Hemming und L. Radermacher, pp. 18-60, 118-114. Leipzig, 1901. This text, on the whole, is well edited and forms an advance on preceding editions. But, unless I am greatly mis- taken, Dr. Radermacher is not a Semitic scholar, This deficiency in his equipment proved a sore handicap in the task he undertook. How is a purely classical scholar to edit a Greek text which is Greek in vocabulary, but largely Semitic in idiom? To show that our text is of this character it will be sufficient to adduce the following passages: 22 of any Tob toatos ev adre (in. …. Ws) in which there is the spring of water. 17) v of ovres exel yiyvovra. (DY… We) where the dwellers become. Here, it is true, xe? could be taken with of dvtes. 82 ob eoOiovow dylov Tob Kapmod atrod (,… WN wp) whose holy fruit they eat. The editors failure to recognize this idiom in 16! has led. him to emend the text in such a way as to obliterate wholly its original form. The unemended text runs: amd fypas … . Oavdrov ap av ra xvl The Book of Enoch This nvedpata exmopevdueva ex THs Woxis THs sTapKos avTav. Semitic construction is supported by E though in a in a slightly corrupted form. Hence it must be preserved, though as I pointed out in 1893, there is according to E the loss of ty ywydvrov before af dv. This very phrase, moreover, Tay ytydvrwy is found in G, though this version inserts after it a gloss (?) containing the names of the three orders of giants as they are given in the Targum of Jonathan on Gen. 61-4 The text and notes are accurately edited, but there are some errors. In v. 6 Radermacher reads of duiavro. as an emendation of the corrupt reading which he says is aya rou and not apaptnro:, as Bouriant and Lods stated. Bouriant and Lods were certainly wrong, and Dillmanns edition and mine, which were necessarily based on the work of these scholars, shared in their error. The autotype reproduction of the text was not published till after the issue of these editions. But if Bouriant and Lods deciphered the MS. wrongly, so also has Radermacher. It reads ayaprou. The p is partially obliterated, but it is unmistakable in the photographic reproduction of the MS. Hence we might possibly emend apaprot into dvapdapryrot, but certainly not into dulavro.. Notwithstanding, this forms a serviceable edition of the Greek. Another fragment is found in a Vatican Greek MS., No. 1809, written in tachygraphic characters. This was published by Mai, Patrum Nova Bibliotheca, tom, ii, and deciphered by Gildemeister in the ZDAG., 1855, pp. 621-624, and studied afresh by von Gebhardt in Merx Archiv, ii. 248, 1872. Besides the above, references to or Greek quotations explicitly or implicitly from Enoch are found in the Ly. of Barnabas (see iv. 8; xvi. 4, 6) ; Justin Martyr, Apol. 11.5; Athenagoras in his IpeoBela, x; Clement Alex., Belogae Prophet. iii. 456 (ed. Dindorf) ; iii, 474; Strom. tii. 9; Origen, Contra Celsum, v. 52, 54; In Toannem, vi. 25 (Lommatzsch, i. 241); Clementine Homilies, viii. 12. Since these last afford but slight help in correcting the text, we shall do no more here than refer to Lawlors article on this subject in the Journal of Philology, xxv. 164-225, 1897. 1 I have given the idiom in Hebrew, though the original was in Aramaic, Introduction Xvi 5. Tue Revations or THe G anp GS TO BACH OTHER AND To E (raz Eraiortc Version). (a) G more original than G9. These two fragments are closely related and yet exhibit marks of independence. They are closely related, and probably go back to the same Greek transla- tion of the Aramaic text, since they present in so many passages identically the same text. On the other hand G has in several passages a different and undoubtedly better order of text. Thus Gs rightly places 72-5 of G (or rather its equivalent of 73-5) after 8 of Ge. For manifestly 74? 81-8 precede 73, Thus it alone preserves the original order. The angels went in to the daughters of men, who bare to them three classes of giants. And the angels taught their women sorceries and incantations (74), Then follows a detailed account of the art, which each of the leading twenty angels taught mankind. And after this the giants turned against men and began to devour their flesh (Gs 81-3 Gs 8t-3 73-5), It will be observed that in 8 G is very defective compared with G in the list of the offices of the various angels. The additional elements in G here could not have been written by a Greek, for in every instance the office constitutes when translated into Aramaic a play on the name of the angel who discharges the office. Similarly in 67 the order of the names of the angels is different and G is here preferable to Ge E, Again, 8 of G has preserved in all probability a more original text than GE. For it is natural that the substance of the prayer of men as they were slain by the giants should be given when it is first referred to in 84, Here, indeed, G presents a duplicate text, and both texts give the prayer in question. Gs E, on the other hand, do not give the words of the prayer till 9, when the angels are presenting it before God. G in Semitic fashion gives the prayer ix extenso here also, Again the addi- tional clauses (sopevov xtA.) in G 10 belong most probably to the original work but have been lost in GE, see note on 10?. The same is true of the addition in G 9 with its peculiar diction, as is clear from a comparison of 10 1. 1870 b XVili The Book of Enoch Finally G preserves several right readings over against Ge E. Thus dfcov in 104 where Gs E corruptly read d7Awcor, cataxplOn in 10 where Ge E read xaraxavoby. Cp. also 107. (4) Relations of G and G9 to LZ. Even the most superficial study makes it clear that E and Ge are more closely related than E and G or Gt and Gs. Indeed the evidence makes it clear that E was translated from a MS. which was also the parent or ancestor of GI. This follows from the fact that the same corruptions appear in GSE over against true readings in G where this exists. Thus they both give impossible readings in 10 tzd- tagav (G etzov); 10! dijdwooy (G8 djoov); 10! txataxavedy (G karaxptO); 148 e0optBagov (a mistranslation of the Aramaic original) Ge; 1418 topos (G8. E dads) (corrupt for dpacis ) ; 15 tavwrpwv (G avOpdmwv) ; 18 tBasrd(ovras v vepdry ; 224 Tmoincav for erouInoay ; 25 Fels Conv; 28 tard Tay omeppa- tov. In 9 all the authorities are corrupt, but G E agree closely. On the other hand preserves certain original readings lost by G9 and vice versa. Thus E G rightly add atrots after yervnOnoar in 6! and read Bacirebs tv BactAevdvrwy in 9 where G reads B. tv aidvwv, and rdvtov thy ovciav in 9 where G2 reads racav tr. eovclay, and attest v rais nrelars in 98 and eds GAAjAous avtpy ets avtovs in 10, which Gs in both cases omits. More- over, in 9″ the corruption in K ra els adtovs (for as abtovs so Gs) is easy of correction, whereas G offers the corrupt atas. In the following passages G9 omits clauses and passages preserved ty E. Thus it omits by hmt. clauses in 91 101 123 14 15? 18, and without any such intelligible ground 2, all 8 and 4 except six words, words and clauses in 6! 98 110 19, 20 1414 1548 162 19? 2258 241,2 271. On the other hand omits words and clauses preserved by GY in 149 51, 8 101 2 137 1425 151 208 22 5 261, Naturally G and E have severally developed corruptions which it is generally possible to emend in either case by the help of the other. In the following passages E presupposes 600 pera for duodyrat in 5; ra pera adrd for pradda in 81; avayw for davayv in 18; Introduction xix pvotypiou for pupimy in 181; es eipyvata for eis ceipyvas in 19? ; Aa for xam in 20; Kkotdor for kado in 22. Corruptions of Gs will be found in the following passages: 1 5 8 9 51 68 94 5 1019 131 146) 8,18, 15, 18,19 158,9 163 173 7 184711 2710 995, 6,9 932 248 267 31. (c) From the above facts it follows that G9 aud EB spring from a comimon ancestor which we may designate x, and that this w and G proceed ultimately from the same original, the first Greek trausla- tiow of the Book of Enoch” Hence the genealogy of the above documents might be represented as follows : Original Greek Translation from the Semitic 6. Tue Latin Version anpd Quorarions. The Latin Fragment, which constitutes a very imperfect reproduction of 106’18, was discovered in 1893 in the British Museum by Dr. James, the present Provost of Kings College, Cambridge, and most kindly placed at my service for publication in my edition of 1 Hvoch in 1893. In the same year he issued it in the Cambridge Texts and Studies 11, No. 8, Apocrypha Lnecdola, pp. 146-150. The text has suffered from additions, omissions, and corruptions, and is very seldom a literal rendering of the original for many words together. Notwithstanding, it makes some contribution to the formation of a better text of 106. This MS. further may point to a Latin translation, or at least to a partially completed Latin translation of Enoch ; for (1) oceurring in the midst of original Latin treatises it appears to have been found in Latin by the collector or scribe of these 1 This conclusion hardly seems adequate to explain all the phenomena mentioned on pp. xvii-xix. These postulate not only the occurrence of duplicate renderings in the Greek translation, but most probably also the occurrence of variants in the Hebrew original. b2 KX The Book of Enoch treatises. (2) It has suffered much in the course of tradition, and may, therefore, go back to a date when the Book of Enoch was not reprobated generally, and when a Latin translation would have been acceptable. (8) It does not show signs of being an excerpt from a collection of excerpts, such as we find in the Greek fragment of Enoch, 892-9; but standing as it does without any introductory note or explanation, it looks as if it had been drawn directly from at least a larger Latin fragment of Enoch. It is possible that the absurd statement with which the frag- ment opens[Cum esset Lamech annorum tricentorum quin- quaginta] natus est ei filiusoriginally referred to Methuselah, who was 355 years old when Noah was born according to the LXX Chronology. E speaks here of Methuselah taking a wife for his son Lamech and of a son being born to him. Latin Quotations. These have been collected most fully by Dr. Lawlor in his article in the Journal of Classical Philology, xxv. 164-225. 7. Tuu Evniopic Version, The Ethiopic Version has been preserved in twenty-nine MSS. of which fifteen are to be fuund in England, eight in France, four in Germany, one in Italy, and one in America. Of these MSS. there are only three of which my knowledge is indirect and slight, but not yet too slight to enable me to estimate their value and their affinities with the other MSS. These MSS. are p and z, 42. OF these z indeed was most kindly lent to the Bodleian Library for my use, but unhappily I was absent part of the time of its sojourn there, and whilst I was present the officials of the Bodleian did not notify me of its arrival. 2 is of no account as it is merely an exact transcript of 4. Next as regards p, this MS. formerly belonged to Lord Crawford, and was lent by him to the editor of the German edition of the Ethiopic text of Enoch which appeared in 1901, but since that date this MS. passed into the hands of a lady, who refused to lend it or any other MS. in her possession to the Bodleian Introduction XX1 Library for the use of English editors. Of the remaining MSS I have directly examined twenty-two, i.e. g,gmqtu, abfhikino, and suvwy a,b. Of these I photographed thirteen, 1.e. g,ymqtu, Shikino. Five others, i.e. aby,a,4, I had no need to photograph, as the owners of ,a, most kindly put these MSS. at my service for the space of two years, while aby were always at hand for consultation in the Bodleian, to which y had been lent for that purpose by the Munich Library. Of the Abbadian MSS. rsvw I made collations on a number of test passages while at Abbadia. These readings are appended in foot-notes on these MSS. in the following list, and are sufficient to show the affinities of these MSS. amongst MSS. of the second class. Finally, as regards cedex I have used Dillmanns collation of ede and a photograph of w which I procured from the Vatican. Thus for the construc- tion of the present text I have had at my service photographs of fourteen MSS. y,9mqtu, the constant use of the five MSS. aby a,b, Dillmanns collations of ede, Flemmings collation of p (which I have used sparingly)in all twenty-three MSS. Four other MSS. 7s vw I have collated sufficiently to determine their character. Of the remaining MS. 1081, and is found in foll. 168a- 177 of g. It is inserted between the last word and the last but one of 918. It is written by the same scribe, but the text though belonging to the best type differs from g. h. Brit. Mus. Orient. 484 (Wright, No. 7). 3 cols. of 50 or 51 lines. 18th cent. Enoch (108 chapters), Octateuch, Jeremiah, Daniel, Ezekiel, 1-4 Ezra, Tobit, Judith, Esther, Sirach. . Brit. Mus. Orient. 486 (Wright, No. 8). 3 cols. of 29 lines, 18th cent. Chapters 1-60 missing. Nos. of remaining chapters erase. Enoch, Samuel, Kings, Jeremiah, Sirach. k, Brit. Mus. Orient. 490 (Wright, No. 12). 3 cols. of 30 lines. 18th cent. Enoch (107 chapters), Job, Daniel, 1 Ezra, Isaiah, 12 Minor Prophets. !, Brit, Mus. 24990 (Wright, No. 13). 3 cols. of 31 lines. 18th cent, Enoch (divided into chapters, but no numbers supplied), Job, Books ascribed to Solomon. Isaiah, 12 Minor Prophets, Daniel. m. Brit. Mus, Orient. 491 (Wright. No. 15). 219 foll. 40 x 32 em. 3 cols. of 27 lines. 18th cent. Enoch (without. division into chapters), Job, 12 Minor Prophets, Tobit, Judith, Esther, Maccabees. Introduction xxill . Brit. Mus. Orient. 492 (Wright, No. 16). 3 cols. of 30 lines. 18th cent. Enoch (87 chapters), Books ascribed to Solomon, Jeremiah, 1 Ezra, Canticles, Sirach, Judith, Esther, Tobit. . Brit. Mus. Orient. 499 (Wright, No. 23). 3 cols. of 31 lines. 18th cent. Sirach, Daniel, Enoch (106 chapters), Isaiah, 12 Minor Prophets. . Formerly in the possession of Lord Crawfordnow in the Rylands Collection. 67 foll. 39×33 cm. 8 cols. 17th cent. Enoch and other books. . Berlin MS. Peterm. IJ. Nachtr. No. 29 (Dillmanns Cat. 1). 167 foll. 17×14 cm. 2 cols. of 13 to 14 lines. 16th cent, Without division into chapters. Enoch only. , Abbadianus 16 (vid. Cat. raison. de mss. thiop. appartenant A. d Abbadie, Paris, 1859). 19th cent. Enoch (77 chapters) and other works. This is a poor MS., but it exhibits a few good readings.? s; Abbadianus 30. 18th cent. Enoch and other works. This is a poor MS., but has some notably good readings.! . Abbadianus 35. 40x 35cm. 3 cols. of 38 to 39 lines. 17th cent. There are many erasures and corrections and marginal notes. The latter belong to the later type of text, and are designated as t. The division into chapters is marked in the margin on the first few folios. Enoch, Job, Samuel I and II, Kings, Chronicles, Books ascribed to Solomon, Prophets, Sirach, 1-4 Ezra, Tobit, Judith. Esther. . Abbadianus 55. 191 foll. 51×39 cm. 3 cols. of 48 to 50 lines. Possibly as early as the 15th cent. Enoch (without division into chapters) and other works. Text of Enoch much abbreviated after chapter 83. . Abbadianus 99. 70 foll. 23 X 17 cm. 2 cols. 19th cent. Copy made for M. dAbbadie from a MS. in high estimation among the native scholars. This MS. has all the bad charac- teristics of the later type of text, but has some excellent readings. Enoch only! . Abbadianus 197. 157 foll. 26X23 cm. 3 cols. of 29 lines. 17th or 18th cent. Enoch (98 chapters) and other works.? 1 For further descriptions see my Ethiopic Text, Introd. p. xx. 2 See my Ethiopic Text, p. xxi. XXIV The Book of Enoch x. Vatican MS. 71 (ef. Mai, Script. veterum nova collectio, Romae, 1831, T. v. 2, p. 100). 27 foll. 3 cols. of 32 lines. 17th cent. Enoch only. 98 chapters. y. Munich MS. 30. 61 foll. 25×15 cm. 2 cols. of 20 to 28 lines. 17th cent. Division into chapters only at the beginning. Enoch only. z. Paris MS. 50 (see Zotenbergs Cat.). 17th cent. Enoch (division into chapters only at the beginning) and other works. wz. Paris MS. 49. 18th cent. Copy of 6. a. Garrett MS. 17x12cm. 2 cols. of 22 lines. 19th or end of 18th cent. Enoch only. 1D. Westenholz MS. 71 foll., of which first and last two are empty. 2 cols. of 24 lines. 18th cent. 106 chapters. Enoch only. Retations or tur Erniopic MSS. (a) Two forms of text, a, 8, of which B is late and secondary. There are two forms of the Ethiopic text. The first is represented by 7,9mqtu (and in some degree by ), which we shall hence- forth designate by a, and the second, which owes its origin to the labours of native scholars of the sixteenth and seventeenth centuries, by all the remaining MSS., i.e. 8. The result of these labours has been on the whole disastrous ; for these scholars had neither the knowledge of the subject-matter nor yet critical materials to guide them as to the form of the text. Hence in nearly every instance where they have departed from the original unrevised text they have done so to the detriment of the book. But it is not to be inferred from the above that a always represents one type of text and 8 another type opposed to the former ; for the attestation of neither group is wholly uniform, as each group is divided within itself. This statement holds true ina much greater degree of a. Indeed, the cases are compara- tively few where a differs as a whole from p, Fifty readings out of fifty-one which any editor must adopt will have the support of one MS, singly as g, 1, g, , u, or of groups such as I,99, 94,9″, gm, gmt, gmu, e., and the fifty-first time of Introduction XXV the undivided a, For instances of the latter see 19 (note 23), 8! (note 34), 10 (note 36), 10!8 (note 28), 10! (note 7), 10? (note 48), 15 (note 24).1 Moreover, when the attestation of a is divided, the individual or group of a attesting the right reading will often have the support of 8 or of groups within 8. The above facts serve to prove that the recension was not the work of a few years, but was rather a process which culminated in such a teat as we find in B, but particularly in the MS. v. (2) B or groups in B sometimes preserve the original texts, Again it is noteworthy that in a limited number of cases 8 preserves the original text where a is secondary.? (c) The character and affinities of the chief MSS. g. Of the MSS. of a, g is decidedly the best all-round MS. This does not mean that it has more unique and right readings than any other MS. of the older type of text, but that when all the good points of the various MSS. are summed up, g comes out an easy first. In the first thirty-two chapters g alone attests the right reading in 64 (note 37),1 173 (note 27), 187 (note 33), 21 (note 8), 28 (note 11). In 89″ (note 4) it has only the support of 2, the best of the second class MSS. This MS. has been made the basis, so far as any single MS. can, of my text. It exhibits much strange orthography and bad grammar, and many corruptions. Notwithstanding it is by far the best repre- sentative we have of the ancient text. It was this MS. together with m that I used when emending Dillmanns text for my translation and commentary which appeared in 1898. ig: This MS., which has already been described, shows certain idiosyncrasies in 103-!5, where it uses the first person over against the third in the other MSS. Outside this chapter it agrees in turn with g, m, g, , v or with combinations of these or with one or more of these combined with , but it is most nearly related to g. m. This MS. is in some respects the weakest of the older 1 The references enclosed in brackets are to the critical notes in my edition of the Ethiopic text, 1906, 2 See further my Ethiopic Text, p. xxii. XXV1 The Book of Enoch group. It attaches itself so closely to y that we must assume its having come under its influence. This fact becomes of importance when we come to chapters 976-108″, where we have both g and ,g. In the vast majority of its unique readings 4 18 unaccompanied by m. Yet somehow i has been influenced by the readings both of g and ,y. In 10? (note 33)” and 174 (nate 36) it alone attests the primitive text, in 7 (note 9) alone with , and in 15″ (note 21) with Jay. q. Though teeming with every form of error incident to the transmission of a text in the way of additions, corruptions, and omissions, this MS. contains a larger number of unique original readings than any other used in our text. Thus it alone preserves the original text in 9 (note 21),’ 10 (note 16), 14? (note 39), 212 (note 24), 229 (note 25), 242 (note 41), 26 (note 33), 274 (note 47), 824 (note 31). It approximates more closely to g,gm than to m, 4, This is a most interesting MS.,? as it gives the older type of reading in the text and the later either over erasures or above the line or in the margin, with the rejected words in the text bracketed. The corrector has rot done his work thorcughly. Accordingly many of the older readings remain untouched. The work of erasing has been so frequently perfunctory that it is generally possible to decipher the original text. Moreover, in some cases the correction represents a return to the older text. Cf. 1 (note 5).1 As yjgm are closely connected, so are 7 and w. is the least original of the MSS. of the first class. Thus it is hardly ever right alone. For one instance in the first thirty-two chapters see 10! (note 3). The references enclosed in brackets are to the critical notes in my edition of the Ethiopic text, 1906. This MS. is notable also from the fact that for the Books of Samuel and Kings it alone exhibits a third type of text diverging from the two types of text in circulation in Abyssinia, These were the first and primitive type of text and the later or Vulgate. Where this MS. diverges from these two classes of text it repeatedly agrees with the Hebrew (Massoretic) text. Subsequently a corrector worked over this MS, and erased readings belonging to the first class, as well as those peculiar to this MS. which were derived from the Hebrew, and substituted readings of the second or Vulgate type. Introduction XXvil wu. This MS. would form a good third to g and g but that it is so imperfect after chapter 83, for nearly one-seventh of the entire book is omitted in the course of 83-108. These omissions are made in the most capricious way. Sometimes words, sometimes phrases, sometimes whole sentences and para- graphs are excised to the entire destruction of the sense, Not- withstanding as w is a valuable MS. I have most faithfully recorded all its omissions and changes, In chapters 1-32 it alone preserves the true text in 3 (note 23),) 4 (note 33), 217 (note 40). n. Of MSS. of the second class is by far the best. Indeed, though in the main embodying the second type of text, it attests more unique and original readings in chapters 1-32 than m or or uv. Thus it stands alone in giving the original text in 9″ (note 15),! 10 (note 37), 107 (note 21), 22 (note 29) (?), Alone of MSS. of the second class it gives along with various MSS. of the first class the true text as in 1 (note 18),! 147! (note 10), 257 (note 19), 89 (note 4), e. Thus x exhibits the characteristics of both types of text. 9, Eprrioxs or THE Eruropic Verstoy, Laurence, Libri Enoch Versio Aethiopica, Oxoniae, 1838. This text was issued simply as a transcript of a, one of the MSS. brought to Europe by Bruce, the great Abyssinian traveller, in 1773. The transcription is not very accurate in the early chapters, though the errors are as a rule easy to correct. In chapters 5-10 there are ten; most of these have passed over into Dillmanns Apparatus Criticus, and from Dillmanns to Flemmings. As the text advances it becomes more accurate, so that I found its citation by Dillmann to be sufficiently trust- worthy for use in the present edition. Dillmann, Liber Henoch, Aethiopice, ad quinque codieum jidem editus, cum variis lectionibus. Lipsiae, 1851. This edition was based on five MSS., adede. No further work on the Ethiopic 1 The references enclosed in brackets are to the critical notes in my edition of the Ethiopic text, 1906. XXVili The Book of Enoch text appeared till 1892, when Dillmann (Sitzwngsberichte d. kgl. Preuss, Akad, d. Wiss, zu Berlin, 1892, li-liti, pp. 1039-1054, 1079-1092) published some variants from three MSS. on the first thirty-two chapters of Enoch in connexion with his edition of the fragmentary Greek Version. Charles, The Book of Enoch translated from Professor Dillmanns Ethiopie Text emended and revised im accordance with hitherto ancollated MSS, and with the Gizeh and other Greek and Latin Fragments, Oxford, 1893. This translation was based on a drastic revision of Dillmanns text. Ten new MSS., which belong to the British Museum, were used, three of them, 9 ,g 7, being of primary importance, and seven, 47420, being of only secondary. Of these MSS. I collated m,fhikno on about three hundred passages; but g,g I collated throughout, on the whole accurately, but defectively, as I now find, in a relatively small number of passages. Flemming, Das Bueh Henoch: dethiopischer Text herausgegeben von Joh. Flemming ( Texte und Untersuchungen, Neue Folge, VII. i). Leipzig, 1902. Dr. Flemmings text is based on fifteen MSS., abedeg gmpqtuvwy. Of these six belong to the first class, g,gmqtw, and the rest to the second class, This editor has been at no little pains in the preparation of his text. Thus he has himself collated ym pqy. His knowledge of u he owes to photographs taken by Professor Meyer in France, and of vw to collations of the same scholar. It was a fatal error on Dr, Flemmings part that he did not photograph g m q, or, at all events, revise his collations of them. Flemmings text naturally constitutes an immeasurable advance on that of Dillmann, and a considerable advance on Dillmanns text as emended in my commentary in 1893. With the help of the three new first-class MSS., qtu, this editor was able to point out a few passages where I followed mere idiosyncrasies of g, and also some others where I preferred the less trustworthy of the two texts y ,g in chapters 9710819, On the whole, Flemmings text is good, as might be expected from so excellent an Ethiopic scholar, and several of his sugges- Introduction XX1X tions have been accepted in the present edition, On close examination, however, Flemmings edition proves unsatisfactory from its frequent inaccuracy in the collation of the MSS. generally, and its inadequate collation of the first-class MSS. In my review of this edition in the American Journal of Theology, pp. 689-703, 1903, I have summed up its serious shortcomings under the following heads : (i) Inaccurate and defective collation of the MSS.; (ii) The adoption of inferior readings into the teat where the MSS. evidence for the true text is incontrovertible, Flemmings treatment of the great Berlin MS. q on chapters 10-32 will exemplify his method in dealing with the other MSS. In six passages in these chapters g alone amongst the Ethiopic MSS. preserves the true text of E, as is proved by G. Yet in two of them, 21? (note 24),! 24 (note 41), is not collated at all, and in the remaining four, 1011 (note 16), 141 (note 39), 22 (note 25), 82 (note 31), the reading of is relegated to the notes, and the wrong reading adopted. In 107 (note 21) practically gives the original text (which is preserved by x alone), but the corrupt text is adopted by this editor. (iii) Corrupt passages are left in the teat without any attempt to emend them or even to call attention to their viciousness, (iv) Divergencies between G and E are left unexplained. (v) Practically no use is made of the Semitic background for purposes of emendation. Notwithstanding the above shortcomings, Dr. Flemmings edition is deserving of the gratitude of Orientalists, as it con- stitutes a vast advance on that of Dillmann, and forms on the whole a serviceable work for students generally. Charles, The Ethiopic Version of the Book of Enoch, edited from twenty-three MSS. together with the fragmentary Greek and Latin Versions, 1906. 10. TRansiations. Laurence, The Book of Enoch, an apocryphal production, now first translated from an Ethiopic MS. in the Bodleian Library, Oxford, 1821. 1 The references enclosed in brackets are to the critical notes in my edition of the Ethiopic text, 1906. XXX The Book of Enoch Horruann (A.G,), Das Buch Henoch in vollstdndiger Ubersetzung mit fortlaufendem Commentar, ausfihrlicher Hinleitung und erldu- ternden Excursen, 2 vols., Jena, 1833-1838. Ditimany, Das Buch Henoch tibersetzt und erklart, Leipzig, 1853. (See below under 11, Critical Inquiries.) Scnoppr, Le Book of Enoch translated with Introduction and Notes, Andover, 1882. Cuarues, Zhe Book of Enoch translated from Dillmanws Ethiopic Teal, emended and revised in accordance with hitherto uncollated Ethiopie MSS. and with the Gizeh and other Greek and Latin Frag- ments, Oxford, 1898. Brrr, in Kautzschs Die Apokryphen und Pseudepigraphen des Allen Testaments, Tabingen, 1900, u. 286-310. Firumine and Rapermacuer, Das Buch Henoch herausgegeben im cLuftrage der Kirchenvter-Commission der Kniglich Preussischen lhademie der Wissenschaften, Leipzig, 1901. Manin, Le Livre ? Hnoch traduit sur le tevte ehiopien, Paris, 1906, S ll. Critica, Inquirizs. I had intended to give a critical history of all the work done on Enoch since 1850, and had collected almost sufficient materials for that purpose, when I found that my space would not permit of such a large addition to the book. TI shall therefore content myself with enumerating these inquiries and adding occasional notes. Litckn, Minleilung in die Offenbarung des Johaunes (2nd ed. 1852), pp. 89-144: 1071-1073. Licke regards the book as consisting of two parts; the first embraces 1-85 71-105, written at the beginning of the Maccabaean revolt (p. 142), or, according to his later view, in the reign of J. Hyrcanus (p. 1072); the second consists of the Parables and was written in the early years of Herod the Great (p. 142). 597-14 and 64-671 are interpolations of an uncertain date. In his first edition Liicke maintained the Christian authorship of the whole book. Introduction XXX1 Hormann (J. Chr. K.), Ueber die Entstehungszeit des Buch Henoch (Zeitschr. D. M. G. vi. 1852, pp. 87-91); Schriftbeweis (2nd ed.), 1. 420-423 ; Die heil. Schrift N. 7s zusammenhdngend untersucht, vii, 2, pp. 205 sqq. Hofmann regards Enoch as the work of a Christian writer of the second century a.p. His chief contribution to the understanding of Enoch is his correct: inter- pretation of the seventy shepherds in 89-90. Ditimany, Das Buch Henoch iibersetzt und erklrt, Leipzig, 1853. This edition at once displaced the two that preceded it, corrected their many ungrammatical renderings, and furnished an excellent translation of a text based on five MSS. So much, however, has been done in the criticism of Enoch since 1858 that the need of a new edition was imperatively needed alike in respect of the text, translation, interpretation, and criticism of the book. As for the translation some of the renderings are grammatically impossible; and as regards his interpretation of the book, this has been pressed and strained in order to support the critical views which he then held but which he has long since abandoned. His critical views indeed have undergone many changes, but these undoubtedly are in the right direction. In his edition of 1858 Dillmann insisted that the book pro- ceeded from one author, with the exception of certain historical additions, 6-16 9112-17 93 106-107, and of certain Noachic inter- polations, 547-55? 60 65-69, and also of 20 70 755 82-? 108. In 1860 in Herzogs 2-H, ed. 1, vol. xii. 308-310, and in 1871 in Schenkels Bibel-Lew. iii. 10-18, he recognized the separate authorship of 87-71 and asserted with Ewald its priority to the rest of the book. In 1883 in Herzogs .-H., ed. 2, vol. xu. 350-352 he abandons his original standpoint so far as to describe the Book of Enoch as a mere combination of the Enoch and Noah writings , and concedes that 37-71 are later than the rest of the book. His final analysis is as follows. (1) 1-86 72-105, with the exception of certain interpolations, form the groundwork and were composed in the time of J. Hyrcanus. (2) 37-71, XXXii The Book of Enoch together probably with 17-19, were written at latest before 64 8. C. (3) The Noachic fragments 62-8 8-3 97 101 1! 20 89h 24 547-55? 60 65-697 106-107. (4) 108. See also Zeitschr. D. M. G., 1861, pp. 126-181, for a criticism by Dillmann of Volkmars theory. JELLINEK, Zeitschr. D. M. G., 18538, p. 249. GitpemetstEer, Zeitschr. D. M. G., 1855, pp. 621-624, gives the Greek fragment of Enoch from the Codex Vaticanus (Cod. Gr. 1809) and discusses the relative merits of the Greek and Ethiopic versions, Ewawp, Abhaudlung tiber des dthiopischen Buches Henokh Entstehung, Sinn und Zusammensetzung, 1855 ; History of Israel, v. 345-349 (translated from the German), It was the merit of Ewald first to discern that Enoch was composed of several originally independent books. It is, in fact, as he declares, the precipitate of a literature once very active which revolved . round Enoch (Hist, v. 349). Though this view was at once assailed by Kstlin and nearly every other critic since, its truth can no longer be denied, and Holtzmanns declaration that the so-called groundwork (i. e. 1-387 72-105) is composed of a whole series of sections, some of Pharisaic and others of Essene origin (Theol. Literaturzeitung, 1890, p. 497), was a notable sign of the return to Ewalds view. But though future criticism must confirm Ewalds general judgement of the book, it will just as surely reject his detailed analysis of its parts. His scheme is (1) Book I, 37-71 (with the exception of certain interpolations), cire. 144 B.c. (2) Book II, 1-16 81!4 84 91-105, cire. 135 B. oc. (3) Book HI, 20-36 72-90 106-107, circ. 128 B.c.; 108 later. (4) Book IV, the Noah book. 63-8 81-3 97 101, 11, 22 1719 547-55? 601-1 24, 25 646915, Somewhat later than the former. (5) Finally the editing, compressing, and enlarging of the former books into one vol. Introduction XXX WeissE, Die Evangelien-Frage, 1856, pp. 214-224. Weisse agrees with Hofmann and Philippi in maintaining a Christian authorship of the book, but his advocacy of this view springs from the dogmatic principle that the entire idea of Christianity was in its pure originality derived from the self-consciousness of Christ. Kostiry, Ueber die Entstehung des Buchs Henoch (Theo. Jahrb., 1856, pp. 240-279, 370-386). Kostlin, as we have already remarked, contended against Ewald that the book of Enoch did not arise through the editing of independent works, but that by far the larger part of Enoch was the work of one author which through subsequent accretions became the present book. Though this view must be speedily abandoned, it must be confessed that the articles in which it is advocated are masterly performances, and possess a permanent value for the student of Enoch. HILGenFELp, Die jiidische Apokalyptik, 1857, pp. 91-184. This work, like that of Kstlin, is of lasting worth and indispensable in the study of Enoch. We cannot, however, say so much for the conclusions arrived at. Many of these are, in fact, demonstrably wrong. According to Hilgenfeld, the groundwork consists of 1-16 20-86 72-105 written not later than 98 B.c. The later additions, i, e. 17-19 87-71 106-108 are the work of a Christian Gnostic about the time between Saturninus and Marcion. There are no Noachic interpolations. There is no occasion to enter on the, for the most part, barren polemic between Hilgenfeld and Volkmar on the interpretation and date of Enoch, to which we owe the following writings of Hilgenfeld :- Die jiidische Apokalyptik und die neuesten Forschungen (Zeitschr. f. wissenschaftl. Theol., iii. 1860, pp. 8319 834): Die Entstehungszeit des urspringlichen Buchs Henoch (Z. f. w. Theol., iv. 1861, pp. 212-222) : Noch ein Wort iiber das Buch Henoch (Z. f. w. Theol., v. 1862, pp. 216-221). In Z. f. w. Theol., xv. 1872, pp. 584-587, there is a rejoinder to Gebhardt (see below). 1870 ce XXXIV The Book of Enoch Vorkmar, Beitrage zur Erklarung des Buches Henoch (Zeitschr. D. M. G., xiv. 1860, pp. 87-134, 296): Einige Bemer- kungen tiber Apokalyptik (Zettschr. f. w. Theol., iv. 1861, pp. 111- 136): Ueber die katholischen Briefe und Henoch (iv. 1861, pp. 422-436 ; v. 1862, pp. 46-75). As Hilgenfeld reckoned the periods of the Seventy Shepherds at seven years each, starting from 588 B.c., and thus arrived at 98 3B. c., Volkmar started from the same anterior limit and reckoned each period at ten years. He thus found the entire rule of the shepherds to last 700 years or, through certain refinements, peculiarly Volkmarian, 720 years, and so arrived at the year of Barcochabs rebellion A.D. 182a year which has exercised a strange fascination over him and has been fatal to his reputation asa critic. Thus Enoch was written 132 B.c. It was the work of a disciple of Akiba, and was designed to announce the final victory of Barcochab. Volkmar restated his theory in an essay: Eine Neutestamentliche Ent- deckung, Ziirich, 1862. His views have received more attention than they deserved through the rejoinders of Hilgenfeld, Dill- mann, Langen, Sieffert, Gebhardt, Drummond, and Stanton. Grtemr, Jidlische Zeitschr. f. Wissensch. und Leben, 1864-1865, pp. 196-204. This article deals mainly with the Calendar in Enoch, I have adopted one of his suggestions in 10, Lancen, Das Judenthum in Palstina, 1866, pp. 85-64. Langen regards Enoch as an early but highly composite work put together in its present form about 160 B.c. (pp. 36, 64), and emanating from orthodox and patriotic Judaism as a protest against heathen religion and philosophy. Srzrrert, De apoeryphi libri Henochi origine et argumento, Regimonti, 1867. Sieffert (p. 3) takes the groundwork to be 1-16 20-86 72-82 91-105, written by a Chasid in the age of Simon the Maccabee (pp. 11-13): 83-90 is a later addition about the year 108 s. c., and 17-19 37-71 106-108 are of Essene origin and composed before 64 B. c. (pp. 27-29). Hourzmann, Geschichte des Volkes Israel, 1867, vol. ii, pp. 201, 202. Introduction XXXKV Hatkvy, Recherches sur Ja langue de la rdaction primitive du livre dEnoch? (Journal Asiatique, 1867, pp. 352-395). This most interesting essay sought to prove that Enoch was originally written in Hebrew. Unhappily the writer lost much time over passages which better MSS. show to be mere corruptions of the text. I have given several of the most probable of Halvys suggestions in my Notes. Puittprt, Das Buch Henoch, sein Zeitalter und sein Verhaltniss cum Judasbriefe, Stuttg, 1868. This writer agrees with Hofmann, Weisse and Volkmar, in regarding the book as post-Christian. He thinks it was written in Greek by one author, a Christian, about A.D. 100. It is notable that all the four writers, who assign a post-Christian origin to the book, have done so for dogmatic reasons, Wirricumn, Die Idee des Menschen, 1868, pp. 63-71; Die Idee des Reiches Gottes, 1872, pp. 118-133, 145-150. He sees the primitive work in 1-5 17-19 211-54 55-59 61-64 696- 711-828 831-9111, 18,19 92 94-105; while he discovers later additions in 6-16 98 9112-17 106-107 ; still later additions in 20 547-552 60 651-6925 70 829-29, and the latest in 108.” Gzpnarpt, Die 70 Hirten des Buches Henoch und ihre Deutungen mit besonderer Riicksicht auf die Barkochba- Hypothese (Merx Archiv fiir wissenschatl. Enforschung des A. T. 1872, vol. ii. Heft ii, pp. 163-246). In this most trenchant criticism of the different explanations of chaps. 89-90 the writer carefully refrains from advancing any theory of his own. Nay more, he holds it impossible with our present text to arrive at a true interpretation of the authors meaning. But this writers despair of a true interpretation is over-hasty and his condemnation of the text is unwarrantable. Anour, Vorlesungen tiber die Geschichte der Messianischen Idee, 1873, pp. 83-84. Vernes, Histoire des Ides Messianiques, 1874, pp. 66-117, 264-271. These sections are composed mainly of a French 1 The above details regarding Wittichen are due to. Martin, e2 XXXVI The Book of Enoch translation of Dillmanns German version. Vernes thinks that the earliest part of Enoch was written in Aramaic by a contemporary of J. Hyreanus ; and that the Parables spring from a Christian and Gnostic circle about the close of the first century A.D. (pp. 264 sqq.). Kugnen, Religion of Israel, 1874-1875, 111. 265, 266 (translated from the Dutch Edition of 1869-70). Tiprman, De Apocalypse van Henoch en het Essenisme (Theol. Tijdschrift, 1875, pp. 261-296). Tideman regards the book as proceeding from different authors living at different periods. His analysis is as follows : (1) The oldest book: 1-16 20-36 72-82 93 9117-19 92 94-105, from the hand of a Pharisee in the early times of the Maccabees 158-135 B.c. (2) The second book: 83-91!, from an Essene writer who added it to the older book 184-106 B.c. (3) The Apocalypse of Noah: 17-19 41- 48) ? 44 547-55? 59-60 65-6925 70 106-107, from an author versed in Jewish Gnosticism a.D. 80. (4) The Parables (with the exception of the Noachic interpola- tions), written by a Christian in the days of Domitian or Trajan, when the Christians were persecuted and the Romans were at war with the Parthians, a.p. 90-100. (5) Chapter 108 by the final editor of the book, a Christian Gnostic of the type of Saturninus, a.p. 125. Christian interpolations are found in 908 105. Tideman thinks that we have in the Parables a combination of the thought that the Messiah is to be a man in the clouds (Daniel), and of the doctrine that he was to proceed from the community, 1 En. 90 8. Drumuonn, The Jewish Messiah, 1877, pp. 17-73. Drun- mond gives a concise and able review of the work of former critics on Enoch. THe rightly approves and further enforces Hofmanns interpretation of the seventy shepherds as angels, He agrees with the limits assigned by Tideman to the oldest Introduction XXXVI book in Enoch; but concludes, against Hilgenfeld and Tide- man, that the Parables could not entirely be the work of a Christian; for if they were such, there would undoubtedly have been some reference to the crucified and risen Christ such as we find in Test. Levi 444. The difficulties of the case are met, he believes, by supposing that a Christian Apocalypse has been worked into the tissue of an earlier Jewish production, and that all the Messiah passages are due to the former. His chief arguments are: (i) the title son of a woman could not have been applied by a pre-Christian Jew to a supernatural Messiah ; (ii) a consistent text is possible by an omission of the Messiah passages, a text also which answers to the title placed at the beginning of each Parable ; (iii) the closing chap. 71 confirms this view where in the description of a Theophany there is no mention of the Messiah and the title Son of Man is applied to Enoch; (iv) the Book of Jubilees, though using Enoch extensively, does not cite the Messiah passages. Of these arguments the only one that can still be maintained with any show of reason is (ii), and this in itself will have no weight if we bear in mind the want of logical sequence and the frequent redundancy characteristic of Semitic writings generally and of Jewish apocalypses in particular. Moreover, in no in- stance that I am aware of does any superscription in Enoch give an exact account of the chapters it introduces. Hausratu, Neulestamentliche Zeitgeschichte, Kyster Theil, 3rd ed., 1879, pp. 185-189, 191-193. The oldest book, 1-36 72-105, is referred to the time of J. Hyreanus. The Parables, with the exception of the Noachic interpolations, were probably composed in the reign of Herod the Great. Hausrath thinks that the Messiah-passages may have won somewhat of a Christian colouring in the process of translation from Hebrew to Greek and Greek to Ethiopic by Christian hands. Liesivs, art. Enoch in Smith and Waces Dictionary of Christian Biography, vol. ii, 1880, pp. 124-128. (1) The oldest XXXVIil The Book of Enoch book dealt with the Heavenly Luminaries, 17-19 21-36 72-79 82, in which Enoch appears as a teacher of such higher wisdom. This, however, is an unhappy synthesis; for the demonic doctrine of 17-19 connects it peculiarly with the Noachie interpolations, while its Greek colouring as strongly disconnects it with the ultra-Jewish 72-79 82. (2) In the second book, 1-16 80-81 83-105, which never existed independently but only as an expansion of the former, Enoch is represented as a preacher of righteousness, This book belongs to the reign of J. Hyrcanus. (3) The Parables, written under the later Maccabeans or the Herods. (4) Noachie interpolations 547-55? 607-5 65-68! and probably 10!: 22b 412-8 43-44 59 69 ? 106-107. Other inter- polations and additions 20 108, This article forms a valuable contribution to the criticism of Enoch, and I welcome it all the more gladly as I arrived at many of its results before I was acquainted with it. Westocorr, Introduction to the study of the Gospels, 1881, 6th ed., pp. 99-109; Gospel of St. Johu, 1882, p. 84. In the former work this writer recognizes the probability of the different sections of the book as proceeding from different authors, yet he essays the impossible task of moulding their conflicting features into one consistent whole. In the latter work Dr. Westcott asserts that the title in Enoch is A Son of Man; but wrongly; for it is as definitely The Son of Man as the language and sense can make it. The being so named, further, is superhuman, and not merely human as Dr. Westcott states. Scuoppe. The Book of Euoch translated with Introduction aud Notes, Andover, 1882. The introduction is interesting and the account of the bibliography though incomplete is helpful, but the arrangement of the text and notes in this edition is most inconvenient. The translation is made from Dillmanns Ethiopic text. But the work as a whole is unsatisfactory. All Dillmanns slips and inaccuracies, with one or two excep tions, are perpetuated. Dr, Schoddes analysis of 2 Enoch is :- Introduction XXX1X i, The groundwork 1-86 72-105, before the death of Judas Maccabaeus. ii, The Parables 87-71, between 37-4: B.c. i. Noachie interpolations 547-55? 60 65-6975 106-107. He thinks it probable that 20 70 755 829-20 9311-14 are also interpolations. Wiersrrer, Ueber die Form des judischen Jahres um die Zeit Jesu (Beitrdge zur richtigen Wirdigung der Evangelien, 1869). We have here an interesting and valuable discussion of the Calendar in Enoch. Zur Abfassungszeit des Buchs Henoch (Zeitschr. D. ML. G., 1882, pp. 185-193). Wieseler assigns the Parables no less than the rest of the book to the reign of J. Hyrcanus. Scutur, History of the Jewish People im the Time of Jesus Christ (translated from the second and Revised Edition of the German), vol. iii, div. ii, pp. 54-738, 1886. This is a most judicious statement of the results already attained by criticism. In accordance with these Schiirer divides the book into three parts: (1) the original writing 1-386 72-105, written in the reign of J. Hyrcanus; (2) the Parables, written in the time of Herod the Great; (8) the Noachian Frag- ments, 547-552 60 65-69, and probably 106-107. 108 is a later addition. He is careful, however, to remind us that the original writing is composed of very heterogeneous elements. While he rightly dismisses as idle all attempts to introduce chronological exactness into the interpretation of the Seventy Shepherds, he thinks there can be no doubt as to where the different periods are intended to begin and end. It was Schurer who was the first to recognize the validity of Hoffmanns interpretation of the Shepherds and to give it currency. This article concludes with a very full list of patristic passages re- ferring to Enoch and with an excellent bibliography of the literature. In his third edition, 1898, pp. 192-209, he maintains the same position. Srawron, The Jewish and the Christian Messiah, 1886, pp. xl The Book of Enoch 44-64, 189-140, 142, 153, 170-175, 286, 305, 311-815, 332, 335, 347. The analysis of the book given in Schiirer is adopted also here. Dr. Stanton agrees likewise with the generality of critics in assigning the first part, i.e. 1-36 72-105, to the reign of J. Hyreanus. The Parables must, he thinks, be ascribed to a Jewish Christian or to a Jew influenced by Christian ideas. The fragments of a lost Apocalypse of Noah are probably 39 28 54755? 60 65-69. Ruuss, Gesch. der heil. Schriften des A. Ts, 498-500. Hourzmann, Linleitung in das N. 7, 1886, 109, 110. Frinpuies, Das Leben Jesu Christi des Erlosers, 1887, pp. 126- 151. Friedlieb divides the book thus: 1-86 37-64 70-71 72 82, the original work by one and the same author, composed between 141 and 180 B.c. 65-69 are by a second writer; 83- 105 by a third, writing between 129 and 125 B.c. The two appendices 106-107 and 108 are perhaps by the final editor. Honrzmann (Oskan), in Stades Geschichte des Tolkes Israel, ii. 1888, pp. 416-429, and 483-490. He resumes, but with more success, the principle laid down by Ewald. He sees in 1 Enoch a whole literature made up of independent fragments which, however, form a complete whole though often mutilated in their existing condition. He distinguishes thus not merely the five constituent books, but even their subdivisions as sections of varied origin. In Book I, for instance, he reckons four sections: (i) 1-5, Introduction, of the date of the early Mac- cabees. (ii) 6-11, Two narratives, of the same date. (iii) 12-16. (iv) 17-86, Enochs journey to the hidden places of the earth. This last section contains various accounts dealing with the same theme, and some fragments about the revolution of the stars are interpolated in it. He separates also the Apocalypse of Weeks in Book V. It is earlier than 20 B.c. The rest of that book goes back to the time of the struggle between the Pharisees on one side and the Sadducees and Hasmonaeans on the other, 1 The above details are due to Martin. Introduction xli with some Christian insertions at the end. The whole work ends with an appendix containing a Noachic fragment 106-107, and a later addition 108. These views on the whole were on the right lines, but did not meet with immediate acceptance.! PrLerpERER, Das Urchristenthum, 1887, pp. 810-318. This writer accepts the traditional view with regard to the ground- work, and approves of Drummonds theory as to the origin of the Messiah-passages in the Parables. This theory he seeks further to substantiate, but without success. Baupenspercer, Das Selbsthewusstsein Jesu, 1888, pp. 7-16. This writer assents to the traditional view and date of the groundwork. The Parables he assigns to the years im- mediately following on the death of Herod the Great. He believes there are many references to the Romans in the Parables, and that Augustus and Herod are designed under the phrase the kings and the mighty . Satmon, Introduction to the N. 7., 4th ed., 1889, pp. 527, 528, Perer, Le Livre dHnoch. Ses Tiles Messianiques et son Eschatologie, Genve, 1890. This is an interesting little treatise, but by no means free from blemishes, The Parables are pre-Christian, and the traditional view and date of the groundwork are here reproduced. Deans, The Pseudepigrapha, 1891, pp. 49-94. This is a praiseworthy attempt to popularize a knowledge of these works. The writer assigns the traditional groundwork to the years 153-130 B.c., and regards the Parables as written a few years later. Many of this writers statements on the theology and influence of 1 Enoch are to be taken with extreme caution, Tuouson, Books that influenced our Lord and His Apostles, 1891, pp. 95, 103, 108, 225-248, 389-411. Mr. Thomsons analysis is as follows : 1 The above details are due to Martin. xlii The Book of Enoch (1) Book of the Parables and the Book of the Weeks, 37-71 9199, written about the year 210 B.c. (2) Noachic Fragments, 60 65-69. (3) Book of the Fall of the Angels and of the Luminaries, 1-86 72-91 100-107, written not later than 160 B.c. (4) 108. Mr. Thomsons chief ground for regarding 37-71 as the oldest Section is derived from the presence of the Noachic interpolations. As he believes that these interpolations are confined to this Section, he infers that 37-71 is therefore the oldest and that 1-36 72-91 were not yet in existence. Lven if Mr, Thomson were right in his facts, quite another conclusion would be possible. But this writers premises are without foundation. Interpolations are found in every section in Enoch and numerously in the sections which Mr. Thomson regards as free from them. It cannot be said that this book contributes much to the better interpretation of Enoch, and this is all the more to be deplored as its author obviously possesses abundant ability for the task. CuHEYNE, Ovigin of the Psalter, 1891, pp. 22, 375, 412- 414, 423-424, 448-449, and about fifty references besides. Possible Zoroastrian Influences on the Religion of Israel, Lepository Times, 1891, p. 207. Dr. Cheyne accepts pro- visionally the traditional division of Enoch into the ground- work, Parables and Noachic fragments,and regards the Parables as pre-Christian. He deals mainly with the dogmatic teaching of the book and its place in the development of Jewish religious thought, and points to the Essene and Zoroastrian elements which have found a place in it. De Fan, Les Apocalypses juives, Paris, 1892, pp. 28-88, 205- 216. Lops, Le Livre i Hnoch, 1892, reckons in the original work 1-16 (with certain Noachic interpolations in 6-8) 21 36 72- 82 901-H 94-105.1 1 The above details are due to Martin. Introduction xhiii Cuarues. The Book of Enoch, translated from Professor Dillmanns Ethiopic Text, emended and revised in accordance with hitherto uncollated Ethiopic MSS, and with the Gizeh and other Greek and Latin Fragments, Oxford, 1898. Cremen, Theologische Studien und Kritiken, 1898, pp. 211- 227, Die Zusammensetzung des Buches Henoch. He emphasizes the varied traditions represented by the different portions of the book. These twelve traditions the author of the book either found committed to writing or he collected them from oral transmission. The earliest go back to 167 B.c., the latest to 64. B.c. These traditions are (1) 1-5, (2) 6-11, (3) 12- 16, (4) 17-19, (5) 20(?)-86, (6) 37-69, with some interpola- tions, (7) 70-71, (8) 721-9138 et sqq.(?), (9) 92 938 9122-17 94105, (10) 106-107, (11) 108, (12) the Noachic fragments 54755? 60 651-6925, The author found already existing in a written form (9) (11) (12), probably (3), and perhaps even (6). Clemen lays great stress on the changes of person as betraying the composite character of the work. Buzr, Das Buch Henoch? (Die Apokryphen und Pseudep- graphen des A. 7., Kautzsch, vol. ii, 1900, pp. 224-230). Beer thus divides the work : (1) 1-5, a work complete in itself and yet forming an intro- duction in the form of an apologia to the whole book. (2) 6-11 comprise two different traditions interwoven. The burden of the former is the revelation of mysteries, and the judgement by the Flood: that of the latter is the fall of the angels, their punishment, and the wickedness of the giants. The blending together of the two traditions was made easier by the fact that they both alike dealt with the leading astray of the angels by the daughters of men. his fragment, thus surviving in two mutilated groups, has been drawn from a larger cycle of legends which grew up around the name of Noah. The two groups might be distinguished as follows (a) : 6- 73 84 9I-6, 9-11 10411? and (2) 71 8I-8 96-8 101-8, 1 The above details are due to Martin. xliv The Book of Enoch (3) 12-16. These chapters had originally nothing to do with 6-11. They spring from the Enoch cycle, whereas 6-11 spring from the Noah cycle. (4) 17-86 likewise belong to the Enoch cycle, and contain two accounts which narrate the same journey in different words, 17-19 and 20-36. Possibly, however, 20 was composed after the other chapters, This Section cannot be shown to depend directly on 12-16 or 6-11. (5) 37-71. This Book, dealing with the Messiah, is nearer to the ruling idea of chapter 1, which centres round the Messianic account of the last times. The Book is not a single homogeneous work in its present form, as it contains Noachic interpolations and other distinct documents. Thus in 40? we have the angel who went with me, while in 40 we have the angel of peace ; the Messiah bears the name of the Elect One in 45 and 49, but that of the Son of Man in 46 and 487-7. Parallel with the use of these names is the title of the two angels who are commissioned to interpret the visions. For instance, the angel who went with me explains that of the Son of Man, 46?; the angel of peace explains that of the Elect One, 52. Beer questions whether these two names and two angels do not suggest two different texts in the Parables. There is the same doubt as to the authenticity of the passages dealing with physical phenomena which are inserted in this Section. These chapters, though like 17-86 betraying a duplicate origin, are not the continuation of those chapters. 87 begins anew and introduces Enoch as a hitherto unknown person. The physical secrets are common to 33-36 and the Parables, but the title Lord of Spirits is peculiar to the latter. 6-11 do not even mention inochs name, while 1-5 and 12-16 recount not visions, but an actual journey of Enoch. These chapters therefore are all of distinct origin from 37-71. (6) 70 and 71 belong to an independent tradition, for in 7114 Enoch is identified with the Son of Man. This Section 1s, however, connected with the Parables, as the Messiah is here also, in 701, called the Son of Man, but not with 12-16, as 71 Introduction xlv would be merely a useless repetition of 14a description of Gods habitation. (7) 72-82. Chapter 80 gives us the somewhat artificial con- nexion by which the writer has joined on this treatise on the stars to a book on the Messianic kingdom: the fair order described in 72-82 will change in the days of the sinners. This Section has not come down to us in its original condition. 76-77 deal with the winds, the points of the compass, c., though these subjects have not been promised in 724. Moreover, 79! and 821-6 each form a conclusion: 82- is incomplete, and ought to come before 79. Despite the partial resemblance in the sub- ject, especially in regard to the second source of 17-36 (21-36), 72-82 is not, at least in its original form, by the same author as 21-86. For instance, the function of Uriel in 72! agrees with that in 20? 21; but Uriel writes for Enoch, 334, while Enoch writes himself, 742. (8) 838-108, This part is quite in harmony with the subject proposed in 1!. Beer reckons in this Section six fragments more or less distinct: first, 83-84; second, 85-90; third, the Apo- calypse of Weeks, 92 931-14 9112-17; fourth, the admonitions, 911-11, 17,18 94-105 ; fifth, 106-107; sixth, 108. The Messiah occurs in 907: 8, but not at all in 1-36 or 72-82, This Messiah, sprung from Abraham, is not the Messiah of the Parables, who is a heavenly, pre-existent being. Finally, Beer thus assigns the various passages to their different sources: A, from the Enoch cycle, (1) 1-5, (2) 12-16, (3) 17-19 (4) 20-26, (5) 87-69, (6) 70-71, (7) 72-82, (8) 83-84, (9) 85- 90, (10) 92 931-14 9112-17, (11) 911-1! 94-105, (12) 108. Of these (5) and (7) may be subdivided, as above. B, from the Noah eyele, (13) 6-11, (14) 39 2 547-552 60 65-69, (15) 106 107. Martin, Le Livre dHnoch traduit sur le teate cthiopien, 1906. This scholar (see pp. Ixxxviiixevii) designates the Book of Enoch as a mosaic composed of nine or ten distinct works or traditions emanating from the Enoch cycle. These are 1 1-5 ; 2 6-16 20-36, before 166 B.c.; 3 17-19, before 166 B.c. ; 4 37-69, 95-78 B.c.; 5 70-71; 6 72-82, before 135 B.c.; xlvi The Book of Enoch 7 83-90, 166-161 B.c.; 8 91-105, 95-78 B.c.; 993 91″, before 170 a.D.; 10 108, before 64 B.c. A certain number of strange elements have been incorporated into most of the above works: 1 various fragments, 415 431? 44 59 607-10, 11-28, 24, 25 6923 77 8] BQ1b 9015 9111 105 ; perhaps also 524 68!from the Enoch eycle (with the exception of 105) : 2 fragments from the Noah cycle, 10! 39! 547-55? 601 65-6975 106 sq. There are many ingenious suggestions in Professor Martins Commentary, some of which I have adopted with due recognition, 12. Tue pirrerrnt Erements IN THE Boox or Enocu. The Book of Enoch was intended by its final editor to consist of five Sections, like the Pentateuch, the Psalms, Proverbs, Sirach, and many other Jewish works (see p. xiv). These consist of 1-386 37-71 72-82 83-90 91-108. Behind this apparently artificial division lies a real difference as to authorship, system of thought, and date. When I edited my first edition of Enoch in 1893 it was necessary for me to go at great length into the differentiae marking these divisions, since the accepted criticism of the day regarded 1-36 72-104 as forming the groundwork, and proceeding from one and the same author. Since that date this impossible hypothesis has vanished from the field of criticism. My task here is, therefore, no longer of a polemical nature, but simply to determine so far as possible the extent, character, and date of the various independent writings embodied in this work. The various Sections will now be dealt with in the order of their occurrence, Fragments of the Book of Noah. But before we enter on the criticism of the various elements in the book, we should observe first of all that it contains fragments of an earlier workentitled the Book of Noah. Of the existence of this book we know independently from the Book of Jubilees, 10! 211, and later sources. But even if we had possessed no independent reference to such a book, we could have had no doubt as to its existence ; for the contents of chapters 60 65-69 prove conclusively that Introduction xvii they are from this source; also 106-107. Furthermore, 6-111 are derived from the same work. These latter chapters never refer to Enoch, but to Noah. Moreover, where the author of Jubilees in 725 describes the laws laid down by Noah for his children, and Noahs accounts of the evils that had brought the Flood upon the earth, he borrows not only the ideas, but at times the very phraseology of these chapters. Finally, we may observe that chapters 88-89! presuppose a minute acquaintance with chapter 10, 547-55? probably belong to the same source. The Noachic fragments preserved in this book are thus: 6-11 54-552 60 65-695 106-107. These facts throw some light on the strange vicissitudes to which even the traditional legends were subject. Thus it would appear that the Noah saga is older than the Enoch, and that the latter was built up on the dbris of the former. Having now disposed of the earlier materials utilized by the writers of the different Sections of Enoch, we shall now proceed to deal with the five Sections or Books in the order of their occurrence. Srotion I. 1-36. We have already seen that 6-11 belonged originally to the Book of Noah; 12-16, on the other hand, are a vision or visions of Enoch in which he intercedes on behalf of Azazel and the Watchers. These visions are preserved in a fragmentary form, and not in their original ordera fact which is most probably due to the editor of the whole work, since the same dislocation of the text recurs in 78-80 and 91-93. The original order of 12-16 was, so far as the present fragmentary text goes: 144… 131-2 189 123 134-19 142-16? 124-6 168-4, 121-2 is an editorial introduction. This portion of our text began obviously with the words: 144 The book of the words of righteousness, and of the reprimand 1 Even these chapters are composite; for they are a conflation of two distinct cycles of myths relating respectively to Semjaza and Azazel (see later under the text, pp. 13-14 notes), and this conflation was anterior to the date of the Dream Visions, which presuppose the existence of these chapters in their present form, or at all events of chapter 10, xlvili The Book of Enoch of the eternal Watchers. Then came a request on the part of Azazel that Enoch should intercede for him. This request was acceded to on the part of Enoch, who in a vision received Gods judgement on Azazel. But both the request and the vision are lost. In 131-2, however, the answer to Azazels request is given in the divine doom announced by Enoch, Next Enoch is besought by the Watchers to intercede for them, 13 12 13-7. There- upon Enoch has a vision regarding them, 13, which he recounts to them, 13″! 142-162. Finally the Section closes with the message of doom, which Enoch is bidden to take to the Watchers, 16-4. Of 16-4 there is a doublet, 124, which is more original than 16-4. 17-19 stand by themselves, exhibiting, as they do, strong traces of Greek influences in their description of the underworld, and yet showing a close affinity to 20-86, since 18 is a doublet of 241-8, 1811 of 217-19, 1812-16 of 211-6; 192, moreover, reflects the same view as 101. 20-36 come apparently from one and the same author: the functions ascribed to the archangels in 20 are tolerably borne out in 21-36. But since only four of the seven archangels mentioned in 20 are dealt with in 21-86, it is possible that a considerable passage was early lost. 1-5 now call for treatment. These chapters are connected in phraseology with every section of the book save 72-82. (See p- 2 sq.) Thus the phrase he took up his parable, 1?, suggests a connexion with 387-71, but this may be a mere coincidence, since the writer is here consciously influenced by Num, 23-24, where the phrase recurs several times. These chapters, moreover, appear to be of composite origin. 2-5 seem to be a unity. But I see no satisfactory solution of the problem. To sum up. 1-86 may be analysed into the following in- dependent elements, 1-5 6-11 12-16 17-19 20-36. When the Book of Jubilees was written we shall see that 6-86 had already been put together. Section II. 37-71. As all critics are now agreed that the Parables are distinct in origin from the rest of the book, I will Introduction xhlx simply refer the reader here to p. 65 sq., for some of the grounds for this conclusion. 37-71 have been handed down in a fragmentary condition, and many of the problems they suggest can only be tentatively solved or merely stated, 37-71 consist in the main of three Parables, 38-44 45-57 58-69. These are introduced by 37 and concluded by 70, which describes Enochs final translation in terms of that of Elijah. 71, which contains two visions received in his lifetime, belongs to one of the three Parables. We have already seen that 54 55 60 65-69 are interpolated from the ancient Book of Noah. Behind the Parables there appear to lie two sources, as Beer suggested though he did not work out his suggestion. The one was the Son of Man source, in which the angelic interpreter was the angel who went with me: i.e, 403-7 46-487 52 4 615- 6263 6975-29 70-71, and the other the Elect One source, in which the angelic interpreter was the angel of peace: i.e, 38-389 401-2 8-10 4yt-2 9 45 488-10 5090-52172, 9-9 53-54″ 55-57 611-4 – 62″ See pp. 64-65. Section III. 72-82. Chapter 72 introduces a scientific treatise. In this treatise the writer attempts to bring the many utterances in the O.T. regardiny physical phenomena into one system. The sole aim of his book is to give the laws of the heavenly bodies, and this object he pursues undeviatingly to 79′, where it is said that his treatise is finished. Through all these chapters there is not a single ethical reference. The authors interest is scientific, and, like the author of Jubilees in 6, he upholds the accuracy of the sun and stars as dividers of time, 74)2, And this order is inflexible and will not change till the new creation, 721. But in 80?- the interest is ethical and nothing clse, and though it recognizes an order of nature, this order is more conspicuous in its breach than in its observance. 802-8 appears then to be an addition. Nor, again, can 81 belong to 72-82. Whereas the blessing of 72-79 82 is for the man who knows the right reckoning of the years, the blessing of 81 1370 d ] The Book of Enoch is for the man who dies in righteousness. 81 is of the nature of a mosaic and may come from the hand of the editor of the complete Enoch. Finally 82 stood originally before 79 Such is the . . . sketch of every luminary which Uriel . . . showed unto me. After the long disquisition on the stars in 82, the first words in 79! come in most appropriately : I have shown thee everything, and the law of all the stars of the heaven is completed, If 82 did not precede, these words could not be justified. For like dislocations ef. 12-16 91-93. Thus the original order of this Section was: 72-78 82 79. For a full discussion of this Section, and its independence of 1-36 and the knowledge it implies of the Calendar, see pp. 147-150. Suction IV. 83-90. This is the most complete and self- consistent of all the Sections, and has suffered least from the hand of the interpolator. For passages that have suffered in the course of transmission see 901, which I have restored before 9014: also 894. In 90, vv. 18-15 are a doublet of vv. 16-18. 83-90 is of different authorship from 6-36. (1) The descent of the Watchers in 86! differs from that in 6. (2) The throne of judgement is in Palestine in 907-, but in the N.W. in the midst of the Seven Mountains in 18 25. (3) The scene of the kingdom in 83-90 is the New Jerusalem set up by God Himself : in 1-86 it is Jerusalem and the earth wachanged though purified, 1018 2″. (4) 83-90 are only visions assigned to Enochs earlier and unwedded life: 6-36 are accounts of actual bodily transla- tions and are assigned to his later life. If these two Sections were from one and the same author, and that an ascetic, exactly the converse would have been the case. For other grounds see p. 179 sq. Identity of authorship appears, therefore, to be impossible; but the similarities in phraseology and idea (see doc. cit.) prove that one of the authors had the work of the other before him. Of the two Sections there is no room for doubt that 83-90 is the later, Section V,. 91-104. Critical Structure. This Seetion is in Introduction li the main complete and self-consistent. It has, however, suffered at the hands of the editor of the entire work in the way of direct interpolation and of severe dislocations of the text. We have already seen his handiwork in the case of 12-16 and 78-82. The dislocations of the text are a remarkable feature in this Section, and I cannot see any adequate explanation. The editor incorporated an earlier workthe Apocalypse of Weeksinto his text, 93!-1 9112-1″, the former part dealing with the first seven weeks of the worlds history and the latter with the last three. Taken together these form an independent whole. But this is not all. Since this Section is of different authorship from the other Sections of the book it is obvious that it began originally with 92!, Written by Enoch the scribe, c. On 92 follows 911-16, 18-19 as a natural sequel, where Enoch summons his children to receive his parting words, Then comes the Apocalypse of Weeks: 93! 9112-17, Thus the original order of the book is gr 9 11-19, 18-19 931-10 Q]12-17 94, Relation to 6-86. At first sight the evidence for the unity of authorship of these two Sections is very great. They have many phrases in common. In each there are references to the law, to the eating of blood, and to the regularity of nature. There is no hint of a Messiah in either, There are other resemblances, but they are seeming and not real. On the other hand, in 6-86 the Messianic kingdom is eternal, in 91-104 it is temporary, if the Apocalypse of Weeks is taken to be a constituent part of 91-104. In the former the final judgement is held before the establish- ment of the kingdom, 10! 161, in the latter at the close of the temporary kingdom (93′-! 911-1), Whereas the resurrection in 6-36 is a resuscitation to a temporary blessedness, 101 25, in the latter it is not to the temporary kingdom spoken of in 9113, 14 968, but to one of eternal blessedness subsequent to the final judgement, 1004 Whereas the resurrection in 6-36 is a resuscitation in a physical body, in 91-104 it is a resurrection in a spiritual body, 92 4104 , In the latter there is a resur- rection of the righteous only: not so in the former. For other grounds see p. 219 sq. d 2 lii The Book of Enoch Relalion to 83-90. In 91-104 the Messianic kingdom is temporary in duration, but not so in 83-90: in the former the final judgement is consummated at the close of the kingdom, in the latter at its beginning. In 91-104 there is a resurrection of the righteous only ; in 83-90 of the righteous and the apostate Jews. The kingdom to which the righteous rise in 91-104 is not the temporary kingdom on the earth but the new heaven, but in 83-90 it is the Messianic kingdom on the earth. 105. This chapter appears to be an independent fragment. 106-107. These chapters have already been dealt with as part of the Book of Noah. 108. This chapter forms an Appendix to the entire work, added not by the editor but by a subsequent writer to confirm the righteous in the face of repeated disappointment in their expectations. 13. Cianacreristics AND Daves OF THE DIFFERENT ELEMENTS. I will here deal with these elements in the order of their age. Book of Noah. This book was, as we have seen already, laid under contribution by the author of the Book of Jubilees and by the general editor of Enoch. Part of it is embodied in 6-36, and this part is presupposed as already existing by 83-90. Now, since 83-90 cannot be later than 161 8.c., it follows that we have here the erwinus ad quem of this work. 6-86. Since 6-16 23-36 were known to the author of the Book of Jubilees (see my edition, p. xix), this Section must have been written before the latter half of the second century B.c. Since, further, 83-90, written before 161 B.c., show a minute acquaintance with 10, the date of 6-11 must be put back to the first third of that century. Many other points in 83-90 (sec p. 179) point to the acquaintance of the author of 83-90 with 6-36. Again, since 6-36 makes no reference to the persecu- tion of Antiochus, the terminus ad quem is thus fixed at 170 B.c. The fact that 6-86 was written in Aramaic is in favour of pre- Maceabean date; for when once a nation recovers, or is trying Introduction li to recover, its independence, we know from history that it seeks to revive its national language. 83-90. The fourth and last of the four periods into which 83-90 divides history between the destruction of Jerusalem and the establishment of the Messianic kingdom began about 200 B.c. (see pp. 180 sq., 206 sqq.), and marks the transition of supremacy over Israel from the Graeco-Egyptians to the Graeco-Syrians, as well as the rise of the Chasids. The Chasids, symbolized by the lambs that are borne by the white sheep, 90, are already an organized party in the Maccabean revolt. But certain of these lambs became horned, i.e. the Maccabean family, and the great horn is Judas Maccabaeus, 90. As this great horn is still warring at the close of the rule of the shepherds, 901, this Section must have been written before the death of Judas, 161 B.c. 931-19 91-17, Thisthe Apocalypse of Weeksmay have been written before the Maccabean revolt. There is no reference in it to the persecution of Antiochus. But the date is wholly doubtful. 72-82. This Section is referred to in Jubilees 417 21, where the author tells how Enoch wrote a book of the order of the months, the seasons of the years, and the rule of the sun. Hence the erminus ad quem is 110 B.c. or thereabouts. 91-104, In 83-90 the Maccabees were the religious champions of the nation and the friends of the Chasidim. Here they are leagued with the Sadducees and are the foes of the Pharisaic party. This Section was written, therefore, after 109 3.c., when () the breach between John Hyreanus and the Pharisees took place. But a later date must be assumed according to the literal interpretation of 103! 1, where the rulers are said to uphold the Sadducean oppressors and to share in the murder of the righteous. This charge is not justified before 95 B.c. As for the Jater limit, the Herodian princes cannot be the rulers here mentioned ; for the Sadducees were irrevocably opposed to these as aliens and usurpers. The date, therefore, may be either 95-79 B.c. or 70-64 B.c., during which periods the Pharisees liv The Book of Enoch were oppressed by both rulers and Sadducees. In my edition of Jubilees, pp. lxixIxxi, I have given various grounds for regarding 91-104 as dependent on Jubilees. 37-71. From a full review of the evidence, which is given and discussed in the notes on 38, it appears that the kings and the mighty so often denounced in the Parables are the later Macca- bean princes and their Sadducean supportersthe later Maccabean princes, on the one hand, and not the earlier; for the blood of the righteous was not shed, as the writer complains (471: 4), before 95 B.c.: the later Maccabean princes, on the other hand, and not the Herodians; for (1) the Sadducees were not supporters of the latter, and (2) Rome was not as yet known to the writer as one of the great world-powersa fact which necessitates an earlier date than 64 B.c., when Rome interposed authoritatively in the affairs of Judaea. Thus the date of the Parables could not have been earlier than 94 B.c. or later than 64 B.c. But it is possible to define the date more precisely. As the Pharisees enjoyed unbroken power and prosperity under Alexandra 79-70 B.c., the Parables must be assigned either to the years 94-79 or 70-64. The varying relations in which the Maccabees stand to the Chasid or Pharisaic party are faithfully reflected in the books of Enoch. In 83-90 the Maccabees are the leaders of the righteous, and their efforts form the prelude to the Messianic kingdom. In 91-104 they are no longer regarded as the chiefs and friends of the Chasids, and yet they have not become their open foes. They are, however, the secret abettors of their Sadducean oppressors. But when we turn to the Parables the scene is wholly changed. The Maccabeans are now the open and declared enemies of the Pharisees and add to their other guilt the slaying of the righteous. It is still more instructive to observe the conceptions regarding the Messiah to which the writers of these books were led by the events of their times. In 83-90 we have the Messiah coming forth from the bosom of the community. He is a man only, but yet a glorified man and superior to the community from Introduction lv which he springs. So far as he is a man only, he may be regarded as the prophetic Messiah as opposed to the Apocalyptic Messiah of the Parables: and yet he is not truly the prophetic Messiah ; for he has absolutely no function to perform, and he does not appear till the worlds history is finally closed. Accord- ingly his presence here must be accounted for purely through literary reminiscence, and the hope of the Messiah must be regarded as practically dead at this period. The writer felt no need of such a personality so long as the nation had such a chief as Judas Maccabaeus. It was very different fifty years or more later, when the fondest enthusiasts could no longer look to the Asmonaeans for any help or stay in the time of their distress. Accordingly the writer of 91-104 refers only once to the recreant chiefs of the nation as secret upholders of the enemies of the righteous, and directs the thoughts of his readers no longer to a religious monarchy but to a religious commonwealth or restored theocracy established by the righteous themselves, and owning no head but God alone. This Messianic kingdom, further, which was without a Messiah, was to have only a temporary continuance, and heaven was to be the true and final abode of the righteous. Once more, as we turn to a somewhat later book, we find in the Parables that the irremediable degradation and open hostility of the Maccabees have caused the hopes and aspira- tions of religious thinkers to take various directions. Of these some returned to a fresh study of the Old Testament, and revived, as in the Psalms of Solomon, the expectation of a prophetic Messiah, sprung from the house and lineage of David. Others followed the bold and original thinker of this period, who, starting from a suggestive phrase in Daniel, conceived the Messiah as the supernatural Son of Man, who, possessing divine prerogatives, should destroy the wicked, and justify the righteous, and vindi- cate a transformed heaven and earth as their habitation for everlasting. For some account of the Messiah of the Parables we must refer the reader to the notes on 46 and 38. The teaching of the Parables stands throughout in clear contrast to that of 91-104. Whilst in the latter there is no lvi The Book of Enoch Messiah, in the former the conception of the Messiah plays a more important role than had ever yet been assigned to him. In the former, again, there was only a resurrection of the righteous; in the latter a resurrection of all Israelites. In the former the Messianic kingdom was only temporary ; in the latter it was of everlasting continuance. In the former the final judgement was held at the close of the Messianic kingdom ; in the latter at its beginning. In the former there was a resurrection of the spirit only, in the latter of the body also. 14. Tue Poxutican ELement 1n ] Enocn. In the course of editing the Ethiopic text of 1 Enoch I was fortunate enough to discover that no small proportion of it was written originally in verse. But the full extent of the poetical element was not recognized till the completion of the present edition. This discovery not only adds to the interest of the book, but also illuminates many a dark passage, suggests the right connexions of wrongly disjoined clauses, and forms an admirable instrument of criticism generally. Our recognition of this fact enables us to recognize the genuineness of verses which had hitherto been regarded as interpolations, and to excise others which were often in themselves unmeaning or at variance with their contexts. The very first chapter is the best witness in these respects. There we find that 1 consists of nine stanzas of three lines each. FE had lost two of the lines of stanza seven, but happily these had been preserved by G. Again, in 54- we have eight stanzas of four lines each. The order of the lines has been disarranged as will be seen in 5-7, but here the parallelism enables us to effect their restoration. Ch. 51 would without a recognition of the poetical character be in many respects in- explicable. In other passages it enables us to recognize certain lines as dittographs : ef. 59 71 807 82 9474, Introduction. lvii 15. Ortcinat Lianauacr or Crarrers VI-XXXVI Aramaic; ov I-V, XXXVII-CIVHesrew. That 1 Enoch was originally written in a Semitic language is now universally admitted. But what that language is is still, as regards portions of the book, a question of dispute. In the past, Murray, Jellinek, Hilgenfeld, Halvy, Goldschmidt, Charles (formerly), Littmann, and Martin have advocated a Hebrew original, while at various times an Aramaic original has been maintained by De Sacy, Lvi, Eerdmans, Schmidt, Lietzmann, Wellhausen, and Praetorius. Ewald, Dillmann, Lods, Flemming could not come to a decision between Hebrew and Aramaic. But of the above scholars only three have really grappled with the subject, i.e. Halvy, Charles, and Schmidt, and three different theses are advanced by them. While Halvy maintains a Hebrew original, and Schmidt an Aramaic, the present writer, as a result of his studies in editing the Ethiopic text and the translation and commentary based upon it, is convinced that neither view can be established, but that each appears to be true in part.’ In other words, like the Book of Daniel, part of 1 Enoch was written originally in Aramaic and part in Hebrew. The proofs of this thesis amount in certain Sections almost to demonstration: in the case of others only to a high probability. The results of the present study of this problem tend to show that chapters 6-36 were originally written in Aramaic, and 37-104, and probably 1-5, in Hebrew. Chapters 1-5. Probably from a Hebrew original. These chapters, as we have shown elsewhere, lo not come from the same author or period as 6-36. 11, In EK the text gapar mavras tots wovnpovs whereas G has egGpar wavtas Tovs xGpovs. The former, as the context shows, as well as Pgs. Sol. 49 (see note on p. 4 of the Commentary), is original, the latter not. Now the former oyyan-d, the latter ovyn-bs, a corruption of the former. The same corruption is found in the LXX of Prov. 2022, Since EH and G are in the main derived from the same Greek translation, this fact, unless due to a sheer blunder 1 This view was first advanced in my edition of the Ethiopic text, pp. xxvii-xxxiii. lviii The Book of Enoch of a copyist, points to the presence of alternative readings in the margin of the Hebrew archetype, which were reproduced by the Greek translator. Other facts point in the same direction: see note on 59D below. 19. In He cometh with ten thousands of His holy ones the text reproduces the Massoretic of Deut. 33? in reading 8S pxerat, whereas the three Targums, the Syriac and Vulgate read TAX per airod. Flere the LXX diverges wholly. The reading NNW is recog- nized as original. The writer of 1-5 therefore used the Hebrew text and presumably wrote in Hebrew. 55, y jpiv xarapdcovrat mvres of KaTapapevor bp p23 mdsprn-b5 is, so far as I am aware, a Hebrew idiom, and not an Aramaic. See note on p. 12. 5b. Here G8 reads dudprwow, but E KpiOyoovtas wow (cf. Prov. 301 Isa, 24 Jer. 23, c.). The parallelism shows that Gs is right. Here, as in 1! above, we can explain the double rendering by assuming that one of these readings stood in the text and the other in the margin. Since none of the evidence favours an Aramaic original, and whatever linguistic evidence there is makes for a Hebrew, we may provisionally conclude in favour of the latter. Chapters 6-36. The evidence in favour of an Aramaic original of these chapters is practically conclusive. (a) Aramaic words transliterated in the Greek or Ethiopie. Amongst the many Semitic words transliterated in these versions the following are Aramaic and Aramaic only: in G8 dovka, 18, i.e. NID, pavdoBapa, 281, and BaBdnpd, 291, i.e. NIAID. Another Aramaic form is xepovBiv, 144 8 207, but this form is indecisive as it is found not infrequently in the LXNN. In E manzeran? for manzerin, 10, i.e. poo; alwi, 317 (see note in loc.) nbn. The Ilebrew form is pnN. Other transliterations are Barovs, 101, i.e. na, which is both Hebrew and Aramaic: xaASdvy, 311, ie. maabn Hebrew or xnadn Aramaic. On the other hand there are two Hebrew words trans- literated: thus cappay, 31′ , which is not found in Aramaic but which is rendered in Aramaic by yop: and yf, 277NI2 valley, which is a pure Hebrew word, the Aramaic being ybvn. 1 Here G has panpovs and cannot account for E. Hence E here, as in 1 5 above, presupposes another reading than that in GE, this reading being in the text or margin of the Greek translation. Introduction lix These last two cases are somewhat strange, but, since N) is here used as a proper name, its use in an Aramaic document may be justified. (b) Aramaic constructions, In 19 we have the peculiar Greek ai yuvaixes atrav tov rapaBdvrwv yyAwv. This is a literal reproduc- tion of the Aramaic idiom yon 1 woxdy 4 pws The same construction recurs in E 9 which cvvexoysnPnoav per adtrov pera Tov Onredy NWI DY pny iaDy. Tlere Gs, it is true, has omitted peta tov OnrAadv. This omission was probably due to the un- intelligibility of the construction to a Greek scribe. G, however, preserves the missing clause but wrongly connects it with the following verb-this change being due no doubt to an attempt to normalize the Greek. Thus G8 reads cuvexowpynOnoav per aitav Kai v tats Onrcias euidvOnoav. Here the xai should be restored after OnAeiats. In 68 we have a third instance of this idiom, though in a corrupt form: otro eicw dpxat airdv trav dexa(dwv) INUN7A xmpyt. This Aramaic idiom has found its way into the 0.T. as in Cant. 37, (c) Some of the proper names with which paronomasias are con- nected postulate an Aramaic original. Thus in G3 83 we have 6 de tpitos edidake 7a oynpeia THs ys. Now the 6 tpros in 67 is Apaxujd 5ypay, where pax is Aramaic for earth. Thus this angel naturally taught the signs of the earth: NDTN NN pow Sypan. Again in G8 8 we have 6 8 eixooros ed(8ae TA onpeta THs TEAnVYS, where 6 eixoords according to G 67 is SapujA byvanp. Here snp is Aramaic for moon. Again in 8 the 6 dydoos in 4 dydoos edidake depookoriay is in G 67 “Bexund (GS Zaxujd) Sywpne. pny ( drip), it is true, is Ilebrew as well as Aramaic. In 137 it is said that the angels were mourning in Abilene, i.e. povaxa poax. In Gs 67 the play on Hermon is possible both in Aramaic and Hebrew (see note in loc.), but the play on Jared in the same verse is only possible in Hebrew. Whence we may infer that this paronomasia originated in Hebrew and is only reproduced in this Aramaic document. Finally in E Gs 107 the command is given to Raphael: tacae tiv yay NYINT D7, in which there is an obvious play on Raphaels name. But though Nldeke states that Nan ist gemeinsemitisch? (Z7D.MG, 1886, xl. 723, quoted by Schmidt), it is not found in the Targums and later rabbinical literature. Here, therefore, the play may be due to a pre-existing Hebrew document or myth, just as we are obliged to make the same presupposition in the case of Jared above. lx The Book of Enoch (d) Text restored through retranslation into Aramaic. In this Section there are many corrupt passages, as might be expected, which can be restored through retranslation either into Aramaic or Hebrew, owing to the close affinities of these languages. This may be the case in 94 wabp (i.e. ry Baowdwy BE) corrupt for wnby rar aiwvev, or ort for onby ; similarly in 107 rdragav EG 738, which is both Hebrew and Aramaic, and corrupt for 28 etov Gs.! In 10!7 74 cBBara abrdv 1NN3BW, wrongly vocalized for finnav, or ON2Y corrupt for ONY, 148 careomovdaLov cal teOoptBaLlovt. Ilere the second verb is impossible. The clause in Aramaic baa pny. Now the pael noma OoprBalev, tapacoev, OY ovv- tapdooew in Dan. 4 16 5 10 715 28, and is rendered by Theodotion by the latter two verbs. On the other hand, the LXX renders the same Aramaic verb by xaracrevdew in 4! 5 Thus the translator of the LXX, who, as we know from the rest of his translation of the Aramaic section of Daniel, was very familiar with Aramaic, assigns to the pael of the Aramaic verb the same meaning as the piel and hiphil of the Hebrew bma. Hence we may assume that the pael in Aramaic could mean xatagrevdew or OopvBdlew. Thus we could explain eopBafov as a mistranslation in this context of pona. It is also possible that the two verbs are alternative renderings of one and the same verb in the Aramaic. This would have been possible also if the original had been Hebrew; for vn pointed as a piel would mean xareorovdaloy and fopiBalov as a niphal. In 13? 15: 1! 29? also the text can be restored by either language. (See notes in loc.) But there are other passages that apparently defy restoration save through retranslation into Aramaic. In 9! dvBy 6 orevaypds abrav cat ob Stvara feedOetv, the eedOciy is meaningless, but hy retranslation we discover the origin of the corruption. eAdety pad corrupt for poand cease, The lamentations cannot. cease hecause of the lawless deeds which are wrought on the earth. In 107 (where see note) the variations of the versions can he explained through the Aramaic, where E has twice earth ( yn), Cis has once yj and once rAyyy, and G8 wdyyj both times. The variations could, of course, have originated in G, but yf and rAnyy can be readily accounted for as renderings of AYN, which, punctuated as NON yf, and as NYS adAny7. Here again the two readings in the Greek versions can be best explained by variants in the margin of the Semitic original. See foot-note under () above and the paragraphs on 148 (ad fin.), 177. Introduction lxi Ju 177 Era pyn rav yddov xdap yy. The phrase was derived most probably from Jer. 131 Avia an. But Ge reads avpovs TOV yvoduv xdap m7. Here, as we have seen several times uready, the Greek translator appears to have found yp in the text and m7 in the margin (or vice versa), and to have rendered both, one of which was preserved by Gs and the other by the Greek ancestor of E. In 18? the text Soy rois rrcapas dvwous THY yyv Baotdlovtas Kal To orepwpa (GEE) is quite impossible. The winds do not bear the earth. By retranslation into Aramaic we see that THY yhv arose in the Aramaic through a dittograpby. The clause yaa Sym nn 31D NN, where Xprw is a dittograph of yany. The winds bear the firmament, not the earth. In 28? rdnpys dvdpwv Kat dard tov orepudrov. It would be absurd to speak of a plain as being full of trees and seeds. Here dro rov oTeppdtov pyro, corrupt for pryan (cf. Dan. 11416; Mishna, Ail. ii. 2; ili, 2) Kat tov gurevpdrov. Or the wrong phrase may be due to a wrong punctuation of the Aramaic word by the Greek translator. See note in loc. In 313 ray tpiBwow refer to certain fragrant trees mentioned in the preceding verse. These trees yielded a fragrant odour when burnt, (See note in loc.) Hence 1 assume that ppt ( zpBoow) is corrupt for pot xavowou. Chapters 37-71 from a Hebrew original. In support of this view Halvy (op. eft. pp. 364 sqq.) criticized over a dozen of passages from the Parables and the interpolations with a view to showing that the meaning of the text could not be recovered unless by retranslation from a Hebrew original. Unhappily Halvy based his work on the corrupt text of Dillmann, and most of his conclusions have thereby been invalidated. Some, however, are of permanent value. On the other hand Schmidt (0.7. and Semitic Studies, ii, 336-43) strongly contests this view, and maintains the hypothesis of an Aramaic original. I have studied carefully his ingenious essay, but this study has served to confirm me in the belief in Hebrew original, which I assumed in my edition of 1893, and supported by arguments in my text of 1908. The preparation of my new edition has served to bring fresh evidence on this question to light. First of all I will give (a) a list of passayes which can be restored on the hypothesis of either a LMebrew or an Aramaic original; lxii The Book of Enoch (b) passages which are believed to presuppose an Aramaic only; and (c) passages which postulate a Hebrew original. (a) Passages which can be restored on the hypothesis of Hebrew or an Aramaic original. 37 Till the present day such wisdom has never been given by the Lord of Spirits. Here the Ethiopic has emqdma k mpoowrov or gumpoobey 20519, trom before, or practically by, as I have rendered it. This late use of 05D is found in Esther 119 48 1 Chron. 291. The same idiom is found in Aramaic, i.e. pap po: ef. Dan. 677 ( 37922), The same idiom recurs in 651, and possibly in 48 3 9, 409. The play on the names of Raphael and Gabriel is found in Hebrew ; it is possible in Aramaic in the case of Gabriel, but a play on Raphael has never been found in Aramaic. In fact, ND” is not found in the Targums. 453, Shall try their works. For try the text reads choose . Now, as I pointed out in 1906, this na, corrupt for jna: or, if the original had been Aramaic, we had to suppose that the translator followed the wrong meaning of n2). Schmidt accepts the latter supposition. 464, Shall traise upt the kings … from their seats. A ditto- graph of this verse reappears in 465 shall put down the kings from their thrones. Here raise up dw is corrupt for bray put down. This restoration is possible either in Hebrew or Aramaic. 5410. And when. Here the text reads and because, but the context requires when, The wrong rendering can be explained either from Hebrew or Aramaic (see note n loc.). 553, In my note I have restored the text by means of Hebrew: but it is possible also through Aramaic, since DIP”? can also mean because of . 6511. See note in loc. 667. Here the text reads hands pA or NT corrupt for on or ND. 68, Text reads provokes me 30 or NTN. 691. As in 68. 69. The corruption can be explained either by Hebrew or Aramaic. 691, Task. Here number p39 (or N21 as Schmidt points out) which seems corrupt for 2p (or Ny) task. 711, Same corruption as in 69. (b) Phrases and passayes which are adduced by Schmidt in support of an Aramaic original. Some of these have been dealt with already Introduction xiti under (a), i.e. 374 409 453 6511 682 6913, in which cases Schmidt suggests that the corrupt passages in question can be best explained by an Aramaic original, though possible also by a Hebrew original. His suggestions on 513 415 are unnecessary, as the corruptions are native to E, and that on 52, as we shall see later, is untenable, and his transformation of 38? whose elect works hang upon the Lord of Spirits into whose worship has been rendered solely to the Lord of Spirits is wholly uncalled for, since there is no difficulty in the phrase which recurs twice in 40 468, and has a parallel in Judith 82, The plurals Sairafn, Kiribn, Afnin in 612 717 are certainly Aramaic in form, but cepadey which occurs only twice in the 0.T., i.e. in Isa. 6 5, appears both times in the oldest MSS. of the x A of the LXX in this form, in Isa. 62 and in B in 6. The Aramaic form xepouBeiy is often found in the LXX. Hence this evidence for an Aramaic original is without weight. But the most convincing evidence … of an Aramaic original is furnished by the Ethiopic translations of the term Son of Man. They are walda sab 46 482 6010: walda bsi 6256924 b 711: and walda guala mahtjaw 627 1 631 6926, 27 701 7117, Of these the last is the most peculiar. Literally it means the son of the offspring of the mother of the living… and is a rendering of of dvOpwrot, ot viot Tav GvOpurwv and especially of vids dvOparov. Schmidt then proceeds to emphasize the importance of these different renderings in the Parables, whereas in the N:T. it is the last that is uniformly used as a rendering of 6 vids rod dvOpurov, and observes : before 62 he uses no other term than walda sab, the equivalent of the Aramaic Xw) 73. Later he employs four times the phrase walda bsi which corresponds to the Aramaic N[229 M42… . This title is found in the Palestinian Lectionary, the Curetonian Fragments, and the Sinaitic text. From the above evidence Schmidt concludes that, if the translator had a Greek text before him in which the N.T. title 6 vids rod dvOpirov was uniformly used, it would be scarcely conceivable that he would have used three distinct Ethiopic expressions to render it, and these of such a nature as to correspond exactly to the three different Aramaic terms, He holds, therefore, that the conclusion seems inevitable that he translated directly from the Aramaic… . General considerations strengthen this conclusion. If the Parables of Enoch were translated from a Greek text one would certainly expect to find somewhere a quotation from it or a reference to it in early Christian literature. But Schmidt can find none, lxiv The Book of Enoch The last argument I will answer first. The reader has only to refer to the list of parallels between the N.T. books and the Parables on pp. xev sqq. in order to learn that the Parables did influence, and that directly, the writers of the N.’T. Further, Tertullians words, when discussing the authenticity of 1 Enoch, cannot be adequately explained, unless as bearing on passages in the Parables referring to the Son of Man: Cum Enoch eadem scriptura etiam de domino praedicarit, a nobis quidem nihil omnino reiiciendum est quod pertineat ad nos…. A Iudaeis potest iam videri propterea reiecta, sicut et cetera fere quae Christum sonant (De Cultu Fem. 18). The Noah Apocalypse, moreover, which is interpolated in the Parables, is referred to in Origen, Contra Celsum 5 (i.e, rots dyyAous) yev- cOa kaxovs, Kai KoAdlecbar Secpots troBAnbvras ev yy dOev Kal Tas Geppas myyas tvat Ta xeivww Saxpva (1 En. 67 11,12), This evidence necessitates the existence of a Greek Version of the Parables. Let us turn now to the next argument, The Ethiopic must have been made direct from the Aramaic because of the three forms in which the title Son of Man is given in the lthiopic, since these, according to Schmidt, correspond exactly to the three forms in Aramaic. But here I must join issue, We have, unless I have failed wholly in this study, seen that the evidence adduced by Schmidt for an Aramaic original is quite inconclusive, and that on the contrary the evidence so far points, though not conclusively, to a Hebrew original. For this conclusion other evidence will be adduced later. We are not, therefore, predisposed to accept such an extraordinary thesis as that the Ethiopic must have been made directly from the Aramaic, Before dealing directly with the titles in question we might point to two facts which render this thesis not merely improbable, but incredible. 1. No known Ethiopic version has been made directly from the Aramaic, 2, The Book of Enoch, by its artificial division into five books, like the five books of the Pentateuch, the five books of the Psalms, the five Megilloth, the five books in Proverbs, in Sirach, the five divisions in the Pirke Aloth, and the five books of the Maccabean wars by Jason of Cyrene (see Hawkins , Horae Synopticae, p. 164), was after its kind a care- fully edited work in which the fragments of a literature were put together with just as much fitness and insight as that of the Proverbs or the Pirke Aboth. This fivefold division was thus a well-known Jewish device, and, since according to the use of the book made by the N.T. writers it existed in its completed form in the first half of the first century A.D, if not nearly a century earlier, we cannot Introduction lxv understand how an Ethiopic translator in the sixth or seventh century A.D. could have used the Greek version for the four books of Fnoch, 1-36 72-82 83-90 90-108, and an Aramaic for the fifth, i.e, the Parables, 37-71. It is very probable that the entire book was translated early in the first century of the Christian era into Greek, That the Semitic original was early lost is to be inferred from the fact that no evidence of any kind testifies to its existence after the birth of Christianity, whereas multitudinous evidence attests the existence of the Greek version. We may, therefore, safely relegate to the limbo of impossibilities the hypothesis that chapters 37-71 of the Ethiopic version were translated directly from the Aramaic. We have now to consider what Schmidt terms the most convincing evidence of an Aramaic original, i.e. the Ethiopic translations of the term Son of Man. The Ethiopic translation was made, as we have just seen, from the Greek. Hence whatever explanation we give of the three forms must be justified by a Greek retranslation. This fact at once discounts any attempt to find a Greek prototype for Sguala mahtjaw offspring of the mother of the living. This Ethiopic phrase is used indifferently as a rendering of dvpwros, vids dvOpwrov, dvOpwrot, viot avOparuv, dvyp. And the full form walda Sguala mahjiw vids dvOpHrov in Dan. 713 Ps, 7918, in Ezekiel about ninety times, Rey. 1! 1414, and in the Gospels always 6 vids tod dvOpwrov. In itself the Ethiopic phrase can mean son of man or the Son of Man, But if the translator wished to make it clear that the latter title was used, he could do so by prefixing a demonstrative pronoun as a rendering of the Greek article 6. This is done in every instance in the Parables save three. In the course of eight verses in 89! the Greek article is so rendered eleven times, Let us now examine the other two titles walda sab and walda bsi. sab distinctively dypwros (though in a few cases it dvjp). Thus walda sab vids dvOpdrov. It can also 6 vids 700 dvOprov, but to make this unmistakable the translator could prefix the demonstrative pronoun as the equivalent of 6. Next comes walda bsi. bsi dvyp generally, but as Dillmann (Lex. 519) puts it, it stands creberrime for dvOpwros. In fact in the Ethiopic Version of our book it is used as a rendering of dvpw7os in 12151, If more of the Greek version had survived we should no doubt find many other instances. The result of the above examination comes to this. The above 1870 e lxvi The Book of Enoch three renderings do not presuppose three different forms in the Greek. They most probably presuppose merely one, i.e. 6 vids Tod avOpurov, but walda bsi may presuppose 6 vids tod dvdpds. But I think the latter improbable. In 625 69 (bis) 7114 bsi may be a rendering of vOpaov as in 1? 15, This change of rendering may seem surprising, but we have a perfect parallel in the Curetonian and Sinaitic versions of the Syriac N.T.1. Thus whereas in the Peshitto breh d-na3 (n72 NwWIN7) occurs uniformly as a rendering of 6 vids tod dvOpuw7ov, in the Curetonian version we have breh de-gabra (7239 73) in Luke 734 926 9948. and in the Sinaitic version beh de-gabra in Mark 88 Luke 74 John 1331, and elsewhere in both these versions breh de-nasa. In the Palestinian Lectionary there is still another way of rendering the phrase, but this does not concern us here. We have, however, learnt from these versions that differences in the manner of rendering the title Son of Man in these versions does not imply any difference in the original Greek. Similarly we conclude that the three renderings of this title in the Parables do not presuppose corresponding variations in the Greek, but are due to the translator. If, then, these variations in the Parables are due to the translator or translators it follows that these translators were Aramaic-speaking Jews, since the phrases walda bsi and walda sab are respectively equivalents of breh de-gabra and breh d-na3sa.? On the above grounds we conclude that vids tod dvOpdzov stood in all cases in the Greek version of the Parables.3 That this Greek phrase represents the Hebrew DINAT3, we shall further conclude from the evidence given in the next section. (c) Passages which postulate a Hebrew oriyinal. 39″, The righteous . . . shall be strong (am: be beautiful m, 8) as fiery lights. Neither reading is satisfactory. om ypim) which may be corrupt for 7! shine: cf. Dan. 123 , , y5mN p35)55. 46″. These are they who tjudget the stars of heaven. Here, as I have shown, the text appears to be based on Dan. 819, and should be read (see my note in loc.) as follows : 1 See Schmidt in Eneyle. Bibl. iv.4714. ? The Aramaisms in the Ethiopic version of the 0. T. are probably due to Aramaean missionaries, 8 There is just a possibility that two forms stood in the Greek version, ive. db vids Tov dvOpwnov and 6 ulds 708 dvdps, and that these were due to the translators, who in this case also would be Aramaic- -speaking Jews, but this is highly improbable. Tutroduction Ixvii These are they who raise their hands against the Most High, And cast down the stars of heaven, And tread them upon the earth. Thus judge 1 which the context shows to be corrupt for mF cast down, 47b, Because the number of the righteous had been offered. As the context shows (see my note in loc.) these words mean that the number of the righteous, i.e. the martyrs, is complete: ef. Rev. 61 11, Now a reads qartba yyuwe TP, which in Mishnaic Hebrew has been offered. This meaning is not found in the qal of this verb in Aramaic. 52, All these things. shall be [denied and] destroyed from the surface of the earth. Here there were two alternative Greek render- ngs of 1793. One was originally in the text, and the other in the argin, but subsequently both were incorporated into the text. Or the dittograph was native to the Hebrew, i.e. wna and 1IN). Schmidt attempts to explain the corruption from an Aramaic basis by assuming that pp n stood in the original, and that this received the two renderings in the text. But xo” does not mean to destroy. Moreover, the Ethiopic word khda here, which means to deny, occurs again in 45! 467 4819, in which three passages Schmidt says it goes back to the Aramaic 453. Thus his proposal is satisfactory in no respect. 60, I have followed u in the text, but the parallelism is in favour of regarding the text as corrupt in the word worship. This word is wholly unsatisfactory. It nnnw, which may be corrupt (or inn. pervert or corrupt), Thus we recover an excellent parallelism : For those who corrupt the righteous law, And for those who deny the righteous judgement, And for those who take His name in vain. 651, Their judgement has been determined upon and shall not be withheld by me for ever. For withheld the text reads AoywrPyoerae or dpiOpnOynoera. The Ethiopic word can mean either. The former rendering (as in 5284) is generally followed here. It is, however, unsatisfactory. The true reading, as I pointed out in my text, can be recovered by retransla- tion into Hebrew. od AoywOrjoeran Wm Nd, corrupt for WN N shall not be withheld, Here Schmidt follows the other possible meaning of the Ethiopic word dpOunOyoeras NI2Na corruption of yan. : e2 Ixvill The Book of Enoch 651b, Because of the sorceries which they have searched out and learnt, the earth and those who dwell upon it shall be destroyed. Instead of sorceries the Ethiopic reads months pwn, which Halvy rightly recognized as a corruption of pb’w am sorceries . Tt is true that on an exceptional occasion Aramaic-speaking Jews used NWN instead of their own word x’n7. Hence the evidence for a Hebrew original is slightly weakened here. The text of this passage as known to Halvy and originally to myself was corrupt, and Schmidt rightly objected to this text even when emended as follows: because of the sorceries which they have searched out and (through which) they know that the earth… will be destroyed. Schmidt observes that it is a strange idea that the terrible judgement of the flood would come because men had suc- ceeded in discovering that the earth with its inhabitants would be destroyed. This observation is just, but the remedy lies in the MSS. g t u, which omit the that. The omission of this word restores the meaning of the whole verse. See note on p. 131. From the above evidence we infer a Hebrew original. As in the Hebrew chapters of Daniel, so here there were possibly many Aramaisms. Chapters 72-82. From a Hebrew original. 76 4, Here the word in the text winds nin, which should have been rendered quarters. This restoration is possible both in Hebrew and Aramaic. 771. In this verse there is a play on the four quarters of the earth. It is possible to recover this play by retranslation into either Hebrew or Aramaic in the case of the east and north: D7? or DMP and ney or PBY. But this is not so in the case of the south and west. As regards the first the text reads the south, because the Most High will descend there, yea there .. will He… descend 02 7) 3 DN, This is possible only in Hebrew. 77, And the west quarter is named (lit. its name ) diminished because there all the luminaries wane. ans wow MDAyeA man nimwend vane? nw. 781. Of the two names of the sun which are transliterated, though corruptly, in this verse, one is Hebrew and not Aramaic 3; le Orjares DJ] “iN. The other, Tmas cf, MOA, is Hebrew and Aramaic; but if it is corrupt from mn, as Halvy conjectures, it is Hebrew. Introduction lxix 78. Of the four names of the moon which are liere transliterated, three are Hebrew only, Asnja, i.e. NWN, Ebla, i.e. m3, and Benas, i.e. ADI]A, 805. See note in loc. 8210. See note in loc. 8215. they began to sin against birds and beasts… and to devour one anothers flesh . 10! bind them fast in the val- leys (emended) of the earth. 10 145, 5, 10 that they may destroy each other in battle? Ch 1012 881, 101 and when their sons have slain one another, and they have seen the destruction of Introduction Jubilees in the depths of the earth for ever, until the day of the great condemnation when judge- ment is executed, c. Ml, 12 He destroyed all… and He made… a new and right- eous nature, c. 4 seven flood-gates of heaven. the fountains of the deep also sent up waters . the fountains of the great deep were closed and the flood- gates of heaven were restrained; and… all the mouths of the abysses of the earth were opened, and the water began to descend into the deep be- low. Cf. 626, 673, 29-32 A year of 364 days, four being intercalary days. 52-38 Warning against the use of any other calendar. 71 The deluge due to the Watch- ers sin. The Watchers sin. Cf. 42. against the law of their ordin- ances. they made the beginning of un- cleanness – lxxiil 1 Enoch 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 . 126 the murder of their beloved ones shallt they see. Cf. 148. 101 16 destroy all… and let the plant of righteousness and truth appear, c. 892 heaven …a lofty roof with seven water torrents thereon . 898 fountains were opened on the surface of that great en- closure, c. 897 those water torrents were removed from that high roof and the chasms of the earth were levelled up and other abysses were opened. Then the water began to run down into these, c. 751, 2 894, 6 11, 824-7, 10. 71, e. 153-7, 8? there arose much godlessness and they committed fornica- tion . 9 hath taught all unrighteous- ness on earth. 108 … tohim ascribe all sin. lxxiv Jubilees 22 The Giants, the Naphil, the Blj. they devoured one another . Cf. 5. 3 shed much blood … the earth was filled with iniquity . t they sinned, c. (emended). 29 into Sheol shall they go, and into the place of condemnation shall they descend, and into the darkness. Cf. 227, 89 the seventh in his generation. whilst still living he testified to his son, c. 8! the middle of the earth (Shems lot). the mountains of fire. 10! the unclean demons began to lead astray … and destroy them. Cf. 115 hold them fast in the place of condemnation . 12 we explained to Noah the medicines . heal. 12? what help and profit have we from those idols. who causes the rain and the dew to descend on the earth. . how he might The Book of Enoch 1 Enoch 71 (Syncelluss Greek Version) The Giants, Nephilim, the Eliud. 871 devour each other. Cf. 10 12 88h. 91 much blood being shed… all lawlessness being wrought upon the earth. 7, 1037 8 their souls shall be made to descend into Sheol… and into darkness… and a burn- ing flame where there is griev- ous judgement… 608 the seventh from Adam . 933 the seventh in the first week. 931 2. 261 the middle of the earth (Palestine). Cf. 188-9 241-8, 158 the giants shall be called ? evil spirits… . ll , . afflict, oppress, destroy, attack, do battle. Cf. 161. 19! their (the angels) spirits assuming many different forms are defiling mankind and will lead them astray into sacrificing to demons as gods. 191 here shall they stand till the day of the great judgement . 107 heal the earth which the angels have corrupted, c. 997 … shall get no manner of help from them . 101? withholds the rain and the dew from descending on the earth . Introduction Jubilees 15″ But over Israel He did not appoint any angel or spirit for He alone is their ruler. This contradicts 1 Ein. 895. He will require them at the hands of His angels, c. 1675 plant of righteousness . Cf. 21. 2217 worship evil spirits. 22 For they will descend into Sheol, c.? See 729 above. 2316sqa- Rise of the Chasids. 324 Attack of the (?) Syrians. 77-2) A future time of peace and joy and plenty, with long life. 31 their spirits will have much joy (though their bones will rest in the earth). 30 the book of life. Cf. 361 3213,19 Jacobs seed rule judge. 3517 the guardian of Jacob. and 36! the day of turbulence and execration and indignation and anger . the book of life. Cf. 307. 3729 the boar (Esau speaks in reference to himself). lxxv 1 Enoch 89 and He called seventy shepherds and cast those sheep to them, c. gQ1T, 22, 10! plant of righteousness . Cf. 93 997 worship impure spirits and demons . 10378, 9087, 908-4, 5 1017; also 91-104 passim. 1038 all goodness and joy and glory are… written down for the spirits of them, c. 1034 and the spirits … shall live and rejoice… and their spirits shall not perish . 47 the books of the living. 953 961 The righteous rule and judge. 205 Michael . . . set over the best part of mankind [ over the people. Eth] 392 books of zeal and wrath, and books of disquiet and expulsion . 47 the books of the living. ggl2, 42, 49, 66 wild boar, wild boars ( Edom). In the Testaments of the Twelve Patriarchs, written between 137 and 105 (possibly 109-107) 3B.c., there are nine direct references to a book of Enoch : lxxvi T. Lev. 10 the house which the Lord shall choose . , . as is contained in the book of Enoch the righteous . 161 I have learned (in the book of Enoch fBA8S).. . for seventy weeks. 141 I have learned (from the writing of Enoch 8 A8″‘) c. T. Dan. 5 T, Sim. 54 T, Jud. 18! (8) T. Zeb. 34 (B) T. Naph. 4 T. Benj. 91, 10 The Book of Enoch 1 En, 895 the house for the Lord. 8959 saq- 91 7, cannot be traced directly to any passage in 1 Enoch. In T. Zeb. 34 there is a slip, Enoch being written for Moses in BS!, or else a scribe has changed the reference to Moses as being an anachronism on the lips of Zebulon. There are also passages in the Z’estaments which are more or less closely parallel to 1 Enoch, e. g. : T. Reub. 557 The Watchers, the women and the giants. T. Lev. 34 the Great (a B AB 8). T. Ley. 16 make void the law and set at naught… by evil perverseness . 18 (see note on 1 En. 51). T. Naph. 3 the Watchers changed the order of their nature . Glory 1 En. 6-92. 142 1028, 99 14 194 10, 1 Enoch was probably used by the author of the Assumption of Moses, written between a.p. 7 and 80. Cf.: Ass. Mos. 4 sad and lamenting because they will not be able to offer sacrifices to the Lord of their fathers . 104 He will go forth from His holy habitation . 1 Enoch 8975 they began to place a table .. . but all the bread on it was polluted and not pure . 13 will come forth from His dwelling . Introduction Ass, Mos. 104 And the earth shall tremble: toits confines shall it be shaken: And the high mountains shall be made low, and the hills shall be shaken and fall. Ixxvil 1 Enoch 15,,. unto the ends of the earth: And the high moun- tains shall be shaken and the high hills… made low. 2 Baruch (for date see Introd. to my Apoe. Bar. 7, pp. lvii and lxiv) has many affinities with 1 Enoch both in diction and in thought, and is manifestly dependent on it. 2 Baruch 108, 108 Sirens. 138 The judgement of the Lofty One who has no respect of per- sons. 2128 treasuries of souls . 241 the books shall be opened in which are written the sins of all those who have sinned , 29 A later form of the myth of Behemoth and Leviathan which is found first in En. 607. 295 The earth also shall yield its fruit ten thousandfold . 326 renew His creation . 352O that mine eyes were springs, and mine eyelids a fount of tears. 48 The spheres .. . in their orders . 507. 513 who have planted in their heart the root of wisdom (cf. 597). 5110 they shall be made like unto the angels, and be made equal to the stars. 1 Enoch 387. 19? Sirens, 63 His judgements have no respect of persons . 100. 902 he took the sealed books and opened those books . 607-9; 24, 1019 each measure shall bear a thousand , 454. 95! Oh that mine eyes were [a cloud of] waters that I might weep over you and pour down my tears as a cloud toft waters . 21 The luminaries… rise and set in order . 51, 1016 the plant of righteous- ness, 1044 shine as the lights of heaven. . have great joy as the angels. Cf. 6911. The Book Ixxvlll 2 Baruch 54? for Whom nothing is too hard . 553 Remiel. 56 when he (Adam) trans- gressed, untimely death came into being. 5610-18 even to the angels be- came hea danger. For, more- over, at that time, when he was created, they enjoyed liberty. And some of them descended and mingled with the women. And then those who did so were tormented in chains. 59 the eternal law . 595, 8 10 Gchenna. the station of vengeance . 68. of Enoch 1 Enoch 848 nothing is too hard for Thee. 207 Ramiel (Greek). 691! men were created exactly like the angelsand death… could not have taken hold of them 6-10. 992 the eternal law . 1811 247-10 4014 12 475, 27 3 54 6212 9026 27, 1812-16 19 21 2210-18 54t-6 9024-27, 8Q73, 74, The dependence of this book on 1 Enoch is still more evident if we may regard it as proceeding from one author ; for it repro- duces in the main the conceptions of 1 En. 91-104 save that it expects a Messiah, Thus in this Apocalypse of Baruch the Messianic Kingdom is only of temporary duration. The Messiah reigns till sin is at an end 74, During his reign the earth yields ten thousandfold, and there are no premature deaths. At the close of this period the Messiah returns to heaven and the resurrection ensues 50-51, The righteous are then transformed and made like the angels 51 1, The author of 4 Ezra, writing between a.p. 81-96, has made a not infrequent use of 1 Enoch, and this mainly of the Parables. 4 Ezra 64-82 takes up and develops further the myth found En. 6077, in 1 Enoch 607 Leviathan and Behemoth. Introduction 4 Ezra 752, 38 Et terra reddet qui in ea dormiunt, et pulvis qui in eo silentio habitant, et promptu- aria reddent quae eis commen- datae sunt animae. Et re- velabitur Altissimus super sedem iudicii . 737 Tit dicet tune Altissimus ad excitatas gentes: videte et in- tellegite quem negastis, vel cui non servistis vel cuius diligen- tias sprevistis . 796 Clibanus gehennae ostende- tur, et contra eum iocundi- tatis paradisus . 7 incipiescreaturam renovare. 785, 95. A development of 1 En. 100. 725, Super stellas fulgebunt facies eorum. Cf. 797, .. nostrae autem facies super tenebras nigrae . Ixxix 1 noch 514 4 And in those days shall the earth also give back that which has been entrusted to it, And Sheol also shall give back that which it has received, And hell shall give back that which it owes… And the Elect One shall in those days sit on My throne , 621 thus the Lord commanded … those who dwell on the earth, and said: Open your eyes and lift up your horns if ye are able to recognize the Elect One . 60 Who worship not the right- eous law and… who deny the righteous judgement and .. who take His name in vain. 48 10 973, 721, 1005. 1042 yeshall shine as the lights of heaven . 6210 darkness shall grow deeper on their faces. From the second century a.p. onwards all knowledge of 1 Enoch vanishes from Jewish literature with the exception of a few references that are given by Jellinek in the Zeitschr, D.ILG., 1858, p. 249. 17.. THe Heprew Book oF Enocu. The Hebrew Book of Enoch, Jn 18D, of which a complete but: unedited MS, exists in the Bodleian Library, is a work which Ixxx The Book of Enoch must be dated later than the Book of the Secrets of Enoch (or 2 Enoch), as it continually betrays its dependence on that work. A printed edition of the book is given by Jellinek, Bet a- Midrasch, 1878, v. 170-190, but in an incomplete form. It describes the ascent into heaven of Rabbi Ishmael, who receives a series of revelations from Metatron, who relates in chaps, 3-5 7-16 (cf, 1 En, 148 70?) that he is Enoch the son of Jared, trans- lated to heaven in a chariot of fire at the time of the Deluge, to bear eternal witness against his sinful contemporaries (1 En, 5 141-7), He had there been instructed by the Angel of Wisdom in all wisdom and knowledge, and all the mysteries of creation (1 En. 931 631!-1), of heaven and earth, of past and future things, and of the world to come. In chap. 6 it is said that Adam and his generation beheld the heavenly glory, until in the time of Enoch Aza and Azael led men to idolatry. Cf. in the days of Jared (1 En, 6) Azazel (1 En. 8! 104 13!) the angels ., . spirits shall lead them astray into sacrificing to demons as gods (1 En. 191). Chaps. 18-22 (not in Jellineks edition) describe the seven heavens with their hosts of angels, and the courses of the sun, moon, and stars (1 En, 72-82). In chap. 23 Metatron describes the fragrant odours and perfumes wafted into paradise to the pious and just, for whom paradise and thetree of life are pre- pared as an eternal inheritance (1 En. 244-257). In 24-26 he describes the chariot of God, and the many-eyed, radiant, God- praising Ophannim and Seraphim (1 En, 611 71″). The latter burn the accusations continually brought by Satan against Israel (1 En. 40”), In 27 he tells of a heavenly registrar and keeper of the archives (cf. 1 En, 8964, 79, 76 9g-8 1047), Chaps. 35-40 relate how the heavenly hosts pass into Gods presence to praise and glorify Him with the song, Holy, Holy, Holy is the Lord Sabaoth, and how at that the Ophannim, Cherubim, Chayyoth, and Seraphim prostrate themselves (ef. 1 En, 391918 6110-12), In 41-47 Metatron shows Ishmael the repositories of the rain, snow, hail, thunder and lightning (cf. 1 En, 601!1), the spirits of those angels who were punished, Introduction lxxxi and whose bodies were turned to great fiery mountains (1 En. 181 21), the places of punishment (cf, 1 En. 18! 191 217 271-, e.); Metatron next shows all past and future ages from Adam to the end of time, including the Messiah ben David and his age, and the wars of Gog and Magog (1 En, 56-572), and other events of the Messianic era. In the last chap., 48, he shows Ishmael the glorious future Jerusalem (1 En, 892), where the souls of the righteous stand praying for its advent upon earth (1 En. 97 5 99 16 1048), The date of this work cannot be later than the time of the completion of the Babylonian Talmud, An apocalyptic frag- ment (dealt with in Jewish Eueye. i. 678, 679), apparently written under the immediate impression of the Hadrianic per- secution, seems to supply the link which connects 2 Enoch with this Neo-Hebrew Book of Enoch, which itself must be dated earlier than Talmud Berachoth 7 a which quotes from it. 18. Tux Ixvtunncr or Enocu on Patristic Literature. Lpistle of Barnabas (soon after 70 A.D.). 43 70 rNevov oxaydadov yyyexev Not in our Enoch. TEept ov yeypamtat, ws Evax Ayet. 16 Adyar yap ypady Kai i Mn. 895 He forsook that ora. n eoxaTwy TaV HEpov their house and their tower Kal Tapadwoes KUplos Ta mpoBata and gave them (those sheep) all THS vouAs Kal THY pdvepay Kat into the hands of the lions, to Tov mipyov avTOv eis KatapOopar. … devour them 6… de- voured…those sheep… and they burnt that tower and demolished that house. 16. 918, Apocalypse of Peter (early in second century) (ed. Robinson and James, 1892). robs mewSvras at Supavtas 1087 those who have afflicted kat OABopvous, kal v tTovTw their bodies, c. 1 This account is based on that given in Jewish Eucyce. i, 676-679. 1370 f lxxxil 7 Biw tois wuyds avrdv doxipalovras. 3 Description of the two righteous brethren . 6 a eller ; -YNv… dpwpdtwv mAnpyn Kal putav edavOav Kal abOaprov La Li kat Kapmov evAoynuevoy pepov- Tov. pua povy tov Kipiov Geov dvevdi- pour. e a , 2 – ot d oikytopes Tod Tdmov xeivou t A or evdedvpevor Hoay evoupa ayyedwv guwtivoav. of Kodalopevor. .. oKOTLVOV etxoV . XN my Be af aitav To vdupa Kata Tov dpa Tov TOTOV. ot KoAdlovres adyyedo. Cf. 8 y la ayyeAo. Bacavictai. 7 rip pArcyopevov. ot Bracdypotrvres . . . THY Cf. 1. odor n t THs SuKatoovvys. 4 ee Fi 15 of wAovrotvres Kal TO trOUTD ailtav memobores … dAN dpedr- cartes THS evTOATS TOU Geov. Justin Martyr (died between A.D. 163 and 167), Apol. i. 5 of b adyyeAo . The Book of Enoch 106219 body whiter than snow, c. See notes in loc. 245 25 Fragrant. 619-12 one voice… bless, c. 108! in shining light. 6210, 15, 16, 53 56! 624. 631 66! – e y troGecis d aitois THS amootacias ot dvOpwrot 83 astrology. yiovra. Siaypappa yap attois dotpobecias dvadetEarres 2. 6 who descend- ed, 1559. 20. petwxicOnoar of daipoves.. . Kal of pev am obpavod KateBAnOyoar. Athenagoras (about a.p. 170), Legatio pro Christianis, 24 De angelis et gigantibus, regards Enoch, though he does not name him, Introduction ]xxxiil as a true prophet tore d pndiv yas dudprupov dyew, 8 Tos tpopyrais exmepuvyrat, pnview. exewvor pv, eis erifupiay wecdvtes, maphvov … 67 135145 158-10, ek pev ody TOV Tepitas mapbvous xdvTwy ot KaAovpevor eyevvyOnoay yiyavres. 25. ovtor toivuv ot dyyedor of xrecdvres TAY Odpavav Tepl Tov dpa xovtes kal THv yyy, ovKre cis TH tmepovpavia trepxiar Suvapevor Kat at TOV yrydvtwv Wuxai, ot wept tov Kcpov ciot mAaVe- pevor Saipoves. Minucius Felix (second century), Octavius, xxvi 8 158-12 161 191. Isti igitur spiritus, posteaquam simplici- tatem substantiae suae, onusti et immersi vitiis, perdiderunt, ad solatium calamitatis suae non desinunt perditi iam perdere . . . et alienati a Deo, inductis pravis religionibus a Deo segregare. Eos spiritus daemonas esse poetae sciunt, philosophi disserunt, Socrates novit. .. Magi quoque… quicquid miraculi ludunt, per daemonas faciunt. Irenaeus (ob. circa A.D. 202). i. 10. 1 (ed. Stieren). Tvetpa adyiov, 7d dea tov 1 Lin. 1018, 14 mpopyTav Kexnpvxos. . Kplow dixalay ev Tots maou mouonta (sc. Xpiotds Incots) Ta pev TVEUMATLKA THS Tovnptas, Kal dyyAous mapa- BeByxoras, kal v drocracia yeyovdtas, Kai Tovs doeBeis kal dSixous Kal dvpous Kai BAaogdrpovs 54, Kc. tov avOparuv eis TO aidviov Tip Tmy. 15.6 (a quotation from a divine elder and 8 enchantments preacher of the truth): … astrology . EidwAoror, Mapxe, kai reparockdre, rar Aatporoyinis urreipe Kal payiKys TEXVYS, Ae dv kparives THs wAdrys Ta Siddypara, Snpeia Sexvis Tois irs cod wAavwpvors, Aroorarixys Suvdpews eyxXeipypara A cou xopyyel ods watTyp Yarav dei, Ae dyyedixijs Suvdpews ALalid morety, 8! Azazel taught “Exov oe rpddpopov dvtibov ravoupyias. men, c. iv. 16. 2. Sed et Enoch,… cum esset homo, 1213 148-715 legatione ad angelos fungebatur et translatus 16. est et conservatur usque nunc testis iudicii 2 Ixxxiv The Book of Enoch Dei, quoniam angeli quidam transgressi deciderunt in terram in iudicium. iy. 36.4. Et temporibus Noe diluvium inducens, uti exstingueret pessimum genus eorum qui tune erant hominum, qui iam fructificare Deo non poterant, cum angeli transgressores commixti fuisseut eis. y. 28. 2. Et non est mirandum, si daemoniis et apostaticis spiritibus ministrantibus ei, per eos faciat signa, in quibus seducat habi- tantes super terram. Cf. Tert. De Idol. iv. 10 a deluge is about to come upon the whole earth, c. 98 slept with the women . 997impure spirits and demons. 191 lead (man- kind)astray, c. Tertullian, writing between 197 and 223, regards Enoch as Scripture, Apol. xxii. Cf. 1 En, 15 9. (Quoted in note on 15 .) De Cultu Femin. i. 2. (Quoted in note on 8.) i. 3. Scio scripturam Enoch quae hunc ordinem angelis dedit, non recipi a quibusdam, quia nec in arma- rium Iudaicum admittitur. Opinor, non puta- verunt illum ante cataclysmum editam post eum casum orbis omnium rerum abolitorem salvam esse potuisse. But Tertullian proceeds to show that this was possible : cum Enoch filio suo Matusalae nihil aliud mandaverit quam ut notitiam eorum posteris suis traderet. Ife then pronounces the singular critical canon: cum Enoch eadem scriptura etiam de domino praedicarit, a nobis quidem nihil omnino reiiciendum est quod pertineat ad nos….A Iudaeis potest iam videri propterea reiecta, sicut et cetera fere quae Christum sonant. … Eo accedit quod Enoch apud Iudam apostolum testimonium possidet. ii. 10 (quoted in note on 8!). De Idol. iv. (Quoted in notes on 19! and 99 7.) gl 191 99 7 De Idol. ix. De Virg. Veland. vii Si enim propter 6 14, angelos, scilicet quos legimus a Deo et caelo excidisse ob concupiscentiam feminarum, c. Clement of Alexandria (circa A.D. 150-210) Ecloyae Prophet. (ed. Dindorf). Introduction lxxxv iii. 456 (quoted in note on 193), 193, iii. 474 (quoted in note on 8 3), 8 3. Strom. (ed. Dindorf), iii. 9 (quoted in note on 163), 81-3 16. Bardesanes(?) (154-222). Book of the Laws of 6. e. Countries. Tf the angels likewise had not been possessed of personal freedom they would not have consorted with the daughters of men and sinned and fallen from their places, Julius Africanus (ob. circ, 237) Chronographia, 71 8, e. TAnOovs dvOpdarwv yevouevov emt ris ys ayyedor Tod otpavod Ovyatpdow dvOporov cuvdOov. “Ev evios dytypagots edpov, of viol rod eod…. Ei 88 er dyyhwv vootro xew TovTous, To’s rept payelas Kal youtetas, er. 88 dpiOpav Kujoews, tov peTedpwv Tals yuugi rv yvoow rapadeduxvar, dd Sv erotnoay Tous raidas Tods yiyavtas, 80 ods THs Kakias emvyevo- pevys, e. Origen (185-254) does not regard Enoch as inspired, and yet he does not wholly reject it. Cf. Contra Celsum, v. 52. Celsus argues that other yyeAou descended to the earth before Christ: eAOety yap Kal GAAovs Ayovor ToAAAKIS Kal Spod ye Lfxovra 3) EBdopjcovta ods 8 yevoOar Kaxovs Kal KorddecOar depots broBrnOrtas ev yy GOev xal Tas Oepuds mynyds elvar Td exelvwv ddxpva. In a lengthy rejoinder Origen remarks, v. 54 y rats exxAnalars od mavy perar ws Dela ra emyeypaypva rod Evax BiBrta (cf. 1 En. 6 101-1 675-7), That Origen was undecided as to the value to be attached to Enoch is clearer from the follow- ing passages. In Joannem, vi, 25 (Lommatzsch, i, 241) as ev ro “Evax yypantar, tw pidrov mapadxecOat ws dytov Td BufSrdor. In Num, Homil, xxviii, 2 (Lommatzsch, x. 366) De quibus quidem nominibus plurima in libellis, qui appellantur Enoch, secreta continentur, et arcana: sed quia libelli ipsi non videntur apud Hebraeos in auctoritate haberi, interim nunc ea quae ibi nominantur ad exemplum vocare differamus. De Princip.i.3.8 (Lommatzsch, xxi. 73) Sed et in Enoch libro his similia descri- buntur; iv. 35 (Lommatzsch, xxi. 476), quoted on 19, lxxxvi The Book of Enoch In the vision of Perpetua in Acta SS. Perpet. et Felic. (early in third century) vii, viii (ed. Robinson, pp. 72 sqq.), we have a remarkable parallel : vii. After prayer for Dinocrates 1 En, 22. The divisions for the she sees the place once gloomy souls of the dead. now bright, and one drawing this division has been made water from the pool incessantly. for the spirits of the righteous … Then I understood that he in which there is the bright was translated from punish- spring of water . ment. xii, the house built of light 149-17, Pseudo-Tertullian, Five Books against Marcion, iit. ch. ii (Migne, ii. 1070). A summary of Enochs life is given in which occur the words: Sacrilegum genus ut fugeret crudele gigantum. Commodianus (flor. 250 a. D.), Instructiones (ed. Migne, P.L. v. 203, 204), i. 3: (Deus) Visitari voluit terram ab angelis istam (cf Jub.4!.) Legitima cuius spreverunt illi dimissi : Tanta fuit forma feminarum, quae flecteret illos. 61s 2. Ut coinquinati non possent caelo redire, 14, Rebelles ex illo contra Deum verba misere. 19 13, Altissimus inde sententiam misit in illis 10484- 12sq. De semine quorum gigantes nati feruntur. 72, Ab ipsis in terra artes prolatae fucre, Et tingere lanas docuerunt et quaeque geruntur, 8st Mortales et illi mortuos simulacro ponebant. 19, Omnipotens autem, quod essent de semine pravo, Non censuit illos recipi defunctos e morte. Unde modo vagi subvertunt corpora multa : 15 Maxime quos hodie colitis et deos oratis. 191, Carmen Apologeticum (1011) : Stellae cadunt caeli, iudicantur astra nobiscum. 1818-16, Cyprian (flor. 250 a.v.), De Hab. Virg. 14 (Hartel, i, p. 197): Neque Deus… tinguere… docuit… lapillisaut 8! c. margaritis… conspiciatur id desuper quod diabolus invenit… quae omnia peccatores et apostatac angeli suis artibus prodiderunt, quando ad terrena contagia devoluti a caelesti vigore recesserunt illi et oculos Introduction )xxxvil circumducto nigrore fucare et genas mendacio ruboris inficere. .. Pseudo-Cyprian (third century), Ad Novatianum (ed. Hartel, Cyprian, iii, p.67)a citation of 1 En. 19: ecce venit cum multis milibus nuntiorum suorum 1. facere iudicium de omnibus et perdere omnes impios et arguere omnem carnem de omnibus factis im- piorum quae fecerunt impie et de omnibus verbis impiis quae de Deo locuti sunt peccatores. Hippolytus (flor. 220 a.v.), Or. adv. Graecos (ed. Bunsen, Ana- lecta Ante-Nicaena, i. 393) : kal otros ev 6 rept Saipdvev rros. 1 En. 22? all the souls of the Tlepi 8 Aidov, ev cuvxovtat children of men. Wuyal dtxatwy Te Kat ddckur, dvayxaiov eimetv. O “Aidys Toros otiy v TH KTicet dkata- 211 where things were chaotic. oKkevacros, xupiov brdyeor, ev n , 2 4 Pas koopov ovK miAdurret. Anatolius appointed Bishop of Laodicea in 269, Quoted in Euseb. HHis, Hecl. vii, 82. 19 rov b tov mpdrov tap EBpatous Bijra wept ionpeplay etvar, mapactatixad Kal Ta ev To Evax padnpara, Zosimus of Panopolis (third century), quoted in Syncellus (Dindorf, i, 1829, p. 24): rovto otv hacav ai dpyatar Kal ai Geta ypadai, dre 1 En. 6 7. dyyedot twes emeOvpnoay tov yuvawav, Kal KaTed- Odvres eidakav aitas wdvra Ta THs pPicews epya. av 8. xdpw, pyoi, tpooKpovoartes Tov odpavod mevar, bru rdvra To Tovypa Kat pnd wpedodivra Ti Wrxijv, ediSagav tots dvOpwrous. aitav ddoxovew ai airat ypapal Kal tovs ylyavtas yeyevjo Oat. Clementine Homilies (written per- haps in the fourth century) : viii. 12-18: The angels before 1 En, 19! After the angels fall their fall descended to the their spirits assuming many earth (ef. Jub. 415) and zpos different forms . macav avtovs petBadov picw, ry a rs dre Oewwdeotpas ovTes ovotas, lxxxvili e 7 XN kat padiws mpos mavTa peTa- of , a tprec ban Suvdpevot. Kal yivovTo Aidos tTipsos, C.. . . Z Kparovpevor, is yuvarkdv ple adwcbov: ais cupmAaKevtes. .. . capKos yap atrot decpots Tere- nan Synpevor xarxyovta, Kal iaxupds bdevrar. ob vexey eis odpavors dvedOety odxre eduvnOnoav. i 4 Mera yap cvvovoiay 6 16 mparov yivovro dmaurnbvres, Kal Tapa- 4 ie x, oye pnkre duvnbevtes bua TO GAXo Te peTa pacpov adrovs i mojoar pry Svvacbat, apeoKev 2 2 tA Te Tals epwyvats Povddpevor, pe A N A a N av QAUTWV TOUS THS yus pvedovs trdeav. AywdeTa ek peTaALwv vO j AKov, apy avOn, xpuorov, xadkov, apyvpov, oidnpov, Kal Ta Opova, ov Tots , ft S. TyuwTdtos amacw AGos. odv Tovrots de Tots payevdetow ALBors Kal Tas Tyvas TOV Tpds xacTa Tpaypatwv Tapbocay, Kal pa- 3 tf 2 3 yelas tredekay, Kat dotpovomtav edtdagav, duvdpes Te pilav, Kal Lig a Nos is ie ia boa Tote tro avOpwrivys vvotas etpeOnvat advvarov: ere O ypuood kal dpypov kat Tov dpotwv xvow, tds Te Tov eobyTwV motkiAas Baas. kal trav? drdOs ov 4 x 4 – OoaTep Tpds KOTpOV Kal Tppeuis ore yuvaikov, TOV ev capKi es r ie , debvrwy Saidver oriv ebpy- be lol 56. gig para. ex d THs vobov pikews cas a if FS abtov, dvOpwno. yvovto vdOot ay 12. 0Us… ylyavtas dvpacay x cat . 4. Tpos THY EavTaOV TANT pOVIV Tov Kdopov obK exovTes alTdpKy .. tov be dAdywv Lowy tre , rurrovtwv, of vd00r avOpwrot a an 2 , Kae vOpurrivev aapkwv eyeu- The Book of Enoch 81 all kinds of costly stones. 61,2 71. 10 131 145, 14 You shall not ascend into heaven unto all eternity. 71 they began to go in unto them …, and they taught them, e, 81 metals and the art of work- ing them… all kinds of costly stones . 7) charms and enchantments . 83 enchantments… astrology. 71 the cutting of roots . 8! bracelets . . and all colouring tinctures . . ornaments 7? e. 73 And when men could no longer sustain them. 4 The giantsturned against themand devoured mankind. And they began to sin against birds Introduction lxxxix gavTo…. and beasts… and to devour one anothers flesh . “Exel oby ai rv TeOvedtwv yrydvtwy 158 161. Yoyxal,…ds Kauvov yvos, kawd Kal TO dvdmare mpoonyopevOnoay . LereupOy yap adrots ims 15. a , N son Tov Geod dyyedds Tis, THY abrod 5 , say ah Bovdiyv pyviwv, cai ywv. Tdde doxet. .. areference to Jub. 4? not 1 Enoch. There is a parallel but independent passage in the Clementine Recognitions (put together in the fourth century), Both the Homilies and the Recognitions are alike indebted for their main ideas to 1 Enoch. Clem. Recog. iv. 26, 27 (ed. Cotelier, i, p. 543): unde colendi idola exordium mundo huic… 1 Rn, 191, Angeli quidam, relicto proprii ordinis cursu, 15 67, hominum favere vitiis coepere, et libidini eorum… illorum opera, suis magis voluptatibus morem 7! 83, e. gererent : quique .. . docuerunt homines quod daemones artibus quibusdam obedire mortalibus, id est, magicis invocationibus possent; ac… totum mundum, subtracto pietatis lumine, impietatisfumo 8. repleverunt. Pro his et aliis nonnullis caussis (cf. Jub. 771) diluvium mundo introductum est .. . 10210618-15. Lactantius (flor. 820), Instit, (Migne, P. L. vi. 3830-332; Brandt and Laubmann, i, pp. 162 sqq.), gives quite a long passage which for its main features is indebted to 1 Enoch. Instit. ii. 14 Deus… misitan- (Jub. 4.) gelos ad tutelam cultumque generis humani: quibus . praecepit, ante omnia, ne 145-7. terrae contagione maculati sub- stantiae coelestis amitterent dignitatem. . . . Itaque illos 69 Jeqn… who led astray cum hominibus commorantes all the sons of God… through dominator ille terrae… ad the daughters of men, xe The Book of Enoch vitia pellexit, et mulierum congressibus inquinavit. 71. Tum in caelum ob peccata quibus se immerserant 149, non recepti ceciderunt in terram. Sic eos diabolus 54. ex angelis Dei suos fecit satellites ac ministros, Qui autem sunt ex his procreati, quia neque angeli neque homines fuerunt, sed mediam quandam naturam gerentes, non sunt ad inferos recepti, 1511 167. sicut in caelum parentes eorum. Ita duo genera daemonum facta sunt, unum caeleste, alterum terrenum. Hi sunt immundi spiritus malorum, quae geruntur, auctores, quorum idem diabolus est 54, c. princeps. . . . Quod idcirco dictum est, quoniam custodes eos humano generi Deus miserat: sed et ipsi, cum sint perditores hominum, custodes tamen se videri volunt, ut ipsi colantur, et Deus non 191. colatur,…Magorum quoque ars omnis ac potentia horum adspirationibus constat, a quibus invocati, visus hominum praestigiis obcaecantibus fallunt. … Hi, ut dico, spiritus contaminati ac perditi per omnem terram vagantur, et in solacium perditionis 158-!! 161. suae perdendis hominibus operautur….Hos in suis penetralibus consecrant, his cotidie vina pro- fundunt, et, scientes, daemonas venerantur, quasi terrestres deos…. 15… . ex caelestibus e- pravatos, terrenos esse coepisse…. 16… . Eorum inventa sunt astrologia et haruspicina … et ars magica. … Hi sunt qui fingere imagines et simu- lacra docuerunt. … Sed eos magi… veris suis nominibus cient, illis caelestibus, quae in litteris sanctis leguntur, c. Inst. iv, 27, v. 18. Idol-worship due to demons who 1 En.191,c. were condemned to everlasting fire. vii. 7. The abode of the dead. 22. vii. 16. In the last days nec terra homini dabit 807. fructum … Luna… meatus extraordinarios pera- get… Tune annus breviabitur. vii. 19. The slaughter of the wicked by the just 90 911. when the sword has descended from heaven. The special judgement of the princes and tyrants. 54 63. The judgement in the middle of the earth. 9026. vii, 24. In the millennium qui erunt in corporibus Introduction xe vivi non morientur, sed per eosdem mille annos 1017 sa- infinitam multitudinem generabunt… Terra vero aperiet fecunditatem suam et uberrimas fruges sua sponte generabit, rupes montium melle sudabunt, per rivos vina decurrent, c. vii. 26, All the wicked shall be burnt for ever inthe 1 En, 48. sight of the angels and righteous. Priscillian (ob. 380), De Fide et de Apocryphis (Schepss, 1889, p. 44), apparently did not know 1 Enoch, but urges from the example of Jude and Paul (Ep, Hebr. 115) that it is admissible to cite non-canonical works, as they both refer to Enoch. Cassianus (360-435), Collatio VIII. xxi… illa opinio 1 En. 81, vulgi, qua credunt angelos vel maleficia vel diversas artes hominibus tradidisse , Thenceforward the book fails to secure a single favourable notice. LZidary, who died 368 a.p., writes in his Comment. in Ps. exxxil. 8 Fertur id de quo etiam nescio cuius liber extat, quod angeli concupiscentes filias hominum, cum de caelo descenderent, in hunec montem Hermon maxime convenerant excelsum. Chry- sostom (346-407) does not indeed mention Enoch, but declares that the story of the angels and the daughters of men rests on a false exegesis, Homil. in Gen. vi. 1, and is a blasphemous fable. Jerome (846-420) regards Enoch as apocryphal. De Viris Illustr. iv Tudas frater Iacobi parvam, quae de septem catho- licis est, epistolam reliquit. Et quia de libro Enoch, qui apocryphus est, in ea assumit testimonia a plerisque reiicitur: tamen auctoritatem vetustate iam et usu meruit et inter sanctas computatur , Comment. in Ps. cxxxii. 3 Legimus in quodam libro apoerypho, eo tempore, quo descendebant filii dei ad filias hominum, descendisse illos in montem Hermon, et ibi iniisse pactum quomodo venirent ad filias hominum et sibi eas sociarent. Manifestissimus liber est et inter apocryphos computatur. Comment. in Epist, ad Titum, i. 12 Qui autem putant totum librum debere sequi eum, qui libri parte usus sit, videntur mihi et. apocryphum Enochi, de quo Apostolus Iudas in Epistola sua testimonium posuit, inter ecclesiae scripturas recipere . xcll The Book of Enoch Augustine (354-429) pronounces strongly against Enoch. De Civ. Dei, xv. 28. 4 Scripsisse quidem nonnulla divina Enoch illum septimum ab Adam, negare non possumus, cum hoc in Epistola canonica Iudas Apostolus dicat. Sed non frustra non sunt in eo canone Scripturarum .. . Unde illa quae sub eius nomine proferuntur et continent istas de gigantibus fabulas, quod non habuerint homines patres, recte a prudentibus iudicantur non ipsius esse credenda. Cp. also De Civ. Dev, xvi. 38. Enoch is finally condemned in explicit terms in Constit. Apostol. vi. 16 wal y tots madawois b twes ovvypaway BiBAta andkpupa Macws cat Evay cai “Addy, “Hoatov re cal Aafid cal Hala cai tv tpidv marpiapxv, POopoTod Kal Tis ddnOetas xOpd toatta kai viv enevdnoay of dvodyupor, braBdddovTes Onueoupylay, ydpov, mpdvo.ay, Texvoyovlay, vopov, mpopyras. Under the ban of such authorities the book of Enoch gradually passed out of circulation and knowledge in the Western Church, and with the exception of 6-9 84-1014 158-16! and another fragment which are preserved by Syzceus in his Chronography, pp. 20-23; 42-47 (ed. Dind. 1829), it was lost to Western Christendom till the present century. Syncellus adds that the book of Enoch runs counter in some respects to the tradition of the Church, and is untrustworthy through the interpolations of Jews and heretics: kal ratra pey ex Tod mpwrov BiBAtov Evax mept Tv eypynydpav, et Kal pr Tedrefws xpi) Tpooexey amoxpdpors pddiora tous atAovaTpous, bid Te TO TEpiTTa TIWa Kal arpLBHR THs exkAnolactiKhs Tapaddcews exe kal did Td vevobedobat adra b7d Tovdaiwy kat atpetixdv (ed. Dindorf, pp. 47, 48). There are also parallels in Gnostic and Apocryphal Literature to 1 Enoch. In the Gnostic work, Pistis Sophia, composed in Egypt in the third century, we find two apparent references to Enoch. Pistis Sophia (ed. Schwartze, 1851-1853, p. 245): Invenietis ea in secundo libro 1 En, 323 the Garden of Teu, quae scripsit Enoch, quum Righteousness… the tree of Introduction xeili loquerer cum eo ex arbore co- gnitionis et ex arbore vitae in mapadefom Adami, (Translated from the Coptic.) (p- 25) puvorypia quae por- tarant desuper dyyeAo. pecca- tores, quorum (nverypiwv) sunt payia. – knowledge. thy father old wy OC. 71 88. In the Gnostie Acts of Thomas 1 Enoch may be referred to in the words of the Dragon : ch. xxxii (Tisch. Acta Aposto- lorum Apocrypha, p. 218) : Oe eee eae eyw eit O Tous ayydous avwbev 3 er et a 4 KaTW pias KQL V Tals erOupiats TOV yuvatKdy aitods KaTadycas, iva ynyevets aides e adbrav yvovta, e. 6 they descended, c.; 86 many stars descend and cast themselves down from heaven, e, 74 4, c., giants . The dets of the Disyutation of Archelaus with Manes (written perhaps at the beginning of the fourth century). ch. xxxii (Routh, Reliquiae, iv, p. 211): Angelorum quidam,mandato Dei non subditi, voluntati eius restiterunt, et aliquis quidem de caelo, tanquam fulgur ignis, cecidit super terram, alii vero infelicitate hominum filiabus admixti, a dracone afflicti, ignis aeterni poenam suscipere meruerunt , 86! a star fell from heaven. 3 many stars descend and cast themselves down from heaven. 7! they began to goin untothem., 15 181b12. The Narrative of Joseph of Arimathea (date uncertain) has an unexpected parallel to 1 Enoch. iii, 3 (Tisch. Evangelia Apo- crypha, 2nd ed., Lipsiae, 1876, p. 465): The dying thief ad- dresses Christ in the following words: pay ev erace. gov Tomoes To 100212 from the angels He Xciv 2 eS 3 a XN . dotpa AOeivy Kar euod i THY a 4 tal ceAnvyv, dtav pAAns xKptvat . , TACTAY THY OLKOUPLEVNV, OTL EV VUKTL ey x Fd , mpatrov Tas Kakds pov Bovdds: eee . yg 293 pn Kunoes TOV WALov . . . ovdEeY by La e lan lat yop adcews dpapridv Sdpov dvvapal cor mapacyetv. The Book of Enoch will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins . , And now give presents to the rain that it be not withheld, c, The Apocalypse of Paul has a similar but not identical idea. 4 sqq. (Tisch, Apocal. Apocr., 10011, p. 36). The sun, and also the moon and the stars, come to the Lord and ask leave to punish men for their sins. As the sun sets mavres Ol ayyeAor epxovrar pos tov Gedy mpookvjcat aitd, Kat mpocayovow Ta pya Tov avOpu- Cd o uv xaaTov 6 TL empager, KC, In the Book of Adam and Eve we have references to 1 Enoch as well as to 2 Enoch, and a definite rejection of its teaching. 22 (ed. Malan, 1882). Enoch to whom many wonders happened and who also wrote a celebrated book . 3! Certain wise men of old 6-10. wrote concerning them (the giants) and say in their books, that angels came down from heaven and mingled with the daughters of Cain, who bare unto them these giants. But those err in what they say…. They were children of Seth. 2!) Jared continued to teach his children eighty years; but after that they began to go down from the Holy Mountain .and to mix with the children of Cain. Genun had 6 who descended in the days of Jared. Introduction xev taught the children of Cain to make musical instruments and induced them to commit all kinds of wickedness, and finally took iron and with it made 1, weapons of war. Satan taught him (Genun) to make dyeing-stuffs for garments of divers patterns, and made him to understand how to dye crimson and purple and 81, what not… .Yeshallnot 145, come up hither again for ever. 2 the middle of the earth? 26! 9026. (Jerusalem). Cf, 221 31 14 43, 2 the mansions of therighteous 394 the mansions of the holy and of the chosen , and the resting-places of the righteous . 6, 7 the righteous and the elect . For further treatment of the subject see H. J. Lawlors article in the Journal of Philology, vol. xxv, pp. 164-225, to which I express my indebtedness. 19. Tue Inrivence or 1 Enocu on tax New Trstamenv. The influence of 1 Enoch on the New Testament has been greater than that of all the other apocryphal and pseud- epigraphal books taken together. The evidence for this con- clusion may for the sake of convenience be arranged under two heads. (A) A series of passages of the New Testament which either in phraseology or idea directly depend on or are illustrative of passages in 1 Enoch. (B) Doctrines in 1 Enoch which had an undoubted share in moulding the corresponding New Testament doctrines. (A) We will begin with the General Epistles. I quote from the Revised Version when a more accurate rendering is desirable. New Testament 1 Enoch (a) St. Jude Denying our only 481 Denied the Lord of Spirits Master and Lord Jesus Christ. and His anointed. Cf, 38? 41. Xevi New Testament 6 The angels which left their own abode. reserved … great day . 13 Wandering stars. 14 The seventh from Adam. 1415 A direct quotation from 1 St. Peter 31 20, 2 St. Peter 24. 38 A new heaven and a new earth . 1 St. John 17 Walk in the light. The Book of Enoch 1 Enoch 124 the Watchers… who have left the high heaven, c. 104-6 11,12 Bind… darkness .. . judgement 1815 21 3, 6, 608 The seventh from Adam . 1. Cf. 54 27. 104 5, 12,13 491 9201, 104-6 12,13 125 132, 45 5 721 9116, 924 The righteous .. . shall walk in eternal light. [The contrast between light and darkness in St. Johns Epistles repeatedly enforced in 1 Enoch. See 384 (note).] 21 Jesus Christ the righteous . 28 The darkness is past and the true light already shineth. 215 Love not the world, nor the things which are in the world. 3 We shall be like Him . St. James 18 Double-minded man. 51- Woes against the rich. 53 The Righteous and Elect One. 58 It has become bright as the sun upon earth, and the dark- ness is past. 1088 loved… good things which are in the world. Cf. 487. 9037, 38. d nor any of the 91! A double heart. See note. 948-11; also 467 6319 964-8 978-10, (6) Book of Revelation.The writer or writers of this book are steeped in Jewish apocalyptic literature. Rey. 14 Seven spirits which are before His throne. Cf. 4; also the seven angels 8?. 27 To him that overcometh will I give to eat of the tree of life: also 22 14 (the right to the tree of life) 1. 9021 those men the seven first white ones. Cf. Tobit 121. 254-6 Only the elect, the right- eous and holy, inthe Messianic kingdom are allowed. to eat of the tree of life. Introduction New Testament 3 Clothed in white raiment . 10 Them that dwell upon the earth . xevil 1 Enoch 902! Clothed in white. 375 Those that dwell on the earth, [This phrase has always a bad sense in Revelation with the exception of 14 Cf, 67 815 1110 138, 14178, and that in this respect Revelation follows the use of this phrase in the Noachic interpolations, see 1 En. 375 (note). ] 3! The New Jerusalem . 317 T am rich and increased with goods . 20 T will come unto him and sup with him. 21 Sit with Me on My throne. Cf. 204. 4 Round about the throne were four living creatures. 48 they rest not… saying. 51, 6’ How long, O Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth ? 615,16 Compare the fear of the kings of the earth, and the princes, and the chief captains, and the rich, and the strong when they see the face of him that sitteth on the throne . 71 The four angels of the winds. 1370 909 A new house. 978 We have become rich with riches and have possessions, e 6214 and with that Son of Man shall they (the righteous) eat, and lie down, and rise up for ever and ever . 10814 E. 3-9. A poem con- sisting of tristichs. The discovery of this structure is helpful in the restoration of the text. See specially Stanzas 1 and 7. The Holy Great One. G prefixes and, E reads here and always the Holy and Great One, but G seems to preserve the original here as in 101 141 where it recurs. This title is found in the following passages: 101 141 253 841 92? 97 98 104, God is de- signated simply as the Holy One, 1? 9311, and as the Great One, 14? 1034 1041 (twice). Come forth from His dwelling. Cf. Mic. 18 japan xys, Is. 26 Assumptio Moysis 103. 4. The eternal God Z nbiya Ds, 6 Beds Tod aidvos, Cf. Gen, 21 ndiy dy 1s. 407 adiy nby, 6 aldmos Oe6s, Rom. 1626 Ass. Moysis 10! Deus aeternus. This could also be translated God of the world as I have shown below, but I have here with Dalman (The Words of Jesus, 168 sqq., Eng. Transl.) adopted the former rendering. Thus in 25 5 7 27 we have 6 Baotdeds Tov aidvos in the Greek where E renders 6 Baoireds 6 aidmos, ef. Jer. 10 Ddiy 4H: in 129 6 Ba- areds Tov aldvev (so 1 Tim. 117) (where E 6 Bag. 10d aidvos): in 94 (GS) 6 Bac, Tav taiwvwy, for aiwywy there stood Baoikwy in the original as in GL2E: in 946 xdpios ray aiwvew (G3) (where E 6 kupios trav Baotrar, the corruption originating in the Aramaic (here G5? om.)). With 6 vp. Tay alwyey compare 22! xupiedwy Tov aiavos. In 94 we have eds Tay aiwvey in GS1, where G8? has e0s trav dvOpwrmy. Here aidvwy was wrongly read as This idea of time comes out clearly in 51 kal y is mavras robs aivas, where E has 6 (av for al 7. With this we might compare Dan. 127 pbiya oy (Aram. NPY ‘T) Dan. 4), Dalman (op. cit. 164), however, thinks it probable that Dy, when united with the article in the Book of Enoch, does not merely represent the adjective eternal. nowy n means eternal king; ndyyn 10 is the king who avituv. 6 The Book of Enoch [Sect. T [ And appear from His camp] And appear in the strength of His might from the heaven Tof heavens’, 5. And all shall be smitten with fear, And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth. 6. And the high mountains shall be shaken, And the high hills shall be made low, as ruler controls the immeasurable dura- tion of the world, Against this view we might set the fact that E renders 6 Baatrels Tod aidvos as Baatreds 6 aiwvios (see above), and that in 153 in G 7vd aidvos can only mean eternal in tov ovpavoy tov tynddy .. . Tod aivos. But the words which I have rendered the eternal God could also be rendered God of the world: cf. 584 8119 827 84: also 12 819, Will tread upon the earth. So G. From Mic. 13 pax… Sy J, Here for ni tiv yiv E reads corruptly xeidev, Sinai, whence the Law was given, will likewise be the place of future judgement. Cf. Deut. 33? Ps. 6817, [And appear from His camp]. So G. This I have bracketed ag an addition. It is against the parallelism. It is also against the sense. In 3 it isalready said that the Holy One will come forth from His dwelling , and the writer has gone on to speak of Gods advent on Sinai. E, it is true, reads And appear with His hosts. But if G originally read v 77 napevBoan it is wholly improbable that a scribe would change it into rijs mapevBodns against the context. 5-9. Din. thinks that we have in 5-9 a description combining the two great judgements; but everything from verse 4 to end is perfectly applicable to the final judgement. Yet cf. 837, 5. The Watchers. These are the DO ‘) first mentioned in Dan, 41 14,20 (in Hebrew text) 2 Enoch 181. This name belongs to the fallen angels here and in 10: 16 124 1310 14); 3 152 16); 2 Q1t5, In 12 201 391, 18 402 6112 717 it designates the archangels. And the Watchers shall quake. So E. But G has here And the watchers shall believe (i.e. moredcovawv). This change seems due to the scribe who added the following words : And they shall sing hidden things in the ends of the (word omitted) And all the ends of the earth shall be shaken. The scribe seems to have been thinking of 2 Enoch 18 where the singing of the Watchers is mentioned. But the text of E is right and gives a sense which accords perfectly with 102-4. Fear and trembling. So E. G trans. trembling and fear. The order of E is probably original. Cf. Job 414 Ps. 2” Mk. 5 2 Cor. 715 Eph. 65. Yet the order here in G recurs in Gf in 133. 6. Cf. Judges 55 Ps. 975 Js, 641) 8 Mie. 14 Hab, 3 Judith 1615 Assumpt. Moyseos 104. Shaken. shall fall and be dissolved G (mecodyra: xat But this addition of GE is against the parallelism. Made low. so that the mountains shall waste away G (rod d:a(p)pufva opn), Another impossible interpolation. diadvOynoovrat), Sect. 1] Chapter I, 5-9 7 And shall melt like wax before the flame. 7. And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men). And will protect the elect, But with the righteous He will make peace, And mercy shall be upon them. ‘ And they shall all belong to God, And they shall be prospered, And they shall all be blessed. “And He will help them all, And light shall appear unto them, “And He will make peace with them. 9, And behold! He cometh with ten thousands of “His! holy ones Hills… melt like wax. From Ps. 975, Before the flame. G reads before the fire in the flame. The idea of the destruction of the world by fire may be here hinted at as in Sibyl. Or. 354, 60, 72, 81-87 4172 sag, 5211 saa. 2 Pet. 87 19 Life of Adam 498 8, but it is unlikely. The text does not go beyond Mic. 14 Nah. 15 Ps. 975 104. 7. Wholly. So G8 oxiopa [payad.. oxiopa aud fayad: appear to be dupli- cate renderings of the same Hebrew word. SiacxoOnoera .. . oxicpa a Hebrew construction. 8. Make peace with. Cf. 1 Macc. 64 5 for the phrase pera . . . elpyynv mono On the idea cf. 5! of the text. See 54 note. Therighteous. This designa- tion is found in all parts of the book : 1 8 58 254 38 394 434 471, 4 481, 4, 9 502 537 567 58 5 6(2 613 623 824 94 11 955 7 96) 8 971, 3, 5 98i2-14 993 100 7 10 1024, 10 103! 1041s 1 18, With the righteous. There is a dittography in E here. Will protect, . So E. This is probably a free rendering of G mt rots xdextods Eorat ouvtipyars. Wisdom 41 may here be dependent on our text: Kal moxom) v ois xdexTots abrod, After ouvrjpyos GS adds xal eipqyvn, All belong to God. Ps. 100 Jer, 314 Hos, 1 1 e. They shall be prospered. G reads Thy tevboxiav Soe adtois, where eddoxiay is corrupt for ebodayva cor- ruption found also in Sir, 4326, Here again the active construction in G is probably right. All be blessed. G reads He will bless them all. And He will help them). So G al raytwy dyriAnpperat, Here there is an obvious dittograph in G; for it adds xat BonOnoe juiv. This line is omitted in E quite wrongly. In fact E preserves only the second line of this stanza Light shall appear unto them (GS), E reads light ( of God a-g, B-o) shall shine upon them. Cf. 384. TAnd He will make peace with them] (G8). E om. but the tristich requires it. 9. This verse is composed of two tristichs, 8 The Book of Enoch [Sect. I To execute judgement 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. Il. 1. Observe ye every thing that takes place in the heaven, And behold. So E. G reads ore corrupt for iSov. So Jude idod 7Adev Kipios v dyias pupidow atrod: Ps, Cypr. Ad Novatianum (Hartels Cy- prian iii, 67) Ecce venit cum multis milibus nuntiorum suorum: Ps. Vigi- lius (Migne Ixii, col. 363) Ecce veniet Dominus in millibus. Cometh with ten thousands of His! holy ones. From Deut. 33? MAI NNN wp. civ pupidow Kadyjs our author has followed the M.T. The ‘ His? is found GS, Jude, and Ps. Cyprian. As Zahn pointed out, the above passage from Ps. Cyprian is derived directly from our text, and not from it indirectly through Jude. This entire verse has been quoted by Jude 14, 15 in a compressed form, who in the same passage draws upon 54 27? 608 Ten thousands of His! holy ones. Cf. Deut. 33? Dan. 71. The angels are so called in 12? 1495 395 472 572 604 618 10 12 65! 6915 815 103? 1061, as already in Job 51 15 Zech. 145 Dan. 418 813. They are called holy angels in 201-7 218 9 993 246 272 326 718 93 Holy ones of heaven: 98, For other designations see 6? (note), All the ungodly. The all is corrupt in E, but recoverable by an easy emenda- tion. Which they have ungodly committed (G). reading warasaju for zaraset. the hard things which’… Since the LXX here renders Here E is corrupt, TAll “have spoken (G8). The text of G here presents a dittograph. dAaAnoay Adywv kal mepl mavTav ay KaTeAGAnoay, II. The author in 2-53 emphasizes the order and regularity that prevail in the world of nature in contrast to the disorder that prevails in the world of This was a favourite theme with Jewish writers. The noble words of Hooker (Jeclesiastical Polity, i. 16. 8) express the view of these old writers: Of Law there can be no less acknow- ledged than that… her voice is the harmony of the world: all things in heaven and earth do her homage, the very least as feeling her care, the greatest as not exempted from her power. In Sir. 43 we have the glorifi- cation of the sun, moon, stars, the rain- oKAnpay av man, bow, clouds, snow, lightning, thunder, dew, and other natural phenomena. The moon is especially glorified since the Jewish feasts were celebrated in accordance with the moons phases, This last is, of course, a view in which the author of 72-82 would not have agreed, since he held that the only true divider of time was the sun. In Sir. 1676-8 there is a nearer approximation to our text, though there is no sure ground for recognizing it as a source of it. Sirach runs : 27, xdopnoer cis aidva ra epya abrod, kat tas dpyds adrav eis yeveds avrav … Sect. 1] Chapter IT. 1-8 . 9 how they do not change their orbits, “and the luminaries which are in the heaven, how they all rise and set in order each in its season, and transgress not against their appointed order. 2. Behold ye the earth, and give heed to the things which take place upon it from first to last, “how steadfast they are, how none of the things upon earth change, “but all the works of God appear to you, 3. Behold the summer and the winter, “how the whole earth is filled with water, and clouds and dew and rain lie upon it. kal ove fdrmov amo Tay Epywv airav 28. xacros Tov mAngiov avTod ovK eOAupev, kal ws alavos otk dreOnoovow ToD pyyaros abou. The next work that calls for considera- tion here is the T. Napht. 2 ovrws oby srwoay, Txva pov, mavTa Ta epya buov v rger eis dyabov vy pdBy Ge0d, wat pysiv raxroy momjonre tv KaTapporncc, pnde ew caipod avrod. 3 6 HAros rat 4 oednvn Kal of dorpes ove ddAAOLOvoW tiv Taw adtadv? otrw kal byets pty addowWonTe vopov Geod v arafia Tav mpagewy bpav. 38, 0vn wrAavnOvra Kai dpvta Kupioy 7Adoiwaav tiv rag avray. These passages may have been before our writer. From works that preceded our book we now pass to works which were written later. The earliest of these is the Pss, Sol. 1812-14, 2. 5 diardgas v mopelg pworhpas eis Katpovs wpav dp hepa els Hupas, kai ob mapBnoav amd 6500 iy ve- Teihw avrots. 3. v pbBw Ocod ddds aitay Kad? ExaoTny Huepav, ag fs Auepas Exticev altovs 6 Beds nal ws aidvos, 4. wat ov rravnbynoay ap Hs yupas xTigev avtovs dnd yevediv dpyaiwy ob anotnoay amd 6800 abrav, el py 6 eds evereiAaro adTois v mray 7 SovAwy ator. The next writer who deals with the same subject is the author of 1 Apoc. Bar, 48 10, Thou instructest created things in the understanding of Thee, And Thou makest wise the spheres so as to minister in their orders. Armies innumerable stand befure Thee, And minister in their orders quietly at thy nod In Clements Ep. ad Cor. 20 the same theme is dealt with at length in depen- dence mainly on the sources already mentioned. 1. Observe (G8), and so Eby achange ofa vowel, Season. and for (or in) their own festivals they appear GE. 2. The Hebrews divided the year into two seasons, ? embracing Spring and Summer, and yn embracing Autumn and Winter. Gen. 8 Is. 18 Zech. 14. “How steadfast they are. G reads ds eiow oapra. But POapr is impossible in this context. The object of the writer is to praise the works of nature, Hence pOapra is corrupt. Possibly it is a ren- dering of mSa3 (as in Is. 244) corrupt for 099) steadfast, Hence render: how steadfast they are. How Tnone of the things upon earth!, c. E reads how none of the works of God change in appearing. 10 The Book of Enoch III. Observe and see how (in the winter) all the trees “seem as though they had withered and shed all their leaves, except four- teen trees, which do not lose their foliage but retain the old foliage from two to three years till the new comes. IV. And again, observe ye the days of summer how the sun is above the earth over against it. And you seek shade and shelter by reason of the heat of the sun, and the earth also burns with glowing heat, and so you cannot tread on the earth, or on a rock by reason of its heat. V. 1. Observe ye” how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know! with regard to all “His works’, and recognize how He that liveth for ever hath made them so. 2. And all His works go on thus from year to year for ever’, and all the tasks which they accomplish for Him, and “their tasks’ change not, but according as “God” hath ordained [ect. I so is it done. 3. And behold how the sea and the rivers in like manner accomplish and change not! their tasks “from His command- ments! III. In the Geoponica 11! fourteen evergreen trees are mentioned. Avdpa deOari ort, undmore pvddoppoobyra v TO XELpOvil5 poin, xitpiov, oT pdBiros, 5apyn, dXaia, Kumdpicoos, xepara, aitTus, mpivos, mugos, pupaivn, kdpos, ita, Kal dpxevOos, The twelve trees enumerated in Jub, 21! as fitting for use on the altar have nothing to do with this list; for they are not all evergreen. Nor have those referred to in T. Lev. 912 (see my edition of the text of the Test. XII Patr., pp. 248 sq. for a full discussion of the twelve trees which are mentioned in Jub. 2112, and the Aramaic and Greek fragments of a still older work). 1. In GF 31-514 has been lost through homoeoteleuton. V. 1. The trees. . . bear fruit. G reads the green leaves on them cover the trees and all their fruit is for honour and glory. He that liveth (cf. Sir. 181)… them so. Here I have emended gabarkemmii laldntd kull6- mi into gabrmf lalntd kamahd in accordance with G. G the living God hath made them so and He liveth for ever, Here there is a manifest ditto- graph, 2. ‘All) His works. E adds qedmht before Him. This seems corrupt for kamaht thus (obtws in G) or for kullmet all. The tasks which they accomplish for Him. So G5 rdyta 80a dnoredovow ait 7a pya. Here ra pya does not mean the works as in the beginning of the verse, but the offices or tasks discharged by them as the next sentencexai ov dAAotodyTat attav Ta pyaproves, and likewise the clause Sect. I] Chapter IIIV. 6 11 4. But yeye have not been steadfast, nor done the command- ments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace. 5. Therefore shall ye execrate your days, And the years of your life shall perish, And the years of your destruction shall be multiplied in eternal execration, And ye shall find no mercy. kal ove dddotodaw altay Ta pya in ver. 3. But E omits 6a before drore- Aovow and abray ra Epya, and renders all His works serve Him and change not. God. G8. 4, Of the Lord. G reads His. Spoken. The charge of blasphemy is frequent in 91-104. Cf. 91 11 94 967 100. Proud and hard words. Cf. 27? 1015. From these passages the close of St. Jude 15 is drawn. Cf. Ps. 124 Dan. 7 J, 2 Rev. 135, His greatness. G adds a gloss for ye have spoken (aTeAadjoare) with your lies, Hard-hearted. Cf, 98” 1008 obstinate of heart. Ye shall tind no peace. This phrase occurs in Sects. 1-36 and 91-104 only: 18 54 125 13! 164 946 981 15 9915 1018 1023 1038. It is derived from Is. 4822 6721, 5. Therefore. All MSS. of E but g prefix and. Shall perish (G drodcira). E tahagult ( ye shall destroy ) corrupt for jahaguld dmodAecirat. Mercy. . ai cipnyn G8. 6-7 I have been obliged to rearrange the text of these verses, which is cer- tainly in disorder. Thus in v. 6 there . In those days ye shall make your names an eternal execration unto all the righteous, are ten lines, one of whichthe eighth (6 h)nal abrot xrnpovoyycovow Tiv viv is a doublet of 7b. Strangely enough this line is repeated in an im- possible place in v. 8. Now when we excise this line we have in vv. 6-7 the following arrangement: a tristich, a tetrastich, a distich, and a tristich. This of course cannot be right. Re- moving the tetrastich from considera- tion, 6 defy, which is right, we have a tristich, a distich, anda tristich. Now the first tristich deals with the curse that will befall sinners in many forms. A fourth line is wanting that deals with the same subject. There are actually two suitable, either the last line of v. 6 GAA nt mavras buds Kara- Avoe: katdpa or the last line of v. 7 byiv 8t rois doeBow eora wardpa. But 6) follows closely on 67; hence we have found the missing line of the first stanza in7c. Thus we have two complete tetrastichs in v. 6, i.e. 6ac, 76, and 6 defg. It is now obvious that the remaining distich in v.6 belongs to the distich in v. 7, and thus the stanza in y. 7 is completed. 6. Ye shall make your names (where E dwoere The Book of Enoch [Sect. I 6, And by you shall all who curse, curse. c. And all the sinners “and godless” shall imprecate by you, “And all the. . And for you the godless there shall be a curse. . shall rejoice, e. And there shall be forgiveness of sins, jf. And every mercy and peace and forbearance : g. There shall be salvation unto them, a goodly light. 2, And for all of you sinners there shall be no salvation, g- But on you all shall abide a curse. But for the elect there shall be light and grace and peace, 6, And they shall inherit the earth. Ta dvdpara tydv). GS reads your names shall be (o7a). But, since the phrase is clearly from Ts. 6515 senad mya paw AMIN, gora may be corrupt for dwoere. But if we compare Is. 6515, on which this line was modelled, it is probable that instead of 1INN ( bwaere) there stood originally in the text 33M ( cara- Aeiere), as in Is, For in the preced- ing verse it is said that their life would prematurely come to an end, and so here it is added that they would leave as a kind of inheritance their name to be used in formulas of cursing, i. e. as an example of one cursed. This is the meaning of the next two difficult lines, where G is to be followed. And by you shall all! who curse, curse. So Gf nal y byiy xarapdcovra mavres ot karapwpevot, E and you shall the sinners curse. G is clearly right and reflects a Hebrew idiom. All who curse will introduce the names of these sin- ners into their formulas of cursing as instances of persons wholly accursed. The text DSdppacha wSdpr naa, TAnd all the sinners and godless! shall imprecate by you. So G since E is corrupt. Here again we have the same idiom as in the preceding line. y tpivy dpoovra YOY O33. This idiom is found in Ps. 102 3 Shap yava: they who are mad against me swear by me. See also Is, 6518 and Jer. 2922, And of them shall a curse (nddp) be taken ly all the captives of Judah… saying: the Lord make thee like Zedekiah… whom the king of Babylon roasted in the fire And all the …shallrejoice. The MS. reads What does this corrupt form stand for? It may be corrupt for of (dv)apap(7n)ror, a bad rendering of DNONNIIN those cleansed or puri- fied. The piel and hithpael of NUN in this sense means purification from cere- monial andritual uncleannessin the O.T., whereas the context requires spiritual cleansing. Forgiveness of sins. This forgiveness will fit them for the sinless life spoken of inv. 9. But for the Watchers there is no forgiveness 125, 7. G rots xAexrois ora gas xat xapis xa eipqvn. Has this influenced Wisd. 415 ydpis wat deos rots derrors avrov? Grace. SoG xdpis, E yapd. They shall inherit the earth. of apaprot. From Sect. I] Chapters V. 7VI. 1 13 8. And then there shall be bestowed upon the elect wisdom, And they shall all live and never again sin, Fither through ungodliness or through pride: But they who are wise shall be humble, 9, And they shall not again transgress, Nor shall they sin all the days of their life, Nor shall they die of (the divine) anger or wrath, But they shall complete the number of the days of their life. And their lives shall be increased in peace, And the years of their joy shall be multiplied, In eternal gladness and peace, All the days of their life. VI-XI. Phe Fall of the Angels: the Demoratisation of Mankind: the Intercession of the Angels on behalf of Mankind. The Dooms pronounced by God on the Angels: the Messianie King- dom (a Noah fragment), VI. 1, And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and Ps. 87″. 8, And. G. Wisdom: see 421, gas nal xapis, kai abrot KANpovopnoovaw Thy yhv. TT 5oOncETAL maw Tois etdexrois GF, Here pas… yiv is a doublet from v. 7, and r7e… xAextois a doublet of the first line of this verse. They who are wise, c. Here G gives And there shall be light in the enlightened man and in the man of knowledge understanding. This line does not seem to be original. 9. Cf. Is. 851951116520: text 254note. Sin. SoG8 dpdprwav. But E xpiOnoovra WW (cf. Prov. 30! Is, 248 Jer. 28,c. The word means reum iudicare in Arabic), But this is not the mean- ing of the word here. The parallelism requires us to follow the other meaning of this word as given in G, (The divine) anger or wrath. G reads opyt Ovpod, the anger of (the divine) wrath, which may be right, Cf, Is. 4225, c. They shall complete… in peace, And the years of their joy. Expanded from Jub. 239(?), In- creased… multiplied. The words recall the familiar phrase in Gen. 12 28 817 Jer, 238 Increase and multiply. But the increase is a spiritual increase and not a materialistic, asin Joy… gladness, Cf, Is. 3519. VI-XI. The abruptness with which 6-11 are introduced is quite in keeping with the fragmentary and composite nature of the rest of the Section. As Dillmann (Herzog, R. .? xii, 352) has already seen, 68-8 81-8 97 101! belong to a Semjaza cycle of myths ; for in these passages Semjaza is represented as chief and Azazel tenth in command: as also in 692, Elsewhere in Enoch Azazel is chief and Semjaza is not mentioned. Again 10!-8 belongs to an Apocalypse of Noah, many fragments of which are 14 The Book of Enoch 2. And the angels, the children of the comely daughters. found in Enoch. Another fragment of this Apocalypse is preserved by Syn- cellus in the Greek ; but to this there is no corresponding text in the Ethiopic. But these myths were already combined in their present form, when 88-89! were written. But not only does 10!- belong to the Book of Noah but 6-11 asawhole, These never refer to Enoch but to Noah 101, Moreover, when the author of Jubilees is clearly drawing on the Book of Noah, his subject matter 771-2 agrees closely with that of these chapters in Enoch (see Charless edition of Jubilees, pp. Ixxi sq., 61, 264). 12-16 on the other hand belong to the Book of Enoch, And comely (EG). Gs VI. 2. Children of the heaven. Cf, 138148391, See 151-7. Cf. Sons of the holy angels, 711. The entire myth of the angels and the daughters of men in Enoch springs originally from Gen. 61-4, where it is said that the sons of God came in to the daughters of men. These words are not to be taken as ex- pressing alliances between the Sethites and the Cainites, but as belonging to a very early myth, possibly of Persian origin, to the effect that demons had corrupted the earth before the coming of Zoroaster and had allied themselves with women. See Delitzsch, Neuer Commentar iiber d. Genesis, 1887, pp. 146-8. Bousset, Rel. d. Jud? 382, 560; Gunkel, Genesis 56. The LXX origin- ally rendered the words sons of God by dyyedor 70d cod, and this rendering is found in Philo, de Gigantibus, Euse- bius, Augustine, and Ambrose. This view of Gen, 6!4 was held by most of the early fathers. That this was the original meaning of Gen. 61-4 Is, 2421 is now generally admitted. For a history of the interpretation of this passage in Jewish and Christian writers see my edition of Jubilees 415 note, On [Sect. I the myths regarding the intercourse of angels with the daughters of men, see Griinbaum in ZDMG. xxxi. 225 ff. (Referred to by Delitzsch.) For state- ments of later writers either depend- ing directly on this account in Enoch or harmonizing with it, cf. T. Reuben 5; Napth. 35; Jub. 415 519. 5 Joseph. Ant. i. 38,1; Philo, de Gigantibus ; 2 Enoch 7, 18; Jude 6; 2 Pet. 24; Justin Martyr, Apol.i.5; Ps. Clemens, Hom. viii. 13; Clem. Alex. Strom. v. 1.10; Tert. De Virg. Veland. vii; Adv. Mare. v.18; De Idol.ix; Lact. Instit. ii. 15; Commodian. Instruct. i. 3. In the De Cir, Dei xv. 23, Augustine combats this view, and denies the in- spiration of Enoch, which is upheld by Tertullian. J append here a fragment of the Book of Noah, relating not to the fallen angels but to mankind. It may have belonged to it. Fragment of the Book of Noah which Syncellus states wag derived rod mpurov BiBXriov Evwy. And again; from the mountain on which they swore and bound them- selves by common imprecations, [that] cold shall not depart from it for ever, nor snow nor hoar-frost, and dew shall not descend on it except it descend on it for a curse, until the great day of judge- ment. In that season (time) it shall be consumed and brought low and shall be burnt up and melt as wax before fire ; so shall it be burnt up by reason of all the works thereof. And now I say to you, sons of men, great wrath is upon you, upon your sons, and this wrath shall not cease from you until the time of the slaughter of your sons. And your beloved ones shall perish and your honoured ones shall die from off all the earth; for all the days of their life from henceforth shall not be more than an hundred and twenty years. And think not that they may yet live for more years. For there is not for them Sect. 1] Chapter VI, 2-6 15 heaven, saw and lusted after them, and said to one another: Come, let us choose us wives from among the children of men and beget us children, leader, said unto them: 3. And Semjiza, who was their I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great ? 4, 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 5. Then sware they all together and bound themselves by mutual imprecations upon sin, it. 6. And they were in all two hundred; who descended in any way of escape from this time by reason of the wrath, wherewith the king of all the ages is wroth with you. Imagine not that you will escape these things. And these (words) are from the first book of Enoch concerning the watchers. Saw and G. 4, And said (E G). G8. This thing. We must with GS omit mkr ( plan) as a gloss on thing in E. Its presence makes the text un- grammatical, 6. And they were in all. G joav otra. Who descended .. . on Mount Hermon. T have here followed G of caraBdytes v rats Hpepas Idped eis tiv Kopupiy Tov Eppovtety dpovs. The Ethiopic text reads: and they descended on Ardis which is the summit of Mt. Hermon. The name Ardis, otherwise unknown, is to be explained with Dillmann as a com- pression of Idpe6 eis, the translator not having found v rats ypas in his text. Halvy in the Journal Asiatique, Avril- Mai 1867, pp. 356-7, reproduces this verse in Hebrew, whereby we see at a glance why the angels descended in the days of Jaredfrom 7 to descend, and why it was that they bound them- selves by mutual oaths on Hermon from D’M a curse. pow Wa wx by say ra aT wor 3yaw? 12D jon anb wp DANA Cf. Book of Jubilees 435: Jared; for in his days the angels of the Lord descended on the earth. This play on Jared shows that the idea originated in Hebrew. It cannot be reproduced in Aramaic, which does not possess the root 47, The play on Hermon is possible not only in Hebrew (see above) but also in Aramaic OMINN fOIN, Cf. Hilary, Comm. in Pss. 132 Hermon autem mons est in Phoenice, cuius in- terpretatio anathema est. Fertur id de quo etiam nescio cuius liber exstat, quod angeli concupiscentes filias homi- num, cum de caelo descenderent, in hunc montem Hermon maxime conve- nerant excelsum, The reasons for the descent of the angels in the Book of Jubilees differ from those given in this chapter. In 415 and 5159 of that book it is stated that the watchers were sent to the earth by God to instruct the children of men to do judgement and uprightness, and that when so doing they began to lust after the daughters of men. This form of the myth seems to be followed in Test. Reuben 58. In Enoch the angels are said to have descended through their lust for the daughters of men, and the same reason is given in Jalkut Shim. Beresh.44. See Weber, Jiid. Theologie 253. Against this and other statements of Enoch there is an implicit polemic in the Book 16 The Book of Enoch [Sect. I 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. 7, And these are the names of their leaders: Smiazdz, their leader, Arakiba, Raml, Kokabil, Tamil, Ramil, Dinl, Ezql, Baraqijal, Asil, Armars, Batarl, Ananl, Zaqil, Samsdpl, Satarl, Tirl, Jomjal, Saril. of Jubilees. In later tradition (Eisen- menger, Entdeckt. Jud. ii. 387) the reason that Azazel could not return to heaven was that he had outstayed the limit of time assigned tu angelic visitants to earthseven days. In the Targ. Jon. on Gen. 6 Shamchazai and Uziel (i.e. Azazel) are mentioned in connexion with this myth. 7. This list is incomplete, A name has been lost after Tirl, Semiazaz. Deriva- tion doubtful. Possibly from Mynw mighty name or NINDY, Raml. This is probably corrupt for Arakil Apaxijd as in GS. Now in GS 8 where it is speaking of ApaximA we have 6 5 rpiros edidagey 7a onycia Tis yhs. Thus Apaxind byopas where PN earth, Thus we see that the duties of the angel are reflected in his name. This is frequent in Judaism, Arakil is mentioned as unfallen in Sib. Or. 9215-17, Kkabil Sye2DD star of God, Tamtl 591 the perfection of God, Ramil. See 1 Apoc. Bar. 558, Sib, Or, 2218-17, Danl, ie. Aversa Gt Sy. Bz- gl, Since GS 8 writes 6 52 dyd500s didagev depooxoniay, this word comes from Swope, pmy is rendered by dnp in 2 Kings 221? Ps, 18! (Beer). Here again the name and functions of the angel are connected. Bardqijal 8. These are their chiefs of tens, 5yopna lightning of God. Armfars. This is the form in E, but G gives appapis and G Apeapds, Since G 8 writes in reference to this angel di5afev . . , naoidds . . . nal raodaiv AvTijpiov the word may go back to 03M an incantation, spell. If so Armars or Apeapws would be corruptions of Abaros or something similar, Ananl 5y9y, Sam- sipl. The word should be Sham- shiel, Since G describes the functions of this angel as 6 5 85op0s edibage TA onpeia Tod FAtov the name is from WOU, i.e. Sewing sun of God, On Shamash the sun god see K.A.T.3 367-370. Tarl Sx rock of God, Jmjal Sywny day of God, Saril. E reads corruptly Ardzjal. This name recurs as Esdrl in 8, Since in G 88 this angel di5age Ta onpeta THs cedHvys, these forms are corrupt for Sariel as in GS (G ArpifA but in 8 Sepa) Sapa Sevanp where JD moon, See K.A.T.8 367. Chiefs of tens dpyai ray dexddwv. G” reads dpxal abray of Sxa, which points to the Aramaic construc- tion NOMBYT ATMWNI dpyal abtav ray dexddov. In 192 af ywvaices abrov tiv ,.. dyydwy there is again the same Aramaic idiom. APPENDIX ON VI. 7. The three lists of the fallen angels given above in E 62, G Syn., and G Giz. go back to one and the same original. In E 692 the same list reappears, In the process of transmission, however, many corruptions and transpositions of the text Sect. 1] Chapter VI. 7-8 17 In the main the game order is observed in 67 69? and G, But very different order is presented by G8. As Lods (106-7) has observed the names in G were from the third onward written in four columns. These were read from left to right by E and G, but from top to bottom of each column by G, Within G and G certain transpositions have occurred. These will be made clear by the following Table : have occurred. () Q) (3) (L) E 69? 1. Samjaza. 2. Artaqifa 3. Armn 4, Kokabl E67 1, Samiaziz 2, Arakiba 3. tRaml 4. Kkabil G 1, Sepacas 2. Arapkovp 3. Apanindy 4, XaPaBinr Gs 1, Sepiala 2. Apadan 3. KipBpa 9, Xwyapinr (83 Xwximd) (5) (8) ) (8) (9) . Taradl 6. Romjul 7. Danjal 8. tNqal 9. Baragl 7. Danl 8. Ezkl G’ wanting 8, Zaxma 5. Aaveir 10. Eexind 15. Bapanna (88 Sadina) (and in 8) (12) (4) 9. Baragqijal 9, Badkinr 6. Ramiel 6. Papunr tOpappapy 18. Papundr 5 5. Tamil 5 4, Tapuna (10) (1) 10, Azazel 11. Armars 12. Batarjal 14. Hananl 10. Asdl 11. Armaros 12. Batarel 13. Ananl 10. ACaarcna 11. Sappaps 12. Apapimr 13. Avaynyds (8! ACaqa) 19. AcecaA 6. Apeapws 11. Barpind 16, AvavOva (88 Appapws) (15) 16 (17) (18) 15. Tarl 16. Simipsil 17. Jtrl 18, Tamal 14, Zaqil 15, Samsapl 16, Satarel wanting 14. avaayr 7. Sapipix 16, Sapwas 17. Ebpena 20. PaxemA 4, Sappary 12. Sadma 17. Qwna (19) (20) (21) (a3) 19. Tarl 20, Romal 21. Azizl 18. Basasjal 17. Tarl 19, Jmjal 19. Arazjal wanting (83 Esdrel) 18. Tupinada 19, Toupend 20. Sapinr 15, Sapund 21. Tovpind 8. “Iwpenra 13. Arpinara 7. Zepienra (88 Sepina) In the above Table I have followed the order of E 69?; the names as they appear in that list head each of the twenty-one columns, Next comes the list in E 67; then that in G, and finally that in G. On the left of each name is placed a number which gives its place in its own list. Above each column I have put a number in brackets for convenience in references. Column (18) is placed at the end instead of after (12) since Basasjal bas no parallel in E 67 and no certain one in G or G8. As regards E 692, (15) which appears again in (19) is certainly corrupt, also (21) which is a repetition of (10). To (13) we have already referred, Thus the twenty-one names are reduced to nineteen. Of E 67 (18) is wanting: also (13): (15) is hopeless. This list furnishes nineteen names. Of G (7) is wanting, and (15) and (5) are corrupt. names, Of GE the list is complete, but (15) is hopeless, In the above Table the identifications may be regarded as certain in (1), (4), (6), (7-12), (14), (16), (19-20), as probable or possible in (2-3), (5), (17-18), (21), as undeterminable in (13) and (15). 1370 C This list has twenty 18 The Book of Enoch VII. 1. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms and enchantments, and the cutting of roots, and made them acquainted with plants. 2. And they became pregnant, and they bare great giants, whose height was three [Sect. I thousand ells: And when men could no longer sustain them, turned against them and devoured mankind. 3. Who consumed all the acquisitions of men. 4, The giants 5. And they began to sin against birds, and beasts, and reptiles, and fish, and to devour one anothers flesh, and drink the blood. 6. Then the earth laid accusation against the lawless ones. VIII. 1. And Azazl 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 VII. 1. Andall…with them. G these and all the rest. Defile themselves. SoG. E reads tadammart ( unite themselves) corrupt (?) for jtgammaniG, Charms and en- chantments. Cf. Wisd. 124 1818; Jos. Ant. viii. 2.5; Bell. vii. 6.3. Plants ( Bordvas G8). Not trees here. The Ethiopic has both meanings. 2. Bare great giants. For further refer- ences see Sir. 167 Jub. 722-88 Wisd. 146 Tob. 614 1 Bar. 396 3 Macc. 24. The text in E G is defective here, and must be made good from GS, which gives: And they bare unto them three kinds: first great giants, and the giants begat the Naphilim, and to the Naphilim were born the Elidd, and they grew according to their greatness. That these classes of giants were mentioned here is presupposed by 864 and 88? of our text. Moreover Jub. 7?!- is based on this passage: The watchers took unto themselves wives… and they be- gat sons (the giants), the Naphidim (and the Elj), and they were all alike, and they devoured one another, and the giants slew the Naphil, and the Naphil slew the Elj, and the Eljo mankind. In 7 Jub. quotes the greater part of 85 of our text of EGS. Hence sitice GS omits 7 4 54 6 (740, 6b are inserted after 8) and EG omit portions of 77, both texts are here de- fective. The three classes of giants go back to Gen. 64. The yiyavres DvNaI, the Nagnrcly nrdp), and the EAovS DWT WIN. I have obelized begat (7xvwoar) as corrupt. rxvwoay may be corrupt for erewar : ef Jub. 7 above. Or the corruption may have arisen in the Aramaic: rxvwoay pada corrupt for 73119 destroyed. 3. And when (as 5 G8), E ore corrupt for ds 6, 5. Blood. The eating of blood with the Jews was a great crime, Gen. 94 Acts 1520 Book of Jubilees 778 9 916, 18, 981), VIII. 1, Azazl. The origin of this word is unknown. See Vucyc, Bib. in luc. Breastplates. 5dypara dyy- dAwy G. The metals of the earth, SoG. E twice deals with this phrase. First, here it gives only ra per abt below Sect. T] Chapters VIT. 1VIIT, 3 19 ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures. 2. And there arose much godlessness, and they committed forni- cation, and they were led astray, and became corrupt in all their ways. 3. Semjaza taught enchantments, and root-cuttings, Armars the resolving of enchantments, Bardqijal (taught) astrology, Kkabl the constellations, Ez8ql the knowledge corrupt for rd pradda, and then at the end of the verse taulata, a transliteration of Ta pradada, and appends ris ys. Hence the above rendering is to be followed. G reads only ra tyeydAa. With our text cf. Tertullian, De Culu Fem, i, 2Metallorum operanudaverunt. Antimony. This mineral is referred to in the following excerpt from Tert. De Cultu Fem. i. 2, in which he lays under contribution this and the preced- ing chapter: Herbarum ingenia tra- duxerant et incantationum vires pro- vulgaverant et omnem curiositatem usque ad stellarum interpretationem designaverant, proprie et quasi pecu- liariter feminis instrumentum istud muliebris gloriae contulerunt, lumina lapillorum quibus monilia variantur et circulos ex auro quibus brachia artantur et illum ipsum nigrum pulverem quo oculorum exordia pruducuntur: and in ii. 10: Quodsi iidem angeli qui et materias eiusmodi et illecebras detexe- runt, auri dico et lapidum illustrium, et operas eorum tradiderunt, et iam ipsum calliblepharumtincturas dovuerunt, ut Enoch refert. Cf. T, Reub. 55: also Is, 316-24 for the ornaments of women. 2, Godlessness. upon the earth G. And they committed …astray. Gs. 3. G5 gives this verse as follows. First Azazelthe tenth of the leaderstaught (men) to make swords and breastplates and every kind of war- like arms, and the metals of the earth and the gold, how they were to work them and make them ornaments for the women, and thesilver. Aud he showed them the art of using antimony (. orBiCey for oriABev) and beautifying the face, and precious stones and colouring tinctures. And the children of men made (them) for themselves and their daughters and transgressed and led astray the holy ones. This last sentence is alien to the Book of Noah, and belongs rather to the Book of Jubilees and the Testaments. The latter books represent the daughters of men as seducing the angels by their ornaments, c., whereas the older books declare that such arts were first introduced by the fallen angels. Cf. Clem. Alex. Eclog. Proph. (ed. Dindorf, iii. 474) 45 8 -cat “Evwx now rovs mapaBavtas ayydous b5agat Tovs avOpwrous daorpovopiay Kal pay- Somjaza (Gs), Ecorruptly reads Amizirasan internal Ethiopic corruption, Ar- mars. On 6I have suggested that this word is corrupt, and was originally de- rived from (2M on the ground of what follows. His function was raovdav Aurh- pov, An allied phrase is found in Dan. 5 pop NIvD ( Avev auvdapous Theod.) the resolving of spells. In 954 below we have anathemas that cannot be resolved, Here the word DN is referred to. Barfqijal… K6kabl. See noteson 6, Ezql the knowledge of the clouds. E is here very corrupt. Though it gives Ezql rightly in 6, here it reads Tamiel, G is also corruptXa6nr corrupt for Zama, as in 67, or “ECeainA Again GS E have darepocxoniay, which, Tiki Kal Tas dAAas Texas. c2 20 The Book of Enoch [Sect. I of the clouds, (Araqil the signs of the earth, Shamsil the signs of the sun), and Sari] the course of the moon. 4, And as men perished, they cried, and their cry went up to heaven… . IX. 1. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being shed upon the earth, and all lawlessness being wrought upon the earth. 2. And they said one to another; The earth made twith- out inhabitant cries the voice of their crying up to the gates of heaven, 3. “And now to you, the holy ones of heaven”, the souls of men make their suit, saying, Bring our cause before the Most High. 4, And they said to the Lord of the ages: Lord of lords, God of gods, King of kings (and God of the ages), the throne of Thy glory (standeth) unto all the generations of the ages, and Thy name holy and glorious and blessed unto all the ages! 5. Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy as I have already pointed out in 6(which see), is corrupt for depooxoniay (so GS). (Araqgil . . . sun) supplied from G, save that for 6 rpiros and 6 Bdopos I have given the names these numbers represent. Saril. E Esdrl cor- rupt: G Zepuj(A). See note on 67 on this word. 4, And (EG’), G? reads T7e, G8 owv. They cried, and their cry went up to heaven (E) Bonoay nat dvBn Bor abtav eis Tov ovpavy. Gs? reads Bnoay els tov ovpavey. Our text, therefore, may be a conflation of these two readings: yet cf. 91. To heaven. saying, Bring our cause before the Most High and our destruc- tion before the Great Glory, before the Lord of all the lords in greatness G?. Cf. Gt4. This fragment most probably preserves part of the original text : cf, 9,8, The cry of men is not inarticulate, but a prayer for justice. IX, 1. And then (E). G then, the four great archangels hearing G2, Michael, c. the four archangels. G om. Bdyoay ai, See 40? note on Looked down from heaven NYOWID IPN, An echo of Ps. 142, 2. The earth tmade without inhabitant… heaven (E). G reads the voice of them that cry upon the earth to the gates of heaven. G81)? omit. On made without inhabi- tant cf. 67? 845 T, Naph. 35, 3. On the intercession of angelssee ver. 10 note, and my note on T. Lev. 35, where the chief passages on this subject from 200 B.c. to 100 a. D. are dealt with. And now … heaven (E). Lost in G1,2through hmt. Holy ones. See lnote, Most High. See 99? note. 4. Lord of the ages (G51), Gs?. E kvpiw tv Baoidwy, where 7. Bact- Awy nod corrupt for snby a Tav aiwvey, Lord of lords, God of gods. So in Deut. 10!, The prayer of the angels is fuller in GS, and still more in 84 8 Of kings (EG,2), G reads tay aiwvev noaby corrupt for nbn. (God of the ages.) Re- stored from G4s?, In GS? dvOpumwv, i.e. avmwy is corrupt for aidver. 5. Power over all things (EG), Gs Sect. T] Chapters VIT, 4IxX, 10 21 sight, and all things Thou seest, and nothing can hide itself from Thee. 6. Thou seest what Azizl hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which men were 7. And Semjazi, to whom Thou hast 8. And they have gone to the daughters of men upon the earth, and have slept with the women, and have defiled themselves, and revealed to them all kinds of sins. 9, And the women have borne giants, and the whole earth has thereby been filled with blood 10. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease striving to learn: given authority to bear rule over his associates. and unrighteousness. all power. And nothing can hide itself from Thee. 6. Thou seest. Lost in Gf through hint. 6, Revealed the eternal secrets which were…learn. So Ge! with the cor- rection of yvwoay into yvwvar (cf. GS eldvar) ; for it is untranslatable as it stands, E is very corrupt : the eternal secrets which are wrought in the heaven mankind knows (q). But G8 show that ‘lla jetgabarai should be emended into lla jetgbart (a mrndevovoiv) and transposed after in the heaven. Next amara (q) ( yvw) should be emended into amr yrava or ei6a:, Thus E agrees with G when yvwoay in the latter is corrected as above suggested. G revealed to the world the things that are (preserved) in heaven. And the children of men are practising his (Azazels) practices in order to know themysteries, 7. (And.) Supplied from G. 8,9. Cf. Justin, Apol. ii. 5 Of 88 dyyedoryuvarkav pigeow 47 11)- Onoav Kai maidas rxvwoay, ot ciow of AeydSpevar Saivoveskai els drOpwrous pdvous, TOAE LOUS, porxelaskal macay Ka- kiavovetpay, 8, Withthe women. Here E per abray peta Tov Onrecv the literal rendering of an Aramaic idiom NY) DY PAY with the women. G not understanding this idiom divided the phrase into two parts, and connected them with different verbs ouvecotpnOnoay pet adtay Kai v ais G omitted the latter half of the phrase and read adrais All kinds of sins. and have taught them to make hate-producing charms (G5), But as Martin suggests plontpa is possibly corrupt for puontiay. Hence taught them to practise lewdness, 9. Giants. G reads r:7avas, G yiyavtas. 10-11. The intercession of the angels on mans behalf, which appears in this chapter and is found also in 15? 406 472 99 16 1041, is an O.T. doctrine ; cf. Job 5! 338 Zech. 11. It was evidently a popular doctrine. Cf. Tobit 1212 “Eya mpoonyayov 1 pyn- poouvoy Tihs mpocevyfns byav evwmov (contrast Acts 104); also 1215 eyw eiyse PapaidA cis x OnArciaus pidvOnoay, after cuvexouunOnaar. Tov ayiou Tov ntd dylwv dyyAwy of mpoa- avapepovar Tas mpogevxas TaV Gylwy: Rev. 83, Test. Levi 35: also 5 7 rat ety, bb , . yu eipe 6 ayyedos 6 mapatrovpevos 70 yvos “lopana. 10. Cease. HG 22 The Book of Enoch (Sect. I because of the lawless deeds which are wrought on the earth. 11, And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these. X. 1. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech, and said to him: 2. (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. 3. And now instruct him that he may escape and his seed may be preserved for all the generations of the world. real feAOety paid corrupt for pond cease, The lamentations must keep ascending to heaven with- out ceasing because of the deeds of violence on earth. 11. Seest (G). E knowest. Dost suffer them (Gt), E ra eis abrovs corrupt for s avTous. XK. 1. Said. SoG. E.om. The Holy and Great One (FE), G And the Great Holy One. Uriel (G). G “IorpandA. E is corrupt. 2. Go to Noah and.) Restored from GS mopetov mpos Tov Ne nai. This phrase belonged to the original, though already lost in the archetype of E. It belongs to the original, for each new command issued to the angels begins with the word go. Cf. G104, 1, 3. And now (E). G and. G G is here much fuller: Instruct the righteous (man) what he is to do, (even) the son of Lamech, and he will preserve his soul unto life and escape through the world, and from him will be planted a plant, and it will be established throughout all the genera- tions of the world. Of the world. n, GS. E-n, 4. Azazel is pun- ished in w place by himself. In his case as in that of his followers the place of punishment is in the valleys -ished, final one in ver. 6. 4, And again the Lord said to of the earth in the Noah sections of the book, but in the genuine Enoch beyont the earth. Azazel as the chief offender and leader is first pun- The preliminary punishment of Azazel is described in vy. 4, 5: the Azazel was con- ceived as chained in the wilderness into which the scapegoat was led. The Jerusalem Targum (Ps. Jonathan) on Leviticus says that the goat was sent to die in a hard and rough place in the wilderness of jagged rocks, i.e. Beth Chaduda. The passage in Ps. Jon. on Lev. 16- is as follows: )OD sont pst 872705 Jand,. naa NTS ND] WW]… WIA MS. NNO DY NYY Pro Psst Nad “N17 MDI, And they will send it by the hand of a man… that it may go into the precipitous desert, which is Beth Chadure . . . and the man will send the goat into the precipitous wilderness, and the goat will ascend the mountains of Beth Chadure. In the Mishna (Joma 68) we find this word written TYIM Chadad, This Beth Chaduda was three miles (Joma 8), or according to another account, twelve miles from Jerusalem. This is clearly the Dudael mentioned in this Sect. T] Chapters IX, 11xX. 9 23 Raphael : Bind Azizl hand and foot, and cast him into the darkness: and make an opening in the desert, which is in Didal, and cast him therein, 5. 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. 6. And on the day of the great judgement he shall be cast into the fire. 7. 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. 8. And the whole earth has been corrupted through the works that were taught by Azdzl: to him ascribe all sin. 9. And to Gabriel said the Lord: verse, and it is thus a definite locality in the neighbourhood of Jerusalem. See Geiger in the Jiidische Zeitschrift Sf. Wissenschaft und Leben 1864, pp.196- 204. Cf. Lev. 16′ 22, Again the Lord (E).G. To Raphael. go Raphael and (GS). Gis probably right here. 5. Place upon him. The Greek gives b1d0es adr, but this is probably a slip for wiOes ab7. Cf. 545, For ever. Like eis roy aidva, of which -the Ethiopic text is an exact rendering, this phrase has no definite meaning in itself. It may denote according to the context an unending period: or a period of seventy generations, as here; cf. ver. 12; or a period of five hundred years, as in ver. 10. 6. Day of the great judgement. So G. E reads ereat day of judgement. See 45? (note). This judgement inaugurates the final punishment of the angels. The fire: see 18! 19 217-10, 7. The command given to Raphael is such as his name suggests from N57 to heal, Cf. Tob, 317 1214, Heal the earth (EG). G the earth shall be healed, Healing of the earth (EGS). GS healing of the plague. They may heal the plague (G). E (i.e. ginw) one may heal the earth. The rest of the MSS. of E I may heal, c. We should observe here that in these two clauses E has both times medr yj, G has both times mAnyn, and G has first y? and then mAnyn. Two explanations are possible. Either many was original in both cases, and G represents the first stage in the corruption and E the second. Or the variations in G arose from two possible renderings of NN, which punctuated as NYIN 77 and as NYIN TANyT. Have disclosed. EG? have here mdragfav Y73N corrupt for WON efrov which we find in G. Cf. unvicare in 163, For an analogous corruption see 2 Chron. 221, Bouriants conjecturenracaywhich I formerly followed is impossible. 8, All sin is here ascribed to the fallen angels. The works that were taught (G tois Epyos THs SidacKaAlas). E the teaching of the works. 9,10. The destruction of the giants through Gabriel. The account here is followed closely by the Book of Jubilees 58”, The giants slay each other inthe presence of their parents; cf. 14. The latter are then bound in the abysses of the 24 The Book of Finoch [Sect. I Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornica- tion 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: for length of days shall they not have. 10. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and that each one of them will live five hundred years. 11. And the Lord said unto Michael: Go, bind Semjizi and his associates who have united themselves with women so as to have defiled them- selves 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 would require puyetor. United themselves . . defiled them- selves with them. Quoted verbally in Jub, 4. 12. Their sons. So G of viol atrav. E reads all these sons, but kuella all is an in- earth, and their power of hurting the earth is at an end; cf. 145. But this is not so with the spirits of the giants, They enjoy an impunity in wrong-doing till the final judgement: see 15-16!, 9. (The children of fornication and.] G. This is a dittograph from the preceding clause in E. It is against the context also. The children of the Watchers is sufficient: this phrase includes the three classes in the preceding clause. [And cause them to go forth.] A duplicate rendering in E of mppor, One against the other (EG).G. That they may destroy each other in battle (E). This is not paraphrastic rendering of GE v moAuy, since G has v moAuw Kai vdnwdeia. The original was probably NNYD ANP a deadly war or a war of extermination. Cf. Jub, 5. 10. An eternal life 500 years, Touching the prayer of the angels cf. 126 134-6 147, ll. The Lord (E). Ge, Bind (i.e. djcorv G). GE read 54dw- gov, a corruption native to G; for the original acc. peyvras remains un- changed, though of course dfAwoor ternal corruption for tllt of here. Slain one another. Cf. 126 146 Jub. 5 Valleys (vdmas G), E reads hills. vdma: is used as a render- ing of NYAI in Is, 4012 Ezek. 63, This fact and the influence of the Greek myth of the Titans may explain how the Ethiopic translator attached this meaning to t. That vdwa means valleys in this passage is beyond the possibility of doubt. In 674 4 this valley (not valleys) in which the fallen angels are cast is dealt with at length. Jub. 5, which is here dependent on our text, writes: After this they were bound in the depths of the earth for ever until the day of the great con- demnation. This verse is referred to by St. Jude 6: dyyrous re rods BR) THphoayras Thy avrov apxiy Gdda. dto- Aumvtas 76 tSioy alco peoy eis plow Heyadns hypas .. , bd (Spov rerhpneer, Sect. 1] Chapter X, 10-18 25 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. 14. And whosoever shall be condemned and destroyed will from thence- forth be bound together with them to the end of all genera- tions. 15, And destroy all the spirits of the reprobate and the children of the Watchers, because they have wronged mankind. 16. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing: the works of righteousness and truth shall be planted in truth and joy for evermore. 17. And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age shall they complete in peace. 18, And then shall the whole earth be tilled in righteousness, 13. The final place of punishment for the angels as for Azazel, 10 Abyss of fire. This is the Aluyn tod nupds of Rey, 20 34-15 which was pre- pared for the devil and his angels, Matt. 2541, as here 10 18, Cf. 1811.19 217-10 9024, In which they (E). E reads and they. The absence of the relative here in Eg is due to an Ethiopic idiom. 14. See192, Con- demned (GS). GE read saraxavo67 corrupt for xaraxpiy. All genera- tions (E). G the generation, GS their generation . 15. The writer is still describing the duties of Gabriel, i.e. the destruction of the giants and the imprisonment of the fallen Watchers, as we see from 101, This verse is therefore out of place. Possibly it belongs after 101, Thus 101 refers to Uriel, 104-8 to Raphael, 10 1 15 to Gabriel, and 10!-!2to Michael. And1 (E).G. 16, Plant of righteous- ness, ic. Israel. Israel springs from a seed that is sown by God, 628: hence it is established as a plant of the seed for ever, 845, is called the plant of uprightness, 98, the plant of righteousness, 935, the eternal plant of righteousness, 931, and finally the plant of righteous judgement, 93. Righteousness and truth. After these words G omits through lmt. at ora evdoyia’ Ta epya tis Sixa.oodvns nat tis dAnOelas, which are preserved by E. 17. The writer has here gone over wholly to a description of the Messianic times. The picture is a very sensuous one. Their old age: cf, 25: 4 (note). Here GFE have 7a otBBara avtay jinnay in which the word is wrongly vocalized for fnnay 70 yijpas airy. The error could also be explained in Hebrew. See Wellhausen, Shizzen, vi. 241, 260. 18, 19. The future is depicted after O. T. prophecy. Cf. Amos 915,14 Hos. 922, 28 Jer, 315 Is, 255 Ezek, 286 3426, 27, 26 The Book of Enoch [Sect. I and shall all be planted with trees and be full of blessing. 19. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield ten presses of oil, 20. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the unclean- ness that is wrought upon the earth destroy from off the earth. 21. And all the children of men shall become righteous, and all nations shall offer adoration and shall praise Me, and all shall worship Me. 22. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from veneration to generation and for ever. XI. 1. And in those days I will open the store chambers of blessing which are in the heaven, so as to send them down upon the earth over the work and Jabour of the children of men. 2. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men. 18. Shall all be planted with trees (E). G and a tree shall be planted init, Is this the plant of righteous- ness of v.16? The sequel, however, points to the former. The all in E, ive. kulantaha, may be corrupt for balalha v adry (GE). 19. And all… beplanted (KE). Gis corrupt: and all the trees of the earth shall rejoice, shall be planted (rj yijs dyadAtdoovra: puTevOnoera). Wine in abundance (E). G pitchers of As for ail the seed… presses of oil (E mas 6 ompos 6 wine, omapels v atti Exactoy ptpov moinoe xAtdbas at Exaorov prpov daias TA.). G is corrupt and defective: ycAcddas kai ondpov momoe xa xactov jrpov Each measure shall bear, e, Cf. the chiliastic expectations in Aaias, 2 Bar. 295 and Iren. adv. Haer. v. 33, and contrast Is. 519, 20. Oppres- sion (E). G impurity. All 4 (E). G, From off the earth. 21, And all the children of men shall become righteous (E).G. The conversion of the Gentiles. Cf, 908 (note) 914, 22. The earth (E). G all the earth. From all 4 (E). G. Upon it (E), G upon them. XI. 1. This chapter concludes an account of the Messianic kingdom. Cf, Deut. 2812. Upon the earth (E). G. 2. Cf. 8519Ts. 3217. Truth and peace shall be associated to- gether (so GSE save that E reads peace and truth). Cf, Ps.85, of men (G), E aidvwv, a corruption of avtay dvOpwrwr, Sect. 1] Chapters X, 19-XII, 1 27 XITI-XVI. Dream Vision of Enoch: his intercession for Acdzl and the fallen Angels: and his announcement to them of their Jirst and final doom. XII. 1. Before these things Enoch was hidden, and no one of the children of men knew where he was hidden, and where he XII-XVI. Vision of Enoch, in which he intercedes on behalf of Azazel and the Watchers. The pro- nouncement of their doom by God, which Enoch announces to them. The vision or rather visions are preserved only in w fragmentary condition, and not in their original ordera fact which is in part due to our editor, as we shall find elsewhere, as in chapters 78-80 and 91-94. The doom pronounced on Azazel and the fallen angels in 10 bas not yet been executed; for Enoch is asked to intercede on their behalf. The order of the original visions was as follows: Enoch was asked to inter- cede for Azazel. This Section is lost, but its presence in the original vision is implied in 13!-, in which he announces the result of lis mission on Azazels behalf and pronounces his doom. Next the Watchers be- sought him to intercede on their behalf, 18 123 184-7. Enoch has a fresh vision, 138. When he awakes from it he proceeds to the Watchers and recounts it to them, 1319, The vision is related at length, and all that God said relating to the Watchers, their original condition, their sin and their doom, 142-162, Finally, the section closes with the message of doom which Enoch is bidden to take to the Watchers, 168-4, But this message appears in a duplicate form in 124-6, The latter is more original since it reflects the discourse of God to Enoch in his vision. This repetition is thoroughly Semitic. I will here write out 124-5, printing the words which are based on 142-16? in text. black type. 124 cin tots ypyydpors Tov ovpavod (14) oirwes, dmourvtes Tov ovpavev tov tiyAdv, 7o dylacpa Ths aTacews Tod aidvos, peta Tav Yovatkav pidvOnaay, cal Somep ot viot THs yYijs Tovotow, ovrws Kat abrol noovaw, kal EXaBov avtois yuvaikas (158) dpantapor pyav xatnpavicaret Thy yiv. 5. Kal ovk Eorar tptv eipyvy ovTe dpects (164), 6. Xaipovow Ttav viav aitav, tov ovov TOV ayaTyTav atTav dipovtrar (148 1012), wai nt TH dnwrclia Tov vid abtav arevagovow Kal SenPyoovrar (101), eis Tov aiva, kal ovK orat avrots eis dcov kal elpqvyqv (164). The original order therefore of this section was, so far as the present fragmentary text goes: 141… 181-7 138 128 134-10 142 162 124-6 168-4 121-? is an editorial introduction. It is remarkable that whereas the anyels intercede in the Noah section on behalf of man, in this Enoch section a man intercedes on behalf of the fallen angels. In the Noah fragment (68?-) the angels are troubled over the doom of the Watchers, but they are afraid to approach God on their behalf. XII, 1-2. An introduction from the final editor. See preceding note. 1. Before these things, i.e. before the intercession of the angels on behalf of mankind and Gods judgement on the watchers, 9-10. Was hidden (E). G was taken AnppOn. This is the Ethiopic way of rendering perOnxev ( npd) in Gen. 5: cf. 7155 in our It is possible that the editor intends the reader to understand that kat mept av 28 abode, and what had become of him. The Book af Enoch [Sect. I 2. And his activities had to do with the Watchers, and his days were with the holy ones. 3. And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers called meEnoch the scribeand said to me: 4, Enoch, thou scribe of righteous- ness, 20, declaret to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled them- selves with women, and have done as the children of earth do, and have taken unto themselves wives: Ye have wrought Enoch at this date had already been translated; but, if so, this was not the meaning of the vision he has incor- porated ; for Enoch is still living : his final translation from earth has not yet fallen out; for as a man he writes the petition for the angels, 13: receives a vision in sleep and is transported in spirit unto heaven, 14; speaks with a tongue of flesh, 147: and is terrified, like a mortal man, at the presence of God, 14. Furthermore, the next verse (122) was apparently before the author of Jub. 421, who states that Enoch spent six jubilees of years (i.e. 294) with the angels, being instructed in the things of heaven and earth, and that afterwards he was taken from amongst the children of men. 2. His activities. Here E reads all his activities, but kulla all is a cor- ruption of lla 7d as frequently. For his G corruptly reads their, His days. E corruptly prefixes in. 8. This verse, which contains the request of the Watchers that Enoch should intercede for them, should be read after 13. See note on xii-xvi. Of majesty (G). So E (i.e. 8) by changing the vocalization of one letter. Otherwise E great, majestic. King of the ages. This title occurs also in G 94, where however it is corrupt. Watchers. of the Holy Great One, G8. The scribe: cf. 92), Enoch is further called the scribe of righteousness, 124 151, because he is himself a righteous man, 151 7114-16, and declares the righteous judgement that is coming, 13! 141 81 821, e. The idea of heavenly scribe is derived in the main from the Baby- lonian Nabt. He is the man (in Ezek, 929 clad in linen with writers ink- horn by his side. He is accompanied by six other men. These go back to the seven gods of the planets. In later Jewish writings this office is fulfilled by Michael in 1 Enoch 896 599, by Enoch in 1 Enoch 123 84 15! 92), and by Vretil, an archangel, in 2 Enoch 22184. The same function was dis- charged in the ancient Egyptian religion by the god Thoth. See Zimmern in KA.TS 404 sqq. 4-6. These verses form in reality the close of the Section chs, 2-16. See introduction to this section, p. 27. 4, Declare (E). Read with G and say. Cf. 164, where say is preservel in the duplicate account. Have left, ke. Cf. 158, which contains most of this verse. dnodimdvres is used in the same connexion in Jude 6. The holy eternal place (E), All MSS. but g insert and before eternal. G the holiness of the eternal place. Ye have wrought (G), This is better than E and they have wrought. These words begin Gods message to the Watchers. This reading is supported by the fact that both in G and E the Sect. T] Chapters XII, 2XTIIT. 6 29 great destruction on the earth: 5. And ye shall have no peace nor forgiveness of sin: and inasmuch as they?t delight them- selves in their children, 6. The murder of their beloved ones shall they sec, and over the destruction of theirt children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain. XIII. 1. And Enoch went and said: Azizl, thou shalt have no peace: a severe sentence has gone forth against thee to put thee in bonds: 2. And thou shalt not have toleration nor frequest granted to thee, because of the unrighteousness which thou hast taught, and because of all the works of godlessness and unrighteousness and sin which thou hast shown to men. 3. Then I went and spoke to them all together, and they were all afraid, and fear and trembling seized them. 4. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence of the Lord of heaven. 5. For from thenceforward they could not speak (with Him) nor lift up their eyes to heaven for shame of their sins for which they had been condemned. 6. Then next verse, which is clearly part of the message, begins with and, and there- being reproduced in the archetype of GE, were followed respectively by G fore presupposes something preceding. and the Greek archetype of E. Thou 5. And ye shall (GS). Eread and shalt have no peace. Cf, 16 5, they shall. No peace. Cf. 54164, In bonds. Cf. 104, 2. Tolera- Forgiveness. Contrast 5 They tion (G dvoxy), E relaxation, delight. For they and their, quiet. Request (Gf E). Here obelized in this clause and the follow- ing verse, read ye and your. 6. Cf. 146 1019 12, XIII. 1-2. Message of doom to Azazel. This should have been pre- pwrnots seems corrupt. We should expect at least thy request, Perhaps xduvi ( pwrnots) was corrupt for mibvi rest. 8. Together (E). ceded by an account of Enochs inter- GF and e aa ae Se cession to God for Azazel and the divine a 5) ie aa fe si : ee . : A ke up. . reply, but these are lost. See intro- 7 SREY VANE aa: note, p.27. Went and said Cf. the Apology of Athenagoras : xxv. 1 (E). Ge ene elnev mopevov. Perhaps oTot of dyyeAor of ExmecdvTes THY ovpavaY . obwre els TA Hmepoupavia bmepKvrpat the two forms already existed in the Anunaie 0 “ON (so GS) and W8) iw (E)the corrupt form in the text and the true in the margin, and duvdpevor. Of their sins for which they had been condemned (E). G of those things in regard to which they had sinned and been condemned 30 The Book of Enoch [Sect. I I wrote out their petition, and the prayer tin regard to their spirits and their deeds individually and in regard to their requests (epi Gv Hpaprhxecay nal xatexplOnoay). 6. Spirits. And their deeds individu- ally (E) [And] Though in GE, it should be bracketed, The passage tin regard to their spirits… length is clearly corrupt. First of all length is corrupt. paxpdrys stands in G and n(bat in E is an exact rendering of it, and cannot in any case mean patientia the meaning assigned in this solitary case to it in Dillmanns Lexicon. The Ethiopic can only paxprys. From the conjunction of the words dpeots xat paxpotns (GEE) it is clear that paxprns here represents NMI”, and that after it there stood originally either NO1″ or NMYN7 : in the former case we should have the familiar phrase length of days (Heb, DM2 JN): in the latter forbearance (Heb. DXDN JOR), Which of these two restorations is right we can- not decide before a study of the context. Does the phrase paxprns… refer to the Watchers or to their children? If to the Watchers, then obviously the phrase must mean forbearance, since they could not supplicate for length of days on bebalf of their spirits. That forgiveness (dpeos) refers to the Watchers is clear from 125 134. If then forgiveness and forbearance have to do with the Watchers only, then the clause in E, and their works individu- ally and, as well as the xai in GS before mep! v must be excised. We should then have in regard to their spirits in regard to which they besought forgive- ness and forbearance, But this is not satisfactory. The Watchers were deeply concerned for their children (cf. 12 1012 148 where they are called Tov dayanntav avrav) (ef. 101), and prayed earnestly on their behalf, 125, and hoped that they would live each 500 years, 10! Hence it is highly improbable that there should be here no mention of their sons but only of themselves. Now if originally there had been a reference in this passage to the sons of the Watchers, the phrase behind paxprns would probably refer to them as the word dgeors referred to the Watchers themselves, as we have seen above. And that there was such w double requestfor themselves and for their childrenis shown by 147. Hence we should read here paxpdrns jpepav, The Watchers prayed that their sons might have length of days. If we turn to 10 we shall actually find this phrase where God declares regard- ing the sons of the Watchers: paxprns yap Hepa ode otw aitav. The con- cluding clause therefore should run: in regard to whom they besought forgiveness and length of days. In the words preceding this clause, there- fore, we should find a reference to the Watchers themselves and to their sons. The reference to the former must lie in in regard to their (i.e. their own) spirits, Possibly ray mvevpdtrwy adtav is an inaccurate rendering of TNWDI themselves. Hence in regard to themselves, But in G there is no trace of a phrase referring to their sons. Some trace of this lost phrase may survivein fact does survive in E, which, translated word for word kal pyou avrav. Possibly this may be a corruption of Tay xdotou ayanntav. Or E may be corrupt for ba’nta wltidmd mepi tov vidv aitav, In any case (cf. 147) there was here a reference to the sons of the Watchers. Hence the passage is probably to be read as follows: in regard to themselves and the beloved ones of each and in regard to their requests that they should have forgive- ness and length (of days). Irenaeus iv. 16, 2 (Stierens ed.) refers to this xdorou Sect. TJ Chapters XIII, 7XIV. 2 31 that they should have forgiveness and length. 7. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell asleep. 8. And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, and a voice came bidding (me)” to tell it to the sons of heaven, and reprimand them. 9. And when I awaked, I came unto them, and they were all sitting gathered together, weeping in Abels- jail, which is between Lebanon and Snsr, with their faces covered, 10. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers. XIV. 1. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance with the com- mand of the Holy Great One in that vision. 2. sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to I saw in m y passage: Enoch …cum esset homo, in the original. The angels were legatione ad angelos fungebatur et translatus est et conservatur usque nunc testis iudicii Dei, quoniam angeli quidam transgressi deciderunt in terram in iudicium. 7. Waters of Dan. This river is one of the tributaries of the Jordan, and is called the little Jordan in Jos. Ant. v. 8. 1; viii, 8. 4. This placefrom ‘ to judge is chosen because its name is significant of the subject the writer is dealing with, i.e. the judgement of South of the west of Hermon. G reads south of Hermon of the west. I read. gmgq prefix and, 8. Totell… and re- primand (E), G Tell… torepri- mand. Sons of heaven. See 6? note, 9. Abelsjail is probably a corruption of “ABeAnvy, a town in the Antilibanus, which could be loosely described as lying between Lebanon and Senir, i.e. Hermon. There was a play of words the angels. mourning (PO3N) in Abilene (aN), Snsr, i.e. Senir, a name of Hermon (Deut. 3) or a part of it, Cant. 4 10. Before them. G transposes before and. Recounted (dvjyyeaa GE). E spake, And to reprimand (EF). GS reprimanding, In 1 Cor. 63 St. Paul speaks of Christians as having hereafter to judge the angels, XIV. 1. This verse gives the title of the section 12-16, On the original order see note on p. 27, The book of the words. So qG In q the demonstrative, i.e. the article, has been prefixed to the word book. The other MSS. of E this book is the Holy Great One (G), E Holy and Great One. XIV. 2 XVI. 2. The Vision. 2. And with the breath of my mouth. So GS, save that it omits and. E differs, but by a slight emendation in accordance with G and 84! we arrive at this reading. word, 32 The Book of Enoch [Sect. I converse therewith and understand with the heart. 3. As He has created and given “to man the power of understanding the word of wisdom, so hath He created me also and given” me the power of reprimanding the Watchers, the children of heaven. 4, I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you “throughout all the days of eternity, and that judgement has been finally passed upon you: yea (your petition) will not be granted unto you 5. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds! of the earth the decree has gone forth to bind you for all the days of the world. 6. And (that) pre- viously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before you by the sword. 7. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing To…understand with the heart Here dynos has the meaning of dmd- (E vojaa xapiia). G vonoe xapdias with understanding of the heart. 3. As(E ds). G0s. Toman the power of understanding the word of wisdom, so hath He created me alsoand given (E). G through lint, 4. Thus, that… unto you. G is defective: this and neither was your petition accepted, 5. In bonds of the earth (so G v tots decpois THs yqs). This is a peculiar expression. E has simply on the earth, Perhaps we should read decpots v TH yn. Cf. Origen (c. Celsun v. 52) Koragecdar Secpois btoBAndevtas v yf, and Jude 6 els xpiow peyadns Hppas Becpois didiors md (opov TeThpy- xev, On the other hand, if rAs vis is original, then possibly the error arose in the Aramaic. v 7. decpots 7. vis AYIN ND NI corrupt for POND NYS as prisoners of (i.e. on) the earth, Cf. Lam. 3! where the phrase occurs, 6. Cf, 109 125, Ye shall have no pleasure in them (GS), Aavots as in the poet Philemon: -yevorrd got Txvav dvnots, GaTeEp Kal Sixarov (see Schleusner in loc.): a clause which gives exactly the same sense as that in our text. Cf. dvivnu, Sir. 302, where the Syriac renders by NIM. The same idea is expressed in our text with regard to the sons of the watchers in 128 rept dv yaipovow trav vidv abray. E here gives a free rendering ye shall not possess them, i.e. so as to delight inthem, Previous translatorsmyself includedwrongly took vyats as mean- ing profit here; but 126 is decisive. 7. The twofold petition of the watchers on their own behalf and that of their sons. Cf. 13 note. And speak all the words. So G kal py Aadodvres may pipa, where I have emended ph into piv, The converse change of pq into wy is found in G8 107, If, how- ever, the negative is original, al pi Aadovvres may be corrupt for al pi Aaxdvres or AaBorres soap xy, which should be taken as the apodosis Sect. 1] Chapter XIV. 3-14 33 which I have written. 8. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist sum- moned me, and the course of the stars and the lightnings sped and hastened me, and the winds in the vision caused me to fly and lifted me upward, and bore me into heaven. 9. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright me. 10. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its ground- work was of crystal. 11. Its ceiling was like the path of the stars and the lightnings, and between them were fiery cherubim, and their heaven was (clear as) water. 12. A flaming fire surrounded the walls, and its portals blazed with fire. 18. And I entered into that house, and it was hot as fire and cold as ice: there were no delights of life therein: fear covered me, and trembling gat hold upon me. 14. And as I quaked and trembled, I fell upon my face. And I beheld a vision, ye are not to be granted a single On the whole I am inclined to regard request in the writing, c. 8. The ferracay here as a corruption of vision (E), G inthe vision. Sped fewpacay (so Lods). The idea may (EB). G reads xarecnovbafov. Has- be derived from Num. 11 mvetpa tened. GE have here opiBafov ffAOev mapa Kupiov nal fenpacer. pond, In this context the trans- Lifted me upward (G). E has- lator should have rendered it by tened me, and connects upward – 4 i with the next clause. 9-13. Enoch rayuvoy, DMIhasthesetwomeanings , ed Ha rie Saene SR both in Hebrew and Aramaic. In Be eee ge pal ihaek on 1 bas Fatale ss within the outer wall that surrounds BR) Cony CRE eee the mpdvaos or forecourt of the palace or ete Fr da toiacaternae nae of God. 10. Of crystals 1 v Wee One rntee Ne Aldos yaddens. CF. Is. 30 792 YIN. A jgow. Cf. 4 Z iy epuridies en eurnapecods Of crystals 2 (E). G al macm joay : , . a 58, e. Here Dillmann s Lexicon an widion 18. Delights pup. GS all previous translations should be i tefl accorinaly Gauwearins has tpopy. The words are frequently ae oy confused ; cf. Gen. 492, On the other to fly (E dvenrpwoay). But G has ferracay, which E apparently confused with rryjcay, and derived it from errapat, to which it ascribed (YN wprd Siewa). Cf. also Erubin an active meaning. The same wrong 54, Do good to thyself; for there is meaning is attached by the Ethiopic noluxury (1)3N) in Sheol. 14. Cf. translator to fenrace in Prov. 1318 603 711 Ezek. 128 Dan. 81 18, e, 1370 D hand rpupq is used of Sheol in Sir, 1416 od torw ev adov Cyrijca Tpuphy 34 15. And lo! there was a second house, greater than the former, and the entire portal stood open before me, and it was built of flames of fire. 16. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to you its splendour and its extent. 17. And its floor was of fire, and above it were lightnings and the path of the stars, and its ceiling also was flaming fire. 18, And I looked and saw “therein” a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of cherubim. 19. And from underneath the throne came streams of flaming fire so that I could not look thereon. 20. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and was whiter than any snow. 21. None of the angels could enter and could behold His face by reason of The Book of Enoch [Sect. I the magnificence and glory, and no flesh could behold Him. 22. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times ten thousand (stood) before Him, yet He needed 15. Enoch approaches the palace of God but does not enter, as no mortal may behold God. As the doors are open, he can describe what is within. There was a second house… before me and. So E. G seems corrupt dAAny Odpay dvewypvny Kat- vavTi pov nai 6 olxos pettwv rovrou kat ddos. 16. It so excelled… that I cannot describe, c. Cf, Targ. Jon. on Ezek, 127, the appear- ance of glory such as the eye cannot see and there was no power to look thereon. 18. In this and the fol- lowing verses the writer draws upon Is. 6 Ezek. 110 Dan. 7 1, This pas- sage (vv. 18-22) is used by the author of 7158, Therein. G. A lofty throne. On a throne in heaven cf. 1 Kings 2219 Is. 6! Ezek. 126 Dan. 79 Ass. Mos. 4? Test. Lev. 51 Rev. 42 894- The wheels thereof as the shining sun (E). G rpoxds ws Alou AdpumovTos. The expression goes back to Dan, 7 pds ia) smbardy Tpoxol avrod nip xatdpmevor. Vision of cherubim. G reads opos, corrupt possibly for Spacis, E dns (from dp) the voice. 19. Cf. Dan.7! Streams of flaming fire (E). G5 flaming streams of fire – 20. The Great Glory. Cf. 1028 T. Lev. 34. Whiter, c. On the bright- ness that surrounds the throne cf, Ps. 104? Dan. 79 Jam, 1! Rev. 48. See KA. 7.3353. 21. Enter. into this house, G. By reason of the magnificence and glory (GS), E of the Magnificent and Glorious One ; butitisprobablycorrupt. 22. Could draw nigh. Cf.3 Macc. 215 1 Tim. 616, Ten thousand times, c., Dan. 710 He needed no counsellor. Cf. Sir. 4271 ob5 mpocdenOn oddevds cuvpBodrov a0 525 yy xb. So EB by a slight change. As it stands it He needed no counsel. Here, since G has Sect. I] Chapters XIV. 15XV. 4 35 no counsellor. 23, And the most holy ones who were nigh to Him did not leave by night nor depart from Him. 24, And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: Come 25. And one of the holy ones came to me and waked me’, and He made me rise up and hither, Enoch, and hear my word. approach the door: and I bowed my face downwards. XV, 1. And He answered and said to me, and I heard His voice: Fear not, Enoch, thou righteous man and scribe of righteousness: approach hither and hear my voice. 2. And go, say to “the Watchers of heaven”, who have sent thee to intercede Tfor them : Youshould intercede” for men, and not men for you: 3. Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children of earth, and begotten giants (as your) sons. 4, And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted mas dyos atod Epyoy, it is probable Watchers of heaven, G. For that the two texts are both defective and complementary. At all events 2 Enoch 334 has: My wisdom is My counsellor, and My word is reality, and seems dependent on the present passage. 23. The most holy ones. So G. Ea has the holiness of the holy ones. 24. Prostrate (GS). E mepiBAnva, but is internally corrupt for mepiBeBAnpuvos. With prostrate on my face, trembling cf. Dan. 817 T was affrighted and fell on my face: 2 Enoch 21? I was afraid and fell on my face: Luke 24, Hear my word (GS), Eto My holy word read- ing yov for dxovcor, 25. Bowed (G8), E reads nser ( I looked) corrupt for asinn bowed. XV. 1. And G.E. Scribe of righteousness. See 128. 2, And go, say (HE). Ggoandsay. The them: You should intercede. G through hmt. Cf. 9! note. 3. Cf. 124 Jude 6. 4-7. For man as mortal and dwelling upon the earth wedlock is appointed that so the race may continue to exist: but for the angels who are im- mortal and dwell in the heaven such commingling is contrary to their nature and involves pollution and guilt. 4, Spiritual, living the eternal life (E). G and spirits, living, eternal, Here E appears to be right. Living by itself would be meaningless as qualifying spirits. Cf. ver. 6, aiwvea is simply a rendering of ndy, which latter world is to be connected with f’N before it as inE. With the blood !(G), E badiba ( with) corrupt for badama G As the children of men, Gt E read y aivate dvOpuTev DI NWI corrupt for Rw “223 donep pd2 36 The Book of Enoch after flesh and blood as those also do who die and perish. 5. Therefore have I given them wives also that they might impreg- nate them, and beget children by them, that thus nothing might be wanting to them on earth. 6. But you were formerly spiritual, living the eternal life, and immortal for all generations of the world. 7. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling. 8. And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. 9. Evil spirits have proceeded from their bodies; because they are born from men, “and” from the holy watchers is their beginning and primal origin ; they shall be evil spirits on earth, and evil spirits shall they be called. [10. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their 11. And the spirits of the giants afflict, oppress, [Sect. I dwelling. ] giants, their children. 8. From the spirits (E9G), All other MSS. of Efrom the body, On these viol trav dvOpwrov.. Cf. omep viol ris vis in the preceding verse. meOupjoare cannot be constructed with y 7 aipare unless it represents some Semitic idiom as 2 NIY. If it could, it would mean bloodthirstiness, an idea quite foreign to the context. And lusted after. and done E, 5. Nothing… to them. E read balatlhn ( avrais)corrupt for kullf lomt (as Flemming suggests) may 6. Spiritual, living the eternal life avrois. (). Gas inv. 4. And immortal (G). E with the exception of m omits and. 8, 9. The union of angels and the daughters of men will give birth to a new order of beings, i.e. giants, and from these giants when they die will proceed evil spirits, i.e. demons, and these will have the earth for their habitation. Observe that the evil ac- tivities of these demons are not re- strained or forbidden as those of their parents, for the latter were thrown into chains immediately on the death of the verses cf. Justin. Apol. xxii, quoted in the note on 99 Tertull. Apol. xxii Quomodo de angelis quibusdam sua sponte corruptis corruptior gens dae- monum evaserit … apud litteras sanctas ordo cognoscitur, In Lact. Instit, ii. 15, the demons are regarded purely as wicked angels. Shall be called evil spirits (EG). G de- fective and corrupt mvedpara ioxupd. 9. From men (GS). G E from those above. Beginning (E). Ges read 4 apy) Tijs They shall be… earth (E G), Gs 10. Of the earth (E), G on the earth, G omits v. 10. This verse is merely a repetition of phrases found in verses 7, 8. 11. Afflict.. GE read vepdas PID, a corruption probably of PY) afflict. G reads vepdpeva laying waste . Beer takes veydpueva in the sense of KTigews abTay, Sect. I] Chapters XV. 5XVIL 8 37 destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless hunger! and thirst, and cause offences. 12. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them. XVI. 1. From the days of the slaughter and destruction and death of the giants’, from the souls of whose flesh the spirits, having gone forth, shall destroy without incurring judgement hus shall they destroy until the day of the consummation, the great judgement in which the age shall be consummated, over the Watchers and the godless, yea, shall be wholly con- summated. 2. And now as to the Watchers who have sent thee to intercede for them, who had been “aforetime” in heaven, (say to them) : 8. You have been in heaven, but all the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you pasturing , a corruption of Aci is w transliteration of od), and PyY, laying waste, which itself was is thus a doublet of 7v yydvtwr pre- corrupted into f’JJY vepdas, Cause ceding, of icy. THs yfjs is an expansion of trouble (E). G Spdpous mootivra ONIN, and of yey. dvopacroi of WIN where perhaps Spuous is corrupt for OWN. A different nomenclature is Tpopouvs. ‘ But nevertheless hun- given in G 7? (see note in loc.), but ger 1(G4), Beer quotes Wellhausen, that passage is derived from a Noah Reste Arab. Heidenthums, 149 sq., to Apocalypse. From the souls of the effect that the Jinns suffer froma whose flesh (H G), Here eny in devouring hunger and yet cannot eat. E alone preserve the true reading Instead of dovrodyra, AwdtrovTa would though mnafsit must be changed into be better. G adds xat gdopara mnafsita. g reads mnafseta, which trovobvta possibly rightly. Cause is an early corruption of the latter. offences G. Eis internally corrupt, All the rest are still further corrupt. but by an easy emendation of Dill- We have here a Semitic idiom which manns G88, Against the women shows itself clearly in G dp dv… (EZ). G of the women. Ths WuxTs THs capKds abtav WHID 4 XVI. 1. The demons will not be j77D1 from the souls of whose punished till the final judgement. This flesh. 2. Aforetime (E). G. doctrine likewise appears in the Book 3. This statement is the basis of Clem. of Jubilees 105-4, andin the N.T. Cf. Alex. Strom. ed. Dindorf, iti. 9 of Matt. 829, Art Thou come hither to dyyrAor xeivoe of Tov dyw Karpov torment us before the time? Ofthe iAnxdres, xaTodojaavtes cis p5ovas, giants (E G). G. Nagmrciy, of eetnov ra dadppyta Tais yuvaitiy boa Te ioyupot Tis ys, of peyddor dvopacroi G. eis -ywHow abtay dpixro. E wrongly in- These are derived from Gen. 64. Nagy- serts and now at the beginning of 38 The Book of Enoch [Sect. I have made known to the women, and through these mysteries women and men work much evil on earth. 4, Say to them therefore: You have no peace. XVII-XXXVI. Enochs Journeys through the Earth and Sheol. XVII-XIX. The First Journey. XVII. 1. And they took and brought me to a place in which those who were there were like flaming fire, and when they wished, they appeared as men. 2. And they brought me to the place of darkness, and to a mountain the point of whose summit reached to heaven. 3. And I saw the places of the luminaries and the treasuries of the stars! and of the thunder, and in the uttermost depths, where were a fiery bow and arrows and their quiver, “and a fiery sword” and all the lightnings. 4. And they took me to the living waters, and to the fire of the this verse. [A111 (G).E. 4. No peace : see 54 (note). XVIIXIX. These chapters are certainly foreign to the rest of this section, They are full of Greek ele- ments. We have references in 175: to the Pyriphlegethon, Styx, Acheron and whirlwind or tempest as in Job 2770 (LXX). On the idea in E cf. Job 379, The point of whose summit (EZ). G whose summit. 3. Places of the luminaries. These may be the chambers of the lumi- naries; cf. 415. And the trea- suries of the stars), Cocytus: in 175 7,8 181, to the Ocean Stream: in 176 to Hades in the west. Again, 18- is a duplicate account of 241-8; 1812-16 a duplicate account of 211-6, and 18!! of 217-19, though in the last case there are important diver- gencies. Again, according to 1512-16 an end was set to the destructive agencies of the fallen angels by their imprisonment (cf. 1011-14 145), whereas according to 19! the spirits of the fallen angels are represented as seducing man- kind to sacrifice to demons. Notwith- standing these chapters belong to the Enoch tradition. XVII, 1. “And brought. Supplied from G, On the power of assuming different forms cf. 19! 2 Cor. 1114. 2. Of darkness (G (opwbn), E yvopwsy taking yvdqos in the sense of Supplied from G Of the thunder. Cf. 41 4459 6018-15 and notes. In the uttermost depths eis 7d dxpa Ba6n. So Temend E which cis 7a dpa v 7G Bade avrov (2). G reads els 7a depoBabh, in the depths of air Fiery bow the bow with which the lightnings are shot; cf. Ps. 712 Hab. 3 Lam. 24 312, Arrows, i.c. the lightnings; cf. Ps, 18! 7711, 18 Their quiver. Cf. Lam. 318, And a fiery sword (E). G8. Cf. Ps. 712 Deut. 3241, 4, Took (E). Gbrought. Living waters. So G and superscription in g. All other MSS. of E read waters of life, Cf. fountain of life in Ps, 369 Proy. 10! 13! 1427 1622 Rey, 22!7, The expression water of life is found in the Babylonian myths. In the Sect. T] Chapters XVI, 4X VIII. 2 39 west, which receives every setting of the sun. 5. And I came to a river of fire in which the fire flows like water and discharges itself into the great sea towards the west. 6. I saw the great rivers and came to the great river and to the great darkness, and went to the place where no flesh walks. 7. I saw the mountains of the darkness of winter and the place whence all the waters of the deep flow. 8. I saw the mouths of all the rivers of the earth and the mouth of the deep. XVIII. 1. I saw the treasuries of all the winds; I saw how He had furnished with them the whole creation and the firm foundations of the earth. 2. And I saw the corner-stone of the earth: I saw the four winds which bear [the earth and] the Adapa Myth it is parallel to the bread of life, while in the Descent of Ishtar, Ishtar is sprinkled with it before she leaves the lower world. See K.A.T3 524 sq., 562. Fire of the west: sce 23 (notes). Which receives every setting of the sun, Blau, in the Jewish Ineyec. v. 582, explains this fire in the west to be Gehenna. He says the sun receives its fire from it, and he quotes Baba Bathra 84. But this is quite wrong. Gehenna is not in the west in Enoch, and the passage in the Talmud merely says that the sun is red in the evening because it passes the gate of Gehenna, just as it is red in the morning because it passes the roses of the Garden of Eden. Re- ceives(E). G mapxov. 5. River of fire. The DupipAcydwy, Great sea, Oeavds or the Great Ocean Stream. Towards the west (KE). G of the west. 6. I saw (G). E and I saw. The great rivers. Styx, Acheron, and Cocytus. River and to the great. Supplied from G. No flesh (GS). E all flesh. Tock saw (GS). EandIsaw. This omis- sion of the copula is more in keeping with Aramaicidion. The mountains of the darkness (E) 7d py trav vpwva phrase that is most probably derived from Jer, 1316 aw 1 where the Targ. Jon. has dap sub. In the original then we should have had xbap “1H. But in the text before the translator “0 was corrupted into ny, whence G has rots dvpous. We must suppose that the true reading was inserted in the margin and was reproduced as such in the Greek. Hence E. The mountains are pro- bably those which the Babylonian Cosmogony represents as standing at the ends of the earth in the neighbour- hood of the springs of the great deep, which are referred to in the next line. 8. Isaw (GS). EandI saw. See note onv.7. Mouths of, c.,i.e. Oceanus. XVIII. 1. I saw (G). E and I saw. So also in the next sentence. Treasuries of all the winds: sce 414 (note) 60 12; also 34-86. Founda- tions of theearth. A frequent phrase in the O.T. Cf. 2 Sam. 2216 Job 384 Ps. 1815 825, c. I saw? (G). E and I saw. 2. The co:ner- stone: Job 38 I saw (GS). E andI saw. The four winds which bear [the earth and] the firmament. G E have tots rgoapas dvpous Ti viv BaordCorras Kal ro orepwpa, Gun- kel, Zum religionsgesch. Verstdndnis, [Sect. I 40 The Book of Enoch firmament of the heaven. 3. “And I saw how the winds stretch out the vaults of heaven”, and have their station between heaven and earth: “these are the pillars of the heaven”. 4, I saw the winds of heaven which turn and bring the circumference of the sun and all the stars to their setting. 5. I saw the winds on the earth carrying the clouds: I saw “the paths of the angels: I saw at the end of the earth the firmament of the heaven above. 6. And I proceeded and saw a place which burns day and night, where there are seven mountains of magnificent stones, three towards the east, and three towards the south. p. 46 (n. 6) proposes to read rHs yijs instead of tiv yy, and to omit xal. Hence the four winds of the earth bearing the firmament. But the 77s yns or tiv yiv seems wholly wrong here. It could have arisen in the Ara- maic through a dittograph. Thus5ov rods Tooapas avepous Ti yhv Bacrdaovras IAD NYAS PII NN NN where NYA is a dittograph of YAIN. Hence the four winds which bear the firma- ment. 3, AndIsaw… heaven (E). G through hmt. These are … heaven (E). G through hmt. Pillars of the heaven. The ex- pression is from Job 26″, but the idea in the text is not biblical nor Baby- lonian. 4. I saw (GS). Eand I saw. Turn and bring, c. Cf. 725737, Bring…to… setting (E) Gf has S:avevovtas, which Dillmann emendsinto duvovras in an active sense. dwevovras, whirling, but this idea is already conveyed by orppovtas. Swete proposes Siavdovras; but this would require tedxov, whereas the context re- quires rpoxy (cf. 732). 5. Carrying the clouds (, 8), but G gmqu read v Th vepAn. An explanation of the difficulties suggested in Job 3629 3716, The paths of the angels: I saw (E). G through hmt. At the end of the earth the firmament, c. 7, And as for those towards the east (one) was of The ends of the firmament of heaven rest on the ends of the earth; cf. 33?; the vault of heaven is supported by the winds, 18 8, 6-9. This is another version of what is recounted in 241-8, 6. And saw a place G: i.e. wal efdov tmov for which E corruptly reads eis tov vorov, The seven mountains are in the NW. Cf. 775-4708. Indeed the closing words of this verse imply that these mountains are in the NW.three ex- tending towards the south and three towards the east from the NW. corner where the seventh stands. Seven mountains, These mountains, as 1 have shown in the note preceding, are in the NW. They and the Garden lie in the same quarter, the Garden to the east of the seven mountains, 32!-?: accord- ing to 70 the Garden lies in the NW., and so apparently in 77. These mountains are bounded by flaming mountain ridges 241 (18). In 24!-8 the seven mountains are as here in the NW., while the verses that follow 244 94- refer in some way to the Garden; for they speak of the tree of life. Again, it is worth observing that in 778 the seas of waters are said to adjoin the Garden. The same idea underlies 6022-28, The Jewish ideas on these matters might be represented therefore thus : Sect. I] Chapter XVIII. 3-10 41 coloured stone, and one of pearl, and one of jacinth, and those towards the south of red stone. 8. But the middle one reached to heaven like the throne of God, of alabaster, and the summit of the throne was of sapphire. And beyond these mountains 9. And I saw a flaming fire. 10. Is a region the end of the The Great Mountain: Three Mountains: Garden of Righteousness: Seas of Waters Three i Mountains Ww With the abovesketch, which represents the views of all the Sections of Enoch, it is difficult to reconcile the statement in 608, where a waste wilderness named Dndain is said to lie to the east of the Garden. See note on 32!. This idea of the seven mountains seems to be originally derived from Babylo- nian sources, and had ultimately to do with the seven planet gods, the seven- fold division of the heaven and the like division of the earth, six-sevenths land and one-seventh sea, 4 Ezra 6?, the seven great rivers and seven great islands, 1 Enoch 775 See A.A.78 615-619. With the mountains in our text those mentioned in 52? 774 may originally have been connected. Three? (KE). G. 7. Ja- cinth (?) E idoews. This may be corrupt for idomos ( MBY”) jasper. But since radev is the reading of G, the Ethiopic translator probably found merely a corrupt form which suggested some derivative of idoa: as iarixov. This word taken in conjunction with ragev might point to baxivOou or iavdivov as Diels suggests. Beer takes it to be 2 transliteration of MDD topaz. Where the ideas of the various stones are drawn from cannot be said with certainty. Cf. Ezek. 28; K.A.TS 619, 624. The difficulty of determining E this is enhanced by the difficulty of identifying the stones in question. 8. Like the throne of God. In 25 it is declared to be the throne of God. This mountain of God, which as we have seen was conceived to be in the NW., is already referred to in Is, 14!, where it is said to be in the N. The throne of God in Ezekiel 126 which is borne of cherubim comes from the N., as appears from 14; cf. Job 37. This throne is the holy mountain of God in Ezek. 28″) 16, where stones of fire are associated with the moun- tain of God, as in our text 18 241. Indeed in Ezek. 2818-14 the Garden or Paradise and the Mountain of God are already associated as in Enoch, or iden- tified. Alabaster. G govea, i.e. N22, Sapphire. Ezek. 1. 9. And beyond these (G Ki(n)cava rav… TovTwv). Ev corrupt al n exeivay tov dpwy, for kullf is cor- rupt for lla, but attests the same text. The statement in 24! would lead us to connect this clause with what precedes, but the al is against it. Hence I have combined it with the next verse. But the former may be right. The seven mountains are encircled with fire according to 24! by a mountain range of fire. In the translation I always follow G in the case of mxewa as it 42 The Book of Enoch [Sect. I great earth: there the heavens were completed. 11, And I saw a deep abyss, with columns “of heavenly fire, and among them I saw columns of fire fall, which were beyond measure alike towards the height and towards the depth. 12. And beyond that abyss I saw a place which had no firmament of the heaven above, and no firmly founded earth beneath it: there was no water upon it, and no birds, but it was a waste and horrible place. 13. I saw there seven stars like great burning moun- tains, and to me, when I inquired regarding them, 14. The angel said: This place is the end of heaven and earth: this has become a prison for the stars and the host of heaven. 15. And the stars which roll over the fire are they which have trans- gressed the commandment of the Lord in the beginning of their rising, because they did not come forth at their appointed times. 16. And He was wroth with them, and bound them till the time when their guilt should be consummated (even) for ten thousand years, XIX. 1. And Uriel said to me: Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons “as gods”, (here shall The Lord (G8), E God. The stars are regarded as conscious beings and are accordingly punished. The mravara of Jude 13 recall this verse. Rising. 67. romos w Tod obpavod Kevds otw GEa gloss on the last clause of ver. 12. is always misrendered in E; ef, 1812 242 30358 312, 10. The same idea as in 185 33, 11. This may be the final place of punishment for the fallen angels. If go, cf. 166 18 1811 217-10 904. Of heavenly fire ; cf. Gen. 19?! L aQoTeEpes Ps. 116 Ezek. 382, rod mupds Tod otpavod Kai idov v adrois orvAous through hmt.G. Height… depth (E). w GE. 12-16. This place of punishment for the disobedient stars is again described in 211-8, It is already occupied, 13-16. The stars are really personified as animate beings. 13, And to me, when I inquired regarding them (repli dv ruvOavoprva Ho G). E corrupt al ds mvevpara Tuvda dpevd pov. 14. Host of heaven, DOU NAY; cf. 1 Kings 221, but specially Is, 2424, 15, 16. Ten thousand years (G vauray pupiwy), E corrupt avt pvornpior. CE. 218, XIX. See introductory note on xvii- xix, p. 38. 1. Sacrificing to de- mons; cf. Deut. 3217 Ps. 1067 Bar. 4″, This passage and 997 are probably the source of Tertullian, De Idol. iv Henoch praedicens omnia elementa, omnem mundi censum, quae caelo, quae mari, quae terra continentur, in idola- triam versuros daemonas et spiritus de- sertorum angelorum, ut pro Deo adver- Sect. 1] Chapters XVIII. 11XX. 6 43 they stand), till “the day of” the great judgement in which they shall be judged till they are made an end of, 2. And the women also of the angels who went astray shall become sirens. 3. And I, Enoch, alone saw the vision, the ends of all things: and no man shall see as I have seen. XX. Names and Functions of the Seven Archangels. XX. 1. And these are the names of the holy angels who watch. world and over Tartarus. 2. Uriel, one of the holy angels, who is over the 3. Raphael, one of the holy angels, who is over the spirits of men. 4, Raguel, one of the holy angels who ttakes vengeance on the world of the lumi- naries. sus Deum consecrarentur. (E). G8. Day of the great judgement: see 45? (note). The day of (E). G8, 2. The women will be subjected to the same punish- ment as the fallen angels; cf. 101. The women … of the angels. G reproduces here literally an Aramaic idiom. af yuvatzes abtay Tay tapaBav- rev dyydov SDNOD NT Tw On, E is corrupt, reading ashitn (gmtu, 8), which should be emended into lashitan GS. Sirens (G els cepyvas), E as eipnvatat, w cor- ruption of G. cepyy is w ren- dering in the LXX of My” in Mie. 18 Jer, 27 (50); cf. Is. 1321, and of jn in Job 30, Is. 3418, e. 3. The ends of all things. Quoted by Clemens Alex. Ecloy. Proph. (Dind. iii. 456) 6 AavindA Aye Gpodogay TO Evdyx 7 elpynndte al elov TAs tAas Tagas, and As gods by Origen, De Prine. iv. 35 scriptum namque est in eodem libello dicente Enoch universas materias perspexi. XX. Of the seven archangels given in this chapter, only fourUriel, Raphael, Raguel, and Michzelare mentioned as acting in 21-36. In the original probably all were men- 5. Michael, one of the holy angels, to wit, he that is set over the best part of mankind “and” over chaos. 6. Sara- tioned. Cf. 815, 1. This verse is defective in G1,2. The latter omits it, while the former reads simply angels of the powers. But part of the verse is preserved in ver. 8 in both, i.e. vpata dpxayyAwv. Who watch: see 12? (note). 2. The province as- signed to Uriel serves to explain such passages as 19 215: 9 27? 3354, Cf. his role as overseer of the world in 72 sqq.; 4 Ezra 44, Tartarus (G8)2). E Tpdmov corrupt. 3. Raphael: see 1047. The definition here given is vague, but suits admirably in 22 , In 32, however, Raphael discharges duties which according to 207 should belong to Gabriel. 4, Raguel. There seems to be no connexion be- tween the name of the angel and the duty assigned to him. Cf. 234. Takes vengeance ont. See note on 234, Of the luminaries (G 1,7). E and ontheluminaries, 5. Michaelis the guardian angel of Israel: so in Dan. 1018, 21121, and likewise universally: see Weber, Jiid. Theol. 170: according to this verse Michael is the right speaker in 24-27, where he instructs Enoch on the blessings that are to befall the chosen people. And over chaos 44 qal, one of the holy angels, who is set over the spirits, who sin in the spirit. 7. Gabriel, one of the holy angels, who is over Paradise and the serpents and the Cherubim. 8. Remiel, one of the holy angels, whom God set over those who rise. The Book of Enoch [Sect. I XXI-XXXVI. The Second Journey of Enoch. XXI. Preliminary and final place of punishment of the fallen angels (stars). XXI. 1. And I proceeded to where things were chaotic. 2.And I saw there something horrible: I saw neither a heaven above nor a firmly founded earth, but a place chaotic and horrible. 3. And there I saw seven stars of the heaven bound together in 4. Then I For what sin are they bound, and on what account have they been cast in hither? 5. Then said Uriel, one of the holy angels, who was with me, and was chief over them, and it, like great mountains and burning with fire. said : said: (GEL), Eem7 Aad. (E). G12 Sariel. Spirits. of mankind E. 7. Gabriel should be the speaker in 32 according to this verse. 8. This verse is preserved only in G?, but it is genuine as is shown by the preservation of the number m7a in x4,2. Here G 1)? add seven names of archangels, Remiel. Cf. 2 Bar. 55 4 Ezra 4 Sibyl. 2245 Apoc. El. 105-11, XXI. 1-6. This place of pre- liminary punishment of the disobedient stars has been already described in 182-16, There is no material difference between the twoaccounts. 1. Origen, (De Princ. iv. 35) has cited this verse : Ambulavi usqueadimperfectum. 2. 6. Saraq4l Chaotic. So G1;: so also E by the emendation of zakna into zaak6 (Flemming). 3. Together (E). G)) 2 read instead at ep(p)itpypevous, and cast down, 5. And was chief over them (G42), In E all MSS. but g read he was chief over me, g reads Enoch, why dost thou ask, and why art thou eager for and was chief over me. To be emended as in 246 721 742, Why art thou eager for the truth? (G1,2 mept Tivos THY GAnOeay prdoomoUdEls ;). G is clearly here a rendering of NINN N22, This is the actual phrase in Dan. 76 AYIX NaN, where both the LXX and Theod. hin 6 Thy axpiBeayv (arouv, A modified form of the phrase recurs in 25! 6d ri OAers THY GAnOear padely ; Na NAYNwhich con- struction occurs also in Dan. 719 ie. may says where the LXX rightly bas iOedrov LaxpiBdoacbat, and Theo. less accurately (yTouy dpiBs, Now that we have determined the Aramaic and Greek renderings, we turn to E. First of all in 215 E mepi rivos dxpiBois rat pirconovdeis (about whom inquirest thou accurately and art eager?), andin 251 bid ri dxpBois pabety ( wherefore dost thou inquire accurately to learn?), Now if E had the text of G before him such renderings would be extra- ordinary ; for E can quite easily and Sect. 1] 45 the truth ? 6. These are of the number of the stars of heaven! which have transgressed the commandment of the Lord, and are bound here till ten thousand years, the time entailed by their sins, are consummated, 7. And from thence I went to another place, which was still more horrible than the former, and I saw a horrible thing: a great fire there which burnt and blazed, and the place was cleft as far as the abyss, being full of great descending columns of fire: neither its extent or magnitude could I see, nor could I conjecture. 8. Then [ said: How 9. Then Uriel answered me, one of the holy angels who was with me, and said unto me: Enoch, why hast thou such fear and Chapters XX. 7–XXI. 10 fearful is the place and how terrible to look upon ! affright ?? and because of the spectacle of the pain. And I answered: Because of this fearful place, 10. And he said Tunto me”: This place is the prison of the angels, and here they will be imprisoned for ever. rightly translate dAjdea: see 10! 11? 15! or dAnOwds 151 278. Hence we must conclude that in 215 he had zept tivos Thy axpiBeay prAoomovdeis, and in 251 bid ri OAeis THY axpiBeav pabeiv. This is the rendering in the Ethiopic version of Dan. 71 In fact tajaqqa (in 215 251) and its derivations are never, so far as I can discover, used as renderings of dAjea. Our translator therefore had rv dxpiBaay before him and had a difficulty in rendering it exactly, though other Ethiopic trans- latorshadnot. 6. Of heaven (G1)), E. Ten thousand years (G12). This period was assigned as one of punishment among the Greeks for sinful souls. See Dieterich, Nekyia, 118 sq., 156. But compare Rohde, Psyche, ii. 179. E 1eads alam age corrupt for Am rn7. The time entailed by their sins (G!) rdv xpovor TOV dpaprnpatay avray). This is clearer than E the number of the days entailed by their sins. 7-10. This is the final place of punishment for the fallen angels, It is distinct from that in 1812-16 191-2 211-8, where the seven stars are already undergoing punish- ment in the preliminary place of punishment. This final place of punish- ment is again mentioned in 10 1811 54 6 9024-25, Tn it the fallen angels and the faithless angelic rulers are punished for evermore. 7. Conjecture (mu G’s), AllotherMSS. give corruptions of ajjnd. Before thisrare wordall MSS. add a gloss nasr to look upon. 8. The place. Here, as frequently, E renders the Greek article by demonstrative, this place. Terrible. So G?,? Sevds, E ddvynps. 9. Uriel (E). Gss2, Was with me. Seven- teen MSS., including four out of the best five, add here and ( some MSS.) heanswered me. This I have emended into and I answered, and added it after affright, where it occurs in G’s? but is lost in E. The spectacle of the pain (E, where again before pain there is the demonstrative for the Greek article. G ris mpoodiiews ris Sewis the terrible spectacle. 10. Unto me (E). G Forever, Here G 46 The Book of Enoch [Sect. I Sheol or the Underworld. XXII. 1. And thence I went to another place, and he showed me in the west another? great and high mountain [and] of hard rock. E 2. And there was in it t four t has a dittograph, pxpe evos (i, e. aivos) eis Tov aiva. XXII. This chapter contains a very detailed description of Sheol or Hades. According to this writer Sheol is situated in the far west according to Babylonian (K.A.7.3 636), Greek, and Egyptian ideas, and in this respect the writer runs counter to the views of the Hebrews who placed Sheol in the under- world, In all the other sections of the book the Hebrew conception prevails. This is the most ancient account of the doctrine of Sheol from the Pharisaic or Chasid standpoint, but clearly this doctrine cannot have leaped into life fullgrown as it appears here, but must already have passed through several stages of development. Hades is no longer here, as in the O.T., a place mainly of a semi-conscious state of exis- tence where the only distinctions that prevailed were social and not moral ; but has already become essentially a place of conscious existence, where everything is determined by moral dis- tinctions and moral distinctions alone. See 631 for the history of this doctrine, and my Eschatology, pp. 426-7, for an enumeration of the various stages of development through which this con- ception passed. infer from 1-36, the doctrine of this chapter must be limited to Israelites and their progenitors from Adam, just as only Israelites are taken account of in Dan, 12. 1. [And.] Bracketed as an intrusion in E. Not in G8, 2. Fourt. There are four divisions, according to the text of this verse, in So far as we may Gs 2. And there were tfourf Hades: two for the righteous, vv. 5-9, and two for the wicked, vv. 10-13. But I cannot help regarding the text as here corrupt. In 228-9 in G Enoch asks the angel about all the hollow places, and the angel replies: These three, c. In E, however, owing to the mention of four places in 22, the scribe was conscious of a contradiction in the text, and accordingly added regarding it and before the words regarding all the hollow places. This addition referred presumably to the fourth place of which there is no descrip- tion in the text. If we examine the chap- ter further, our conviction as to the corruption of the numbers of the places grows in strength. In 2254 Enoch asks and is told the object of Sheol. In 228-9″ he asks and is told the object of the separation of the three chambers in Sheol. What follows isa detailed account of these chambers : the first for the righteous, 229, the second for sinners who have not met with retribution in this life, 221-4, and the third for those who have, 2212-18, All this is clear and consecutive. But the writer wished to introduce into this passage the idea, which is in some form common to all the sections of the book, that the souls of the righteous, who had fallen at the hands of sinners, claimed retribution in the spirit-world. Hence, after asking the object of Sheol, he turns aside for a moment to deal with the martyred righteous, and with a graphic touch draws the attention of the angel to a spirit that was demand- ing the vengeance of heaven on him Sect. 1] E hollow places, deep and wide and very smooth. y How smooth are the hollow places and deep and dark to look at. Chapter XXII. 1-4 47 Gs hollow places in it, deep and very smooth: tthree of them were dark and one bright and there was a fountain of water in its midst. And I said : Howt smooth are these hollow places, and deep and dark to view. 3. Then Raphael answered, one of the holy angels who was with me, and said unto me: These hollow places have been created for this very purpose, that the spirits of the souls of the dead should assemble therein, yea that all the souls of the children of men should assemble here, 4, And these places have been made to receive them till the day of their judgement and till their appointed period [till the period appointed], till the great judgement (comes) upon them. that wronged him, and asks: Whose spirit is this? Abel stands here for a class225-7whose abode in Sheol is no doubt along with the rest of the righteous, 289. Hence we conclude that there were originally only three places in Sheol mentioned in this chap- ter. Fourt… tthreet. Read Three … two. See preceding note. Hollow. Twice in E the text xadoi corrupt for otAo, How. Since the angel, in reply, gives the object of Sheol, how cannot be right: we ex- pect why, wherefore, or for what purpose, Hence, I suggest that NID ( ms) was corrupt for x05, Hence read for what purpose are these hollow places smooth and deep and dark to view? Hollow places (Gxorw- pata). Exveddmpatra, a corruption. Dark to view. This statement comes in strangely after that made in the pre- ceding sentence that there was one bright, 3-4. The object with which Sheol was made a place of assemblage for all the departed. 3. Hollow (GS xotAo). E xadol, corrupt. Have been created (E). G pi6noav corrupt for ricOnoay, Spirits of the souls of the dead (GE), Other MSS. corrupt. 4. Have been made. GE roinoay corrupt for romOnoar. To receive them (G eis movvoyeow aitavof which E is a free render- ing). This seems to be the equivalent of the promptuaria for departed souls in 4 Ezra 45 7, which are called habitacula in 78, See our text 1004 note. (Till the period appointed.] A dittograph. 5-7. These verses have hitherto been sup- posed to give a description of the first division of Sheol for righteous souls which in their life met with persecution and suffered 4 violent and undeserved death. These cry continually to God for vengeance on those who wronged them. In the time of the author many of the Chasidim must have perished in this way. This idea of 48 The Book E 5. I saw the spirits of the children of men who were dead, and their voice went forth to 6. Then Tasked Raphael the angel who heaven and made suit. was with me, and I said unto him: This spiritwhose is it whose voice goeth forth and maketh suit ?? of Enoch [Sect. I Gs 5. I saw (the spirit of) a dead man making suit, and his voice went forth to heaven and made suit. 6. And I asked Raphael the angel who was with me, and I said unto him: This spirit which maketh suit, whose is it, whose voice goeth forth and maketh suit to heaven? 7. And he answered me saying: This is the spirit which went forth from Abel, whom his brother Cain slew, and he makes his suit against him till his seed is destroyed from the face of the earth, and his seed is annihilated from amongst the seed of men. E 8. Then 1 asked regarding it, and regarding all the hollow places : Why is one separated from the other? the righteous or of the angels cry- for vengeance on the wicked is in some form common to all the Sections of this book. Cf. 91 10, 11 995-8 471, 2 8976 973,5 993, 16 1048, Cf. Rev. 61 4 Ezra 4, But these verses contain no description of wu division in Sheol, but only an account of a soul demanding vengeance. 5. Spirits of the children of men who were dead (E). G is defective and corrupt dvOpumous vexpots vtvyxa- vovtos. Possibly vv. 5-6 refer only to To this vtuyydvovtos ing a single spirit. points, and also 4 gav7) avrod in the next clause in G. If this is right, as 1 have concluded above, there were only three places in all: the first for the righteous martyrs, 225-7, and Ges 8. Then I asked regarding all the hollow places: Why is one separated from the other ? other righteous, 22, the second for sinners who had escaped punishment in life, 211″, and the third for the sinners who had suffered in their life, 2212-13, This view derives support from 229, The three places. The text of 22? has been emended accordingly. 6-7. Abels spirit cries for the destruc- tion of the seed of Cain. 6. Whose voice: of… 4 pwr? aitot npp wae: 7. Answered. and said to me E, a doublet of the follow- ing word saying. 8. Enoch asks with what object was Sheol divided into three parts? His question deals not with three-fourths of Sheol but with all of it, wept 7v Kxowwpator Hollow places. E xpi- Hatwr, and G kveAwpatwr, both corrupt TavToy. Sect. I] E 9. And he answered me and These three have been made that the spirits of the dead might be separated. And such a division has been made (for) the spirits of the righteous, in which there is the bright spring of water. 10, And such has been made for sinners when they die and are buried in the earth and judgement has not been executed on them in their life- said unto me: time. 1l. Here their spirits shall be set apart in this great pain till the great day of judge- ment and punishment and for KotAwparov. 9. The first divi- sion is for the souls of the righteous both those who have been martyred and those who have not. Spirits. In E only 2 reads spirits, the rest give souls, But the word nafs in E fre- quently means spirit as in 151? 69 997, as well as in verses 11, 12, 13 of this chapter. Hence I have rendered it spirit in such cases. In which. Here G has o … vad7G F. . 7, The bright spring of water. In E for bright the text gives brightness or light. In the underworld, souls, according to the Greek Cults, Jewish, Hellenistic, and Christian literature, suffered from thirst: see Dieterich, Nekyia, 97 sqq. In the Greek Hades there was a spring of forgetfulness on the left, while on the right was the spring of memorythe cool water yuxpdv viwp, by the drinking of which consciousness and memory were quickened, the first condition of the full 1370 Chapter XXII, 5-11 49 Gs 9. And he answered me say- ing: These three have been made that the spirits of the dead might be separated. And this division has been made for the spirits of the righteous, in which there is the bright spring of water. 10. And this has been made for sinners when they die and are buried in the earth and judgement has not been executed upon them in their lifetime. ll. Here their spirits shall be set apart in this great pain, till the great day of judgement, scourgings, and torments of the accursed or blessed life. See Rohde, Psyche, ii. 2. 310, 890-391. The expression water of life is found in Babylonian litera- ture in the Adapa Myth and the Descent of Ishtar, K.A.7.5 523 sqq. 10-11. The second division is for those sinners who lived prosperously and escaped punishment in life, and finally attained to honourable burial. Accord- ing to Hebrew and Greek ideas the privation of funeral rites was a great calamity, and involved, at least accord- ing to ancient ideas, inevitable suffer- ing for the departed soul. 10. And this. In E bakama kamaht is corrupt for wakamaht al obras. Here orws is corrupt for ovros the de- monstrative. The angel points to each division as he describes it. I have in- troduced this emendation into my trans- lation of G8 in verses 9, 10, 12, 13. 11. Great pain. Cf. 103 8 Luke 162-2, Great day of judgement. Cf. 45n. Theaccursed. Here ray 50 The Book E torment of those who f curse t for ever, and retribution for There He shall 12. And such a division has been made their spirits. bind them for ever. for the spirits of those who make their suit, who make disclosures concerning their destruction, when they were slain in the days of the sin- 13. Such made for the spirits of men ners. has been who were not nghteous but sinners, who were complete in transgression, and of the trans- gressors they shall be com- panions: but their spirits shall not be slain in the day of judgement nor shall they be raised from thence. 14. Then Katnpapevwy, Which E takes actively, is to be taken passively as in Wisd. 124 2 Kings 954 Matt. 2544 So that (there may be) retribution ty dvt- Emended Ly Radermacher. 12-13. The third division is for sinners who suffered in this life, and therefore incur a less penalty in Sheol. For them Sheol is an everlasting place of punishment, since they are not raised from it to be delivered over to a severer condemnation at the final judgement. 12. These sinners demand vengeance on those that did violence to them in life, just as the righteous in the first division demanded justice against those that had destroyed them. 13. Companions. So also Hkamahdmat. arddoars. of Enoch [Sect. I Ges for ever, so that (there may be) retribution for their spirits. There He shall bind them for 12. And this division has been made for the spirits ever. of those who make their suit, who make disclosures concern- ing their destruction, when they were slain in the days of the 18. And this has been made for the spirits of sinners. men who shall not be righteous but sinners, who are godless, and of the lawless they shall be companions: but their spirits shall not be punished in the day of judgement nor shall they be raised from thence. 14. Then I blessed the Lord of Glory and said: Blessed Their spirits. because those who suffer affliction here are punished less, Ga gloss. Shallnot be punished (G). Here E has shall not be slain dvap G. But (ran) regularly (E). G aya (corrupt for dAAd) biapvor, 4, And said unto me (E).G. Of fire (G6), E. Unless we take coazni ( and this is) as a corruption of cou 8j of fire (Flemming). But it may 76 before mpos buopas, Which thou hast seen (EK). G. Perse- cutes (GS xbidxov), The text is highly doubtful. E certainly supports xd.xov though it is corrupt: that is, it reads jnadd ( burns) corrupt for jsadd persecutes. But in 20!, where the functions of Raguel are described, it is said that he takes vengeance on the world of the lumi- naries, i.e. xduedv. These verbs are confused elsewhere ; cf. Sir. 3999, Both passages clearly embody the same idea. Raguel takes vengeance on the world of the luminaries in 204 and perse- cutes all the luminaries of heaven in 234. The idea of taking vengeance on or persecuting all the luminaries is inconceivable, and since the object in both passages is the same, the cor- ruption lies in the verb. dixov is probably secondary to iieav. The latter YD, which means either to requite in a good or bad sense or Hence I suggest that the meaning requite should be restored here, and in 204. XXIV. Enoch has been in the extreme west in 23: now he goes to the NW. First he sees a mountain range of fire and then the seven great mountains, one of which is the throne of God. 1. And from thence… of the earth (E).G Day and to take vengeance on E2 52 The Book of Enoch [Sect. I earth”, and he showed me a mountain range of fire which burnt “day and” night. 2. And I went beyond it and saw seven magnificent mountains all differing each from the other, and the stones (thereof) were magnificent and beautiful, magnificent as a whole, of glorious appearance and fair exterior: “three towards” the east, “one founded on the other, and three towards the south, “one” upon the other, and deep rough ravines, no one of which joined with any other. 3. And the seventh moun- tain was in the midst of these, and it excelled them in height, resembling the seat of a throne: and fragrant trees encircled the throne. 4, And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever: and its fruit “is beautiful, and its fruit” resembles the dates of a palm. 5. Then I said: “How! beautiful is this tree, and fragrant, and its leaves are fair, and its blooms “very” delightful in appearance. 6. Then answered Michael, one of the holy “and honoured angels who was with me, and was their leader. XXV. 1. And he said unto me: Enoch, why dost thou ask me regarding the fragrance of the tree, and why dost thou wish to learn the truth ? 2. Then I answered him “saying: (E). GE. 2, Beyond it(mxeva was any amongst them (E). G avrav). HE towards italways wrong and no one else had enjoyed (nippavn) in its rendering of this word; f.18 them Is beautiful, and its fruit note. Differing each from the (E). G through hmt. 5. How other, i.e. of seven different precious (G.E). Pragrant (GE eibes. stones. And beautiful (EZ). Gin E eveds). Its blooms (Gs). E beauty. Three towards? (E).G. reads frhQ corrupt for stghi One! 2 (E),.G. Rough(Gz7pa- GS. Very (EE. Gs), 6. Michael, xelat). E onodsai. 3. Excelled the patron angel of Israel, is in charge them in height (ho,) nohdma G, of these special treasures of the Mes- save that Gom. them). All other sianic kingdom. And yet, according Mss. of E read ndhomti their to 207, we should expect Gabriel here. height. Resembling (Gf and E by And honoured (E. G). emending sa jtmasalti into zajtmasal). XXV. 1. Ask. and why didst Fragrant (E edwin. G eded9, of thou marvel Gs, Why (G8). E. goodly appearancecorrupl; cf. 24455 Wish to learn the truth (G5). E 254). 4. The tree described here dupiBois padeiy inquire accurately to is the tree of life ; cf. 254-6, Neither learn. Seenoteon215. 2. Then I. Sect. 1] Chapters XXIV, 2XXV. 6 53 T wish to know about everything, but especially about this tree. 3. And he answered saying: This high mountain “which thou hast seen”, whose summit is like the throne of God, is His throne, where the Holy Great One, the Lord of Glory, the Eternal King, will sit, when He shall come down to visit the earth with goodness. 4, And as for this fragrant tree no mortal is per- mitted to touch it till the great judgement, when He shall take vengeance on all and bring (everything) to its consummation for ever. It shall then be given to the righteous and holy. 5. Its fruit shall be for food to the elect: it shall be transplanted to the holy place, to the temple of the Lord, the Eternal King. 6. Then shall they rejoice with joy and be glad. Enoch a-q, B against G8, q. Saying (E). G. 3. On this mountain see note on 18 This mountain is the middle one of the seven in 185-9 241-8, Which thou hast seen (E).G The Holy Great One…Glory (E). G the great Lord, the Holy One of Glory – Holy Great One: see 13 (note). Lord of Glory; cf. 22!4 (257) 275 5 364 408 63? 838, Eternal King; cf. vv. 5,7; 273; only found in 1-36. When He shall come down, c. This moun- tain, as we have seen in 188 note, is in the NW. In 77! it is said that God will descend in the south. 4. Then (G), E76 corrupt for rve, Holy (G ctos. E humble; cf. 1087). 4,5. This tree is the tree of life. By the eating of this tree after the final judgement men are endowed with long lifenot eternal life; cf. 59 1017 258, Cf. 2 Bar. 73 774. The writer of 1-86 has not risen to the conception of an eternal life of blessedness for the righteous, and so has not advanced a single step beyond the conceptions found in Is. 65 66. This materialistic conception of the tree of life based on Gen. 29 32, and here published afresh, gained afterwards a wide currency in Jewish and Christian literature though mainly with symbolical meaning ; cf, Rev. 27 2214 4 Ezra 852, 5. Its fruit … to the elect. G reads 6 xaprds abtod rots xAexTors eis Cwny eis Bopdy. The writer had before him Ezek. 472 Soyiob yaa yi, eds Coty xvnb, which I take to be corrupt for NIND gorau, Thus the original possibly ran syd xvynad naw) Sonn, Eis here very corrupt rod Kaprov adtod S00nceTat Trois xAEKTOLs fan, cai eis Boppiv. Transplanted to (G perapurevOqoera v), The pera reflects probably a separate verb in the original. The tree of life, which, ac- cording to the Massoretic Text, stood along with the tree of knowledge in the earthly Garden of Eden was, according to our text, removed to the Garden of Righteousness in the NW., whence it was subsequently to be transplanted to the holy place. The holy place, i.e. Jerusalem, We can- not tell whether the author intended here the New Jerusalem which, accord- ing to 90, was to be set up by God Himself. It is, at all events, a Jerusalem cleansed from all impurity, and that is probably all that the author meant. 6. In this verse Thave followed G8. E differs only in 54 The Book of Enoch [Sect. I And into the holy place shall they enter ; And its fragrance shall be in their bones, And they shall live a long life on earth, Such as thy fathers lived : And in their days shall no “sorrow or” plague Or torment or calamity touch them. 7. Then blessed I the God of Glory, the Eternal King, who hath prepared such things for the righteous, and hath created them and promised to give to them. Jerusalem and the Mountains, Ravines, and Streams. XXVI. 1. And I went from thence to the middle of the earth, and I saw a blessed place in which there were trees! with branches abiding and blooming [of a dismembered tree]. the second and third lines, where it reads Into the holy place shall they enter (mtu, B-o ,b), Its fragrance shall be in their bones. But gq, vy) read wajibawfh and they shall draw the fragrance thereof into their bones, instead of jebawt shallenter, If this reading were right v tots doros abrav would INDIA into themselves. Then we should have Then shall they rejoice with joy, And be glad in the holy place: And they shall draw the fragrance thereof into themselves And they shall live, e. The eating of this tree imparts life; ef. Test, Lev. 181: its fruit fills and heals the righteous, 4 Ezra 718 ; ef, 852 Rey, 27 224, Since the word used here is dcpai avrov, Beer thinks there may be an echo of this idea in 2 Cor, 216 dapr) x (wits eis (wnv. No sorrow or plague. Cf. Is. 657 99, Touch. Cf. in this sense Jub 11! 25 1 Chron, 1622, e. With Bdoavo . . . ody dibovra abtay cf, Wisd. 81 0d py divnta adray Bdoavos whichseemsa quotation. Bacavos NID. 7. On the doxology cf. 22!n, Who. SoGs, E ds because, Cre- atedthem(G), E created such things. XXXVI. Enoch visits Jerusalem and its vicinity. 1. The middle of the earth. The writer regards Jeru- salem as the centre of the earth; cf. Ezek, 3812 55 320, In the Book of Jubilees, 12) 19 it is called the navel or dppadrds of the earth, just as Delphi was regarded amongst the Greeks. This idea reappears in the TalnnudJoma 54 Sanh, 37. See Weber, Jiid, Theol. 208. In En. 90 Gehenna is in the middle of the earth. Blessed place. All MSS. of E except g read blessed planted place against G; cf. 27! 8940 Dan, 1116 41, 48, In which there were trees. So G, but lost in E owing to hmt.. i.e. esaw zabdtd fell out after zabott. Or it may have been omitted by the translator owing to the final phrase. Of a dismem- bered tree. This phrase can only be interpreted of Israel. If it is original, then in which there were trees can- not he original, and the text may refer to the participation of the righteous descendants of Israel in the Messianic Kingdom in Palestine, Sect. 1] Chapters XXV. 7-XXVII. 1 55 2, And there I saw a holy mountain, and underneath the moun- tain to the east there was a stream and it flowed towards the south. 3. And I saw towards the east another mountain higher than this, and between them a deep and narrow ravine : 4, And to the west thereof there was another mountain, lower than the in it also ran a stream underneath! the mountain. former and of small elevation, and a ravine deep and dry! between them: and another deep and dry ravine was at the extremities of the three “mountains”. 5. And all the ravines were deep “and narrow”, (being formed) of hard rock, and trees were not planted upon them. 6. And I marvelled “at the rocks, and I marvelled at the ravine, yea, I marvelled very much. The Purpose of the Accursed Valley. XXVII. 1. Then said I: For what object is this blessed land, which is entirely filled with trees, and this accursed valley Since, however, the trees here spoken of are again referred to in 27′ yj… mAgpyns d5vSpwrv, we conclude that the clause in which there were trees is original and that of a dismembered tree is a disturbing gloss, which intro- duces symbolical meanings into a non- metaphorical passage. Abiding. G E pevotcas OP, Cf. Jer. Targ. on Gen 3 8” bw DMP, 2.4 holy mountain,i.e. Zion, And . So E.Gs. E. Description is accurate. 5. And narrow (E). G8. 6. The valley of Hinnom. At the rocks, and I marvelled E. G through hunt. XXVII. 1. Then (E), G and. Blessedland. See 26’n. And this accursed valley between (E), G and (why is) this valley accursed, But G has probably lost before The valley of Hinnom or Gehenna had three meanings in the O.T. 1 It was used merely in a topographi- cal sense as the boundary between Judah and Benjamin, Jos, 158 1818, 2 It was used in a religious signifi- cance as implying a place of idolatrous and inhuman sacrifices. Cf. 2 Kings 168 2 Chron. 283 Jer. 78!,c. 8 It signi- fied the place of punishment for rebel- lious and apostate Jews in the presence of the righteous; cf. Is. 66 (50!) Jer. 72 Dan. 12. In Apocalyptic the idea underwent further development. 1 Thus it was conceived as a place of corporal and spiritual punishment for xexatnpapevn and E ig right. apostate Jews in the presence of the righteous for ever; cf. 27 9026) 27, 56 The Book of Enoch “between ?7 [Sect. I 2. “Then Uriel, one of the holy angels who was with me, answered and said: This accursed valley is for those who are accursed for ever: here shall all “the accursed! be gathered together who utter with their lips against the Lord unseemly words and of His glory speak hard things. E Here shall they be gathered together, and here shall be their place of judgement. 3. In the last days there shall be upon them the spectacle of righteous judgement in the presence of the righteous for ever: here shall the merciful Tn 37-70 there appears to be a modifi- cation of this idea; for though the punishment is everlasting, only its initial stages were to be executed in the presence of the righteous. On the expiration of these the wicked were to be swept for ever from the presence of the righteous; cf. 48 (note) 621 18. 2 A place of spiritual punishment only, for apostate Jews in the presence of the righteons. This new develop- ment is attested in 91-104; cf. 988 their spirits shall be cast into a furnace of fire: also 10388. From 991! 1037.8 it is clear that to this writer Gehenna and Sheol have become equivalent terms. Cf. also 100108, the latter pas- sage being from a different hand. On Sheol see note on 568, and on the question generally my Art. on Gehenna in Hastings, B.D., whence these state- ments are drawn. Inthe N.T. (Matt. 5, 39 1028 189 2315, c.) and in 4 Ezra 70-88 Gehenna is no longer the place of punishment of unrighteous Jews but of the wicked generally. In later Judaism the conception underwent a further change. Gehenna was regarded Ge Here shall they be gathered together, and here shall be the place of their habitation. 3. In the last times, in the days of the true judgement in the presence of the righteous for ever: here shall the godly as the Purgatory of faithless Jews who were afterwards to be admitted into Paradise, but the place of eternal perdi- tion for the Gentiles; cf. Weber, Jiid. Theol. 341 sq. 2. Then Uriel… said: This (E). G Valley. G has here yj which is a translitera- tion of N, as in Neh. 11 Ezek, 325 in the LXX. It is transliterated as v in 2 Chron, 28 Ezek. 3915, as yat in Jos, 181 Ezek. 391. The accursed (G5). E. Utter unseemly words. See 54 note. Gehenna is the final abode of godless Israclites. Place of their habitation (oiy7H prov airav GE), E reads mkuninihmt place of their judgement, which may be a corruption of makAndmt oixnrhpov avrav. But the corruption may have arisen in the Greek, i.e. olegtjpiov may have been corrupted into xpirjpior. 2-3. Accordingly as we follow G or E the text differs somewhat. In the days (G zais jpypas). Here E reads ora airois eis tiv bpaow (or This introduces the idea in 48 6212, See The godly ciceBeis Spacts). which reappears note on 271, Sect. T] E bless the Lord of Glory, the Eternal King. Chapters XXVIT. 2XX VIII. 3 57 Ge bless the Lord of Glory, the Eternal King. 4, In the days of judgement over the former, they shall bless Him for the mercy in accordance with which He has assigned them (their lot), 5. Then I blessed the Lord of Glory and set forth His glory and lauded Him gloriously. XXVUIXXXIV. Further Journey to the Bast. XXVIII. 1. And thence I went “towards the east”, into the midst of the mountain range” of the desert, and I saw a wilder- ness and it was solitary, full of trees and plants. water gushed forth from above. 2. And 3. Rushing like a copious watercourse [which flowed] towards the north-west it caused clouds and dew to ascend on every side. emended from doeeis. Here E reads maharjin, which may be corrupt for mthtrin those who have obtained mercy. Lord of Glory. Cf. 25. Eternal King. Cf.253. 5. His’glory’ (GS). Eom. glory perhaps owing to its occurrence just before. Lauded (G8 buvyca). E reads zakarkt re- membered, corrupt for zamarkt ipvyoa. XXVIII. 1. Dillmann takes the plain here referred to to be that of the Jordan, and the mountain range of the desert to be the rocky region which separates this plain from Jerusalem. According to Ezek. 47 1? this desert should one day be well watered and covered with trees. 1. Towards the East (E).G. Of the moun- tain range (E).G. And plants. Here both G and E read ai ( E) dnd Tv onepparav. In no case can omepparwy be right in its literal mean- ing. The difficulty can be explained from a corruption in the Aramaic or from a faulty rendering by the Greek translator. In the former case at dnd 7. omeppdroy Y01 corrupt for Dp AN (cf. Dan, 11218, Mishna, Av. ii. 2; iii, 2) cal trav puTevpdtov., Or the Greek translator may here have found pya, which ke should have read as [YW wal dad 7, putev- parwv, but which he read as ryyn Theodotion gives the same misrendering in Dan. 13),16, 2, And (E). G. 3. Rushing (G epdpevov), E paivd- pevoy corrupt for paipopevor, i.e. pepd- pevov, Which flowed. Pracketed asanadditionin EK. Itcaused…to ascend (G8 dvaye), E xal dvayerar, but by the change of a vowel point we recover dvaye. Owing to this in- ternal corruption E reads twp al 5pdacs. Clouds. GE read tdwp. But water is the subject of the verb, and in no case can it be said that water ascends. Besides, Spcov shows that we require here some such word as mist or cloud or vapour. Now the exact phrase we need is found in Ps, 1357 Jer. 10 51 NY) neyD, which the LXX in each case renders 4 3 , cat dnd T. omeppatwr. 58 The Book of Enoch [vect. I XXIX. 1. And thence I went to another place in the desert, and approached to the east of this mountain range. 2. And “there” I saw aromatic trees exhaling the fragrance of frank- incense and myrrh, and the trees also were similar to the almond tree. XXX. 1. And beyond these, I went afar to the east, and I saw another place, a valley (full) of water. 2. And therein there was! a tree, the colour (?) of fragrant trees such as the mastic. 3. And on the sides of those valleys I saw fragrant cinnamon. And beyond these I proceeded to the east. XXXI. 1. And I saw other mountains, and amongst them were groves of! trees, and there flowed forth from them nectar, which is named sarara and galbanum. 2. And beyond these mountains I saw another mountain to the east of the ends of the earth, “whereon were aloe trees”, and all the trees were full by dvayey vepdas and the Targums by f PDD, Hence I assume that PD ( bSwp) is here w primitive cor- ruption of )I9 clouds. The word clouds is to be taken in the sense of mist, for so Onkelos renders IN mist in Gen. 28, XXIX. 1. And thence. These words E had by a slip transposed before water (i.e, clouds ) in the preced- ing verse. G reads 7e xeiOer. 2. There (EK). G Aromatic trees. GE read xpicews Svipa. xpioews 8377 which, as Praetorius and Beer have recognized, is corrupt for NM, Hence we should have here edw5n in- stead of xpicews. Exhaling (G). E mAov corrupt for mvovta (G8). Frankincenseand myrrh. a) ngiad, Almond tree (G xaptas). E omits suppose kuaskuas, which occurs without any sense in the pre- ecding line after movra, to be a corrupt transliteration of saptas TY, XXX. 1. Beyond (G nxewa), Here, as elsewhere, E is unable to render this word correctly. See 18 note. Went (G gyxunv). E has unless we here dabra ( py) which seems to be a corrupt remnant of qarabka ydpny. Cf. 291 363. Afar (G8). E afar, Another. great G. Water. like that which fails not Ea gloss ? 2. Therein there was a tree (G). E I saw a beautiful tree, The colour (G xpda). E por0v the same in sense. For ypa Radermacher conjectures yAdq. 3. Fragrant cinnamon, G Ehavehere the strange phrase muvvdpwpov dpwyatwy, which is w rendering of DYA712IP, See Exod. 3023, Beyond. EK misrenders here : see 18 note. XXXI. 1. Groves of (G). E. Nectar Opi. E prefixes as it were, Sarara (E). GS oappav a transliteration of IS a kind of balsam, Galbanum yadBdvn nyabn. 2. Beyond. Enmisrenders. Cf. 18 note. To the east of the ends of the earth (G).E. Whereon were aloe trees (E).G5. Observe that G and E are complementary. The former gives the habitat of the treesthe furthest eastbut not their E omits the habitat but supplies the name. net name. Sect. T] of stacte, being like almond trees. Chapters X XIX, 1XXXII, 1 59 3. And when one burnt it, it smelt sweeter than any fragrant odour. E XXXII. 1. And after these fragrant odours, as I looked towards the north over the mountains I saw seven moun- tains full of choice nard and fragrant trees and cinnamon and pepper. The aloe mentioned here is not the common bitter aloes used in medicine to which alone the name is given in classical writers, nor yet what is com- monly known as the American aloe; but the modern eagle wood, a precious wood exported from South-Eastern Asia, which yields a fragrant odour when burnt (Eneyc. Bib. i. 120-121). In Hebrew its form is oda (Num, 24 Prov. 727) or MOM (Ps, 459 Cant, 44 in the last passage N in the LXX and Aquila render it by dAdn, In Aramaic the form is yn. All(G). Ereads lkQ corrupt for kulld all. Of stacte. I have with much hesitation emended ef avrys in G into oraxras. E is very corrupt orepeds, which is transposed after almond trees. 3. Burnt. G has 7pibwov: HAdBwow, but jnasewO may be corrupt for jhasjwd rpiBwow. If my identifi- cation of this tree in the note on ver. 2 is right, we should expect xavawow here, as eagle wood exhales fragrant odours when burnt. Now tpiBwow Ppp (Pael) corrupt for npor Kav- cwow, burnt. It. G reads 66, which may be corrupt for ai7. E Tov xaprv, Smelt sweeter (G). E was better. XXXII. The Earthly Garden of Eden and the Tree of Knowledge. 1. Ge XXXII. 1. To the north- east I beheld seven mountains full of choice nard and mastic and cinnamon and pepper. G has lost and after these odours by hmt., and reads To the NE. I saw seven mountains, This statement that the seven mountains are in the NE. creates some difficulty, if the text is correct. And that the text of G is correct seems to follow from the state- ment in ver, 2 far towards the east in both Gf and E. This being so, it seems necessary to conclude that the Garden of Righteousness in 70 77 inthe NW. is distinct from the primitive earthly Garden of Righteousness or Eden in the NE., and that the seven mountains mentioned here in connexion with the Garden of Righteousness in311-2aredis- tinct from these mentioned in 18 242 844 For the Garden of Righteousness and the Seven Mountains, one of which is the throne of God, are situated in the NW. The tree of knowledge is in the earthly Grarden of Righteousness in the NE., 325-8, and the tree of life among the Seven Mountains, 242-255, in the NW. Again, it is noteworthy that whereas the Garden of Righteousness in 611? 608 652 703 77 is the abode of the departed righteous, the earthly Garden of Righteousness seems not to be. A special division in Sheol is assigned to the souls of the righteous in 22. The earthly Garden of Eden, if the above conclusion is right, 60 The Book of Enoch [Sect. I 2. And thence I went over the summits of all these moun- tains, far towards the east of the earth, and passed above the Erythraean sea, and went far from it, and passed over “the angel” Zotil. E 3. And I came to the Gar- den of Righteousness, and saw beyond those trees many large trees growing there and of goodly fragrance, large, very beautiful and glorious, and the tree of wisdom whereof they eat and know great wisdom. has no further connexion with the destinies of mankind according to the Book of Enoch. The above conclusions appear tenable, although in Gen. 28 the Garden of Eden is said to be in the East, while in 34 it is implied that it lies in the West, and in 210-14 in the North. See Gunkel, Genesis? 26. These variations in Genesis are due to different sources. 2. All (G8). E. Of the earth (G8). E. Erythraean sea. The Persian and Indian oceans: cf. 7787. Went (G). E veads knktt corrupt for horkd G, Far from it (E dm rovrov Haxpav). G reads n Axpwy, kat dad rovrov towards Akron and from this, The angel (E). G8. 3. Beyond. So E, which so renders papddev and wrongly takesitas governing the follow- ing words in the genitive. Growing (E pudpeva), GE reads 50w pr, but this reading is certainly corrupt. If dvw pv were original, then 70 5y5pov THs (wis would have to be inserted be- fore xal 70 bvdpov ris pporpoews. But the tree of life, according to 242-25, is in the neighbourhood of the chief of the Gs 8. And I came to the Gar- den of Righteousness, and from afar off trees more numerous than these trees and great twot trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom, Seven Mountains in the NW. See notes 321 255 18, The passages from the Zohar quoted by Lawrence, and sub- sequently adduced by Lods and Lawlor in support of dw pv cannot, therefore, bear on our text; but may be derived ultimately from 2 Enoch, and in part from Gen. 3. These passages are (Lawrence, p. xxix) from vol. i, Parasha MVNA, p. 37, ed. Mont. et Amstel. ; Sanctus et Benedictus sustulit eum (Enochum) ex mundo, ut ipsi serviret …Ex eo inde tempore liber trade- batur, qui Enochi dictus est. In hora qua Deus eum sustulit, ostendebat ei omnia repositoria suprema, ostendebat ei arborem vitae medio in horto, folia eius atque ramos. Again (vol. ii, Parasha MwA, p. 55): In Enochi libro narratur, Sanctum et Benedictum, cum ascendere eum iusserit et omnia ei superiorum et inferiorum regnorum re- positoria ostenderit monstrasse quoque arborem vitae et arborem de qua Adamus praeceptum recepit. These passages refer to 2 Enoch. The italicized words omnia repositoria suprema refer to Paradise and Hell, which are described Sect. I] Chapters XXXII, 2XXXIII. 8 61 4, That tree is in height like the fir, and its leaves are like (those of) the Carob tree: and its fruit is like the clusters of the vine, very beautiful: and the fragrance of the tree penetrates 5. Then I said: How beautiful is the tree, and how attractive is its look ! 6. Then Raphael, the holy angel who was with me, answered me “and said”: This is the tree of wisdom, of which thy father old (in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden. XXXIII. 1. And from thence I went to the ends of the earth and saw there great beasts, and each differed from the other ; and (I saw) birds also differing in appearance and beauty and voice, the one differing from the other. 2. And to the east of those beasts I saw the ends of the earth whereon the heaven rests, and the portals of the heaven open. 3. And I saw how the stars of heaven come forth, and I counted the afar. in 2 Enoch 8-10. The next italicized 325 6 This is an Aramaic feature. wordsarborem vitae medio in horto may be taken directly from 8 of the same book or from Gen. 2, while the phrase arborem de qua Adamus prae- ceplum recepit might possibly refer to 1 Enoch 325-6, but much more likely to Gen. 217, Whose holy fruit oi… Tov KapTod avTovan Aramaic idiom MVB..”1. 4. That tree… its leaves are. So G. E through hint. Like the clusters of thevine. Accord- ing to certain Rabbinic authorities the tree of which Adam ate was the vine : cf, Sanh, 70 DIN wD Soxw pow 15 Pw, See also Ber. 407. The fragrance of the tree penetrates afar. So Eing. ymu add asyndetically after penetrates as a variant (?) pro- ceeds, while 8 subsequently connect the two verbs. G reads its fragrance penetrates afar from the tree. 5. Then (G), E and. Tre occurs frequently in 6-32, i.e. 9! 10! 18 11? 133, 6 214, 5,8 223, 8,14 234 245, 6 256 7 275 E in a few cases fails to preserve it. How (G ds). Eas in 245, The tree (GS). E reads this tree; but here, as frequently, E renders the Greek article by a demonstrative pronoun. And how. All MSS. of E except add beautiful and against G and g. 6. Adam and Eve seem to be still liv- Hence, if 10! belongs to this section originally, the writer adopted the Samaritan chronology. See 65? (note). Observe that Adams sin is not regarded as the cause of mans fall and destruction in the deluge. Then (G), E and. See note on 325. Raphael. We should, according to 207, expect Gabriel here. And said (EZ). G. Of which. G breaks off with f ob payev 6 marnp cov. XXXIII. 2. Whereon the heaven rests. See 185 note. 3. The portals of the stars here mentioned are described at length in 72-82. If we are to regard the two accounts as in the ing. 62 The Book of Enoch [Sect. I portals out of which they proceed, and wrote down all their out- lets, of each individual star by itself, according to their number and their names, their courses and their positions, and their times and their months, as Uriel the holy angel who was with me showed me. 4, He showed all things to me and wrote them down for me: also their names he wrote for me, and their laws and their companies. Kuochls Journey to the North. XXXIV. 1. And from thence I went towards the north to the ends of the earth, and there I saw a great and glorious device at the ends of the whole earth. 2. And here I saw three portals of heaven open in the heaven: through each of them proceed north winds: when they blow there is cold, hail, frost, snow, dew, and rain. 3. And out of one portal they blow for good: but when they blow through the other two portals, fit is with violence and affliction on the earth, and they blow with violence. XXXV. And from thence I went towards the west to the ends of the earth, and saw there three portals of the heaven open such as I had seen in the feast, the same number of portals, and the same number of outlets. The Journey to the South. XXXVI. 1, And from thence I went to the south to the ends of the earth, and saw there three open portals of the heaven: and thence there come dew, rain, tand windf. 2. And main consistent, the portals ofthe stars whether the Ethiopic will adm’t of it. are also those of the sun and moon, 72. The text of 2w is practically the same. 4. This verse conflicts with the pre- g (bamkala mast) winds through ceding. There Enoch writes down the north. 3. They blow (a-m, the various statements: here Uriel. chklnya). mt, abdefox yb it blows. Companies or companions. Soa. 6 Itis…violence. Probably corrupt reads functions. for they blow with violence and there XXXIV. Cf. 76. 1. Device is afiliction on the earth. (a-m), m?8 read wonder 2. XXXV. The teastt. Read the And. g. North winds (baman- north. Otherwise and preferably we gala mas’ gi, 8B), This ought to be should transpose this chapter after 363, the imeaning, but it is questionable XXXVI. 1. Come. Here a-g, B Sect. 1] Chapters XXXII. 4XXXVI 4 63 from thence I went to the east to the ends of the heaven, and saw here the three eastern portals of heaven open and small portals above them. 3. Through each of these small portals pass the stars of heaven and run their course to the west on the path which is shown to them. 4. And as often as I saw I blessed always the Lord of Glory, and I continued to bless the Lord of Glory who has wrought great and glorious wonders, to show the greatness of His work to the angels and to spirits and to men, that they might praise His work and all His creation : that they might see the work of His might and praise the great work of His hands and bless Him for ever. add the south wind, but this cannot seems imperfect. Possibly there stood be right, and here again, as several times before, we must follow gq in omit- ting this phrase. The fact also that u, abckix,ya omit the following and points in the same direction. wemends the south wind into from the south. Andwind. AsMartinremarks these words are meaningless here. The text (ef. 34) originally something like: And from thence came the south winds, and when they blow there is dew and rain. 4. To spirits and to men (gqu though reading nafisat (-sita w) ). Other MSS. to the spirits of men. The work of His might. gq reads the might of His work SECTION II (CHAPTERS XXXVIILXX1!) THE PARABLES. INTRODUCTION A. Gritical Structure. B. Relation of 37-71 to the rest of the Book. C. Date. D. The Problem and its Solution. A. This Section is in a fragmentary condition, and many of the critical questions connected with it can only be tentatively solved or merely stated. It consists in the main of three Parables38-44, 45-57, 58-69. These are introduced by 37 and concluded by 70 which records Enochs final translation. 71 appears to be out of place, and belongs to one of the three Parables. The two visions recorded in it were witnessed in Enochs lifetime. See notes in loc. There are many interpolations. 60 65-697 are confessedly from the Book of Noah. 391?4 547-55? are probably from the same work, These interpolations are adapted by their editor to their adjoining contexts in Enoch. This he does by borrowing character- istic terms, such as Lord of Spirits, Head of Days, to which, however, either through ignorance or of set intention he generally gives a new connotation : see Notes for details. There now remain the following chapters and verses: 37-412 42 45-54 5558 62-63 6975-71. But these passages can hardly have been derived from the same hand originally. There are traces of a composite origin. Beer, in Kautzschs lpok. und Pseudep. ii. 227, has drawn attention to the fact that behind the Parables there appear to lie two distinct soureesone dealing with the Elect One (10 45 49 4 51 52 9 53 554 615 1 62″) and the other with the Son of Man (46 48? 62 14 gl) 692, 2 29 7ol 7117), and that in the former the angelus interpres was designated the angel of peace who went with me and in the latter the angel who went with me (see 40? note). This observation is just, and even with the present text it is possible, I think, to distinguish these sources, though Beer has not attempted it. But tlese two sources do not account for the whole of the Parables. In 71 there are two distinct visions, 711 and 7151″, where the anyelus interpres is Michael and not either of the former angels, unless we identify him with one of Sect. IT] Introduction 65 them, which is indeed possible: see my edition of the Test. XII Patriarchs, pp. 39-40. Whence 42 is drawn is a difficulty. But returning to the two sources above-mentioned, we might assign to the Son of Man source and the angelic interpreterthe angel who went with me. 403-7, 46-487, 523-4, 613-4, 627-63. 6926-29, 70-71. And to the source dealing with the Elect One and the angelic interpreter the angel of peace. 38-39. 401-2 8-10, 411-2 9, 45. 48810, 50-521-, 5-9, 53-54, 5557. 611-2, 5-13, 624, The above analysis of the sources can of course only be provisional until the Greck version of the original is recovered. he second source differs from the former in recognizing the judgement of the sword, 385, 488-10, and the attack of the hostile Gentiles on Jerusalem, 56, the progressive conversion of the Gentiles who had no part in oppressing Israel, 502, and the triumphant return of the Dispersion, 57. 55-57 looks like an independent source adapted to a new context. There is no hint of the judgement of the sword in the first source, These two sources had much material in common. 52!-apparently belonged to both in some form. The Elect One and the Son of Man alike judge the kings and the mighty, and the same attributes are to a great extent ascribed to each, save that of pre-existence, which, as it happens, is attributed only to the Son of Man, 487814, B. Relation of 37-71 to the rest of the book. As all-critics are. now agreed that the Parables are distinct, in origin from the 1370 r 66 The Book of Enoch (Sect. II rest of the book, there is no occasion for treating exhaustively the grounds for this conclusion. Accordingly, we shall give here only a few of the chief characteristics which differentiate this Section from all the other Sections of the book, (a) Names of God found only in 37-71. Lord of Spirits (passim); Head of Days (462); Lord of the mighty (632); Lord of the rich (637); Lord of wisdom (63), (b) Angelology. The four chief angels in 37-71 are Michael, Raphael, Gabriel, and Phanuel, Phanuel is not mentioned elsewhere in the book, which gives Uriel instead. In 141! God is surrounded by Cherubim; but in 611 71 by Cherubim, Seraphim, and Ophannim, angels of power, and angels of principalities. The angel of peace (408) is also peculiar to the Parables. (c) Demonology. In the other Sections of the book the sins of the angels consisted in their lusting after the daughters of men (6-8), but in 54 in their becoming subjects of Satan. In 37-71 an evil spirit-world is presupposed from the beginning, but not in the rest of the book. Satan and the Satans, 407 53 54, are not even mentioned in the other Sections. These have access to heaven, 407, whereas in the other Sections only good angels have access there. The angels of punishment also are found for the first time in 37-71, (d) The Messianic doctrine in 37-71 is unique, not only as regards the other Sections of Enoch, but also in Jewish literature asa whole. The Messiah pre-exists, 48? (note), from the beginning : he sits on the throne of God, 51, and possesses universal dominion, 62; all judgement is committed unto him, 6927, and he slays the wicked by the word of his mouth, 62. Turning to the other Sections we find that there is no Messiah in 1-36 and in 91-104, while in 83-90 the Messiah is evidently human and possesses none of the great attributes belonging to the Messiah of the Parables. (e) The scene of the Messianic kingdom in 136 is Jerusalem and the earth purified from sin; in 83-90, a heavenly Jerusalem set up by God Himself; in 91-104, Jerusalem and the earth as they are; but in 37-70, a new heaven and a new earth, 454 5 (note). Again, the duration of the Messianic kingdom in 1-36 is eternal, but the life of its members limited. The duration of the Messianic kingdom in 83-90 is eternal, and the life of its members eternal (?). The duration of the Messianic kingdom in 91-104 is limited, and the life of its members limited. (In 91-104 the real interest centres, not in the Messianic kingdom, but in the future spiritual life of the righteous.) But the duration of the Messianic kingdom in 37-71 is eternal, and the life of its members eternal. Sect. IT] Introduction 67 C. Date. From a full review of the evidence, which is given and discussed in the notes on 385, it appears that the kings and the mighty so often denounced in the Parables are the later Maccabean princes and their Sadducean supportersthe later Maccabean princes, on the one hand, and not the earlier; for the blood of the righteous was not shed, as the writer complains (471 4), before 95 B.c.: the later Maccabean princes, on the other hand, and not the Herodians; for (1) the Sadducees were not supporters of the latter, and (2) Rome was not as yet known to the writer as one of the great world-powersa fact which necessitates an earlier date than 64 B.c., when Rome interposed authoritatively in the affairs of Judaea. Thus the cate of the Parables could not have been earlier than 94 8,c. or later than 64 3.c. But it is possible to define the date more precisely. As the Pharisees enjoyed un- broken power and prosperity under Alexandra 79-70 B.c., the Parables must be assigned either to the years 94-79 or 70-64. Finally, if we consider that 565-5728 is an interpolation, and that this passage must have been written before 64 B.c., the Parables might reasonably be referred to the years 94-79. See also Gen, Introd. D. The Problem and its Solution. Seeing that God is a just God, how comes it that wickedness is throned in high places and that righteousness is oppressed? Is there no end to the prosperity and power of unbelieving rulers, and no recompense of reward for the suffering righteous? The author (in the genuine portions) finds the answer in a comprehensive view of the worlds history : ouly by tracing evil to its source can the present wrongness of things be understood, and only by pursuing the worlds history to its final issues can its present inequalities be justified. The author has no interest save for the moral and spiritual worlds, and this is manifest even in the divine names Lord of Spirits, Head of Days, Most High. Whole hierarchies of angelic beings appear in 6119-22, His view is strongly apocalyptic, and follows closely in the wake of Daniel. The origin of sin is traced one stage further back than in 1-36. The first authors of sin were the Satans, the adversaries of man, 407 (note). The Watchers fell through becoming subject to these, and leading mankind astray, 546, Punishment was at once meted out to the Watchers, and they were confined in a deep abyss, 545, to await the final judgement, 54 554 64. In the meantime sin flourishes in the world: sinners deny the name of the Lord of Spirits, 38? 41, and of His Anointed, 481; the F2 68 The Book of Enoch [Sect. IT kings and the mighty of the earth trust in their sceptre.and glory, 637, and oppress the elect of the children of God, 6214. But the prayer of the righteous ascends, and their blood goes up before the Lord of Spirits crying for vengeance, 471; and the angels unite in the prayer of the righteous, 47 But the oppression of the kings and the mighty will not continue for ever: suddenly the Head of Days will appear and with Him the Son of Man, 46 482, to execute judgement upon all alikeon the righteous and wicked, on angel and on man. And to this end there will be a Resurrection of all Israel, 511 615; the books of the living will be opened, 47; all judgement will be committed unto the Son of Man, 41 6927; the Son of Man will possess universal dominion, 62, and sit on the throne of his glory, 62 5 697 , which is likewise Gods throne, 47 51, He will judge the holy angels, 618, and the fallen angels, 55, the righteous upon earth, 62, and the sinners, 622; but particularly those who oppress his saints, the kings and the mighty and those who possess the earth, 48 8-9 53 62, 11, All are judged according to their deeds, for their deeds are weighed in the balance, 411. The fallen angels are cast into a fiery furnace, 54; the kings and the mighty confess their sins, and pray for forgiveness, but in vain, 63; and are given into the hands of the righteous, 38; and their destruction will furnish a spectacle to the righteous as they burn and vanish for ever out of sight, 48 ‘ 6212; to be tortured in Gehenna by the angels of punishment, 533-5 514 . The remaining sinners and godless will be driven from off the face of the earth, 38 412 45 The Son of Man will slay them with the word of his mouth, 622. Sin and wrongdoing will be banished from the earth, 492; and heaven and earth will be transformed, 451; and the righteous and elect will have their mansions therein, 39 417. And the light of the Lord of Spirits will shine upon them, 38′; they will live in the light of eternal life, 58. The Elect One will dwell amongst them, 454; and they will eat and lie down and rise up with him for ever and ever, 6214. They will be clad in garments of life, 62:16, and shine as fiery lights, 397, And they will seek after light and find righteousness and peace with the Lord of Spirits, 58; and grow in knowledge and righteousness, 58, Sect. 11] Chapter XX XVII, 1-4 69 Tur PARraBLes. XXXVIJ. 1. The second vision which he saw, the vision of wisdomwhich Enoch the son of Jared, the son of Mahalalel, the son of Cainan, the son of Enos, the son of Seth, the son of Adam, saw. 2, And this is the beginning of the words of wisdom which I lifted up my voice to speak and say to those which dwell on earth: Hear, ye men of old time, and see, ye that come after, the words of the Holy One which I will speak before the Lord of Spirits. 3, It were better to declare (them only) to the men of old time, but even from those that come after we will not withhold the beginning of wisdom. 4, Till the present day such wisdom has never been given by the Lord of Spirits as I have received according to my insight, according to the good pleasure of the Lord of Spirits by whom the lot of XXXVII. 1. The genealogy with which this Section begins agrees with many other characteristics of the Parables in marking it out as an in- dependent work. The second vision. Apparently the first vision is that re- ferred to in 1 the vision of the Holy One in the heavens. 2. Begin- ning. The Ethiopic word here and in the next verse could be rendered sum , The phrase may AIINN YN. But in Prov. 9 itis pan nbn. And say (m,B-dy,a). a-m, dy a vead say. Men of old time. These would em- brace Cainan, Mahalalel, and Jared, according to the LXX chronology, which is followed in the Similitudes. See 547 (note) 704 (note), Words of the Holy One (gmt, fv,b). Other MSS. holy words. Lord of Spirits. This expression occurs in 2 Macc. 3 6 Trav mvevparov .. . Suvdorys and nowhere else in contemporary or earlier writings that Iam aware of. The way is prepared for it in Num, 16 2716 the God of the Spirits of all flesh. Cf. also Heb, 129 the Father of Spirits . The phrase Lord of Spirits is found in 374 (twice) 38? (twice), 4 39 7 (twice), (twice), 12 40) 2 4) 5, 8, 7 10 41? (twice), 67 434 (twice) 45 ? 468 (twice), 7 8 471, 2 (twice), 4 48 5 7 (twice), 1 (twice) 49 4 50 8 (twice), 518 525 9536 545) 755 4 578 584 6 (twice) 59152 608, 8, 24, 25 (twice) 613, 5,8,9 (thrice), 11, 18 (twice) 62 1 12, 14, 16 (twice) 631? (twice), 12 (twice) 65 11 662 678, 9 684 (twice) 69 (twice), 2 70! 71217 We find it in all 104 times, and 28 of these at least in the Interpolations. In the genuine portions it stands in the closest connexion with the character of its con- text; cf, 3912 401-10 468-8, e.; but in the Interpolations this appropriateness is wanting; cf. 4167591, ? where only things of the natural world are in question. This leads to the conjecture that this title was introduced into these Interpolations when they were incorporated in the Parables, with a view of adapting them to their new contexts, 3. To the men ofoldtime. Here for lla Ihave read lalla. For construction cf. 957. 4. Cf. 2 Enoch 47? There have been many books from the beginning of Crea- tion… but none shall make things known to you likemy writings. See also. our text 9310591. By !, ie. mqdma 70 eternal life has been given to me. The Book of Enoch (Sect. II 5. Now three parables were imparted to me, and I lifted up my voice and recounted them to those that dwell on the earth. XXXVITIXLIV. XXXVIII. 1. The first Parable. The First Parable. The Coming Judgement of the Wicked, When the congregation of the righteous shall appear, And sinners shall be judged for their sins, And shall be driven from the face of the earth: 2, And when the Righteous One shall appear before the eyes of the righteous, Whose elect works hang upon the Lord of Spirits, syndy, Eternal life, Cf. Dan. 12? bday Tn, 5. Parables rapaPoAai pvbvina, The word has already occurred in 1, It is used pretty much in the same sense here as in Num, 32718 Job 271, and means merely an elaborate discourse, whether in the form of avision, prophecy, or poem. His object is gene- rally parenetic. Those that dwell on the earth. This phrase (except in 467 and 70!, where it is merely geo- graphical) is used in a good ethical sense in the genuine portions of this section. Cf. 37? 407485. So Rev, 146 But in the Interpolations it calls up different associations : these are bad in 54 551 605 65 12 661 678, and either doubtful or merely geographical in 434 531 549 552 677 691. We should observe that this phrase has an evil significance in Revelation, except in 148 Cf. 310 610 813 1110 (twice) 138 14 17: XXXVIII. The time of requital is coming. When the kingdom of the righteous appears, and the light of the Lord of Spirits shines on the face of the righteous and elect, where will be the future habitation of the sinners and the godless ? 1. Congregation of the righteous. This phrase, which is peculiar to the Parables, is explained by comparison of 38 53 62. Its equivalent occurs in Ps. 1491 congre- gation of the saints D’TDN bhp, or rather in Ps, 15 DY MY, 74? WY LXX zs cuvaywyis cov 111, Cf. Pss. Sol. 1718 ouwaywyds ciev. Driven from the face of the earth. This form of punishment is elsewhere mentioned in 11 388 141? 48 1 532, 2. The Righteous One (sidq im 8). a-mread sdq righteousness, Though less well attested the former is pre- ferable. Almost the same connexion of thought is found in 53, The Mes- siah is variously named: the Right- eous and Elect One, 58; the Elect One of righteousness and of faith, 39; the Elect One, 405 458 49 4 518, 5 525 9 536 554 615 10 621; The Mes- siah, 481 524. For other designations see note on 46, Observe that as the members of the kingdom are the righteous, so the Messiah is the Right- eous One; cf. The Elect, The Elect One. Works. q reads hope and works, Hang upon the Lord of Spirits. Cf. 40 468. With this ex- pression cf, Judith 8 judy xpeparat Sect. IT] Chapters XXXVII. 5XXXVIII. 4 ral And light shall appear to the righteous and the elect who dwell on the earth, Where then will be the dwelling of the sinners, And where the resting-place of those who have denied the Lord of Spirits ? It had been good for them if they had not been born. 3. When the secrets of the righteous shall be revealed and the sinners judged, And the godless driven from the presence of the righteous and elect, 4. From that time those that possess the earth shall no longer be powerful and exalted : And they shall not be able to behold the face of the holy, For the Lord of Spirits has caused His light to appear Yux7) atrdy., Perhaps dn or nbn stood in the original. Light shall appear. Cf, Is.9260!. Denied the Lord of Spirits. For denied reads outraged. This charge is fre- quently brought against the sinners: it is in fact the very head and front of their offending, Of, 41? 45? 467 467 637. Cf. St. Jude 4. They deny like- wise the heavenly world, 451; the Messiah, 48!; the spirit of God, 671; the righteous judgement, 60 The righteous on the other hand believe in the name of the Lord, 43. Observe that this phrase is taken over into the Interpolations, 678,19, It had been good forthem, c. A familiar Jewish expression 0 MYM IU Wajikra R. 26 (quoted by Edersheim, Life… of Jesus the Messiah, ii. 120). Of. 2 Bar. 10 4 Ezra 412 2 Enoch 41? St. Matt. 2674. 3. When the secrets of the righteous shall be revealed. The blessings in store for the righteous, the heritage of faith, are still hidden, 685; but they will one day be revealed. The Messiah himself is hidden with the Lord of Spirits, 627, Cf. Mark 44, And the sinners (7), Other MSS. om. and and make this clause the apodosis the sinners shall be judged. But the parallelism supports g, and we have seen, where the Greek is pre- served, that is not infrequently right when standing alone. 4, The supremacy and oppression of the earths rulers and great ones are speedily drawing to a close. This is the con- stant theme of the Parables, 464- 488-19 535 621-12 63, and has been taken over into the Interpolations, 678-18; and this is one of the leading characteristics which distinguish 37-69 from 91-104. With the rulers of the earth as such the latter Section has practically no concern. From that time. The MSS. prefix and which I take to be the word introducing the apodosis, Has caused His light to appear. I have emended tarja is seen into araja has caused to appear, This emendation is re- quired by the fact that the Lord of Spirits is in the nom. ina, d, and His light in the acc. ing. 6-d reads the light of the Lord of Spirits is seen. This light is at once spiritual and physical: the nearncss of God’s presence 72 The Book of Enoch [Sect. IT On the face of the holy, righteous, and elect. 5. Then shall the kings and the mighty perish transfigures the countenance and person of His saints. Light in all its forms is the blessing of the kingdom. The righteous will have light, and joy, and peace, 5, and the light of God shining upon them, 18, In the Parables the heaven will be transformed into an eternal light, 454; and light will appear unto the righteous, 38?; and the light of days will abide upon them, 501; they will abide in the light of the sun and in the light of eternal life, 58 ; their faces will be illuminated with the light of the Lord of Spirits, 354 ; and they will seek after light and find righteousness, and the light of truth will be mighty for evermore, 588-8, This idea is still further developed in 91-108. The righteous belong to the generation of light, 108; and will be clad in light, 10812; and will walk in eternal light, 924; and will be resplen- dent and shine as the lights of heaven for evermore, 1081104, The holy, righteous, and elect. Soa, def kilny a. abcopra ,b read the holy and righteous and elect. The latter has the support of 48! where it recurs. 5. Then (Q. Other MSS. and then, The kings and the mighty (a). 126 the CE 621) 4 6, 9 631, 2, 12 67 12. These designations are practi- cally synonymous in the Parables, The phrase mighty kings which ap- pears often in Dillmanns text is without the support of the best MSS. except in 554, and there I feel we must regard the text as corrupt, and read the kings and the mighty. This better text removes, as we shall find, at least one formidable difficulty in the inter- pretation. Who then are these kings and mighty ones? The facts taken together point decidedly to unbelieving uative rulers and Sadducees, They mighty kings. have denied the Lord and his Anointed, 4810; and a heavenly world, 451; they persecute the houses of His congrega- tions, i.e. the Theocratic community, 46; and they are an offence thereto, an offence on the removal of which the Theocratic ideal will be realized, 538 ; they do not acknowledge from whom their power is derived, 465; but trust in their riches, 467; and place their hope in their sceptre and glory, 637; they have made the righteous their servants, 467; and outraged Gods chil- dren, 621; and shed their blood, 471) 2. Accordingly they will have to stand before the Messiah whom they have denied, when He judges the angels, 618 554; and the righteous, 623(8): and the sinners, 62?; and they will be terrified, 625; and fall down and wor- ship the Messiah, 62; and acknowledge the righteousness of their judgement, 63; and pray for a respite in order to repent, 631; and express their thanks- giving of faith, 63; but their prayer will not be heard, and the Lord of Spirits, 621, and the righteous, 48, will execute judgement upon them, and their destruction will spectacle over which the righteous will rejoice, 62127; and they will be delivered over to the angels of punish- ment, 624; and will descend into the tortures of hell, 631. Only one state- ment seems to point to heathen rulers, i.c. their faith is in the gods which they have made with their hands, 467. But this is only a strong expression for the heathen or Sadducean attitude of the Maccabean princes and their supporters, and with it we might aptly compare Pss. Sol. 18 8!4 1717, wherein the same persons are charged with surpassing the heathen in idolatries, There is a like exaggeration of the form a Sect. IL] Chapter XX XVIII. 5 73 And be given into the hands of the righteous and holy. wickedness of the Sadducees in 997 104. The kings and the mighty in the text, therefore, are native rulers and Sad- ducees, We thus agree with Kstlin, Theol. Jahrb. 1856, 268 sqq., and Dill- mann, Herzog, R. L. xii. 352, in identify- ing these princes with the last of the decaying Asmonean dynasty. The Herodian dynasty was not supported by the Sadducees, and thus may be left out of consideration. Further, as there are no references to Rome in the Parables, it cannot as yet have made its power to be felt in Palestine; and the Parables, there- fore, must have been written before 64 B.c., when Rome interposed in favour of Aristobulus II. Ealdensperger, Das Selbstbewusstsein Jesu (p. 12), indeed, tries to show that there are references to the Roman yower; but his main contention, that the falling Asmoneans could hardly be designated as mighty kings, is already answered on critical grounds: the phrase mighty kings does not belong to the true text. The lower limit is thus 643.c., and the higher may be reasonably fixed at 94. The differences between the Maccabees and the Pharisees, which had already grown important under John Hyrcanus with bis Sadducean policy, were further developed under Aristobulus J, and in the early years of Alex. Jannaeus were intensified into an irreconcilable anta- gonism. This antagonism first issued in bloodshed about 95 B.c., when 6,000 Pharisees were put to death because they insulted Alex. Jannaeus for failing to comply with their views on ritual. This fact explains the writers demand for vengeance for the murder of the righteous, 474,44. Subsequent years only embittered the strife between the Pharisees and the Asmonean head of the Sadducees, and provoked a civil war in which 50,000 Jews fell. Weary of the struggle, Jannaeus asked the Pharisees to name their conditions of peace: their answer was laconic and irreconcilable, Thy death; but in the subsequent strife they were for the time crushed into impotence. Owing to the multitudes of Pharisees slain by Jannaeus, he came to be called the slayer of the pious, With the acces- sion of Alexandra 79, however, the Pharisees became masters of the nation, and peace prevailed till 70, when again the nation was rent in twain and plunged into devastating and bloody wars, through the fraternal strife of Hyrcanus IT and Aristobulus II. To a devout Pharisee the Maccabees with their Sadducean and Hellenic principles might well appear as enemies of the Theocratic community during the years 94-79 or 70-64. To one or other of these periods, therefore, we assign the composition of the Parables. Perish and. 4. Be given into the hands of the righteous, This phrase would seem to indicate the period of the sword, when the righteous were themselves to slay the wicked. But this would be unsuitable here : the judgement is catastrophic and forensic. The Son of Man is judge, and his judgements are executed by the angels of punishment, 41? 624, This phrase recurs in 48; but there the context requires us to understand the casting of the kings into Gehenna. In 50?, where we again find this idea un- mistakably, the difficulty is obviated by the fact that 50 is most probably an interpolation, TEither, then, we have here an inconsistent feature introduced by the original writer, or else the phrase is only to be taken in a general sense, as expressing the triumph of the righteous. Righteous and holy. This designation of the members of the kingdom is found also in 481) 4,7 74 The Book of Enoch (Sect. IT 6. And thenceforward none shall seek for themselves mercy from the Lord of Spirits : For their life is at an end. The Abode of the Righteous and of the Elect One: the Praises of the Blessed. XXXIX. [1. And it shall come to pass in those days that elect and holy children will descend from the high heaven, and their seed will become one with the children of men. 2. And in those days Enoch received books of zeal and wrath, and books of disquiet and expulsion. And mercy shall not be accorded to them, saith the Lord of Spirits. 3. And in those days a whirlwind carried me off from the earth, And set me down at the end of the heavens. 4, And there I saw another vision, the dwelling-places of the holy, 51? (651). 6. Thenceforward. reads there, Seek for themselves (a,cov,b). Other MSS. seek, The for themselves could also be translated for them; but the dative here is clearly the Hebrew dativus ethicus. XXXIX. 1-2 This passage is obviously an interpolation. It has nothing to do with its present context and appears to be a fragment of the older book of Enoch, such as we find in chapters 6-36. Here manifestly 392 And mercy shall not be accorded to them, saith the Lord of Spirits should follow immediately on 38, This interpolation refers to the descent of the Watchers to unite themselves with the daughters of men. XXXIX. 1. And it shall come to pass. Here and in the rest of this verse we should have past and not future tenses. This may be due to the interpolator who made these changes in order to adapt it to the time of the adjoining context, Elect and holy children… from the high heaven. For elect and holy g reads holy and elect. For the idea cf. 10619 Some from the heights of heaven, For the epithet elect cf. 1 Tim. 5 the elect angels, Schodde compares Tob. 81. 2. Enoch received books of zeal, c. As we shall find later, sometimes an angel dictates to Enoch, at others the angel himself writes the book and commits it to Enoch. Zeal and wrath. g trans. 3. Carried me off. This seems to be recounted as a real translation of Enoch, as in 523; cf, 2 Kings 2, and not as a mere in- cident in a dream, as in 14 4. Dwelling-places. This could be ren- dered dwellings or abiding-places : see 397 8 4122 Enoch 61? John 14?. The vision here (394-12) set forth is pro- phetic, but there are many difficulties in the interpretation which we can surmount only by bearing in mind that Sect. IT] Chapters XXXVIIT. 6XXXIX. 7 75 And the resting-places of the righteous, 5. Here mine eyes saw their dwellings with His righteous angels, And their resting-places with the holy. And they petitioned and interceded and prayed for the children of men, And righteousness flowed before them as water, And mercy like dew upon the earth : Thus it is amongst them for ever and ever. 6a. ness and of faith, And in that place mine eyes saw the Elect One of righteous- va, And I saw his dwelling-place under the wings of the Lord of Spirits. 6 aS . And righteousness shall prevail in his days, And the righteous and elect shall be without number before Tlim for ever and ever. And all the righteous and elect before Him shall be 7 6. tstrong as fiery lights, what we have here to deal with is a vision of the future Messianic king- dom, and that we must not press the details; for in this, as in visions fre- quently, there is no exact observance of the unities of time and place. No one individual period is indicated; for the fact that the Messiah is surrounded by all His righteous and elect ones shows that the history of the world is closed, and the final judgement already passed ; yet this is impossible, as the angels are still praying on behalf of men. Nor from this chapter, taken by itself, can we argue as to the locality indicated by the vision. At first sight it seems to be heaven, as the Messiah and the righteous are under the wings of the Lord of Spirits; yet this is impossible, as the history of mankind is not yet consummated, and the Messiah appears only to carry out its consummation. The chief inference that we can legiti- mately draw is that the Messianic com- munity will one day be composed of both angels and men, under the rule of the Messiah and the immediate protec- tion of the Lord of Spirits. 5. His righteous angels (a). 8 the angels, Righteousness flowed… as water. Cf. Amos 574, See also 491 97, 6-7. The text is slightly confused. By placing 7 before 6 I think I have recovered the original. 6. That place (a-m). m, (8 those days. The Elect One (a-q). , B-ax the place of the elect. See note on 38, Elect One a. Cf. Is. 41 9 421 Luke 23, 7. His dwelling -place (gm). gqtuB their dwelling-place. 6. In his days (a). 1B in their days, 7. Be tstrongt (jthjala a-m). mB-w jetlahajd be beautiful, not shine as it has hitherto been taken. The latter is pro- bably a correction of the former. a-m 3pm, which may -be corrupt for yn shine, Thus the righteous 76 The Book of Enoch [Sect. II And their mouth shall be full of blessing, And their lips extol the name of the Lord of Spirits, And righteousness before Him shall never fail, [And uprightness shall never fail before Him]. 8. There I wished to dwell, And my spirit longed for that dwelling-place : And there heretofore hath been my portion, For so has it been established concerning me before the Lord of Spirits. 9. In those days I praised and extolled the name of the Lord of Spirits with blessings and praises, because He hath destined me for blessing and glory according to the good pleasure of the Lord of Spirits. 10. For a long time my eyes regarded that place, and I blessed Him and praised Him, saying: Blessed is He, and may He be blessed from the beginning and for evermore. 11. And before Him there is no ceasing. He knows before the world was created what is for ever and what will be from genera- tion unto generation. 12, Those who sleep not bless Thee: they stand before Thy glory and bless, praise, and extol, saying : TIoly, holy, holy, is the Lord of Spirits: He filleth the earth with spirits? 13. And here my eyes saw all those who sleep not: they stand before Him and bless and say: Blessed be Thou, and blessed be the name of the Lord for ever and … Shall shine as fiery lights, i.e. the stars; cf. Dan. 125, This restoration is not possible in Aramaic. And up- rightness, c. Bracketed as a doublet of the preceding line. abdwer a very second rate MSS.omit it. 8. Enoch predestined toa place in the kingdom, And there (q, 7). Other Mss. there, 9. The good pleasure of the Lord. In 37! and here the free grace of God is brought forward, but not exclusively ; for, like a true Pharisee, mans part in salvation is emphasized in 374 according to my insight. 11. Before Him there is no ceasing. Past, present, and future are before Him, 12, Those who sleep not: cf. 3913 40? 611, This designation is taken over into the Interpolations, 717. In the note on 15 I have identified them with the Watchers. Holy, holy, holy, is the Lord of Spirits. The chavge in the trisagion, Is. 6, is in keeping with the character of the entire section. 13. All. q the wakeful ones. 13XL. Enoch next sees all the chief angels and thousands of thousands of angels who stood before the throne of God, and recounts this, not as a pro- phetic vision, but as an actual expe- rience. 14. The change of face here is not to be understood as a trans- figuration, as in Ascensio Isaiae 728; Soct. IT] Chapters XXXIX. 8XI. 5 77 ever. 14, And my face was changed ; for I could no longer behold. The Four Archangels. XL. 1. And after that I saw thousands of thousands and ten thousand times ten thousand, I saw a multitude beyond number and reckoning, who stood before the Lord of Spirits. 2. And on the four sides of the Lord of Spirits I saw four presences, different from those that sleep not, and I learnt their names: for the angel who went with me made known to me their names, and showed me all the hidden things. 3. And I heard the voices of those four presences as they uttered praises before the Lord of glory. 4, The first voice blesses the Lord of Spirits for ever and ever. 5. And the Enoch is blinded by excess of light, For (a). 72B-e till. XL. 1. Thousands of thousands and ten thousand times ten thou- sand. This phrase ig taken over exactly into the Interpolations, 601718, though the phrase was of course a cur- rent one, owing to Dan. 71 Cf. Rev. 511, 2. There are higher angels than those that sleep not: these are the four angels of the presence D2B7 rab19so called from Is. 63. Their names here are Michael, Raphael, Gabriel, and Phanuel ; and the same list is carried over into the Interpolations, 71. In later Judaism we find Uriel instead of Phanuel. In 91 the names of the four chiefs are Michael, Gabriel, Uriel, and Raphael. In 20 there are seven chief angels enumerated : Uriel, Raphael, Raguel, Michael, Saraqael, Gabriel, and Remiel. Thus, Michael, Raphael, and Gabriel belong to 20 and 40, but functions respectively assigned them in these chapters are irre- concilable. In 90 there is a refer- ence to seven chief angels: in 815 908! three angels are mentioned who were charged with the escort of Enoch: in 87 we find again four. It in common the would be a mere waste of time to attempt to reconcile the angelology of these various passages. On Angelology see Schwab, Vocabulaire de ? Anglo- logie, 1897, supplement, 1899; Jewish Encyclopaedia, i. 583-597; Weber?, Jiid. Theol. 1897. That sleep not (a-m). (8 thatstand. The angel who went with me. This angel is similarly named in 43 46? 52 4 61, whereas we have the angel of peace in 408 525 534 544 562, and the angel in 61? 642, There is generally a certain fitness in the designation angel of peace in the contexts, where it occurs in con- trast to the wicked angels and the angels of punishment. This designation has also been taken over into the Interpolations, 604; it is already found in the T. Dan. 65T. Ash, 6 T. Benj. 61. The origin of the phrase is probably to be traced to Is. 337, as that verse was, according to Jerome, understood of the angels, and pies soyby would in that case angels of peace. Cf, Rosen- miillers Scholia in loc. 4, The first presence, Michael, has for his task the praise of the Lord of Spirits, as his name indicates, bys, In ver. 9 he is the merciful and long-suffering . 5. The second presence is Raphael, who 78 The Book of Enoch [Sect. IT second voice I heard blessing the Elect One and the elect ones who hang upon the Lord of Spirits. 6, And the third voice I heard pray and intercede for those who dwell on the earth and supplicate in the name of the Lord of Spirits. 7. And I heard the fourth voice fending off the Satans and forbidding them to come before the Lord of Spirits to accuse them who dwell on the earth. 8. After that I asked the angel of peace who went with me, who showed me everything that is hidden: Who are these four presences which I have seen and whose praises the Elect and the elect ones. Conformably to his name (from ND, to heal) he is appointed to heal the wounds and ills of men (ver. 9): ef. Tobit 1214 God sent me (Raphael) to heal thee ; and 317 Raphael was sent to heal them both, In Rabbinic writ- ings he was the power that presided over medicine; cf, Eisenmeng. Entd, Jud. ii, 380, See also 107 205, The Elect One. This designation of the Messiah comes from Is, 424. Its later use seems to be confined to the Parables (see 38?) and St. Luke 9 obrds gor 6 vids pou b xAedeypevos the Elect One (W. and H.), This, the correct text, has been preserved in the Ethiopic N.T.; St. Luke 235 the Christ of God the Elect One, And the elect ones. g of the elect ones, 6. The third presence is Gabriel, whose task is that of intercession on behalf of the inhabiters of the earth. Cf. Test. Lev. 35 In it are the arch- angels who minister and make pro- pitiation to the Lord for all the sins of the righteous, As the hero or strong one of God (13) and by) he is naturally set over all the powers (ver, 9). Pray and intercede… supplicate. These verbs are in the plural in all MSS, but d. Those who dwell, c.: see 375, 7. The fourth is Phanuel, who is set over the repentance and hope of the inheri- tors of eternal life (ver. 9). He pre- vents the Satans from appearing before the Lord of Spirits to accuse men. The Satans appear here for the first time in Enoch, 407. They seem to belong to a counter kingdom of evil, ruled by a chief called Satan, 538. They existed as evil agencies before the fall of the Watchers; for the guilt of the latter consisted in becoming subject to Satan, 546. This view harmonizes exactly with that of Gen. 3! combined with 61-4, These Satans bad the right of access into heaven, 407 (cf. Job 16 Zech, 3)a privilege denied to the Watchers, 135 145, Their functions were threefold : they tempted to evil, 694, ; they accused the dwellers upon earth, 407; they punished the con- demned. In this last character they are technically called angels of pun- ishinent, 53 56! 621 631; this de- signation has been taken over into the Interpolations : cf. 661 (note), The Tal- mud (cf. Weber, Jiid, Theol. 251-254) does not draw this clear line of demar- cation between the Satans and the fallen angels, but rather confuses their attri- butes just as in ch. 69. For the close connexion between the Demonology of Enoch and the N,T, see Gen. Intro- duction. 8. Angel of peace. See note on ver.2: also Test. Dan. 65 note T. Ash. 6 Test. Benj. 61. Hidden. abedec and I said unto him, Sect. IT] Chapters XI, 6XILI, 2 79 words I have heard and written down ? 9, And he said to me: This first is Michael, the merciful and long-suffering; and the second, who is set over all the diseases and all the wounds of the children of men, is Raphael: and the third, who is set over all the powers, is Gabriel: and the fourth, who is set over the repentance unto hope of those who inherit eternal life, is named Phanuel. 10. And these are the four angels of the Lord of Spirits and the four voices I heard in those days, XLI. 1. And after that I saw all the secrets of the heavens, and how the kingdom is divided, and how the actions of men are weighed in the balance. 2. And there I saw the mansions of the elect and the mansions of the holy, and mine eyes saw there all the sinners being driven from thence which deny the name of the Lord of Spirits, and being dragged off: and they could not abide because of the punishment which proceeds from the Lord of Spirits. 9. Michael (a). 8 the holy Michael, Gabriel (a). 8B the holy Gabriel. Repentance unto hope (a-q, dghklno vwy). g repentance unto repentance, abcea repentance and hope, Our text 7ijs peravoias els Anida. Cf. Acts 1118 perdvoay eis (wy 2 Cor. 71 petdvoay eis cwrnpiav, Is named (a). B is. 10. Lord of Spirits (a). 8 the Most High God. XLI. 1. The kingdom is divided, What the kingdom means here is doubtful, Dillmann takes it to mean the Messianic kingdom; Schodde, the kingdom of this world. Can it refer to the division of heaven into seven parts? The actions of men are weighed: cf.618. The idea is derived from the O.T., where Job (81) prays to be weighed in an even balance, and the spirits of men are weighed by God, Prov. 162 21? 2412, and the wicked are found wanting, Ps. 629 Dan. 527 Pss, Sol. 58. In Enoch, as in the O.T., this idea is not incompatible with the doctrine of divine grace; but in the Talmud it is absolutely materialized, and mans salvation depends ona literal preponderance of his good deeds over his bad ones : see Weber, Jiid. Theol. 279-284. This weighing of mans deeds goes on daily (idem 288). But as the results of such judgements were neces- sarily unknown, there could not fail to be much uneasiness, and to allay this the doctrine of Abrahams meritorious righteousness was in due time de- veloped, in virtue of which all natural descendants of Abraham through Jacob became entitled to salvation (Weber, 292-297). This doctrine, though as yet unknown in Enoch, was a popular belief in N.T. times; cf. Matt. 3 2. And!(q).a-g8. The sinners being driven from thence: see 38. Deny the name of the Lord of Spirits: see 38. 3-8. These verges are, it is obvious, alien in spirit and position to the context; they be- long in character and detail to 4312 44 59 6918-25; gee 43. They may, however, belong to the Parables, since 80 The Book of Enoch [Sect. TT XLI. 3-9. Astronomical Secrets. 3. And there mine eyes saw the secrets of the lightning and of the thunder, and the secrets of the winds, how they are divided to blow over the earth, and the secrets of the clouds and dew, and there I saw from whence they proceed in that place and from whence they saturate the dusty earth. 4. And there T saw closed chambers out of which the winds are divided, the chamber of the hail and winds, the chamber of the mist, and of the clouds, and the cloud thereof hovers over the earth from the beginning of the world, 5, And I saw the chambers of the sun and moon, whence they proceed and whither they come again, and their glorious return, and how one is superior to the other, and their stately orbit, and how they do not leave their orbit, and they add nothing to their orbit and they take nothing from it, and they keep faith with each other, in accordance with the oath Jewish mystics were interested in these questions. 3. The lightning and way of the north. The perfect regu- larity with which the sun and moon thunder are treated of repeatedly : see 173 431-2 44 59 6013-15; cf. Job 38 2, 35, The secrets of the winds. On the manifold functions of the winds in Enoch see 18!-5 34-36 77. Dusty earth (gilu). mdtB dust of the earth. 4, And there (mgtB). gu there. The chamber of the..winds..mist.. clouds, c. These conceptions rest on the poetical fancies of Job 38. The writers in Enoch conceive all the natural powers, as thunder and light- ning, rain, hail, dew, sun and moon, c., as dwelling in their respective chambers. And winds (ahov,b). B-hov,b and. And of the clouds (ytwB-a). gu. The cloud there- of, i. e. the cloud of mist. Have we here a reference to Gen. 1? or to 26 (Beer)? 5. For the teaching of Enoch on the sun and moon see 725, Their glorious return, i.e. from west to east on the other side of the firma- ment, or, according to 725, round by traverse their orbits is here emphasized, as in 7412 ig that of the sun and stars. Yet in 804 it is said that the moon will become irregular. We shall find, how- ever, that 80 is aninterpolation. The oath. t, B. On the earth they shall not come. The earth will be transformed (ver. 5) and be thenceforth the abode of the righteous only, babovtes, G2 84 The Book of Enoch [Sect. II Who have denied the name of the Lord of Spirits, Who are thus preserved for the day of suffering and tribulation. 3. On that day Mine Elect One shall sit on the throne of glory And shall try their works, And their places of rest shall be innumerable. And their souls shall grow strong within them when they see Mine elect ones, And those who have called upon My glorious name : 4. Then will I cause Mine Elect One to dwell among them. Denied the name of the Lord of Spirits: see 38? (note). Day of suffering and tribulation. The final judgement is variously named that great day, 54; day of… judgement, 224 1004; day of… judgement and .. consummation, 101; day of the consummation, 161; the great judge- ment, 161191 224 254; day of the great judgement, 106 191 844 94 9810 9916 1045; great day of judgement, 221; judgement which is for ever, 1045; great judgement which is for ever, Y15; judgement that is for ever and ever, 1012; day of tribulation, 1! 96?; day of tribulation and pain, 55; day of tribulation and great shame, 0810; day of suffering and tribulation, 45? 638; day of affliction, 4810 502; day of anguish and affliction, 48; day of destruction, 981; day of slaughter, 94; day of unceasing bloodshed, 99; day of darkness, 94; day of unrighteousness, 971, As the sane phrase is applied to quite different events it is necessary to observe that (1) The Deluge or first world judge- ment is referred to in 104 5, 12 545, 7-10 915 934, (2) Final world judgement at the beginning of the Messianic king- dom, 106 32 161 191 224, 11 254 452 548 55 9070-27, (3) Judgement of the sword at the beginning of the Messianic kingdom, when the righteous slay the wicked, 50? 90! 911? 957 961 981. (4) Final world judgement at the close of the Messianic kingdom, 94 981 1004 103 1045, In 488-! there seems to be a combination of (2) and (3), and in 99 9915 of (3) and (4). 3. Mine Elect One (a-m). m,t?8 the Elect One; see 40. On the throne of glory. The Elect One will sit on the throne of his glory, 45 554 6255; as Son of Man, he will sit on the throne of his glory, 697 2; being placed thereon by the Lord of Spirits, 618 627; and his throne is likewise the thronc of the Head of Days, 47 515 The Elect One sits on his throne to judge; for all judgement has been committed unto him, 697, Try. Text reads jahari ( choose) N3 corrupt for JAI, If the original were Aramaic we should only have to suppose that the translator followed the wrong meaning of N23), Places of rest. This is not the same word as is used in 394; but may be rendered similarly, as it is the Ethiopic rendering of mansio, pov?. Souls (a). 8 spirits, But as we have seen in ch, 22 the Ethiopic words are often interchangeable. Elect ones (a-m, deklnwy? a). m, abefhory! Elect One. Glorious (). 76 holy and glorious. 4, Mine Elect Sect. IT] Chapters XLV, 3XLVI, 1 85 And I will transform the heaven and make it an eternal blessing and light, 5, And I will transform the earth and make it a blessing: And I will cause Mine elect ones to dwell upon it: But the sinners and evil-doers shall not set foot thereon. 6. For I have provided and satisfied with peace My righteous ones And have caused them to dwell before Me: But for the sinners there is judgement impending with Me, So that I shall destroy them from the face of the earth. Lhe Head of Days and the Son of Man. XLVI. 1. And there I saw One who had a head of days, And His head was white like wool, And with Him was another being whose countenance had the appearance of a man, And his face was full of graciousness, like one of the holy angels, One (mt, B-cn). gqu, cy Mine elect ones, 4,5, After the judgement the Messianic kingdom is established and its scene will be a transformed heaven, 454 514; and earth, 41? 455; its members will be angels, 394 (note), and men; and the Elect One will abide amongst them. This idea of the transformation of the world was derived directly from Is, 6517 and 66, and probably origin- ally from Zorcastrianism ; see Cheynes Origin of the Psalter, 404, 405. It is found elsewhere in Enoch in 72! 911 In Isaiah this idea is only adopted eclectically ; for it is incompatible witli other facts in the context, i.e. 6529, e.; but in Enoch it is accepted in its entire significance as logically involving the immortal blessedness of man ; cf, 2 Bar. 82 572 4 Ezra 77, 6. Destroy them from the face of the earth. Cf. 6927, XLVI. 1. In this and the following chapters Daniel 7 has been laid under contribution, and from it have been drawn directly the expressions Head of Days, and Son of Man. The former means in Daniel the Everlast- ing, and seems to do so here likewise; rsa mawal the sum of days. Hence the first line And there I saw the Everlasting. It is of course awkward that the word head occurs in the next line in a literal sense. The phrase Head of Days is found in Enoch in 46? 478 482, and has been carried over into the Interpolations, 551 60. The original writer uses this expression of Daniel with much appro- priateness in connexion with the super- natural Son of Man and the question of final judgement; in fact the two ex- pressions are correlative: observe the question, Why he went with the Head of Days? but this technical appro- priateness is wanting in the Interpola- tions. Another being… like one of the holy angels: cf. 1 Sam. 299 86 The Book of Enoch [Sect. If 2, And I asked the angel who went with me and showed me all the hidden things, concerning that Son of Man, who he was, Acts 615, 2. The angel. MSS. wrongly read one of the angels. See note on 40, That Son of Man. There are some difficulties con- nected with this expression in Enoch, as it has there three different Ethiopic renderings, filivs hominis, 46 4 482, filius viri, 625 692 7114, and filius prolis matris vicentium, 62 14 634 692, 27 701 7117; and these are the greater as the Ethiopic translator can only have had one and the same phrase before him, i.e. 6 vids rod dyOparrov, For the LXX invariably uses vids dvOpwmov as a rendering of DIN and WIN], and exact Greek equivalents of the Ethiopic expressions are hardly conceivable. Are we then to suppose that these variations existed in the Hebrew, and accordingly postulate on the part of the Ethiopic translators a direct acquaintance with an Hebrew MS. (similarly, as Nildeke, Eneyc. Brit, xxi. 654, in the case of the Ethiopic Bible, postulates the presence of Ara- maic teachers in order to explain the fact that certain religious conceptions are there expressed by Aramaic words) ? These suppositions are not necessary. There is no strict uniformity of render- ing in the Ethiopic Bible. vids dvOpwmov is rendered by proles matris viventium in Num. 231 Ps. 84 1448 146 (in the last two instances, two distinct Hebrew expressions are used); but by filius prolis matris viventium in Ps. 80!7, This latter rendering is practically the authorized one in the Ethiopic as it iS found throughout Ezekiel, in Dan, 718, and universally in the N. T, Again NACL rir is frequently used where we should expect Ona homo, and vice versa. Hence filius viri and filius hominis in the Ethiopic text may be synonymous and the variation may be due to the carelessness of the translator. Of such carelessness there are many instances in Enoch. In 891 we find AANA where we should have NAL as itis correctly in vv. 9 and 36. Again, in 8945 we have twice the rendering sheep where according to the context and the Greek it should be lamb, Accordingly we hold that these varia- tions were confined to the Ethiopic version, and this conclusion is con- firmed by the fact that jfilius viri, 6929, does not imply one born of man without the mediation of a mother as some have supposed; for the same phrase, as the text stands at present, is applied to Enoch in 711, and is therefore the equivalent of filius hominis in 462, . We have above remarked that the expression in the Greek version of Enoch appears to have been 6 vids to dvpwrov, and not vids dvOpwrov, for in Enoch it is the distinct designation of the personal Messiah. In 48! 524 he is styled the Messiah. It will be observed that the demonstrative precedes the title Son of Man in our text, as it does in every instance of its occurrence save in 627. Wellhausen presses home the fact that the use of the demonstrative before the expression Son of Man proves conclusively that Son of Man cannot be a Messianic title; for that such a phrase as this Messiah or that Messiah is an impossibility, Since such importance is attached to the presence or absence of the demon- stratives, it is well to point out that in all probability the demonstratives are here translations of the Greek article. In the earlier chapters, where the Greek version is preserved, we find that this ( 28 or zenth) is a rendering of the Greek article in 251 272 282 325, and Sect, IT] Chapter XLVI, 2-8 87 and whence he was, (and) why he went with the Head of Days? 3. And he answered and said unto me: This is the Son of Man who hath righteousness, that ( w’th) in 1310141; those ( aka) in 108, In 8942-49, where the Greek version also survives, we find that that ( zeka or zektt or wta), though occurring twelve times in these verses, is eleven times a rendering of the Greek article. Every Ethiopic scholar is aware of this fact, and atten- tion is rightly drawn to it in Dill- manns Ethiopic Lexicon under each of the above demonstratives. Moreover we can show in the Parables in three passages undeniable instances of such renderings, iv. in 525 621 and 7118, where wt0 precedes respectively the phrases Angel of peace, Lord of Spirits, and Head of Days. No Jew could say that God. Now turning from the above general evi- dence to the passages themselves we find that in two, i.e, 463 and 7114, w’t serves as the copulaa frequent usage in Ethiopic, and in these passages it cannot rightly be taken otherwise. Thus there are three passages where the demonstrative is wanting, i.e. 627, as we have already observed, and these two, 463 7114, These facts, combined with the usage of our translator in rendering the Greek article, as we have shown above, makes it probable in the highest degree that zekt and zenti stand for the article and nothing more in 46 48? 62 14 6311, and that similarly wtQ in 6926, 29 (bis) 701 7117 is a rendering of the article. For the relation between the title Son of Man in Enoch and in the N. T. see Appendix on the Son of Man. 3. The Son of Man. Here the wta ( that) that precedes this title is x copula as in 714, See preceding note. The Messiah is conceived in the Parables as (1) the Judge of the world, (2) the Revealer of all things, (3) the Messianic Champion and Ruler of the righteous. (1) As judge, he possesses (a) righteousness, .(b) wisdom, and (c) power (Pss. 454-8 721s, 115-5 Jer. 235 6), (a) He is the Righteous One in an extraordinary sense, 387 (see note) 53; he possesses righteousness, and it dwells with him, 468, and on the ground of his essential righteousness, 46, has he been chosen no less than according to Gods good pleasure, 494. (6) Wisdom, which could find no dwelling-place on earth, 42, dwells in him and the spirit of Him who giveth knowledge, 49; and the secrets of wisdom stream forth from his mouth, 518, and wisdom is poured out like water before him, 491, (c) In him abides the spirit of power, 498, and he possesses universal dominion, 625, (2) He is the revealer of all things. His appearance will be the signal for the revelation of good and the un- masking of evil; will bring to light everything that is hidden, alike the in- visible world of righteousness and the hidden world of sin, 46 49 4; and will recall to life those that have perished on land and sea, and those that are in Sheol and hell, 511 615, Evil when once unmasked will vanish from his presence, 49 Hence all judgement has been committed unto him, 6927, and he will sit on the throne of his glory, 45 (see note), and all men and angels will be judged before him, 51? 55 618 62 , and no lying utterance will be possible before him, 494 628, and by the mere word of his mouth will he slay the ungodly, 627. (3) He is the Messianic champion and ruler of the righteous. He is the stay of the righteous, 484, and has already 88 The Book of Enoch (Sect. TT With whom dwelleth righteousness, And who revealeth all the treasures of that which is hidden, Because the Lord of Spirits hath chosen him, And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever. 4, And this Son of Man whom thou hast seen Shall f raise up the kings and the mighty from their seats, [And the strong from their thrones] And shall loosen the reins of the strong, And break the teeth of the sinners ; 5. [And he shall put down the kings from their thrones and kingdoms] Because they do not extol and praise Him, been revealed to them, 627; he is the avenger of their life, 487, the preserver of their inheritance, 487; he will vindicate the earth as their possession for ever, 515, and establish the com- munity of the righteous in unhindered prosperity, 53 628; their faces will shine with joy, 51, and they will be vestured with life, 62!5, and be re- splendent with light, 397, and he will abide in closest communion with them for ever, 621, in the immediate pre- sence of the Lord of Spirits, 397, and his glory is for ever and ever, and his might unto all generations, 492. Who hath righteousness. On the Messiah as the possessor of righteousness ef. Ts, 98-7 11 849 Jer, 235 Zech. 99 Pgs. Sol. 1775 2 2 81, 42, 46 188 Hath chosen him. Hence he is called the Elect One: see 38? (note) 404 (note), Whose lot hath the pre-eminence (aefli:). tB-efl1k read whose lot hath surpassed everything, cf. Heb. 14, 4. This the Greek article. See note on 462, Shall traise upt. The verb is here obviously corrupt. The clause shall raise up the kings… from their thrones and 465 shall put down the kings from their thrones are dittographs. One or other is corrupt and one or other is an intrusion. The parallelism seems to be in favour of 464 being retained, though the verb gives the wrong sense, whereas the right sense shall put down is obviously preserved in 465 It is hard to ex- plain with any confidence the origin of this error. Possibly D) stood in the original, which could mean either shall raise up or shall remove, destroy. The present context could admit only of the latter meaning. Or we might take the former verb as bya corruption of bypy shall east down, seeing that in 466″ the same verb in the Ethiopic for zhall put down ig given. Shall put down the countenance DB SY. Ch 458 In any case we should read shall put down the kings, c. It is possible that Is. 149 it hath raised up from their thrones all the kings of the nations may have led to the above misrendering or corruption. With the restored text we might compare such ex- pressions as Sir. 10! Opdvous dpydvrwv Kadeihey 6 xvptos, Wisd, 53 Tepe pewer Opvous Bvvagrav. The clause in Luke 1 xadetre Surdoras amd Opvar seems to be an echo of our text. Break the teeth of the sinners, From Sect. 1] Chapter XLVI, 4-7 89 Nor humbly acknowledge whence the kingdom was bestowed upon them. 6. And he shall put down the countenance of the strong, And shall fill them with shame, And darkness shall be their dwelling, And worms shall be their bed, And they shall have no hope of rising from their beds, Because they do not extol the name of the Lord of Spirits. 7. And these are they who judge the stars of heaven, [And raise their hands against the Most Iligh], And tread upon the earth and dwell upon it . And all their deeds manifest unrighteousness, Ps, 37 588, 5, Acknowledge whence the kingdom, e. Cf. Wisd. 62-8 evwricacbe of KparotyTes mdHOous . . . Ort 560n Tapa Tov Kupiou 4 KpaTnors tpiy, Rom. 131, 6. Worms shall betheirbed. Cf.Is.144, In 2 Mace. 95 9 it is said that Antiochus Epiphanes died of the disease here referred to. But the expression is best taken figura- tively of the destruction awaiting the oppressors of the righteous ; cf. Is, 66 Judith 16″ Sir. 717 Mark 948, Worms … their bed… Because they do not extol. Cf. Acts 12 for a like connexion of thought. 7. This verse seems very corrupt. It is clearly an echo of Dan. 81, where it is said of Antiochus Epiphanes: And (the little horn) waxed great, even to the host of heaven; and some of the host and of the stars it cast down to the ground and trod upon them. Here also the stars stand for the righteous, and the verb tread recalls trod in Daniel, and the parallel suggests that tread had the same meaning in Enoch that it had in Daniel. In other words we should find it stated that the oppressors tread down the righteous and not that they tread the earth. Thus 467 connects immediately with 467, Tn other words 477 is either displaced or interpolated. That it is the latter T conclude, since we require here, not a tristich, but a distich like the immediate stanzas before and after, and since the divine designation Most High does not occur elsewhere in the Parables. I have obelized judge, It 32″, which may be corrupt for JTW” (or vbyp as in Dan, 81) cast down. This brings our text into line with Dan. 81, Finally, and dwell upon the earth may be wrong gloss on the preceding words; for this clause, which has always good ethical asso- ciations in the Parables (37? note), has here a had ethical sense. But probably a corruption inheres in and dwell upon it: i.e. 73 13 corrupt for may) those who dwell upon it. As for what remains, and they tread upon the earth, a glance at Dan, 81 shows that an accusative referring to the righteous has here been lost: and tread to the earth those who dwell upon it. Thus this stanza should run : And these are they who cast down the stars of heaven, And tread to the earth those who dwell upon it. Manifest, a-y, defhkly a. q,b. t? abeox and manifest. All MSS, but 90 The Book of Enoch [Sect. IT And their power rests upon their riches, And their faith is in the gods which they have made with their hands, And they deny the name of the Lord of Spirits, 8, And they persecute the houses of His congregations, And the faithful who hang upon the name of the Lord of Spirits. The Prayer of the Righteous for Vengeance and their Joy at its Coming. XLVII. 1. And in those days shall have ascended the prayer of the righteous. And the blood of the righteous from the earth before the Lord of Spirits. 2. In those days the holy ones who dwell above in the heavens Shall unite with one voice And supplicate and pray [and praise, qu, enyb make a dittographic addition here: gm add and all their works are unrighteousness ; t, abedfhilox ya their works are unrighteousness, Their power rests upon their riches. Perhaps obsn their power was w corruption of pndan their glorying, Cf. 948 where the rich trust in their riches, Their faith is in the gods, . This is a strange expression for the idolatrous tendencies of the Saddncean court. But Dx ( gods) may be corrupt for addy deeds, Hence deeds which they have wrought, e. For a discussion of the verse see 38 note. 8. Persecute (yt). mqu, B read are driven forth, The houses (gmt). q, CB read from the houses. Cf. 538, XLVII. 1. The blood of the righteous. The righteous is here a collective in the singular, though in the preceding phrase the prayer of the righteous it is in the plural. The same juxtaposition of cases is found in 474, Cf. 912 the righteous one shall arise from sleep and wisdom … be given unto them. Moreover, we find in the next verse the blood of the righteous ones, The first of the Mac- cabees to shed the blood of the righteous was Alexander Jannaeus, 95 B.c. (see 385 note). 2. On the intercession of angels see 15? note. Cf. Rev. 6 for a like prayer for vengeance, See 975 note. The text is uncertain, I have bracketed and praise… Lord of Spirits , since the context points not to thanksgiving but to prayer on behalf of the martyrs. Moreover, the words that follow And that the prayer of the righteous, c. depend directly on sup plicate and pray as their object. Furthermore, the MSS. are divided on the text of 472 For unite (gtu, B) mq read dwell, and for dwell (am, B) m reads unite, Finally, q, dy omit the and beginning the next line. In the words unite and dwell there is only a difference of one letter in the Ethiopic. It is just possible that they may be doublets, and that the text stood originally Tn those days the holy Sect. TT] Chapters XLVI, 8XLVIT. 8 91 And give thanks and bless the name of the Lord of Spirits] On behalf of the blood of the righteous which has been shed, And that the prayer of the righteous may not be in vain before the Lord of Spirits, That judgement may be done unto them, And that they may not have to suffer for ever. 3. In those days I saw the Head of Days when He seated himself upon the throne of His glory, And the books of the living were opened before Him: ones who dwell above in the heavens shall with one voice supplicate and pray, 8. Books of the living. The idea underlying this phrase is to be traced to the O,T. (1) There the book of life (or its equivalents Exod. 3252 54 Gods book, Ps. 6928 book of the living) was a register of the citizens of the Theocratic community. To have ones name written in the book of life implied the privilege of participating in the temporal blessings of the Theo- cracy, Is. 48, while to be blotted out of this book, Exod. 3282 Ps. 6978, meant exclusion therefrom. In the O.T. this expression was originally confined to temporal blessings only, but in Dan. 121 it is transformed through the in- fluence of the new conception of the kingdom, and distinctly refers to an immortality of blessedness. It has the game meaning in our text. A further reference to it is to be found in 1041, The phrase again appears in the Book of Jubilees 3029 94. in contrast with the book of those that shall be de- stroyed, but inthe O. T. sense. The holy books in 1085 (103?2), cf. also 1087, have practically the same meaning. In the N. T. the phrase is of frequent oc- currence, Phil. 48 Rev. 35 188 178 201, 15 2127 2219, and the idea in Luke 10? Heb. 128 written in heaven. For later instances of its use see Pastor Hermae, Vis. i.3,2 (see Harnack 7x loc.); Sim. ii. 9; Mand. viii. 6; 1 Clem, xlv. 8, There is no idea of absolute predestina- tion involved in this conception. The same thought, i.e. the inscription of the name in the book of life, underlies the words the memorial of the righteous shall be before the face of the Great One unto all the generations of the world, 1034. Contrast Pss. Sol. 131 the memorial of the wicked shall no more be found, (2) Books of remembrance of good and evil deeds. For those wherein good deeds were recorded see Ps. 568 Mal. 316 Book of J ubilees 3022; wherein evil deeds were recorded, Is. 65 1 En. 814 gg6l-c4, 68, 70, 71, 76, 77 Q(17, 20 Og7, 1047 2 Bar. 244; wherein good and evil deeds were recorded, Dan. 71 Rev. 2012 Ase. Ig, 92, (8) The heavenly tablets mAdkes Tod ovpavod in Test. XIT Patriarchs. The conception underlying this phrase is to be traced partly to Ps. 13916 Exod. 25 4 2699, where we find the idea that there exist in heaven divine archetypes of certain things on earth; partly to Dan. 10, where w book of Gods plans is referred to, but most of all to the growing determinism of thought, for which this phrase stands as a concrete expression. In Apo- cryphal literature historical events are not depicted according to the manifold variety of life, but are methodically arranged under artificial categories of measure, number, weight, Wisdom 1120 4 Ezra 4 87, The conception is not a hard and fixed one: in Enoch and 92 The Book of Enoch [Sect. IT And all His host which is in heaven above and His counsellors stood before Him, 4, And the hearts of the holy were filled with joy ; Because the number of the righteous had been offered, And the prayer of the righteous had been heard, And the blood of the righteous been required before the Lord of Spirits. Test. XII Patriarchs it wavers between an absolute determinism and prediction pure and simple: whereas in Jubilees in addition to these significations, it im- plies at times little more than a contem- porary heavenly record of events. In Enoch the idea is mainly predestinarian, the heavenly tables record all the deeds of men to the remotest genera- tions, 81! 7; and the entire history of the earth, 93!-8; and all the unright- eousness that will arise, 10619 1071; as well as all the blessings in store for the righteous, 103 . They are likewise called the Book of the Angels, 103?; for they are designed also for the perusal of the angels, 1087, that they may know the future recompenses of the righteous and the wicked. In Test. XII Patriarchs Levi 54 Asher 75 (8) the idea ia predictive ; in Asher 2 it con- cerns a question of Levitical law. Jn Jubilees the use of the phrase is very loose, the heavenly tables are the statute book of the Theocracy, or a mere contemporary record, or else are predictive or determinative. The heavenly tables record (1) Laws Levi- tical and criminal, in some instances previously observed in heaven, in others, established for the first time on earth: Feast of weeks, 617-18; Taber- nacles, 1616-29; Passover, 49; the Festival of the Lord, 1818-19; Cere- monial cleanness, 38-4; Circumcision, 15; the Sabbath, 5018; tithes, 322 10-19; marriage of elder daughter, 288; destruction of him who gives his daughter to a Gentile, 30; of the murderer, 4; of the incestuous person, 331 (ordained because of Reuben) ; of the seed of Lot, 169; of the Philis- tines, 245, (2) Merely a contemporary event: the slaughter of the Shechem- ites, 30894; the institution of the Festival of the Lord, 1818-19; the showing of the Seven Tables to Jacob, 3272; Isaacs blessing of Levi and Judah, 31? ; the naming of Abraham, 19; and of Levi, 802, as friends of God. (8) Predictions: of the judge- ment of all creation, 518; of the Mes- sianic kingdom, 2389-82; of the record- ing of the faithful as friends of God and the transgressors as haters, 3021-22, All His host. God as the Jehovah of Hosts in His manifestations is generally so accompanied ; cf. 14, 9 601, 4 719-18. According to the Parables it is the Messiah that judges. 4. The number of the righteous (m sidiq). Other MSS. read righteousness (sdq). Been offered. a reads garha qyyuce 32, which in Mishnaic and late Hebrew had been offered as well as had drawn nigh, The latter meaning is inappro- priate; for the judgement is already begun, The text means that the num- ber of the righteous, i. e, the martyrs, is complete. The martyrs were regarded as offerings to God. Cf. Rev. 61 au and ny note in loc. For qarba B reads baseha has come , Sect. IT] Chapters XLVIT, 4NXLIVITT, 5 93 Lhe Fount of Righteousness: the Son of Manthe Stay of the Righteous : Judgement of the Kings and the Mighty. ALVIII. 1. And in that place I saw the fountain of righteousness Which was inexhaustible : And around it were many fountains of wisdom ; And all the thirsty drank of them, And were filled with wisdom, And their dwellings were with the righteous and holy and elect. 2. And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days. 3. Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits. 4. Ie shall be a staff to the righteous whereon to stay them- selves and not fall, And he shall be the light of the Gentiles, And the hope of those who are troubled of heart. 5. All who dwell on earth shall fall down and worship before him, XLVIII. 1. And (4,8). gu. Place: see 464. Fountains of wis- dom : see 424? (note). Of, Is, 55199 2. At that hour, i.e. when Enoch was beholding these visions. That Son of Man was named. The pre- existence of the Son of Man is plainly taught in the Parables. He (not his name) has been chosen and hidden in Gods presence from before creation and unto eternity, 486; the Most High has preserved him and revealed him to the elect, 461-2 627; his glory is for ever and ever, 492; when Enoch was trans- lated the Son of Man was already abid- ing with the Lord of Spirits, 701. This actual pre-existence of the Son of Man is in keeping with his other super- natural attributes of universal dominion, 628, and unlimited judicial authority, 6927. This idea of pre-existence is found also in 4 Ezra 12 18. Cf. Schiirer, II. ii. 159-162 (Eng. Trans.), who agrees with the view above followed. 3. The signs. These are the signs of the Zodiac, NIN), Job 3882, See also 83 7213, 19. 4. Righteous. and to the holy B. Whereon to stay themselves. Cf. 615 where the same phrase recurs. The light of the Gentiles. Is. 428 49 Luke 282, The hope of those who are troubled of heart. Cf. Is, 611,52 The Lord hath anointed me… to bind up the broken-hearted (3) Shy, 5. All… shall fall down .. . before him, Even those who denied him, 62 63 9057 4 The Book of Enoch And will praise and bless and celebrate with song the Lord of Spirits. [Sect. IT And for this reason hath he been chosen and hidden before Him, Before the creation of the world and for evermore. And the wisdom of the Lord of Spirits hath revealed him to the holy and righteous ; For he hath preserved the lot of the righteous ; Because they have hated and despised this world of un- righteousness, And have hated all its works and ways in the name of the Lord of Spirits : For in his name they are saved, And according to his good pleasure hath it been in regard to their life, 8, In these days downcast in countenance shall the kings of the earth have become, And the strong who possess the land because of the works of their hands ; For on the day of their anguish and aftliction they shall not (be able to) save themselves, 9. And I will give them over into the hands of Mine elect : Phil. 22 Praise and bless (a-. world: cf. 1081 Gal. 14. In his pq, 8B. The Lord (a-m). m,Bthe name they aresaved. A frequent N.T. name of the Lord , 6, And(q,8). expression; cf, 1 Cor. 6 Acts 41, a-q. For this reason, i.e. that According to his good pleasure… given in vv. 4, 5. Hidden. Cf. life (y). mtu, B-owy,b he is the 4 Ezra 135. Before Him. q. avenger of their life: owy,b his Forevermore. q, abedl.cy yu before Him, 7. Revealed him, i.e. through O.T. prophecy. Holy and righteous (gmq, 8-1). tu, 1 righteous and holy, Preserved the lot of the righteous. The Messiah is the stay of the righteous, and the guardian and surety of the inheritance that awaits them, Hated and despised this good pleasure hath been for their life- q is corrupt. The difference lies be- tween bafaqidt (y) and faqid (mtu). Cf. 6211 on the latter reading. bya, avenger, is a name in later Judaism for the Messiah, See Weber, pp. 359, 362. 8. Day of their anguish: see 45? note, 9. Give them over into the hands, . Cf, 385 Sect. JT] Chapter XLVIIT, 6-10 95 As straw in the fire so shall they burn before the face of the holy; As lead in the water shall they sink before the face of the righteous, And no trace of them shall any more be found. 10, And on the day of their affliction there shall be rest on the earth, And before them they shall fall and not rise again: And there shall be no one to take them with his hands and raise them: For they have denied the Lord of Spirits and His Anointed. The name of the Lord of Spirits be blessed. note. Asstrawinthe fire, Exod.157 Is.5 Obadiah 18 Mal. 4″, Before the face of the holy (gqtu). 8 before… righteous. The reference here is to Gehenna; cf. 27 8 9026 27; but in the Parables Gehenna undergoes trans- formation, Jn 27 8 9026, 27 the suffer- ings of the wicked form an ever-present spectacle to the righteous. Cf. 4 Ezra 76 Apparebit lacus tormenti, et contra illum erit locus requietionis : clibanus gehennae ostendetur, et contra eum iocunditatis paradisus, But in the Parables, where heaven and earth are transformed on the advent of the Messiah, this spectacle is only a tem- porary one, and Gehenna and its victims vanish for ever from the sight of the righteous, 48 621 18. Cf Rev, 20. As lead in water. Exod, 151, Before the face of the righteous (a). B before… holy. 10. Rest, Cf. 537, And ( ) be- fore them (a). 8 and before him, Fall and not rise again: cf. ver. 4 for the opposite; cf. also Ps. 361, The Lord…and His Anointed: cf. Ps, 2, The term Messiah or Anointed One was applicable to any one specially commissioned by God to a religious or Theocratic function ; hence to David and his successors, and even to a Gentile princeCyrus (Is. 451); to the Jewish high-priest the anointed priest, Ley. 45 5 19 622; to the Servant of Jehovah, Is. 614. In the Psalms the title generally refers to the reigning king or to the Davidic king as such, yet its ideal aspect is never lost sight of. When the histori- cal kingship came to an end, the idea still remained, and was kept prominent through the liturgical use of the Psalms, Its imperfect realization in the kings of the past made Israel look forward to the true Messianic king in whom it should be perfectly embodied. But the term is never used technically in this sense in the O.T. In this techni- cal sense it is first found in the Parables, 4510 524, and a decade or so later in Pss. Sol. 178 18 8 For its later occurrences see 4 Ezra 72 12? 2 Bar. 298 30! 397 403 70 722, and N.T. passim. See Cheyne, Origin of the Psalter, 338-339 ; Art. on the Messiah, Encyc. Bib. iii, 8057 sqq. On the question generally cf. Schiirer, Dic. ii, vol, ii, 120-187, 96 The Book of Enoch [Sect. 11 The Power and Wisdom of the Llect One, XLIX. 1. For wisdom is poured out like water, And glory faileth not before him for evermore. 2. For he is mighty in all the secrets of righteousness, And unrighteousness shall disappear as a shadow, And have no continuance ; Because the Elect One standeth Spirits, before the Lord of And his glory is for ever and ever, And his might unto all generations. 3. And in him dwells the spirit of wisdom, And the spirit which gives insight, And the spirit of understanding and of might, And the spirit of those who have fallen asleep in righteous- ness. 4, And he shall judge the secret things, nd none shal] be able to utter a lying word before him; For he is the Elect One before the Lord of Spirits according to His good pleasure. XLIX. That the Messiah will thus deal with the mighty ones of the earth is clear from his nature and attributes. 1. Wisdom is poured out like water: cf. Ix. 11. Wisdoin here the know- ledge and fear of God. Cf.395 Glory faileth not, . The Messiah is the object of endless glorification. 2. Mighty in all the secrets of righte- ousness. On the revealing and mani- festing power of the Messiah see 46? (note), Disappear asa shadow, And have no continuance. The phraseo- logy is borrowed from Job 14 The word translated continuance is formed from the verb translated standeth: unrighteousness will have no standing ground because the Elect One standeth. Glory is for ever and ever, c.: cf. Is, 957 Mic. 5. 3. Further en- dowments of the Messiah after 1s, 11. The spirit of wisdom: cf.515. The spirit which gives insight (qqtu). m, B the spirit of Him who gives in- sight. The spirit of those who have fallen, c. The eschatological hopes of all the faithful in the past are realized in him. 4. Judge the secret things: cf. ver. 2 and 43 note. A lying word. Falsehood will be impossible in his presence; cf. 623 67. For he is the Elect One. For these very purposes has he been chosen ; cf. 488, Sect. II] Chapters XLIX. 1L. 2 97 The Glorification and Victory of the Righteous: the Repentance of the Gentiles, L. 1. And in those days a change shall take place for the holy and elect, And the light of days shall abide upon them, And glory and honour shall turn to the holy, 2. On the day of affliction on which evil shall have been treasured up against the sinners. And the righteous shall be victorious in the name of the Lord of Spirits: And He will cause the others to witness (this) That they may repent L. It is very hard to decide on the character of this chapter. It seems to be an interpolation: if it is original, the writer is inconsistent with himself, and the incongruous details were due to literary reminiscence. These details belong to the same sphere of thought as 83-90 and 91-104, where the judge- ment of the sword forms the prelude to the Messianic kingdom, which is gradually established and attended by the conversion of the heathen 96 3 9114, and ultimately followed by the final judgement. And yet there is an echo of this judgement of the sword in 48. On the other hand 37-71 are strongly eschatological and cata- strophic in character, and the kingdom is ushered in by the sudden appearing of the Son of Man, who inaugurates his reign by the two tremendous acts of the resurrection and the final judge- ment. This judgement is summary and forensic, 62, There is no place of repentance; cf. 62-63. Gods mercy is shown in His dealings with the right- eous, 611. All sinners are forthwith driven from off the earth: heaven and earth are transformed and become the habitation of the righteous. Hence there is no room for the period of the 1370 H sword, or for the progressive conversion of the heathen. The writer has not taken into account the destiny of the latter, save indirectly in teaching a general judgement. These verses, then, may be w later addition made with the purpose of filling up a gap in the Parables, On the other hand there are greater inconsistencies in the Para- bles and other apocalyptic writings. 1, The night of oppression will give place to the sunshine of glory and honour for the righteous with the advent of the Messianic kingdom ; cf. 585 6 Observe that there is no mention of the Messiah in vv. 1-4, nor yet of the kings and mighty ones, both of which facts tend to confirm the con- clusion we have above arrived at. Holy and elect: cf. 628. 2. The period of the sword when the righteous slay the wicked is here referred to; cf. 901 84 9112, On the day (a). B and on the day. Day of afflic- tion: cf. 4810 452 (mote). On which (gmt. qu, B) evil (g wrongly in acc.) shall have been treasured up (gq; shall be treasured up B-fy; is trea- sured up ut?), Cause the others… that they may repent: cf. 90 33, 34 git, 3, The Gentiles who repent 98 The Book of Enoch [Sect. IT And forgo the works of their hands, 3. They shall have no honour through the name of the Lord of Spirits, Yet through His name shall they be saved, And the Lord of Spirits will have compassion on them, For His compassion is great. 4, And He is righteous also in His judgement, And in the presence of His glory unrighteousness also shall not maintain itself: At His judgement the unrepentant shall perish before Him. 5. And from henceforth I will have no mercy on them, saith the Lord of Spirits. The Resurrection of the Dead, and the Separation by the Judge of the Righteous and the Wicked. LI. 1. And in those days shall the earth also give back that which has been entrusted to it, will be saved as by fire. They will not have the abundant entering in of the Jews. Through the name of (a), 28 before, 4, 5. When the hour of the final judgement arrives, the season of mercy for the Gentiles is past for ever. Note the affinities of thought between 5085 and 60 2, Cf. 4 Ezra 783 2 Bar. 8512. Observe that the final judgement here is not at the beginning of the Messianic reign as in the Parables, but apparently at its close, as in 91-104. In 4 Ezra and 2 Bar., where the Messianic kingdom is of temporary duration, and brought to a close by the final judgement, a period of repentance is rightly spoken of. Cf. 2 Bar. 851? 4 Ezra 74, LI. 1. The resurrection here is a resurrection of all Israel but not of the Gentiles. 51 would indeed seem to point to the latter, and this all the more so, as 4 Ezra 7 and 787 which are evidently based on it, and on 1 En, 608, are applied to a general re- surrection, But the whole history of Jewish thought points in an opposite direction, As we shall see below, no Jewish books except the T. Benj. 108 and 4 Ezra teach indubit- ably the doctrine of wu general resur- rection, Individual the contrary in the Talmud will be noticed below. On the question generally see Cheyne, Origin of the Psalter, 881-452; Possible Zoroas- trian Influences on the Religion of Israel, Expository Times, 1891, pp. 224-228, 248-253; Hisenmenger, Entdecktes Judenthum, ii. 819, 820- 949; Weber, Jiid. Theol. 867-371, 390- 898 ; Schulz, A. J. liche Theologie, 4 Aufl, 753-768; Herzog, R. .? Art. Unsterblichkeit, vol. xvi. 189-195 ; Hamburger, Rk. 2. ii, 98 sqq. (Art. Belebung der Todten); Edersheim, Life and Times of Jesus, ii, 897- 403; Stade, Uber d. A. T. lichen Vorstellungen von dem Zustande nach dem Tode, 1877; Castelli, Future Life in Rabbinic Literature, Art. in Jewish Quarterly Review, July, 1889, pp. 314- 852; Montefiore, Doctrine of Divine utterances to Sect. 11] Chapters L. 3 LI. 1 99 And Sheol also shall give back that which it has received, Retribution in O.T., Oct. 1890, 1-12; Charles, Eschatology, Hebrew, Jewish, and Christian, 1899 (see Index). The various forms in which the Jewish doctrine of the resurrection appeared are: (1) a resurrection of all Israelites, Yhis doctrine is first taught in Dan. 12?; but, though so powerfully attested, it did not become the prevailing belief. It is the accepted faith in 1 En. 1-36 (with the exception of one class of sinners in 22!8) 37-70 83-90 Ps. 65 (title) in LXX 2 Mace. 7 14, 2, 29, 36 1243, 44 compared with 676 2 Bar. 30 50-518, (2) A resurrection of the righteous Israelites. In post-Exilic Is. 258 2619 Pss, 161 11 1715 4915 7324-27 (cf. Cheyne, Origin of the Psalter, 406-408) Job 1418-15 1926, 27 1 En. 91- 104 Pss. Sol. 316 139 147 1515; Josephus, Ant, xviii. 1. 8; Bell, Jud, ii. 8. 14. That the. resurrection was the sole prerogative of righteous Israelites, became the accepted doctrine in Tal- mudic theology: Weber, Jiid. Theol. 890-391, Individual voices, how- ever, are not wanting, who asserted the resurrection of pious Gentiles, Eisenmenger, Entdecktes Judenthum, 908,909: indeed, that of all the Gentiles, with some few exceptions, but only to die again, op. cit. 908-910; Weber, 391. Even imperfect Israelites could attain to this resurrection of life after purga- tion in Gehenna, Weber, 391. (3) A resurrection of all mankind, 4 Ezra 79 87 Test. XII Patriarch, Benj. 105-8, Concurrently with the above forms of doctrine, other Jews believed cnly in the immortality of the soul ; Wisd. 319 47 516 820 compared with 915 158 Jub. 2330, 1. The earth also… re- ceived. Sog save that for mahdanta (q,8) that which has been entrusted to it it substitutes a gloss those who are treasured up in it, tu are defective: Sheol shall give back that which has been entrusted to it, that which it has received. 6 has a conflate text based partly on the ori- ginal of g and on tu: the earth shall give back that which has been en- trusted to it, and Sheol shall give back that which has been entrusted to it, that which it has received. Cf. 4 Ezra 7 Et terra reddet qui in ea dormiunt, et pulvis qui in eo silentio habitant, et prumptuaria reddent quae eis commendatae sunt animae. Our text is quoted in the Ps, Philo Liber bibl. Antiquitatum, an old Jewish work written originally in Hebrew soon after A.D. 70 but preserved only in Latin, It was printed thrice in the sixteenth cen- tury. See Encyc. Brit ii,178. The earth gives up the body just as Sheol and Abaddon give up the soul. They are both reunited at the resurrection, The raising of both was subsequently justified in Sanh. 91 (Lev. R. iv) on the ground that the soul and body could respectively plead their inno- cence on the day of judgement in that neither had sinned without the other. The fable of the lame man who helped the blind in robbing an orchard is here given, and as it is shown that justice can be achieved only by punish- ing the lame and blind together, so God brings the soul and puts it in the body and punishes them both together (OMS JR FI. APM Aw NID INNS). In 91-104 the resurrection is that of the spirit only. Sheol and hell (haguel dmAea fTAN) are here used in their new sense of the Intermediate State. For some of the chief changes in the meaning of Sheol see 631 note, Sheol and Abaddon are here apparently distin- guished. Is Sheol the intermediate place for the righteous and Abaddon for the wicked? Or is Sheol for the righteous and the ordinary sinners, and Abaddon for only the apostates and the worst sinners? Some such idea H2 100 The Book of Enoch [Sect. IT And hell shall give back that which it owes. 5 a. For.in those days the Elect One shall arise, 2. And he shall choose the righteous and holy from among them : For the day has drawn nigh that they should be saved. 3. And the Elect One shall in those days sit on My throne, And his mouth shall pour forth all the secrets of wisdom and counsel : For the Lord of Spirits hath given (them) to him and hath glorified him. 4, And in those days shall the mountains leap like rams, And the hills also shall skip like lambs satisfied with milk, And the faces of [all] the angels in heaven shall be lighted up with joy. seems to underlie the separate mention of the two places. They are seemingly distinguished even in Job 26 (2872). 2-5. These verses seem to be disar- ranged. The judge is simply mentioned as he in ver. 2, and is not particular- ized as the Elect One sitting on Gods throne till ver. 3. Hence it would seem at first sight that we should transpose ver. 3 before ver. 2. But there appears to be a better solution of the difficulty. ver. 2 has only two lines and ver. 5four. This fact suggests that the missing line of ver. 2 is to be found in ver. 5. This idea gains con- firmation when we observe that when 5 is restored before ver. 2, the first line of each of the first four stanzas begins with the phrase in those days, and the removal of 5 brings ver. 4 and 54 into a harmony of form and subject. Chapter 51, then, is found to consist of five stanzas of three lines 5. Shall arise, i.e. come forward, appear. 2. The day has drawn nigh, c. Cf. Luke 21, 3. The Messiah is the embodiment of wisdom, 49, and in this wisdom shall the members of his kingdom share, 481 each, 617, 11, Cf. 422 note. The Elect One (qmu, B). qt) Mine Elect One. My throne (a). (28 His throne. His mouth shall pour… counsel. Emended. 4g, read all the secrets of wisdom shall go forth from the counsel of his mouth. But since a-g put all the secrets in the acc. and gu in- sert and after wisdom, I have read jawad (for jwadt) shall pourforth and omitted from before counsel. 4. The mountains leap, c., i.e. with joy; cf. Ps. 114 And the faces of [all] the angels… shall be lighted up with joy. There are two ways of taking the original text which is preserved in gqu, the oldest MSS. malkt angels can either be taken as the subject of the verb ac- cording to gtw and gasmf as an accusative of limitaticn: [all] the angels shall be lighted up as to their faces with joy, or better angels can be taken as a nominativus spendens resumed in the suffix in gasdma. Hence the faces of [all] the angels shall, c. The text of m also would admit of this rendering. The text of is different but gives the same sense. It reads lakulla Sect. IT] Chapters LI. 5LII. 1 And the earth shall rejoice, 101 c. And the righteous shall dwell upon it, d. And the elect shall walk thereon. The Seven Metal Mountains and the Elect One. LIL 1. And after those days in that place where I had seen all the visions of that which is hiddenfor I had been carried off in a whirlwind and they had borne me towards the west malkt, of all the angels, and can only therefore be translated as follows : the faces of [all] the angels. In this verse we have the compound future jkawnt…jbarha shall be lighted up asin 10. Finally, the word all isunnecessary. kullQ ( all) I take as a corruption of llta corruption that has occurred in the earlier chapters where the Greek exists, and llQ is simply a translation of the Greek article as very frequently in this book. In my former edition, with all other translators, I rendered this: they shall all be angels in heaven: their faces shall be lighted up with joy (8). The later MSS. certainly admit of this translation, but it is wanting in sense, Who are the all? Hence the idea that the righteous shall become like the angels is not found in this passage. 5. The earth rejoices, for it is trans- formed, 455, and has at last become the inheritance of the righteous as anciently promised; cf. Ps. 373 11, 29, 84, Walk (Q. mtu read go, B go and walk. g supports B, but 5 and all of 54 but the last word are written over an erasure. LII. This obscure chapter seems to symbolize the various future kingdoms of the world, and to be founded on Dan.2!6, These kingdoms of material force, symbolized by iron and brass and silver and gold and clay, will be as the chaff of summer threshing-floors before the kingdom of the Messiah, Dan. 255; they will be broken to pieces and consumed, Dan. 24. So here the various world powers represented by these mountains of iron and copper and silver and gold, c., will melt as wax before the fire in the presence of the Messiah, 525, and be destroyed from off the face of the earth, 52, and no earthly might will avail in that day, 527 . Observe that the idea of symbolizing the world powers by mountains is drawn from the same section of Daniel. In Dan. 2 the Messianic kingdom is sym- bolized by amountain. But this chapter seems to be composed of two inde- pendent documents. In 52!-4 the moun- tains serve to exalt the dominion of the Messiah, whereas in 525- they are destroyed before his presence. Again, we remark that the question Enoch puts in 528 receives two independent answers, one from the angel who went with him in 524 and the other from the angel of peace in 525899: Tn the Introduction to the Parables, p. 64sq., I have shown following a suggestion of Beerthat there are two sources in the Parables, and this chapter furnishes very clear evidence in this direction. 521-7 is common to both sources, 523-4 to the Son of Man source, and 525- to the source dealing with the Elect One. Thus we have the explanation of the divergence between 52-4 and 525. 1, In that place, i.e. in heaven where he had seen all the preceding visions. It is idle to attempt to get an exact idea of Enochs movements. In 39 he was carried off by a whirlwind to the 102 The Book of Enoch 2. There mine eyes saw all the secret things of heaven that shall be, a mountain of iron, and a mountain of copper, and a mountain of silver, and a mountain of gold, and a mountain of soft metal, [Sect. II and a mountain of lead. 8. And I asked the angel who went with me, saying, What things are these which I have seen in secret? 4. And he said unto me: All these things which thou hast seen shall serve the dominion of His Anointed that he may be potent and mighty on the earth. 5. And that angel of peace answered, saying unto me: Wait a little and there shall be revealed unto thee all the secret things, which surround the Lord of Spirits. ends of the heaven: here he is borne to the west. 2. There ought to be seven mountains mentionedhere. The six that are mentioned in this verse and in 526 consist of iron, copper, silver, gold, soft metal, lead. Now if we turn to 674, where these mountains are again re- ferred to but the nature of only five of them specified, we find that these five are of gold, silver, iron, soft metal, tin. It is not improbable, therefore, that the seventh mountain, the mention of which has been lost from the text, consisted of tin. This conclusion receives sup- port from the following considerations. In 527-8 there is a fresh enumeration of metals, which though not referring directly to the metal mountains yet does so indirectly. In this list the following metals are given: gold, silver, iron, bronze, tin, lead. Here again we find the missing metal tin, though a fresh metal bronze is also mentioned. This bronze may be the same as the copper in the other list. So much for our text. Now fora myth indirectly connected with it. In Origens Contra Celsum, vi. 22, there is a description of a ladder with seven gates from the mysteries of Mithras. The first gate consists of lead (nAvB50s) and is as- signed to Saturn, the second of tin (xaccirepos), which is assigned to Venus on the ground of its splendour and softness (76 pardpdy re nal padaxoy Tod kaootTpov), the third of copper (yadxs) assigned to Jupiter, the fourth of iron (aiSnpos) assigned to Mercury, the fifth ofa mixture of metals (cepcordy yopiopa) assigned to Mars, the sixth of silver (Gpyupov) assigned to the Moon, and the seventh of gold (xpvads) assigned to the Sun. The metals in this passage and in our text are evidently the same. The question now arises with which of these seven metals is the soft metal in our text to be identified? If the word we have rendered tin is rightly translated, then possibly it should be identified with the xepacroyv vpucpa. On the other hand Celsuss description of tin as being soft might point to another conclusion. Owing to the difficulty of identifying the ancient metals we must leave this question undecided. See A. A. 7.3 618, note 4. Shall be. upon the earth (q ?, B). Lead 52 65 8 674 6 3-4. From the Son of Man source. See note at beginning of chapter. 5. That angel. Here wtti ( that) is merely a translation of the Greek article. Wait a little. and thou shaltsee8.. Surround the Lord of Sect. IT] Chapter LII, 2-9 108 6. And these mountains which thine eyes have seen, The mountain of iron, and the mountain of copper, and the mountain of silver, And the mountain of gold, and the mountain of soft metal, and the mountain of lead, All these shall be in the presence of the Elect One, As wax before the fire, And like the water which streams down from above [upon those mountains], And they shall become powerless before his feet. 7. And it shall come to pass in those days that none shall be saved, Either by gold or by silver, And none be able to escape. 8. And there shall be no iron for war, Nor shall one clothe oneself with a breastplate. Bronze shall be of no service, And tin [shall be of no service and] shall not be esteemed, And lead shall not be desired. 9. And all these things shall be [denied and] destroyed from the surface of the earth, When the Elect One shall appear before the face of the Lord of Spirits. Spirits (am). m, U8 the Lord of Spirits has established. 6. As wax before the fire. Cf. 1 Ps. 975 Mic. 14. Like the water which streams down, Mic. 14. MSS. add here upon those moun- tains, The thought of this verse recurs in 537. 7. From Zeph. 118 Neither their silver nor their gold shall be able to deliver them. Cf. Is, 1327. 8. Nor shall one clothe oneself with a breastplate (or coat of mail). Ihave here read wa’tjelabs with qg instead of wailbs with gt, efhn,a,b or wailebsa with mu, abcklox nor garment for a breastplate. I have omitted la be- fore dera with u, though the construc- tion with la should be possible. Other- wise with uw, 8 render garment for a coat of mail (or breastplate). In aw there is a dittograph: nor garment (nor shall one clothe oneself g) for war nor garment for a breastplate (or coat of mail). Shall be of no service and. Bracketed as a dittograph from the pre- ceding line. g omits and shall not be esteemed. 9. Be [denied and] de- stroyed. We have here two alternative renderings of 1773″ such as dmapy7y07- covTa and dpanicOhoovrar. One was originally in the text and the other in the margin, but subsequently both were incorporated into the text. Schmidt, who advocates an Aramaic original, proposes N101; but this verb means to cast down and to deceivesenses which do not explain our text. 104 The Book of Enoch [Sect. II The Valley of Judgement: the Angels of Punishment: the Communities of the Elect One. LIT. 1. There mine eyes saw a deep valley with open mouths, and all who dwell on the earth and sea and islands shall bring to him gifts and presents and tokens of homage, but that deep valley shall not become full. 2. And their hands commit lawless deeds, And the sinners devour all whom they lawlessly oppress : Yet the sinners shall be destroyed before the face of the Lord of Spirits, And they shall be banished from off the face of His earth, And they shall perish for ever and ever. 3. For I saw all the angels of punishment abiding (there) and LIII, 1. The deep valley here is that of Jehoshaphat, where, according to Joel 3 12, God was to assemble and judge the Gentiles. The valley of Jehoshaphat (Joel 3 1) is rendered in Theodotion by the phrase Thy xwpay Tis xpiaews and by the Targ. Jon, WD sony ndp ( the plain of the decision of judgement), According to the Midrash Mishle, 687, God will judge the whole world in this valley. (Weber, Jiid. Theol.395.) Since the fourth cent. this valley has generally been identified with that of the Kidron. But many scholars are of opinion that it was not originally a geographical designation. In the Midrash Tillim, viii (Neubauer, Geog., p. 51) it is stated that no such valley exists (OBYYT WWW prdy fn). See Encyc. Bib. ii, 2353. All those who dwell upon earth will bring gifts and presents to the Messiah to win a favourable judgement ; but these will be of no avail (cf. 527). The idea of the nations and the rich men of the earth bringing gifts to the Messiah is a favourite one in the Talmud, Weber (886-387). There (a-q). g,8 and there, Daep valley with open mouths (mtu, B-n). deep-mouthed valley . g open and 2, Sinners devour all whom they lawlessly oppress. So I render this line, emend- ing jsimwt into jsimawd. That this is the meaning of the text appears to follow from the last words of this chapter, 587, the oppression of sinners. The verb oppress , simawa, is furmed from the noun s4ma, used in 537. If we do not emend, the sense is poor and needs supplementing : sinners lawlessly devour all that they (? who) produce. Banished from off the face of His earth: see 38! (note). And they shall perish. All MSS. insert a negative : if it is retained the text must be rendered: And they shall not cease. 3. Angels of punishment: see 407 (note). These angels apparently pre- pare the chains and fetters for the kings and the mighty in the valley of Jeho- shaphat where the kings are to be judged. The chains for the fallen angels are forged in Gehenna, 545-5, The kings are then taken and cast into Gehenna, 547, Abiding (mgt (gu) Sect. II] Chapters LITT. 1LIV. 4 105 preparing all the instruments of Satan. 4, And I asked the angel of peace who went with me: For whom are they preparing these instruments? 5. And he said unto me: They prepare these for the kings and the mighty of this earth, that they may thereby be destroyed. 6. And after this the Righteous and Elect One shall cause the house of his congregation to appear: henceforth they shall be no more hindered in the name of the Lord of Spirits. 7. And these mountains shall not stand as the earth before his righteousness, But the hills shall be as a fountain of water, And the righteous shall have rest from the oppression of sinners? LIV. 1. And I looked and turned to another part of the earth, and saw there a deep valley with burning fire. 2. And they brought the kings and the mighty, and began to cast them into this deep valley. 8. And there mine eyes saw how they made these their instruments, iron chains of immeasurable weight. 4. And I asked the angel of peace who went with me, saying : aehk). bedflnopxy,a,b going. 5. Prepare (8). a. These. qu, ne. This earth. Here this is pro- bably for the Greek article. 6. House of his congregation: cf. 628 see 38! (note). The houses of his congregations are the synagogues; cf. Ps. 748. 7. These mountains …- the hills. There is a return here to the figurative language of 52. The mountains and the hills are symbols of the world powers as per- sonated in the kings and the mighty. Before the Messiahs righteousness, the mountains (i.e. the kings) will not be like the earth which abideth for ever, Ps. 78 Eccles. 14; and the hills (i.e. the mighty) shall be as a fount of water, Is. 645; cf. 525. The earths great ones will become strengthless and vanish at the presence of the Messiah. His righteousness (a-q). face, LIV. In 53 the writer described the scene of the judgement and the fetters that were being prepared to bind the kings on their condemnation. Here he speaks of Gehenna into which the kings are cast: they are punished in the sight of the righteous ; cf. 621. The fallen angels are cast into a furnace of fire. The idea of the fallen angels and kings being judged together is to be traced to Is. 2474 2, 1. To another part of the earth. The writer now turns from the valley of Jehoshaphat on the north-east of Jerusalem to the valley of Hinnom lying to the south of it. A deep valley: see 48 (note). This valley seems to be that spoken of in 563 4, 2. This q, bedaxy. 8-5, The pre-Messianic judgement of q, CB-n His 106 The Book of Enoch [Sect. II For whom are these chains being prepared? 5. And he said unto me: These are being prepared for the hosts of Azizl, so that they may take them and cast them into the abyss of complete condemnation, and they shall cover their jaws with rough stones as the Lord of Spirits commanded. 6. And Michael, and Gabriel, and Raphael, and Phanuel shall take hold of them on that great day, and cast them on that day into the burning furnace, that the Lord of Spirits may take vengeance on them for their unrighteousness in becoming subject to Satan and leading astray those who dwell on the earth. LIV. 7LV. 2. Noachie Fragment on the first World Judgement. 7. And in those days shall punishment come from the Lord of Spirits, and He will open all the chambers of waters which are Book of Jubilees, 101 21 These fragments, 391, 2 547-552 60 65-6925, the watchers in ver. 5 is that described at length in 10-16. 4. Chains. m, B-dn read chains of instruments ; qt chains and instruments. I have omitted this addition with x. 5. Abyss. Cf 1064. The abyss of complete condemnation is not Gehenna but only the preliminary place of punishment; cf. 105 1 We are not told by whom the chains are forged for the fallen angels, nor yet who are the agents who execute the first judge- ment upon them. Chains are also made for the kings and the mighty, 535, And they shall cover. g reads to cover . 6. The final judgement upon the watchers. On that great day: see 45? (note). Observe that in the Parables the guilt of the watchers originated in their becoming subjects of Satan: see 407 (note): Book of Jubilees, 10511- And 5, gq, abede. Cast them (u,8).gmg. Furnace (a-q). 4, y fire; B-y furnace of fire; cf. 106 1811 217-10 904,25, This is to be distinguished fromGehenna. 7LV. 2. This digression on the first world- judgement is a Noachic fragment. The Book of Noah is mentioned in the deal mainly with the Deluge. They are to be regarded as interpolations on the following grounds out of many: (1) They always disturb the context in which they occur. (2) They profess to bea revelation of Noah, 607-1); , 25 65- 681, (3) Such a definite date as is given in 60! is unknown in the Parables. (4) The demonology is different: the Satans and the fallen angels which are care- fully distinguished in the Parables are confused in the additions, 69. The chief, moreover, of the fallen angels in the Parables is Azazel; in the addi- tions, Semjaza. (5) The interpolator seeks to adapt his additions to their new contexts, and accordingly incor- porates in them many terms and phrases from the Parables, such as angel of peace, 60, see 402 (note); none shall utter an idle word, 679, see 494 (note) ; denied the Lord of Spirits, 67 1, see 38 (note); the angel who went with me and showed me what was hidden, 601, see 48 (note) ; but observe that in such borrowings he mis- uses technical terms and phrases, either Sect. II] Chapter LIV. 5-10 107 above the heavens, and of the fountains which are beneath the earth. 8. And all the waters shall be joined with the waters : that which is above the heavens is the masculine, and the water which is beneath the earth is the feminine. 9, And they shall destroy all who dwell on the earth and those who dwell under the ends of the heaven. through ignorance or of set purpose. Cf. Lord of Spirits, see 372 (note) ; Head of Days, 551, see 46! (note) ; angels of punishment, 407 66! (note); Son of Man, 601 (note) ; those who dwell on the earth, 54 375 (note). (6) The interpolator misunderstands the Parables, and combines absolutely alien elements ; cf. the burning valley in the metal mountains in the west an illegitimate combination of 52! 2 and 541, (7) Finally, the Parables follow the LXX chronology ; the inter- polations follow the Samaritan. Thus in 611? Enoch speaks of the elect as being already in Paradise, and in 704 on his translation he finds his fore- fathers already there. This could be the case only according to the LXX reckoning ; for according to the Sama- ritan all his forefathers survived him, and, according to the Hebrew, all except Adam. The interpolations follow the Samaritan reckoning: see 65? (note). The object of the inter: polator is clear. Although the final world judgement is treated at length, there are only the briefest references to the first. It was to supply this defect in the Parables that an existing Apoca- lypse of Noah was laid under contribu- tion. 7. Above the heavens. All MSS. but ,b add and in addition to the fountains which are beneath the heavens an addition which originated in a dittograph of the following clause. According to early Semitic views there were only waters above the heavens and below the earth. 8. We have 10. And when they have recognized here a fragment of Babylonian cosmo- logy. According to the Babylonians water was the primeval element or elements; for there the waters were distinguished as Apsu and Tiamatin other words as the male and female elements. From the mingling of these two arose the gods: see K.A.7.3, p. 492 sq.; Hastings, Eneyc. of Religion, 11. 314 ; Jastrow, Religion of Babylonia, 411sqq. Traces of this myth are found in Jer. Berakh. ix. 2 the upper water is male and the lower water is female (BanAnm omst aroya pn Maps). A protest against accepting water as the primitive element is found in Chag. 14 on the part of Rabbi Aqiba. This religious and philosophical idea is stated in Jer, Chag. ii. 1 Ori- ginally the world consisted of water in water (O3 ov ddyyn mn ndnna). 9. All who dwell on the earth: see 375 note. 10. And!.q. When. tu, ew read bantaza in- asmuch as 8671, gmg, t?B-ew ba- ntaz on this account, dia rodro. Here d71 “3 or WN. Thus the sentence did71 yywoay … xat( the vaw of the apodosis in Hebrew) v rovtos (or TOUTW) mbox) ee IVT. Here the Greek translator should have rendered D by wei and not by :d7u. The same confusion could arise in the case of Aramaic; for IN either d:d7e or wef, As regards the sense of the passage, we find that the kings and the mighty in 634 4 come to acknow- ledge their guilt before their de- struction. But it is possible that the 108 [Sect. II their unrighteousness which they have wrought on the earth, then by these shall they perish. LV. 1. And after that the Head of Days repented and said : In vain have I destroyed all who dwell on the earth. 2. And He sware by His great name: Henceforth I will not do so to all who dwell on the earth, and I will set a sign in the heaven: and this shall be a pledge of good faith between Me and them for ever, so long as heaven is above the earth. And this is in accordance with My command. The Book of Enoch LV. 8LVI. 4. Final Judgement of Azazel, the Watchers and their children. 3. When I have desired to take hold of them by the hand of the angels on the day of tribulation and pain because of this, I will cause My chastisement and My wrath to abide upon them, saith God, the Lord of Spirits. 4, Ye tmighty kingst who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azizl, and all his associates, and all his hosts in the name of the Lord of Spirits. LVI. 1. And I saw there the hosts of the angels of punish- ment going, and they held scourges and chains of iron and bronze. with 548, Day of tribulation and pain: see 45? (note). Because reading of gmy, t8-ew is right and that we should render: And owing to this they will recognize… and by this Ge. the deluge) shall they perish. LV. 1. The Head of Days: see 461 (mote). We have here a good illustration of the method by which the interpolator seeks to assimilate his additions by incorporating technical terms from the main text. Repented: cf Gen, 821, 2. So (q, B-). gmtlu, 2 This is in accordance with My command (yt). m reads this is My command, g (ungramma- tical) this command is according to My desire, u, 228 after this according to My command. The last reading would perhaps connect best with what follows. 3. This verse connects immediately . more likely will they ! of this. Text umpooOev rovrov, a mistranslation of NNT )BY, I will cause …to abide a-yu. q, B-d (My chastisement) shall abide. Chastisement … wrath (a). WB. 4. The kings have to witness the judgement passed on the angels: if Azazel and his hosts are judged and condemned by the Messiah, how much The text should almost certainly be Ye kings and mighty: see 385 (note), 62 Of glory (a-q). q, B of My glory. LVI. 1-4. These verses refer to the watchers and their children the demons. The term beloved is specially used of the demons in regard to their parents in 1-86: see 1012 146, 1. They Sect. IT] Chapters LV. 1LVI. 5 109 2. And I asked the angel of peace who went with me, saying: To whom are these who hold the scourges going ? 3. And he said unto me: To their elect and beloved ones that they may be cast into the chasm of the abyss of the valley. 4, And then that valley shall be filled with their elect and beloved, And the days of their lives shall be at an end, And the days of their leading astray shall not thenceforward be reckoned. LVI. 5-8. Last struggle of heathen Powers against Israel. 5. And in those days the angels shall return Andhurl themselves to theeastupon the Parthians and Medes: held (yq, 8). mtu. Scourges and (g). gt, B. mu read and. 2. These who (4, 17). mqtlu read these, B-n who. Scourges (g). a-g, B. 3. Chasm of. q. 4, And? q. Not thenceforward be reckoned, i.e. be at an end. 5LVII.3. We have here another section of the Elect One source (see Introd. p. 65), or rather a fresh source partially adapted to the Elect One source. It depicts the last struggle of the heathen powers against the Messianic kingdom estab- lished in Jerusalem. Such a concep- tion is quite in place in 83-90 91-104, but is difficult to reconcile with the ruling ideas in 37-70. A Messiah who was only a man with his seat at Jerusalem might well be conceived of as assailed by the Gentile powers. But this is impossible in the case of a super- human Messiah, who, possessing uni- versal dominion and attended by legions of angels, holds universal assize, and, supported by the actual presence of the Almighty, destroys all his enemies with the breath of his mouth. Hence this section forms a harsh break in the context. Moreover, the Para- bles deal only in general terms: no names are mentioned as here, nor is any definite information given as a means of determining their date or the persons against whom they are directed. Finally, the seat of the kingdom on the Advent of the Messiah will not be Jerusalem merely as is here implied, but a transformed heaven and earth. This section may be dated with some probability. The description is pro- phetical, and is merely a reproduction of the coming strife of Gog and Magog against Israel. The latter names are replaced by those of the Medes and Parthians, who are the only great world powers from whom the interpolator be- lieves great danger may be apprehended. Syria had ceased to be formidable from 100 3B.c. onward, and Rome had not intervened in Jewish affairs practically till 64 B.c. The date therefore of this section must be earlier than 64 B.c. If it belonged originally to the Elect One source, then it serves to determine its date. 5. In Ezek. 3814 it is said that God will stir up the Gentiles ; but here in keeping with the views of a later time this business is assigned to the angels; cf. Dan. 1018; 2 21 191, Return (gintg). mu, B assemble . The Parthians and Medes. These are the chief nations in the league 110 The Book of Enoch [Sect. II They shall stir up the kings, so that a spirit of unrest shall come upon them, And they shall rouse them from their thrones, That they may break forth as lions from their lairs, And as hungry wolves among their flocks. . And they shall go up and tread under foot the land of His elect: ones, [And the land of His elect ones shall be before them a threshing-floor and a highway] : But the city of my righteous shall be a hindrance to their horses. And they shall begin to fight among themselves, And their right hand shall be strong against themselves, And a man shall not know his brother, Nor a son his father or his mother, Till there be no number of the corpses through their slaughter, And their punishment be not in vain. 8. In those days Sheol shall open its jaws, And they shall be swallowed up therein, And their destruction shall be at an end ; Sheol shall devour the sinners in the presence of the elect. against Israel. 6. And the land …ahighway. Bracketed asa ditto- graph of the preceding line. It makes the stanza too long. Cf. 58, The land of His elect ones, i.e. Palestine. His elect ones! (qqt). mu, B-e their elect ones. Threshing-floor : cf. Is. 2110, 7. But the attack on Jerusalem will fail, Zech. 1278; and civil strife will break out amongst the invading nations, Ezek. 3821 Zech. 1415 Hag. 2, and they will involve each other in common de- struction ; cf. 1001-8, to which section these ideas rightly belong. But? (tuB). ging. His brother (a), B his neighbour and his brother, Nonumber… slaughter. Cf. Nah. 33, All the MSS, read anumber. ,, through their slaughter, A scribe in inserts a negative before the verbwhich I have followed in my translation. ButI sug- gest that mtomd ( through their slaughter) iscorrupt. It avdtov airay DMN corrupt for Nia, Hence the number of the corpses be more than myriads, g omits mtmad, This and the following line is read by gas follows: For their number through their death and chastisement shall be corpses and it shall not be in vain. 8. In those (a-q). q8 aud in those, Sheol shall open its jaws. Cf. Num. 1683 Ts, 514, See 6310, Shall be at an end (9). t, 8B. q reads shall not end, m has sunk down, w has been destroyed , Sect. IT] Chapters LVI. 6LVIIT, 3 Tat The Return from the Dispersion. LVII. 1. And it came to pass after this that I saw another host of wagons, and men riding thereon, and coming on the winds from the east, and from the west to the south. 2. And the noise of their wagons was heard, and when this turmoil took place the holy ones from heaven remarked it, and the pillars of the earth were moved from their place, and the sound thereof was heard from the one end of heaven to the other, in one day. 3. And they shall all fall down and worship the Lord of Spirits. And this is the end of the second Parable. LVITILXXI. The Third Parable. LVIII. The Blessedness of the Saints, LVILII. 1. And I began to speak the third Parable concerning the righteous and elect. 2. Blessed are ye, ye righteous and elect, For glorious shall be your lot. 3. And the righteous shall be in the light of the sun, And the elect in the light of eternal life: LVII. On the destruction of the Gentile invaders, the dispersed of Israel return to Jerusalem from the East and from the West; cf. Is. 2718 485, 6 4912, 22, 23, 1. And men (a), 6B men, Coming on the winds. A figure expressing the swift- ness of theirreturn. Perhaps for on we should read like, the mistake having arisen from a corruption of 3 into 3 in the Hebrew. From the west. qgreads to the west. 2. The noise… was heard (gq, 8). mtu there was the noise. The pillars of the earth were moved: cf. Hag. 26,7 Joel 316, One end of heaven to the other (a-q). 8 reads the end of the earth to the end of the heaven. LVIII. Here begins the third Parable. It is probable that a large part of it has been lost, being dis- placed to make room for the Noachic fragments. As it stands it embraces 58 61-64 6996-29. The introductory words, Concerning the righteous and the elect, in this Parable, as in the other two, are but a very indifferent in- dex to its contents. The Parable as it has reached us, might reasonably be de- scribed as Concerning the final judge- ment held by the Son of Man over all created beings, but especially over the great ones of the earth and the final blessedness of the righteous and elect. 2. Glorious shall be your lot. This lot is preserved for them by the Messiah, 487, 3. Light of the sun: see 384 (note). Bternal life: see 374 (note): ef. Dan. 12? Pss. of Sol. 318. 4, They 112 The Book of Enoch [Sect. IT The days of their life shall be unending, And the days of the holy without number. 4, And they shall seek the light and find righteousness with the Lord of Spirits: There shall be peace to the righteous in the name of the Eternal Lord. 5. And after this it shall be said to the holy in heaven That they should seek out the secrets of righteousness, the heritage of faith : For it has become bright as the sun upon earth, And the darkness is past. 6. And there shall be a light that never endeth, And to a limit (lit. number ) of days they shall not come, For the darkness shall first have been destroyed, [And the light established before the Lord of Spirits] And the light of uprightness established for ever before the Lord of Spirits. The Lights and the Thunder. LIX. 1. In those days mine eyes saw the secrets of the lightnings, and of the lights, and the judgements they execute (lit. their judgement ): and they lighten for a blessing or a will through w natural affinity seek after light and righteousness; cf. 38! (note). The Eternal Lord, or Lord of the ages. See 811 and note on 15. In 125 we have the king of the ages or the Eternal King. Cf. 827 842, 5. They will be bidden to seek and make their own the hidden recompense of righteousness (cf. 38), the glorious heritage which has been ordained for them in heaven and pre- served for them by the Messiah, 487. This will not be achieved once and for all; but this will be a progress from light to light and from righteousness to righteousness, Heritage of faith: cf. 396 6141, Bright as the sun, e.; ef. 1 John 1 6. That never endeth. The MSS. read zat jthualaqu (gmqu) or zai jthulaqu that cannot be numbered. Ihave emended this into zaijthalaq that never endeth, And the light established… Spirits. Bracketed as a dittograph of the following line. LIX. This chapter is an intrusion, and belongs to the same class as 418-8 43 44. Itis probably drawn from a Noah- Apocalypse. 1. The statements of the writer rest on Job 36! 375, 18 3824-27, He wishes to bring out the ethical ends of the thunder and the lightning. In those days (a). B and in those days, Of the lights (a, ev). B-ev the lights, For a blessing or a curse: cf. Job 36! 118 curse as the Lord of Spirits willeth. 2. And there I saw the secrets of the thunder, and how when it resounds above in the heaven, the sound thereof is heard, and he caused me to see the Sect. 11] Chapters LVIUI. 4LX,. 2 judgements executed on the earth, whether they be for well- being and blessing, or for a curse according to the word of the Lord of Spirits. 3. And after that all the secrets of the lights and lightnings were shown to me, and they lighten for blessing and for satisfying. ] Book of Noaha Fragment, Quaking of the Heaven: Behemoth and Leviathan: the Elements. LX. 1. In the year five hundred, in the seventh month, on the fourteenth day of the month in the life of Enochf. In that Parable I saw how a mighty quaking made the heaven of heavens to quake, and the host of the Most High, and the angels, a thousand thousands and ten thousand times ten thousand, were disquieted with a great disquiet. 2, And the Head of Days sat on the throne of His glory, and the angels and the righteous stood around Him. 3738, 2. Cf. 6018-15, He caused me to see (a-u, cefhkny). abdovx a,b they caused me to see Judgements. according to Levitical law, was the eve of the Feast of Tabernacles. In that Parable. This phrase marks a Text oixnpata dwelliugs corrupt for xpivara (or oixnTjpia corrupt for piTnpia). On the earth. All MSs. but wadd and the voice of the thunder. Lord of Spirits incorporated from the adjoining context. 3. Job 3874-27, LX. This chapter is one of the Noachic fragments. For the grounds on which these are regarded as inter- polations see 547 (note): also the fol- lowing notes on 604 1024, e. 1. The year five hundred. This date is drawn from Gen. 5, and is a date in the life of Noah and not of Enoch as it stands in our text. For Enoch we should read Noah. In the seventh month, on the four- teenth day of the month. This, 1370 clumsy attempt to connect this chapter with the main context, but betrays the hand of the interpolator, A Parable in Enochs sense is an account of a vision ; but the text requires here the word vision; for the writer says, I saw the heaven quaking. The heaven …to quake, This wasa token of the manifestation of divine judge- ment; cf. 157. Host of the Most High …athousand thousands: cf. 19 40! 718, 18, 2. Head of Days: see 46! (note) 547 (note), The angels and the righteous. Accord- ing to this we are to regard God as accompanied by angels and suints. The righteous here can have no other meaning. Such a conception of the 114 The Book of Enoch [Sect. II 8. And a great trembling seized me, And fear took hold of me, And my loins gave way, And dissolved were my reins, And I fell upon my face. 4, And Michael sent another angel from among the holy ones and he raised me up, and when he had raised me up my spirit returned ; for I had not been able to endure the look of this host, and the commotion and the quaking of the heaven. 5. And Michael said unto me: Why art thou disquieted with such a vision? Until this day lasted the day of His mercy ; and He hath been merciful and long-suffering towards those who dwell on the earth. 6. And when the day, and the power, and the punishment, and the judgement come, which the Lord of Spirits hath prepared for those who worship not the righteous law, and for those who deny the righteous judgement, final Messianic judgement is difficult though possible ; but in the case of the first judgement (i. e. the Flood) it is not possible except through misconception. Here again the hand of an ignorant interpolator is disclosed. 3. CF. 1i4, 4. Loins gave way. Ps. 693 Is. 451. Dissolved. All MSS. but u, dy add and. This insertion led to the addition of tamaswa melted in 8 in order to supply a verb to reins. My reins (mq, fnx). all my being. 4, Cf. Dan. 817 10 10. Michael sent another angel. Michael is the chief arch- angel: cf. 404 The other angel is appointed to alike duty with the angel of peace in the Parables, and is actually so named in 60, 5. Michael (a). 8 the holy Michael. Merciful and long-suffering : cf. ver. 25 5u3, 5 6138, 6. Worship not (w). Allother MSs. omit the negative. In my edition of 1893 I restored this negative on various grounds when w was as yet unknown. If the negative is not original, then gtu B-jnx read the corruption may have originated in the Hebrew. The text mpockuvoto NAW, which may be corrupt for SNM? pervert, destroy. This gives an excellent sense. The right- eous law. The text the righteous judgement pJ OBw1D, which, as Halvy (Journ. Asiat. 367-369, 1867) has shown, can mean either the right- eous law or the righteous judye- ment. This phrase occurs twice in this verse, and I have translated it in the first instance as the righteous law, and in the second as the right- eous judgement. With the three clauses in this verse we might compare 4 Ezra 757 Videte et intellegite quem negastis, Vel cui non servistis, Vel cuius diligentias sprevistis , If the negative is not original, and my conjecture is right, the text would run Who corrupt the righteous law And deny the righteous judgement, e. 115 and for those who take His name in vainthat day is prepared, for the elect a covenant, but for sinners an inquisition. 25. When the punishment of the Lord of Spirits shall rest upon them, it shall rest in order that the punishment of the Lord of Spirits may not come in vain, and it shall slay the children with their mothers and the children with their fathers. Afterwards the judgement shall take place according to His mercy and His patience. 7. And on that day were two monsters parted, a female monster named Leviathan, to dwell in the abysses of the ocean Sect. IT] Chapter LX. 3-8 8. But the male is named Behemoth, who occupied with his breast a waste wilderness named 7 Ditidainyt, on the east of the garden where the elect and over the fountains of the waters. For the elect a covenant. Cf. Dan. 94 Who keepeth covenant… with them that love Him – 25. I have restored this verse immediately after ver. 6, where, if anywhere, it has some meaning. Immediately preceding it there is a dittograph: in order that the punishment of the Lord of Spirits may not be (lex: inay not come e: all other MSS. omit negative and verb) in vain, and may slay the children with their motherg and the children with their fathers. Again, before the final sentence beginning Afterwards, c., all MSS. insert the following dittograph; When the punishment of the Lord of Spirits shall rest upon these. 7-10. A fragment dealing with certain myths relating to the Creation but not to the Deluge. 7. This strange fancy about Behemoth and Leviathan, which are first mentioned in Job 40 41, ix found by Jewish expounders also in Gen. 1 Ps, 50! Is, 274. For later allusions see 4 Ezra 649-5? 2 Bar. 294. Here they are represented as huge monsters created on the fifth day of Creation to be the food of the right- eous in Messianic times (cf. B. Bathra 74). This doctrine does not appear 12 in 1 Enoch, For further information see Weber, Jiid. Theol. 202, 389, 402; Jewish Encyc. viii. 88; Bous- set, Rel. des Tulenthums, 271. The Talmudic view agrees with that of 4 Ezra and 2 Bar. so far as to make Behe- moth food for the righteous. Foun- tains of the waters: cf. Gen. 71! Job 3851 En. 897, 8, Dadidaint (u). y Donadain, Dandain, m, B-eh Dn- dain, h Din (?). Probably in the longer forms of the name we have a duplica- tion of the initial letters, and Dain or Dein was the older form of the word. From the statement that the place lies to the east of Eden, it seems clear, as Kohut (Jewish Eneye. viii. 39) has pointed out, that the word is corrupt for Nad or Nud; cf. u. This is the land of Nod to the east of Eden (Gen, 46), On the east of the garden, i.e. the garden of Eden. The locality of Eden varies in the different sections: see notes on 186 32 702-4 773, Here again the question arises: have we to do here with the earthly garden of righteousness or with the heavenly ? or are they after all identical? See note on 324 The garden, which- ever it is, is apparently empty in The Book of Enoch [Sect. II 116 righteous dwell, where my grandfather was taken up, the seventh from Adam, the first man whom the Lord of Spirits created. 9. And I besought the other angel that he should show me the might of those monsters, how they were parted on one day and cast, the one into the abysses of the sea, and the other unto the dry land of the wilderness. 10. And he said to me: Thou son of man, herein thou dost seek to know what is hidden 11. And the other angel who went with me and showed me what was hidden told me, what is first and last in the heaven in the height, and beneath the earth in the depth, and at the ends of the heaven, and on the foundation of the heaven. 12. And the chambers of the winds, and how the winds are Enochs time in 328-6, and the right- eous dead are in the West, 22; it is the abode of the righteous and the elect in Enochs and Noahs times in 613? 60 2; the abode of the earliest fathers in Enochs time, 707-4; the abode of Enoch and Elijah in Elijahs time, 89: see 65? (note). This passage and the LXX are the oldest testimonies for the translation of Enoch unto Paradise : later this idea made its way into the Latin version of Sir, 442 and the Ethiopic version of Gen. 5: eight others shared this honour with Enoch according to the Talmud, Weber, 251. Seventh from Adam: cf. 933 Jude 14 Book of Jubilees 7. 7-9, 24, 4 Ezra 649-52 and 2 Bar. 29 appear to have drawn on our text. The following citation with references tends to prove this. 4 Ezra 64 Et tunc tconservasti( Ny) corrupt for NS”: hence read creasti ) duo animalia, nomen vocasti Behemoth et nomen secundi vocasti Leviathan (1 Enoch 60 8), 68 Ee sepurasti ea ab alterutro (1 Enoch 60), non enim poterat septima pars ubi erat aqua congregata capere ea. 651 Ht delistt Behemoth unam partem quae unt siccata (1 Enoch 605s ) est tertio die, ut inhabitet (608) in ea ubi sunt montes mille: 65? Leviathan autem dedisti septimam partem humidam (60 ): et servasti ea ut fiant in devorationem (60) quibus vis et quando vis. 2 Bar. 294 And Behemoth shall be revealed from his place and Levia- than shall ascend froin the sea, those two great monsters (1 Enoch 60 8) which I created on the fifth day of creation, and kept until that time; and then they shall be for food for all that are left. 9. The (that y, B-n) other angel: see vy. 4,11. 10. Thou son of man. This use of the phrase is after the manner of Ezekiel, and stands in strong contrast with the main conception of the Son of Man in the Parables, 461-8 (notes). 11. We should expect the answer to the question in ver. 9 to follow here, but it is not given till ver. 24, and a long account (11-23) dealing with physical secrets intervenes. In 60 it is the angel of peace who gives the answer. The other angel who went with me and showed me, . Borrowed from 46? ; cf. 438, 12. Chambers of the winds: cf. 181414, All MSS. but g Chapter LX. 9-16 117 divided, and how they are weighed, and (how) the portals of the winds are reckoned, each according to the power of the wind, and the power of the lights of the moon, and according to the power that is fitting: and the divisions of the stars according to their names, and how all the divisions are divided. 13. And the thunders according to the places where they fall, and all the divisions that are made among the lightnings that it may lighten, and their host that they may at once obey. 14. For the thunder has places of rest (which) are assigned (to it) while it Sect. IT] is waiting for its peal; and the thunder and lightning are inseparable, and although not one and undivided, they both go together through the spirit and separate not, 15. For when the lightning lightens, the thunder utters its voice, and the spirit enforces a pause during the peal, and divides equally between them ; for the treasury of their peals is like the sand, and each one of them as it peals is held in with a bridle, and turned back by the power of the spirit, and pushed forward according to the many quarters of the earth. 16. And the spirit of the sea is masculine and strong, and according to the might of his strength he draws it back with a rein, and in like manner it is driven forward and disperses amid all the mountains of the earth. read in the chambers, . How unintelligible. Halvys discussion of they are weighed : cf. 41! 43? Job 2875. Portals. So Flemming emends anqeta (a) into anaqda. Spirits or angels are appointed to control the various pheno- mena of nature. This is peculiar to these interpolations, as in other parts of the book the powers of nature are either personified or are regarded as conscious intelligences; cf. 18416, The view taken by the interpolator is followed by the Book of Jubilees 2?, where we find angels of the spirit of fire, angels of hail, angels of hoar-frost , angels of thunder, c., Rev. 71? 1438 (angel of fire) ; 1917 (angel of the sun); Asc. Is. iv. 18. Lights of the moon. Tts various phases. 13. Cf. Job 375, 14. This verse ig very this passage (Journ, Asiat, 369-372, 1867) is worth consulting. He arrives at the following translation: For the thunder has fixed laws in reference to the duration of its peal which is assigned to it: the thunder and the lightning are not separated in a single instance: they both proceed with one accord and separate not. For when the lightning lightens, the thunder utters its voice, and the spirit during its peal makes its arrangements, and divides the time equally between them, 16. The ebb and flow of the sea explained. Disperses amid all the mountains, With the flow of the sea is connected its subterranean advance into the mountains to nourish 118 The Book of Enoch [Sect. IT 17. And the spirit of the hoar-frost is his own angel, and the spirit of the hail is a good angel. 18, And the spirit of the snow has forsaken (his chamber) on account of his strengththere is a special spirit therein, and that which ascends from it is like smoke, and its name is frost. 19. And the spirit of the mist is not united with them in their chambers, but it has a special chamber ; for its course is tglorioust both in light and in darkness, and in winter and in summer, and in its chamber is an angel. 20. And the spirit of the dew has its dwelling at the ends of the heaven, and is connected with the chambers of the rain, and its course is in winter and summer: and its clouds and the clouds of the mist are connected, and the one gives to the other. 21. And when the spirit of the rain goes forth from its chamber, the angels come and open the chamber and lead it out, and when it is diffused over the whole earth it unites with the water on the earth. And whensoever it unites with the water on the earth… . 22, For the waters are for those who dwell on the earth; for they are nourishment for the earth from the Most High who is in heaven: therefore there is a measure for the rain, and the angels take it in charge. 23. And these things I saw towards the Garden of the Righteous. 24, And the angel of peace who was with me said to me: These two the springs. So Dillmann. 17. Is rain is of such importance alike for the his own angel, i.e. the hoar-frost has a special angel of its own. Is a good angel. Though hail is often hurtful, it is not in charge of a demon but of a good angel. 19. The mist is to be distinguished from the foregoing phenomena; for it appears in all seasons and by night and day. Is glorious. Text may 135. If so it should have been rendered ig oppres- sive, Initschamberisan angel (tu). gmq its chamber is an angel: B-ai in its chamber is light and its angel, 20. The dew has its dwelling at the ends of the heaven: this would agree with 341) 2 361 and 755. 21. As the ethical and materia] well-being of man, Job 371 18, its spirit is not independent but subordinated to the angels ; cf. Job 2876 38″ And, gq. And whensoever…on the earth (a-q(save that w omits with the water on the earth), bfhiklna a). qacdeoy 4b. The apodosis of this sentence is lost. 22 For? (mt, 8-doy b).u. q,doy bread from the place of. g a corruption of mt. Observe that the seas and the garden adjoin in 7754 as here in 6022-23, 23, The Garden of the Righteous: see ver.8 (note). 24. This verse contains the answer to the question in ver. 9. The appearance of the angel of peace Sect. 11] Chapters LX, 17–LXI, 4 19 monsters, prepared conformably to the greatness of God, shall feed… ., Angels go off to measure Paradise : the Judgement of the Righteous by the Elect One: the Praise of the Elect One and of God. LXI. 1. And I saw in those days how long cords were given to those angels, and they took to themselves wings and flew, and they went towards the north. 2. And I asked the angel, saying unto him: Why have those (angels) taken these cords and gone off? And he said unto me: They have gone to measure. 3. And the angel who went with me said unto me: These shall bring the measures of the righteous, And the ropes of the righteous to the righteous, That they may stay themselves on the name of the Lord of Spirits for ever and ever. 4, The elect shall begin to dwell with the elect, here may be due to the interpolator. Elsewhere this chapter speaks of an- other angel sent by Michael, 604 11. LXI. 1. Here the true text of the Parables is resumed, but the opening verses are very difficult. Those angels. q reads the two angels. The angels here referred to may have been definitely named in some preceding part now lost. Wings. In the 0.T. the angels are not represented as winged, unless in its latest books; cf. 1 Chron. 2116. Towards the north, i.e. the north-west; cf. 708, Paradise is the destination of the angels; cf. 608 (note). 2. The angel, i.e. the angel of peace, who is the angelus interpres in the sections dealing with the Elect One: see Introd. p. 64 sq. Cords (a). B long cords, Have gone. mu,d. To measure, (q)tu8. gm to begin by scribal slip. The cords which the angels take with them are for measuring Paradise. See the refer- ence to this in 70. For this idea of angels with measuring cords see Ezek. 4036 Zech, 21-8, 3-4. Here as ch. 52 there are two sources. These verses belong to the Son of Man source, since the angelus interpres is the angel who went with me. See Introd. p. 64 sq. 3. The measures of the righteous represent alike the blessed and their habitation. They are an ideal representation of the com- munity of the righteous, living and departed, and reveal especially the latter; for it matters not by what death these perished; they are alive unto the Lord of Spirits, and will re- turn and stay themselves on the day of his Elect One: these measures are given to faith and strengthen the righteous, To the righteous (gqtu, n). m,B-n. Stay themselves on. Cf. 484 615, 4. Sinners will be driven 120 The Book of Enoch [Sect. TI And those are the measures which shall be given to faith And which shall strengthen righteousness. 5, And these measures shall reveal all the secrets of the depths of the earth, And those who have been destroyed by the desert, And those who have been devoured by the beasts, And those who have been devoured by the fish of the sea, That they may return and stay themselves On the day of the Elect One; For none shall be destroyed before the Lord of Spirits, And none can be destroyed. 6. And all who dwell above in the heaven received a command and power and one voice and one light like unto fire. 7. And that One (with) their first words they blessed, And extolled and lauded with wisdom, And they were wise in utterance and in the spirit of life. 8. And the Lord of Spirits placed the Elect One on the throne of glory. And he shall judge all the works of the holy above in the heaven, And in the balance shall their deeds be weighed. from off the face of the earth; cf. 38! (note). Righteousness (a). B the voice of righteousness, 5. Only the resurrection of the righteous is here spoken of, In 51 ? there is an account of the resurrection of all Israel: see note. After the resurrection follows thejudgement. Devoured??. q omits next nine words through hmt. Hence it supports gmtuhere. By the beasts (tu). gm by a seribal error by the treasuries. Flemming, followed by Martin, abandons the text of tu(gm), and gives that of B-n, which reads of the sea and by the beasts, and omits the second and those who have been devoured, 6. All who dwell above in the heaven, i.e. the angels ; ef. vv. 10 12 47 In 98 they are called the holy ones of heaven. The angels were commanded to sing praises, and for that purpose one power and one voice are given to them. 7. That One. Either the Elect One or the Lord of Spirits. But the trans- lation given above is questionable. For la before wtQ read ba. Then render with their first words they blessed. This seems right, though no object of the praise is definitely stated. 8. See 453 (note); cf. Ps. 1101. Glory (a). BHisglory. The holy above in the heaven, i.e. the angels; ef, 616 (note). For the holy q reads the righteous, Shall their deeds be weighed (mqu,8). g they shall Sect. IT] Chapter LXI, 5-11 121 9. And when he shall lift up his countenance To judge their secret ways according to the word of the name of the Lord of Spirits, And their; path according to the way of the righteous judgement of the Lord of Spirits, Then shall they all with one voice speak and bless, And glorify and extol and sanctify the name of the Lord of Spirits. 10. And He will summon all the host of the heavens, and all the holy ones above, and the host of God, the Cherubin, Seraphin, and Ophannin, and all the angels of power, and all the angels of principalities, and the Elect One, and the other powers on the earth (and) over the water 11. On that day shall raise one voice, and bless and glorify and exalt in the spirit of faith, and in the spirit of wisdom, and in the spirit of patience, weigh their deeds, t,abedefhkl he shall weigh their deeds. On this matter see 41! note. 9. Their… ways. their cause. According to the word of the name of the Lord of Spirits. This clause is evi- dently parallel with the next, accord- ing to the way of the righteous judge- ment of the Lord of Spirits. We might therefore translate nagara com- mand: according to the command of the name of the Lord of Spirits. Lord of Spirits 2 (a). B Most High God. Sanctify (a,n). B-n praise. 10. He will summon: i.e. God will summon. In my text I took jesw’ as a misrendering of Bonoe, In that case we should render: all the host of the heavens shall cry out. Cheru- bin, Seraphin, and Ophannin: cf. 144, 18 207 717. The Cherubim and Seraphim appear in the O.T. but are carefully distinguished. Schulz, A. Tliche. Theol., p. 617, says that in no instance are the Cherubim to be regarded as angels, but as symbolic figures : they form Gods chariot, and are the means of revealing or concealing His presence. But this does not hold of later developments. In the present passage they form an order of angels as they do in Rev. 56994. 2 Enoch 19 201. The Seraphim are beings whose special duty was to serve in Gods im- mediate presence. On the nature of these see also Delitzsch on Is. 62. The Ophannim (i.e. wheels) are derived from Ezek. 11 In the Talmud as here they are classed with the Cheru- bim and Seraphim, Weber, pp. 168, 205. On the angelology of the O.T. see Schulz, A. Tliche. Theol. (606- 622); Jewish Encyc. in loc. Angels of power, and all the angels of prin- cipalities. These are exactly St. Pauls principalities and powers; cf. Rom. 888 Eph. 1 Col. 146. The other powers on the earth, c., i.e. the lower angel-powers over nature. 11, Glorify. and praise, . Exalt. g. In the spirit of faith, c. These words express the virtues which animate the angels who give praise. The virtues are seven in number; cf, 122 The Book of Enoch (Sect. II and in the spirit of mercy, and in the spirit of judgement and of peace, and in the spirit of goodness, and shall all say with one voice: Blessed is He, and may the name of the Lord of Spirits be blessed for ever and ever. 12. All who sleep not above in heaven shall bless Him : All the holy ones who are in heaven shall bless him, And all the elect who dwell in the garden of life: And every spirit of light who is able to bless, and glorify, and extol, and hallow Thy blessed name, And all flesh shall beyond measure glorify and bless Thy name for ever and ever. 13. For great is the mercy of the Lord of Spirits, and He is long-suffering, And all His works and all that He has created He has revealed to the righteous and elect In the name of the Lord of Spirits. Judgement of the Kings and the Mighty: Blessedness of the Righteous. LXII. 1. And thus the Lord commanded the kings and the mighty and the exalted, and those who dwell on the earth, and 498, (la). In the spirit of patience Other MSS. (perhaps rightly) in patience. Blessed is He, e.: ef. 3919, 12. All who sleep not: see 15 (note). The holy ones (a, bwey). B-bway His holy ones Garden of life: see 60 (note). The LXX chronology is followed here as in the Parables generally; cf. 547 (note). Spirit of light. A phrase embracing good spirits, human and angelic. This thought (cf. 1081, gene- ration of light) is more fully developed in the N.T., children of light, Luke 168, Blessed (a). Bholy. 13. Mercy : see 605 (note). LXII. Here we have a lengthened account of the judgement, particularly of the kings and of the mighty. This subject has already been handled shortly, 464-8 488-10 53-548; but here the actual scene is portrayed. The kings and the mighty will be filled with anguish when they behold the Messiah, and will fall down and wor- ship, and pray for mercy at his hands. But their prayers will be of no avail and they will be carried otf by the angels of punishment. The blessedness of the lot of the righteous is then dwelt upon in contrast with the fate of the wicked. 1, The kings and Sect. IT] Chapters LEXI, 12LXIT. 5 128 said: Open your eyes and lift up your horns if ye are able to recognize the Elect One. 2. And the Lord of Spirits seated him on the throne of His glory, And the spirit of righteousness was poured out upon him, And the word of his mouth slays all the sinners, And all the unrighteous are destroyed from before his face. 3, And there shall stand up in that day all the kings and the mighty, And the exalted and those who hold the earth, And they shall see and recognize How he sits on the throne of his glory, And righteousness is judged before him, And no lying word is spoken before him. Then shall pain come upon them as on a woman in travail, [And she has pain in bringing forth] When her child enters the mouth of the womb, And she has pain in bringing forth. And they shall be terrified, 5, And one portion of them shall look on the other, And they shall be downcast of countenance, And pain shall seize them, the mighty: see 385, Lift up your horns: cf. Ps. 754. Recognize, i. e. recognize him to be what he isthe Messiah. The word translated recog- nize could also be rendered compre- hend, understand . 2. Seated him. MSS. read nabara sat which Dillmann emended into anbar seated him. Cf. Is.114. The word of his mouth. The judgement is forensic. All the sinners, and all the un- righteous. Though the writer is chiefly concerned with the judgement of the kings, the condemnation of the sinners and godless and unrighteous is frequently referred to ; cf. 381; 8 412 45 5s 6 [502] 53 7 6218 6927, From before his face (a). 8 and from before his face . 3. The fact that even the righteous are judged opens up a terrible prospect for the kings and the mighty; cf. 1 Pet. 4. Righte- ousness (a). B-no,b the righteous in righteousness, 10 ,6 the righteous. No lying word: see 494 (note). 4. Cf. Is. 188 218 2617, . [And she has pain, c.] Bracketed as a ditto- graph of the fourth line. 5, One portion of them shall look on the other, With this scene cf. Wisdom 124 The Book of Enoch [Sect. IT When they see that Son of Man Sitting on the throne of his glory. 6. And the kings and the mighty and all who possess the earth shall bless and glorify and extol him who rules over all, who was hidden. 7. For from the beginning the Son of Man was hidden, And the Most High preserved him in the presence of His might, And revealed him to the elect. . And the congregation of the elect and holy shall be sown, And all the elect shall stand before him on that day. . And all the kings and the mighty and the exalted and those who rule the earth Shall fall down before him on their faces, And worship and set their hope upon that Son of Man, And petition him and supplicate for mercy at his hands, 10. Nevertheless that Lord of Spirits will so press them That they shall hastily go forth from His presence, And their faces shall be filled with shame, And the darkness shall grow deeper on their faces. 51899, This shows that Is. 18 was in the mind of the writer. Son of Man (a-m). m,B Son of the woman See 46? (note). 6. The kings are now ready to acknowledge and worship the Son of Man, but it is too late. The kings and the mighty (a-w), wu, the mighty kings. Rules over all: cf. Dan. 74. Who was hidden. This could also be rendered that was hidden, i.e. the unseen universe. 6, 7. Hidden: cf. 48, This word occasions a digression and an explanation. Before he appeared to judge he was preserved by the Lord of Spirits and revealed to the elect through the spirit of pro- phecy, 487. By this means the com- munity of the elect was founded (lit. sown), but was not to behold him ill the final judgement. The com- munity that is sown is called the plant of righteousness; cf. 1616 (note). 7. From the beginning (mqt, B-,a). The readings of gu ya are corruptions of this. 8. Congregation: cf. 381 (note). Elect and holy (a) 8 holy and elect. 9,10. The description of the judgement of the kings resumed: they implore mercy, but in vain. 10, Shame and darkness: cf. 46 4 Ezra 75, Darkness shall grow deeper, c. (gt, B-f). Nah, 2! the Sect. IT] Chapter DXIT, 6-16 125 11. And He will deliver them to the angels for punishment, To execute vengeance on them because they have oppressed His children and His elect. 12. elect : And they shall be a spectacle for the righteous and for His They shall rejoice over them, Because the wrath of the Lord of Spirits resteth upon them, And His sword is drunk with their blood. 13 And the righteous and elect shall be saved on that day, And they shall never thenceforward see the face of the sinners and unrighteous. 14, And the Lord of Spirits will abide over them, And with that Son of Man shall they eat And lie down and rise up for ever and ever. 15. And the righteous and elect shall have risen from the earth, And ceased to be of downcast countenance. 16. And they shall have been clothed with garments of glory, And these shall be the garments of life from the Lord of Spirits : And your garments shall not grow old, Nor your glory pass away before the Lord of Spirits. faces of all of them shall gather darkness may be the source of our text. 11. He will deliver them to the angels, . I have here ac- cepted an emendation of Flemming. mB read the angels of punishment shall take them in charge. Angels for punishment: see 407 (note). Cf. 533-542, 12. Spectacle: see 48 (note). Sword. Used figura- tively here; cf. 638. Drunk: ef. Is. 348, 13. Saved: cf. 487. 14, The kingdom is at last established and God Himself dwells amongst them; cf. Is, 601 20 Zeph, 345-17; and the Messiah will dwell with them; cf. 454 382. The kingdom lasts for ever. Eat. B-n! read abide andeat. Hat and lie down. From Zeph. 3. 15. This verse does not refer to the resurrection but signifies that all the humiliations of the righteous are at an end, 16. Of glory (a,in). B-in of life. Garments of life (7,8). a-q your garments, garments of life. In a-q the addition seems to be drawn from the next line. From (a-?’, t). B with, On the garments of the blessed cf. 2 Cor. 5 4 Rey. 34:5, 18 44 611 79, 13,14 4 Ezra 23 4 Heri. Sim. 8. See also 1 Enoch 108. These garments are the spiritual bodies that await the righteous. Cf. 2 Cor. 59-5, Shall not grow old: cf. Deut. 84 295. 126 The Book of Enoch [Sect. IZ The unavailing Repentance of the Kings and the Mighty. LXIII. 1. In those days shall the mighty and the kings who possess the earth implore (Him) to grant them a little respite from His angels of punishment to whom they were delivered, that they might fall down and worship before the Lord of Spirits, and confess their sins before Him. 2. And they shall bless and glorify the Lord of Spirits, and say : Blessed is the Lord of Spirits and the Lord of kings, And the Lord of the mighty and the Lord of the rich, And the Lord of glory and the Lord of wisdom, 3. And splendid in every secret thing is Thy power from generation to generation, And Thy glory for ever and ever : Deep are all Thy secrets and innumerable, And Thy righteousness is beyond reckoning. 4. We have now learnt that we should glorify And bless the Lord of kings and Him who is king over all kings. 5. And they shall say : Would that we had rest to glorify and give thanks And confess our faith before His glory ! LXIII. The writer again returns to the kings and the mighty in order to describe their bitter and unavailing repentance. The description is not an amplification of 625-2, but takes up the history at a later stage after that the kings have appealed in vain to the Messiah and are already in the custody of the angels of punishment. As their appeal to the Messiah has failed, they entreat the angels of punish- inent, to whom they are delivered, to grant them a respite to worship the Lord of Spirits and confess their sins before Him. This in fact forms an indirect and last despairing appeal to the Lord of Spirits. At the same time it is a justification of Gods justice. For a somewhat similar passage cf. Wisdom 55-8, 1. The mighty and the kings (a). aehknvw kings, bedfilopxy ,a,b mighty kings, His angels (a-tu, 8). t,q? the angels 2. Their confession acknowledges all that they formerly denied; cf. 465. 8. Cf. 492, Splendid in every secret thing is Thy power (a-mu). B every secret thing is lighted up and Thy power. 5. Would that. The Ethiopic here is a rendering of the Hebraism JN. “Dd, or the Aramaism an jm. Glorify and give thanks. (a-q). y, 8 glorify Him and thank Him. 86 adds and bless Him. Sect. 6. 10. 11 Chapter LXIII. 1-10 And now we long for a little rest but find it not: : We follow hard upon and obtain (it) not: 127 And light has vanished from before us, And darkness is our dwelling-place for ever and ever: For we have not believed before Him Nor glorified the name of the Lord of Spirits, [nor glorified our Lord] But our hope was in the sceptre of our kingdom, And in our glory. And in the day of our suffering and tribulation He saves us not, And we find no respite for confession That our Lord is true in all His works, and in His judge- ments and His justice, And His judgements have no respect of persons. And we pass away from before His face on account of our works, And all our sins are reckoned up in righteousness. Now they will say unto themselves: Our souls are full of unrighteous gain, but it does not prevent us from descending from the midst thereof into the fburdent of Sheol. 6. And now (q8). a-qg now. Follow hard upon (gi! ,b xara- diweopev). u,t. mq, tB-t, ,b are driven away Obtain (it) not. q omits the following and and reads: obtain not light: it has vanished, c. Darkness is our dwelling-place : cf. 469, 7. Believed, or confessed. Of Spirits (gq, efv). m of lords, tu, B-efv of kings. The following clause is bracketed as a dittograph. Our Lord (a). 8 the Lord in all His work. Sceptre (ym, io 14 ,b). tu, fo throne, g, dhkklu sceptre of the throne. 8. There is no place of repentance when the final judge- ment has come. Our Lord is true, c. Cf. Jub. 421, He is faithful and He is righteous beyond all and there is no accepting of persons with Him. In His judgements (a-q). 8B in all His judgements . 10. Riches avail not to their salvation; cf. 527 53 Ps. 497-12, Unrighteous gain: cf. Luke 16) Sir. 58. From the midst thereof (gqu). mt, B-b from the flame thereof. Into the burden . Kbad Bdpos, which the Ethiopic translator may have confused with Bapy as in Pss. 47 1 1217 Lam, 2. If this is so, then we should render into the stronghold of Sheol. Though the general sense is clear, the details are uncertain. Perhaps we should real into the burden of the flame of Sheol. Sheol. This word has 128 The Book of Enoch [Sect. II 11. And after that their faces shall be filled with darkness And shame before that Son of Man, borne different meanings at different periods and also different meanings during the same period, owing to the coexistence of different stages in the development of thought. As these different meanings are to be found in Enoch, a short history of the con- ception will be the best means of ex- planation. (1) Sheol in the O.T. is the place appointed for all living, Job 30: from its grasp there is never any possi- bility of escape, Job 7 It is situated beneath the earth, Num, 16; it is the land of darkness and confusion, Job 1071; 22; of destruction, forgetfulness, and silence, Pss. 884 12941711517, Never- theless the identity of the individual is in some measure preserved, Is, 141 Ezek. 3271 1 Sam, 2815594; but the existence is joyless and has no point of contact with God or human in- terests, Pss. 6 30 Is. 88118. In the conception of Sheol there is no moral or religious element involved; no moral distinctions are observed in it; good and bad fare alike. But the family, national, and social distinctions of the world above are still reproduced, and men are gathered to their fathers or people, Gen, 25 3529 Ezek, 8217-8; kings are seated on their thrones even there, Is, 14 1 Ezek. 327424, Thus the O.T. Sheol does not differ essen- tially from the Homeric Hades, Odyss. xi, 488, 489. This view of Sheol was the orthodox and prevailing one till the second century B.0.; cf. Sir. 1418 177, 23 3017 1 Bar. 84 Tob. 31 132 1 Enoch 1024 (i.e, where Sadducees are introduced as speaking). Individual voices indeed had been raised against it in favour of a religious conception of Sheol, and finally through their advocacy this higher conception gradu- ally won its way into acceptance. (2) This second and higher conception of Sheol was the product of the same religious thought that gave birth to the doctrine of the Resurrectionthe thought that found the answer to its difficulties by carrying the idea of retribution into the life beyond the grave. The old conception thus under- went a double change. Firstly, it became essentially a place where men were treated according to their deserts, with a division for the righteous, and a division for the wicked. And, secondly, from being the unending abode of the departed, it came to be only an intermediate state ; cf. En, 22 511 1026 (?) Luke 167 (2). (8) The conception underwent a further change, and no longer signified the intermediate state of the righteous and of the wicked, but came to be used of the abode of the wicked only, either as their pre- liminary abode, cf. Rev. 118 68 203, 14, or as their final one, En. 63! 9911 1037, This was probably due to the fact that the Resurrection was limited to the righteous, and thus the souls of the wicked simply remained in Sheol, which thus practically became hell or Gehenna; cf. Pss. Sol. 146 154. In 63! the kings are cast into Sheol, but into Gehenna in 541-2, That this conception of Sheol appeared in isolated cases in the Persian period, see Cheyne, Origin of the Psalter, 381-412. Cf. on the question generally, Oehler, Theol. des 4. T. i, 253-266 ; Schulz, -l. Zliche. Theol. 697-708; Charles, The Doctrine of a Future Life, passin. In the Talmud Sheol has become syn- onymous with Gehenna, Weber, Jiid. Theol. 341-842. 11. With dark- ness: cf. 46 62! Sword. Used figuratively here; cf. 622. Bousset suggests that this verse is an interpula- Sect. IT] Chapters LXIIT, 11LXV. 2 129 And they shall be driven from his presence, And the sword shall abide before his face in their midst. 12. Thus spake the Lord of Spirits: This is the ordinance and judgement with respect to the mighty and the kings and the exalted and those who possess the earth before the Lord of Spirits. Vision of the fallen Angels in the Place of Punishment. LXIV. 1. And other forms I saw hidden in that place. 2. I heard the voice of the angel saying: These are the angels who descended to the earth, and revealed what was hidden to the children of men and seduced the children of men into committing sin, Enoch foretells to Noah the Deluge and his own Preservation. LXV. 1. And in those days Noah saw the earth that it had sunk down and its destruction was nigh. 2. And he arose from thence and went to the ends of the earth, and cried aloud to his grandfather Enoch: and Noah said three times with an tion. If we excise it the whole chapter The main reasons for this conclusion refers to the judgement of the Lord of are to be found in the note on 547. Spirits. This verse closely resembles Like the other Noachic interpolations, 6210, 12. Thus (a-g). g as, this interpolation is of a fragmentary B and thus. nature: it deals mainly with three LXIV. A brief digression on the subjects: (1) 65!-675, the impending fallen angels whose judgement has Flood and the deliverance of Noah; already been described in the second (2) 674-691, the punishment of the Parable, 548514 55 4, This chapter, fallen angels, with a digression on the if originally a part of the Parables, kings and the mighty; (8) 692-, as it quite well can be, is in the wrong the fall of the angels and the secrets place here; for that place, spoken they disclosed. of as the place of punishment of the LXV. 1. Observe that the vision is angels, cannot be Sheol referred to in Noahs. The vision opens here with a 6310, 2.ITheard. m,vxand I subsidence of the earth, as in 60! with heard. Voice oftheangel. mvoice a quaking of the heavens. And (q, 8). of the angels, Descended. ,8 a-q. Noah. I Noah, andin from heaven. the first person throughout verses 1-2. LXVLXIX. 25. Thesechapters 2. The ends of the earth, The en- professedly and in fact belong to a trance to heaven is at the ends of the Noah Apocalypse, and have no right earth. Cf. 1068, Grandfather. In to form a part of the text of Enoch. reality great-grandfather; cf. 608. 1370 K 1380 The Book of Enoch [Sect. TI embittered voice: Hear me, hear me, hear me. 8. And I said unto him: Tell me what it is that is falling out on the earth that the earth is in such evil plight and shaken, lest per- chance I shall perish with it. 4, And thereupon there was a great commotion on the earth, and a voice was heard from heaven, and I fell on my face. 5. And Enoch my grand- father came and stood by me, and said unto me: Why hast thou cried unto me with a bitter cry and weeping ? 6. And a command has gone forth from the presence of the Lord concerning those who dwell on the earth that their ruin is accomplished because they have learnt all the secrets of the angels, and all the violence of the Satans, and all their powers the most secret onesand all the power of those who practise sorcery, and the power of witchcraft, and the power of those who make molten images for the whole earth : 7. And how silver is produced from the dust of the earth, and how soft metal originates in the earth. 8. For lead and tin are not produced from the earth like the first : itis a fountain that produces them, and an angel stands therein, and that angel is pre-eminent. 9. And after that my grandfather Enoch took hold of me by my hand and raised me up, and said unto me: Go, for I have asked the Lord of Spirits as touching this commotion on the earth, 10. And He said unto me: Because of their unrighteousness 3. I said (a, v). , B-iv he said An angel stands… is pre-eminent. 4, Avoice. This is the command in [I here read jtbadar with is pre- ver. 6. Fell on my face. As in eminent, Other MSS. jbadr 60. 6-10″, The text seems tobe celer est, pruecurrit (and possibly prae- in disorder. It would be clearer if cellit as Dillmann assumes). 9 659-104 followed immediately on 655. My hand (gq). mtu, B his hand, 6. Because they have learnt all 10, This verse is very corrupt, but it is the secrets of the angels, c.: cf. 7 possible I think to recover the original 8 69. Their powersthe most meaning and text. The present text secret ones (gt). 8-an their secret runs as follows: Because of their un- powers, m the powers of their righteousness their judgement has been most secret secrets, gutheir powers. determined upon, and shall not be The power of witchcraft: cf. 71. reckoned before Me because of the The destruction of the earth is ascribed months which they have searched out to the corruption wrought through the and learnt that ( gtu) the earth and angels. 8, From the earth. 4. those who dwell upon it shall be Sect. IT] Chapter LXV, 3-12 131 their judgement has been determined upon and shall not be with- held by Me for ever. Because of the sorceries which they have searched out and learnt, the earth and those who dwell upon it shall be destroyed. 11. And thesethey have no place of repentance for ever, because they have shown them what was hidden, and they are the damned: but as for thee, my son, the Lord of Spirits knows that thou art pure, and guiltless of this reproach concerning the secrets. 12, And He has destined thy name to be among the holy, destroyed. Here first of all Halvy has pointed out that the knowledge of the future could hardly have been re- garded by the author as criminal, He fixes on months as a corruption DWAIN corrupt for DWN sorceries (Is. 38). But the objection here is that the bulk of the evidence points not to a Hebrew but an Aramaic original. But since Aramaic speaking Jews (Jer. Taanith, iii. 69) sometimes used NWN instead of the regular N, it is possible that NWN was here a cor- ruption of NWN. But if NM did stand in the original, it may have been a corruption of NIND secrets. Next, in my Ethiopic Text of 1906, p. 118, I pointed out that shall not be reckoned is wrong. This phrase ayn xdya corruption for Jem by shall not be withheld, At the same time I pointed out in the same work, p. zxxi, that this restoration was possible through Aramaic. Thus NJON shall be numbered would be a cor- ruption of y3an shall be withheld. Subsequently Nathaniel Schmidt, in a reprint from Old Testament and Semitic Studies in Memory of W. R. Harper, pp. 338-339, adopted the idea I have above suggested but not that of Halvy. He renders: Because of their violence their judgement will be carried out, and will not be withheld by Me, on account of the months during which they will inquire and learn how the earth and its inhabitants are to be destroyed. Here will be reckoned NION) corrupt for YON will be withheld, So far so good, but the rest is impossible, First will be car- ried out and will inquire and learn should be in the past. Even had these renderings been right, the sense arrived at is unsatisfactory. The months re- ferred to are those during which Noah preached the coming end of the world and they remained unrepentant. If Professor Schmidt had studied ny Text he would have seen that the word how is not admitted into it since three of the best MSS. gtu omit it. Bearing this fact in mind, and adopting Halvys emendation of months and my own of shall not be reckoned, we arrive at the translation in our text. The meaning is clear and in keeping with the teaching in the earlier chap- ters of the book: the world will be destroyed because of the wickedness of the inhabitants and the sorceries (or secret things) they have discovered. 11. Place of repentance. Text re- turn Aramaic RIYA, which should here be rendered repentance, The re- storation is possible also in Hebrew, since AIWN has both meanings, 12. Noah is to be the founder of a 2 The Book of Enoch [Sect. IT And will preserve thee amongst those who dwell on the earth, And has destined thy righteous seed both for kingship and for great honours, And from thy seed shall proceed a fountain of the righteous and holy without number for ever. The Angels of the Waters bidden to hold them in Check. LXVI. 1. And after that he showed me the angels of punish- ment who are prepared to come and let loose all the powers of the waters which are beneath in the earth in order to bring judge- ment and destruction on all who [abide and] dwell on the earth. 2, And the Lord of Spirits gave commandment to the angels who were going forth, that they should not cause the waters to rise but should hold them in check; for those angels were over the powers of the waters. 3. And I went away from the presence of Enoch. Gods Promise to Noah: Places of Punishment of the Angels and of the Kings. LXVII. 1, And in those days the word of God came unto me, and He said unto me: Noah, thy lot has come up before Me, a lot without blame, a lot of love and uprightness. 2. And now dwell. 2. Cause the waters to rise. The text here reads hands new and rigliteous generation. Thy righteous seed (gmtu(q)). B thy seed in righteousness. Both for kingship (q(t)). 8 both for kings, gma both kings corrupt. Fountain: ef. Deut. 3328 Ps. 6825. LXVI. 1. He,i.e. Enoch. Angels of punishment. We have here a new use of this phrase. These angels have to do solely with the second judgement in the Parables, and are employed here only through a misconception as the agents of the Deluge or first judgement, and as angels over the waters; cf. 407 (note) 547. [Abide and.] Bracketed as a dittograph. q om. u, be omit and N” corrupt for ND waters. The angels of the waters are here bidden to pause in order that during the pause the ark may be built 67. The same idea is found in Rev. 7! 44, where the four angels of the winds are bidden to restrain the winds till the servants of God are sealed in their foreheads. Ch 2 Bar, 6′ 74 Angels over the powers of the waters: cf. Rev. 165, LXVII. 1. The character of Noah here is based on Gen. 6. 2. This account differs from 891, where it is Sect. IT] Chapters DXVI. 1-LX VII. 6 133 the angels are making a wooden (building), and when they have completed that task I will place My hand upon it and preserve it, and there shall come forth from it the seed of life, and a change shall set in so that the earth will not remain without inhabi- tant. 3. And I will make fast thy seed before me for ever and ever, and I will spread abroad those who dwell with thee: it shall not be unfruitful on the face of the earth, but it shall be blessed and multiply on the earth in the name of the Lord. 4. And He will imprison those angels, who have shown unrighteousness, in that burning valley which my grandfather Enoch had formerly shown to me in the west among the mountains of gold and silver and iron and soft metal and tin. 5. And I saw that valley in which there was a great convulsion and a convulsion of the waters. 6. And when all this took place, from that fiery molten metal and from the convulsion said that Noah himself makes the ark. Have completed. , and a but in a corrupt form. 8 have gone. 3. Cf. 6512. It shall not be un- fruitful ijmakn, emended from ijmakr (a, B-bdoxy ,b). bdory b omit. Otherwise read ijmkrft they shall not tempt (thy seed). But the text is wholly uncertain. 4LXIXxX. 1. This section deals with the punish- ment of the fallen angels and its signi- ficance in regard to the kings and the mighty. It is very confused. Part of the confusion is owing to an original confu- sion of thought on the part of the writer, and much to the corruptness of the text. The latter is largely obviated by the ascertainment of a better text: see Crit. Notes on vy. 8, 11, 13. As for the former, it has been caused by the writer describing the first judgement in features characteristic of the final, and in identifying localities in the Parables which are absolutely distinct, i.e. the burning valley of Gehenna is placed among the metal mountains, 67, though it is definitely said to lie in another direction, 54!, in the Parables. It is obvious, therefore, that no weight is to be attached to phrases denoting locality in this section. 4, After treating of the judgement of mankind through the Deluge, the writer proceeds to describe the judgement of the angels, who were the real cause of mans cor- ruption. The fallen angels are cast into a burning valleyreally the Gehenna valley of 54. There is a twofold confusion here. It is not said that the angels in 54 were cast into the valley of Gehenna, but into a burning furnace; and, in the second place, this was the final place of punishment, notthe preliminary. But,again, the burn- ing valley is here said to be amongst the metal mountains in the west. This, as we have shown above, is a mislead- ing combination of utterly disparate ideas. In the west, The mountains mentioned are in the west according to 521891 The phrase is no real note of locality. 5, 6. These verses com- bine features of the Deluge and of volcanic disturbances. The latter are 134 The Book of Enoch [Sect IT thereof in that place, there was produced a smell of sulphur, and it was connected with those waters, and that valley of the angels who had led astray (mankind) burned beneath that land. 7. And through its valleys proceed streams of fire, where these angels are punished who had led astray those who dwell upon the earth. 8. But those waters shall in those days serve for the kings and the mighty and the exalted, and those who dwell on the earth, for the healing of the body, but for the punishment of the spirit; now their spirit is full of lust, that they may be punished in their body, for they have denied the Lord of Spirits and see their punishment daily, and yet believe not in His name. 9. And in proportion as the burning of their bodies becomes severe, a corresponding change shall take place in their spirit for ever and ever; for before the Lord of Spirits none shall utter an idle word. 10. For the judgement shall come upon them, because they believe in the lust of their body and deny the Spirit connected with the punishment of the Burned beneath that land. Not merely the immediate neighbour- hood of the Gehenna valley is here desig- nated, but, as Dillmann points out, the adjacent country down to and beyond there were sulphur mines. Holtzmann (Jahrb. f. D. T. xii. 891) refers to the eruptions of Mount Epomeo in Ischia in 46 and 35 B.c. (quoted by Schodde), but, as we have seen above, there is no need to go to the west for an ex- angels. the Dead Sea. A subterranean fire was planation. In those days. Those believed to exist under the Gelenna of the writer. Healing of the body valley ; cf. 271 (note). 8. Those (gm, br). qtu, B-be read healing of waters shall serve . for the the healing of the body. The hot springs resulted from the meeting of the water soul and body. For the punishment of the spirit, i.e. in the final judgement. Punished in their and fire underground by which the angels were punished. of such a hot spring Dillmann mentions Kallirrhoe to the east of the Dead Sea, to which Herod the Great resorted, Jos, Ant. xvii. 6.5; Bell. Dud. i. 33. 5. It has been objected that according to As an instance the latter passage these waters were sweet and not sulphurous. So far as this objection is valid, it cannot hold against the hot springs of Machaerus, Bell. Tud. vii. 6. 3, which were bitter, and in the neighbourhood of which body. In Gehenna they will suffer in the body as well as in the spirit. Denied the Lord of Spirits: cf. 352 (note) 547 (note), See their punish- ment daily. The hot springs are a testimony to the present punishment of the angels: a testimony likewise to the punishment that will befall the kings and the mighty. 9. The punishment will work repentance in the kings, which will be unavailing. An idle word: cf. 494 (note). 10. Deny the Spirit of the Lord. Sect. IT] Chapters DXVII. 7LX VIII, 2 1385 of the Lord. 11. And those same waters shall undergo a change in those days; for when those angels are punished in these waters, these water-springs shall change their temperature, and when the angels ascend, this water of the springs shall change and become cold. 12. And I heard Michael answering and saying: This judgement wherewith the angels are judged is a testimony for the kings and the mighty who possess the earth. 13. Because these waters of judgement minister to the healing of the body of the kings and the lust of their body ; therefore they will not see and will not believe that those waters will change and become a fire which burns for ever. Michael and Raphaet astonied at the Severity of the Judgement. LXVIII. 1. And after that my grandfather Enoch gave me the teaching of all the secrets in the book and in the Parables which had been given to him, and he put them together for me in the words of the book of the Parables. 2. And on that day Michael answered Raphael and said: The power of the spirit transports and makes me to tremble because of the severity of the judgement of the secrets, the judgement of the angels: who This expression is unique in Enoch. 11. Referred to by Origen C, Celsum vy. 52, See Introd. pp. Ixiv, Ixxxv. The removal of the angels to another place of punishment is followed by a cooling of the waters. In these waters (a). B-v in those days. 12. Michael (a). B the holy Michael. 13. Kings. Text reads angels saydn corrupt for wabp kings. Lust (m). gqtu desire, B-y death . LXVIII. 1. According to this verse the Parables already exist as a complete work in the hands of the interpolator. The verse comes from the redactor who combined the Parables and the Noah The meaning of this chap- It has fragments, ter is difficult to determine. probably to do with the Satans or chiefs of the angels, Words of the book. g book of the words, 2. The dialogue between Michael and Raphael is designed to set forth the severity of the judgement over the fallen angels, or rather the Satans. The power of the spirit. This is a strange expres- I suggested in 1893 that it was corrupt for the power of my spirit. Halvy suggests that power which here punishment. Makes me to tremble, Text reads provokes YITIAN), which should here have been ren- dered makes me to tremble. Because of (a-q). g,8 and because of, Judge- ment of the secrets. This may mean the judgement on account of the secrets divulged by the angels or Satans. Of sion, 136 The Book of Enoch [Sect. II can endure the severe judgement which has been executed, and before which they melt away ? 3. And Michael answered again, and said to Raphael: Who is he whose heart is not softened concerning it, and whose reins are not troubled by this word of judgement (that) has gone forth upon them because of those who have thus led them out ? 4, And it came to pass when he stood before the Lord of Spirits, Michael said thus to Raphael: I will not take their part under the eye of the Lord ; for the Lord of Spirits has been angry with them because they do as if they were the Lord. 5. Therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion (in it), but alone they have received their judgement for ever and ever. The Names and Functions of the (fallen Angels and) Satans : the secret Oath. LXIX. 1. And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth. 2. And behold the names of those angels [and these are their the angels (q-8). a-q. Executed. and abides B. 3. Michael (a). B the holy Michael. So also in ver. 4. Answered. me gqu. Is not softened (8). a is not con- victed. The former looks like an emendation. At the same time a does not give a good sense. Where the Greek exists B is hardly ever right against a, though one or more individual MSS. of B maybe. Wordof judgement (that) has gone forth (gg). mtu, 8 word: judgement has gone forth, Upon them because of those who have thus led them out. Dillmann thinks this may mean those angels who are conducted from the preliminary to the final place of punishment. It might perhaps be better to translate as I have done above. In this case we should have the judgement of the Satans who are rigorously punished because they seduced the angelsinto sin. The words They do asif they were like the Lord favour this interpretation; cf. Is. 1411-18, 5. All that is hidden (a). 8B the hidden judgement, LXIX. 1. Make them to tremble. Text irritate them papa, which also means make them to tremble. So Schmidt has pointed out, acting on Halvys suggestion that text or. 2. I have bracketed the bulk of this verse and all ver. 8 as an intrusion here. These angels are the angels who fell in the time of Jared: whereas those mentioned in 694 1 are Satans. This list of angels is the same as that in 67, but many corruptions have taken place in the text. Ver. 4 follows naturally on the words Be- hold the names of those angels, though Sect. 1] Chapters DXVIII, 83LXIX,. 7 137 names: the first of them is Samjizi, the second Artigqifa, and the third Armn, the fourth Kokabl, the fifth Tradl, the sixth Rimjal, the seventh Danjal, the eighth , Nqilf, the ninth Baragl, the tenth Azizl, the eleventh Armirds, the twelfth Batarjal, the thirteenth f Busasjalf, the fourteenth Hananl, the fifteenth Ttrlt, and the sixteenth Simapsil, the seven- teenth Jetrl, the eighteenth Tiimal, the nineteenth Tirl, the twentieth Rimil, the twenty-first Azizlf. 3. And these are the chiefs of their angels and their names, and their chief ones over hundreds and over fifties and over tens. 4. The name of the first Jeqdn: that is, the one who led astray [all] the sons of God, and brought them down to the earth, and led them astray through the daughters of men. 5. And the second was named Asbel: he imparted to the holy sons of God evil counsel, and Jed them astray so that they defiled their bodies with the daughters of men. 6. And the third was named Gadrel: he it is who showed the children of men all the blows of death, and he led astray Eve, and showed [the weapons of death to the sons of men] the shield and the coat of mail, and the sword for battle, and all the weapons of death to the children of men. 7. And from his hand they have proceeded against those who dwell on the earth from that day and for evermore. fall in the days of Jared accord- ing to 1-86 and 91-104. In this chapter, however, according to the present text, the functions of these two It is Azazel in 1-36 who is the cause of all the corrup- tion upon earth, and Semjaza in 6 8 97. Jeqtin the Asbel Syeory, the deserter from God, or Sy awn, the thought of God(Schmidt), 6. Gadrel is evidently a Satan as he led astray Eve. The name Syonny means in Aramaic God is my helper. probably it ran originally behold the names of the Satans. 4. Jeqon (a-u). B reads Jeqtin. Sons of God. Cf, Job 387. The text reads sons of the (holy 1, bedelopyx 1,b) angels, or ( holy f, bedelopyx a,b) sons of the angels. Schmidt thinks that this is a mistrans- lation of somde 2; but, though ony ja means angel, in the LAN it is never so rendered. ods 23 is rendered by dyyeAo Oeov, not by Hence, I suppose a classes are confused. inciter : dyyeAot alone. corruption of sony into spony, Led them astray, c. In the Para- bles the Satans and the fallen angels are carefully distinguished: the latter In 8! the making of weapons of war is ascribed to Azazel. [The weapons of death to the sons of men.] A dittograph from the close of the verse. 138 The Book of Enoch [Sect. II 8. And the fourth was named Pnmitie: he taught the children of men the bitter and the sweet, and he taught them ali the secrets of their wisdom. 9. And he instructed mankind in writing with ink and paper, and thereby many sinned from eternity to eternity and until this day. 10. For men were not created for such a purpose, to give confirmation to their good faith with pen and ink. 11. For men were created exactly like the angels, to the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them, but through this their knowledge they are perishing, and through this power fit is consuming mej. 12. And the fifth was named Kasdeja: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and [the smitings of the soul] the bites of the serpent, and the smitings which befall through the noontide heat, the son of the serpent named Tabit. 13. And this is the task of Kasbel, the chief of the oath which he showed to the holy ones when he dwelt high above in glory, and its name 8. Pnmiie. Perhaps, as Halvy gq pure and holy, B righteous and suggests, from 999D, the inside. pure. It is consuming met. This Satan taught the secret things of Perhaps we should read they are wisdom. 9,10. Though the in- being consumed. 12. Cf. Rosen- vention of the art of writing is ascribed to an evil spirit, the writer does not seem to condemn it save in so far as it is used as a safeguard against the bad faith of men. 11. Men were created exactly like the angels. originally righteous and immortal ; cf. Book of Wisdom, 11 2, 4, This is also the doctrine of the Talmud, Weber, Jil. Theol, 215, 216, 222, 248. Man lost his uprightness and immor- tality through the envy of the devil, Wisdom 274, through the evil knowledge introduced by the Satans or angels, 1 Enoch 69″, through his own evil act, 984. Pureand righteous (a-y). Man was uniillers Scholia on Ps. 9158, which, according to ancient Jewish interpreta- tion, treated of demonic dangers. The serpent named Tabat. I know nothing about this name. Schmidt (op. e’t. p. 341) rewrites the last clause of 691? and the whole of 691. But it is wholly hypothetical and unlikely. Till the Greek version or the Aramaic original is found the passage seems beyond restoration. Schmidt finds that the name of the sixth Satan is Tabatt and that of the seventh Hakael, frag- ments of the latter surviving in Biga and Akae. 13. Cf. 415. I do not pretend to interpret this and many of Sect. IT] Chapter DXIX, 8-20 139 is Bigi. 14, This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men. 15. And this is the power of this oath, for it is powerful and strong, and he placed this oath Ake in the hand of Michael. 16. And these are the secrets of this oath .. . And they are strong through his oath : And the heaven was suspended before the world was created, And for ever. 17. And through it the earth was founded upon the water, And from the secret recesses of the mountains come beautiful waters, From the creation of the world and unto eternity. 18. And through that oath the sea was created, And tas its foundation He set for it the sand against the time of (its) anger, And it dare not pass beyond it from the creation of the world unto eternity. 19. And through that oath are the depths made fast, And abide and stir not from their place from eternity to eternity. 20. And through that oath the sun and moon complete their course, the following verses. Task. The text earth (q. 8). a-y through it and the reads number [92 corrupt for earth. Earth was founded upon pay task. 14. This (a. the water: cf. Pss. 2471366 From B and this? Show him (a-7). the secret recesses of the moun- B show them. The hidden name tains come beautiful waters: cf. that. they might enunciate that Ps.104118. Beautiful waters (a-v, ( evil and m) hidden name mu: aefhikp). , ly,a waters for the they might see that hidden name living, bex beautiful waters for the and B. 16. They are strong (m, living. 18. As its foundation t B-d). gqustrengthened. Heaven He set for it the sand, c.: cf was suspended: cf. Job 267 for Jer. 5 Job 261 Ps, 104, e. Masha- a similar expression regarding the rata, its foundation, seems corrupt for earth, 17. And through it the wasindta, to limit it 19. The 140 The Book of Enoch [Sect. II And deviate not from their ordinance from eternity to eternity. 21. And through that oath the stars complete their course, And He ealls them by their names, And they answer Him from eternity to eternity. [22. And in like manner the spirits of the water, and of the winds, and of all zephyrs, and (their) paths from all the quarters of the winds. 23. And there are preserved the voices of the thunder and the light of the lightnings: and there are preserved the chambers of the hail and the chambers of the hoar-frost, and the chambers of the mist, and the chambers of the rain and the dew. 24, And all these believe and give thanks before the Lord of Spirits, and glorify (Him) with all their power, and their food is in every act of thanksgiving: they thank and glorify and extol the name of the Lord of Spirits for ever and ever. 25. And this oath is mighty over them, And through it [they are preserved and] their paths are preserved, And their course is not destroyed. Close of the Third Parable. 26. And there was great joy amongst them, And they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them. 27. And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, depths made fast: cf. Prov. 8. forasimilar thought. 26-29. These 20. To eternity (7B). a-y. 21. verses form the conclusion of the third Calls them by their names: cf. 43! Parable. We have again returned to (note). 22-24. Aninterpolation. the chief theme of the third Parable. Ver. 21 deals with the oath, and this It is not improbable that the inter- subject is resumed in ver. 25. Ver. 23 polator omitted part of this Parable seems to be an interpolation within an and replaced it with his own additions. interpolation. 22. Quarters. Sol 26. Because the name of that Son have rendered hbrata with Flemming. of Man had been revealed. This is Otherwise bands. 23. Voices of obscure. Cf, for a different use of the the thunder (a). 8 chambers of the phrase, 487 627. 27. He, i.e. the voices of the thunder. Chambersof Messiah. On the throne of his the hail, e.: cf. 60’191, 24, Cf. 417 glory: see 453 (note). The sum of Sect. TT] Chapters DXIX, 21DLXX. 3 141 And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray. 28. With chains shall they be bound, And in their assemblage-place of destruction shall they be imprisoned, And all their works vanish from the face of the earth. 29. And from henceforth there shall be nothing corruptible, For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forth And be strong before the Lord of Spirits. This is the third Parable of Enoch. The final Translation of Enoch. LXX. 1. And it came to pass after this that his name during his lifetime was raised aloft to that Son of Man and to the Lord of Spirits from amongst those who dwell on the earth. 2. And he was raised aloft on the chariots of the spirit and his name vanished among them. judgement, i.e. all judgement; cf. St. John 5 (mdoav thy xpiow), 77. This meaning of WN is found in Ps. 13917, The sinners. Though the Parables are directed chiefly against the kings and the mighty ones, the author returns repeatedly to the judge- ment of sinners in general ; ef. 381) 412 45 5, 6 [507] 58 7 62 18, And be destroyed. . From off the face of the earth: cf. 381 (note). 28. Cf. 53-56. 29. This verse summarizes shortly such a chapter as 49. The word of (nagarti la ,beehl?nx). a-t, IfikDopwy a4) they shall say to. LXX. There is certainly some awk- wardness in the author making Enoch 8. And from that day I was no longer describe his own translation; but this in itself forms no valid reason for obelizing the chapter, as in every other respect it is quite in keeping with the thought of the Parables. 1. Son of Man: cf. 46? (note). And to the Lord (gqi). mu,8 to the Lord. Those who dwell on the earth: cf. 875 (note). 2. He was raised aloft. reads his name was raised aloft. Chariots of the spirit: cf. 2 Kings 24. This is an account of Enochs translation; cf. 87 8952. His name (mqt). gu, 8 the name. The name here stands for the person. The actual pre-existence of the Son of Man is here supposed; cf, 48? (note). 142 The Book of Enoch [Sect. II numbered amongst them ; and he set me between the two winds, between the north and the west, where the angels took the cords to measure for me the place for the elect and righteous. 4, And there I saw the first fathers and the righteous who from the beginning dwell in that place. Two earlier Visions of Enoch. LXXI. 1. And it came to pass after this that my spirit was translated And it ascended into the heavens: And I saw the holy sons of God. They were stepping on flames of fire: Their garments were white [and their raiment], And their faces shone like snow. 3. Numbered (yqt,7). m, B-i dragged. Between the north and the west. See 186897 (note) 24!-8 (note) 608 (note) 674. The cords: cf. 61147 4. Paradise is already peopled with his righteous forefathers, This agrees perfectly with 611, which speaks of the elect being already in Paradise. LXXI. This chapter seems to belong to the Parables, though in the first edition I thought otherwise. A closer study of the text as well as of Appels Die Boiposition des aethiopischen Henochsbuchs, 1906, has led me to revise my earlier views, The chapter consists In the first 711-4 Enoch was translated in spirit into the heavens, 711, where he had a vision of God, 71, and under the guidance of Michael was introduced into the secrets of the spiritual, 718, and the physical worlds, 714. The second vision consists of 7157, In this vision it is said afresh that Enoch was translated in spirit into the heaven of heavens, 715, where he has a vision of the house of God surrounded by angels, 715-8, of two visions. Amongst these were the four arch- angels who came in the train of God. Michael accordingly could not be in attendance on Enoch as in the former vision, 711-4, Moreover, the vision of God is described afresh and in different terms, 71104″ Finally, it is to be observed that both visions belong to the period before Enochs final transla- tion to heaven in 70; for it could not have been the aim of Michael to show to Enoch, 715, after his final translation, what he had already seen under the guidance of the angel of peace or the other angelus interpres. That 715-17 belongs to the same earlier period will become clear as we advance. First Vision 711-4, 1, Translated. The Ethiopic here as always renders hid- den, See 121! (note), Holy sons of God. This is practically the same phrase as in 695; cf, 694 (see note) sons of God, and 1065 sons of the God of heaven. The expression is to be referred ultimately to nonby 23, where the Elohim are interpreted as angels. bedory ,b omitholy. (And Sect. 11] Chapters DXX. 4LXXT. 8 148 And I saw two streams of fire, And the light of that fire shone like hyacinth, And I fell on my face before the Lord of Spirits. And the angel Michael [one of the archangels] seized me by my right hand, And lifted me up and led me forth into all the secrets, And he showed me all the secrets of righteousness. And he showed me all the secrets of the ends of the heaven, And all the chambers of all the stars, and all the luminaries, Whence they proceed before the face of the holy ones. And he translated my spirit into the heaven of heavens, And I saw there as it were a structure built of crystals, And between those crystals tongues of living fire. And my spirit saw the girdle which girt that house of fire, And on its four sides were streams full of living fire, And they girt that house. And round about were Seraphin, Cherubin, and Ophannin: And these are they who sleep not And guard the throne of His glory. And I saw angels who could not be counted, A thousand thousands, and ten thousand times ten thousand, Encircling that house, theirraiment]. A duplicate rendering. 2. Streams of fire: cf. 141 Dan. 71; also ver. 6 of this chapter. These streams really proceed from beneath the throne. 3. And he showed me all ( 8) the secrets of righteous- ness, All the MSS. except w insert before this line And he showed me all ( 8) the secrets of mercy. These two lines wal ebeig por mavta Ta pvoTHpia THs Xenuoauyns wal eg por mavra TA pvoThpia THs dixcuoovyns. These are alternative renderings of priya ono 52 s1M. The context requires a tristich, 4, This parallel treatment of ethical and natural pheno- mena remivds us of the appearance of such passages as 418-8 43-44 in the midst of contexts of a wholly ethical character. 5-17. The Second Vision, 5. He translated my spirit (a), The text does not state who translated Enoch. 8 reads a spirit translated him. There. MSS. add in the midst of that light as an explanatory gloss on there, 5, 6. Cf. 148-17, 6. The girdle (a-q). q, 8 agirdle . 7. Cherubin, Sera- cf, 6110, 12 8, A phin, and Ophannin: 3913 40, And? (a), 8B. 144 10. ll. The Book of Enoch And Michael, and Raphael, and Gabriel, and Phanuel, And the holy angels who are above the heavens, Go in and out of that house. . And they came forth from that house, And Michael and Gabriel, Raphael and Phanuel, And many holy angels without number. And with them the Head of Days, His head white and pure as wool, And His raiment indescribable. And I fell on my face, And my whole body became relaxed, And my spirit was transfigured ; And I cried with a loud voice, .. with the spirit of power, [Sect. IT And blessed and glorified and extolled. 12. And these blessings which went forth out of my mouth were well pleasing before that Head of Days. 18. And that Head of Days came with Michael and Gabriel, Raphael and Phanuel, thousands and ten thousands of angels without number. [Lost passage wherein the Son of Man was described as thousand thousands, c.: cf. 14 401. Michael, Gabriel, c.: see 40!-7. Goin and out. This is not so in 14, 9. And? (a-l). t, B. 10. The Head of Days: see 46! (note) Dan. 7. ll. AndT fell… re- laxed. Cf. 60 Spirit was trans- figured. Distinguish this from 39!4, andcf. Asc, Is. 725. Spirit of power: ef. 614. Some word or words seem to have been lost before this phrase. 13. The following verses show, as Appel has pointed out (p. 44), that after the Head of Days the Son of Man was mentioned, and that Enoch asked some question regarding him. This passage has been lost, but the context requires its restoration. In answer to this ques- tion of Enoch an angel comes forward and makes answer in ver. 14. But owing to the loss of this passage the text has been changed by some scribe in verses 14, 16 and been made to apply to Enoch instead of to the Son of Man. The scribe, however, has fallen from his rdle in ver. 17 and forgotten to make the necessary changes; for that verse as it stands refers undoubtedly to the Son of Man and not to Enoch: There will be length of days with Sect. IT] Chapter DXXI. 9-16 145 accompanying the Head of Days, and Enoch asked one of the angels (as in 46) concerning the Son of Man as to who he was. 14, And he (i.e. the angel) came to me and greeted me with His voice, and said unto me: This is the Son of Man who is born unto righteous- ness, And righteousness abides over him, And the righteousness of the Head of Days forsakes him not. 15. And he said unto me: He proclaims unto thee peace in the name of the world to come ; For from hence has proceeded peace since the creation of the world, And so shall it be unto thee for ever and for ever and ever. 16. And all shall walk in his ways since righteousness never forsaketh him : With him will be their dwelling-places, and with him their heritage, And they shall not be separated from him for ever and ever and ever. that Son of Man. 14. Cf. 465. Zech. 919Is. 577. The world to come. He (ymt).u. y,8 that angel. This is apparently the earliest use of This is… is. Emendedas explained this expression NIM nbyyn, See in note on ver. 13. Text readsThou Dalman, Worte Jesu, 120 sqq. 3 Stave, art… art. Who is born unto Ueber den Einfluss des Varsismus auf righteousness. For unto (glu, das Judentum, 201; Mt. 1232 Mk. 1020 abefkinx) iq, dehiouvy a,b read in, Lk, 1830 2035 Eph. 12 Heb. 65. 16. On this and the next line, wherein the, All, shall be and (S-al,)). Through- righteousness of the Son of Man is out the verse I have changed the dwelt on, see 463(note). Forsakeshim second person into the third and so not. Text forsakes thee not. See note restored the verse that it refers, as it on ver. 13. 15. This verse rightly did originally, to the Son of Man applies to Enoch. Proclaims unto and not to Enoch. With him thee peace. For the phrase cf. Mic.35 … their dwelling-places. Cf. 394.7 1370 L 146 The Book of Enoch [Sect. II 17. And so there shall be length of days with that Son of Man, And the righteous shall have peace and an upright way In the name of the Lord of Spirits for ever and ever. 17. Length of days: i.v. an eternity. An upright way (m). 8 his upright way. gtu gives the reading of m in a corrupt form. AU the MSS. add here to the righteous. Note on 7144-17, From the above it follows that I do not regard our text as supporting the view which some modern scholars have attached to it, ie. the elevation of Enoch to the dignity of the Messiah : see Bousset, Rel. des Judenthums, 348 ; Dalman, Worte Jesu, 200. The former quotes in this con- nexion 2 Enoch 226 67? Targ. Jon, on Gen, 574; Ps. Clem. Hom. xviii. 13; Recog. ii. 47. SECTION III (CHAPTERS LXXIILXXxXI1) THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES, INTRODUCTION A, dts Critical Structure and Object. B. Its Independence of 1-36. C. Lts Calendar and the Knowledge therein implied. A. Critical Structure and Object. Chapter 72 introduces us to a scientific treatise. In this treatise the writer attempts to bring the many utterances in the 0.1. regarding physical phenomena into one system, and puts this forward as the genuine and biblical one as opposed to all other systems. The paramount and, indeed, the only aim of this book, according to 72, is to give the laws of the heavenly bodies, and this object it pursues undeviatingly from its beginning to 79′, where it is said that the treatise is finished and all the laws of the heavenly bodies set forth. Through all these chapters there is not a single ethical reference. The author has no other interest save a scientific one coloured by Jewish conceptions and beliefs. Our author, like the author of Jubilees, upholds the accuracy of the sun and stars as dividers of time, 74!: The sun and stars bring in all the years exactly, so that they do not advance or delay their position by a single day unto eternity .. And this order is inflexible: there will be no change in it till the new creation, 721. So far, then, we have to deal with a complete and purely scientific treatise, in which there is no breach of uniformity till the new creation. But the moment we have done with 79, we pass into a new atmo- sphere in 807-8, The whole interest is ethical and nothing else: there is, indeed, such a thing as an order of nature, but, owing to the sin of men, this order is more conspicuous in its breach than in its observance, 80?-8, and the moon becomes a false guide and misleader of men, 80; and even the sun (80 see note) shines in the furthest west at nightfall, but 8054 may be interpolated, Chapter 80?7, therefore, is manifestly an addition, made to give un ethical turn to a purely scientific treatise, and so furnish it with some fitness fur its present collocation. L2 148 The Book of Enoch [Sect. III Again, it is to be observed that this addition consists of tristichs, and is thus different in form from the rest of 72-82. It can hardly be connected with any of the other writers of our book. The regularity of nature till the day of the new creation is an article of their creed, though in later apocalypses this view is partially abandoned. Nor, again, can 81 belong to this book. Before entering on this question, however, let us consider 82!8, which forms, according to most critics, the close of this treatise, vv. 9-20 being regarded as a Noachic interpolation, but wrongly: see 82 (note). These verses, 821-8, manifestly do belong to 72-79. The same formula occurs in 821, my son Methuselah, as in 76! and in 79! (according to some MSS.). The wisdom dealt with in 82178 is the same scientific lore as in 72-79. And the blessing of the author of 8218 is for the man who sins not in calculating the seasons, 82. 72-79 and 82 constitute the original Book of the Heavenly Luminaries. But, whereas the blessing of the author of 72-79, 82 is for the man who knows the right reckoning of the years, the blessing of 814 is for the man who dies in righteousness .. . con- cerning whom there is no book of unrighteousness written. These two blessings, in fact, give the keynote of the respective contents of the book of the Heavenly Luminaries and 81, and disclose tle motives of their respective authors. This chapter did not, any more than 80, belong to this treatise originally. In fact, we find on examination that it is of the nature of a mosaic, and came probably from the editor of the complete Enoch, The phrase those seven holy ones, in 815, points to some previous statement apparently ; but none such is to be found. The words may be drawn from 9071; 22, The heavenly tablets in 811? may come from 93? 103. The expression Lord of the world, 81, may be suggested by 827, Lord of the whole creation of the world, c. Again, we observe that 815 are written with reference to 824 2 and 911. This latter verse introduces the Section beginning in the present form of Enoch with 91. We shall see later that 91 does not really form the beginning of the last book of Enoch, but that it has been dislocated from its right position by the author of ot to serve his editorial purposes. Finally, with regard to 82, it is evident that it does not stand in its original position. The Book of the Heavenly Luminaries rightly concludes with 79, which closes thus: Such is the picture and sketch of every luminary, which Uriel the archangel, who is their Sect. IIT] Introduction 149 leader, showed unto me. 82 must have preceded this chapter originally, and probably immediately. After the long disquisition on the stars in 82, the first words of 79 would come in most appropriately : And now, my son, I have shown thee everything, and the law of all the stars of the heaven is completed. If 82 does not precede, these words have practically no justification in 72-78. The final editor of the whole book was fond of such dislocations. There has been a like rearrangement of 91-93. B. Its Independence of 1-86. (1) In 1? the revelation of Enoch is not for the present, but for remote generations: in 931 it is to remain a secret till the seventh week of the world: in 10412 it is one day to be disclosed. But in 82! the revelations are entrusted to Methuselah to be transmitted to the generations of the world. (2) In 334 Uriel writes down everything for Enoch, but in 72! 742 753 79 Uriel only shows the celestial phenomena to Enoch, and Enoch himself writes them down, 821. (3) The description of the winds coming from different quarters in 34-36 differs from that in 76. (4) The heavenly bodies are partly con- scious in 1-36; cf. 1812-15 211-5; but not so in 72-82. (5) The portals of the stars in 36? are described as small portals above the portals of the winds. As in 72-82 these portals are also those of the sun and moon, they can hardly be called smali, being each equal to thirty degrees in width. Besides, though described at great length in 72-82, they are never said to be above those of the winds. (6) The river of fire in 23, in which the luminaries set and recruit their exhausted fires, has no point of connexion with 72-82. There is undoubtedly some relationship between the later chapters of 1-36 and 72-82; but it is not that of one and undivided authorship. C. Its Calendar and the Knowledge therein implied. The chronological system of this book is most perplexing. It does not in its present form present a consistent whole, and probably never did. We are not to regard it as anything more than the attempt of an individual to establish an essentially Hebrew calendar over against the heathen calendars in vogue around, In itself this calendar cannot be said to have any value. It is useful, however, as giving us some knowledge of the chronological systems more or less known to the Palestinian Jews. For (1) the writer is acquainted with the signs of the zodiac, but carefully refrains from using them, replacing them by his system of portals. (2) He is acquainted with the spring and autumn equinoxes and the summer and winter 150 The Book of Enoch [Sect. ITT solstices. (3) He knows apparently the length of the synodic months (cf. 78! 16), which was not published till the time of Gamaliel IT, 4.p. 80-115. (4) His attempt to reconcile the lunar year and his peculiar year of 364 days by intercalations, in the third, fifth, and eighth years, furnishes strong presumption that he had the Greek eight-year cycle before him, and the presumption becomes a certainty, when we consider that, whereas every detail in the Greek cycle is absolutely necessary to the end desired, in the Enochian system, on the other hand, though these details. are more or less reproduced, they are absolutely idle, as Enochs system is really a one-year cycle, and the lunar year is reconciled to his solar year of 364 days by the addition of ten days each year; ef. 7413-16, (5) He alludes to the seventy-six years cycle of Calippus, 795 (note). The writer puts forward a year of 364 days, but this he did only through sheer incapacity for appreciating anything better; for he must have been acquainted with the solar year of 3651 days. His acquaintance with the Greek cycles shows this. Moreover, in 2 Enoch the year of 3654 days is distinctly taught. It is surprising also that any writer under cloak of Enochs name should fix upon a year of 364 days, as Enoch was early regarded as the teacher of the solar year of 365 days, owing to the significant duration of his life. And our surprise is not lessened when we consider that all the surrounding nations and peoplesthe Egyptians, Persians, Arabs, Cappadocians, Lycians, Bithynians, the inhabitants of Gaza and Ascalonobserved a year of 365 days. But this year was generally a movable year of 365 days exactly, and consequently one in which New Years day ran through all the days of the year in the course of 1,461 such years, and the festivals continually changed their season. Now the writer of Enoch recommends his year of 364 days especially on the ground that the position of the years is not prematurely advanced or delayed by a single day, 7412. It was, therefore, nothing but his national prejudices, and possibly his stupidity, that prevented him, knowing as he did the Greek systems, from seeing that only a year of 3654 days could effect such a result. As for Wieselers theory that the writer held to a year of 364 days with one intercalary day each year, and one every fourth year, there is no evidence for it in the text. The authors reckoning of the year at 364 days may be partly due to his opposition to heathen systems, and partly to the fact that 364 is divisible by seven, and amounts to fifty-two weeks exactly. Sect. ITT] Chapter LX XII, 1-8 151 The Sun. LXXII. 1. The Book of the courses of the luminaries of the heaven, the relations of each, according to their classes, their dominion and their seasons, according to their names and places of origin, and according to their months, which Uriel, the holy angel, who was with me, who is their guide, showed me; and he showed me all their laws exactly as they are, and how it is with regard to all the years of the world and unto eternity, till the new creation is accomplished which dureth till eternity. 2. And this is the first law of the luminaries: the luminary the Sun has its rising in the eastern portals of the heaven, and its setting in the western portals of the heaven. 3. And I saw six portals in which the sun rises, and six portals in which the sun sets: and the moon rises and sets in these portals, and the leaders of the stars and those whom they lead: six in the east and six in the west, and all following each other in accurately corresponding order : also many windows to the right and left of these portals. LX XII. 1. As in the Parables, the superscription of this book is far from accurately describing its contents. Dominion: cf. 758 828-9, Names: ef, 7812, Places of origin. Prob- ably their places of rising. The new in 83-36. But observe that, though portals of the winds and portals of the stars are there described, there is no mention of portals of the sun and moon. According to 72-82, the sun, moon, and stars pass through the same por- creation: cf. 454 9115 16 Is, 6517 6672 2 Peter 318 Rev. 211, In the Yasts, xiii, 57-58 (8. B. E. xxiii, 194), similarly, it is stated that the stars, the moon, the sun and the endless lights . . round in their far-revolving circle for ever till they come to the time of the good restoration of the world. All the laws of the heavenly bodies given in this book are valid till the new crea- tion. 2. This verse introduces an account of the sun in its progress through the signs of the zodiac and the increase and decrease of the days and nights thereby occasioned. Portals. The subject of the portals has already to some extent appeared . move tals: can this hold true of 33-36, where the portals of the stars are said to be small and situated above the portals of the wind? Moreover, in 72 one of the suns portals is called great. 3. Portals. These twelve portals go back ultimately to the twelve signs of the zodiac. According to the Baby- lonian view from which the specula- tions in the text are derived there were portals on both sides of the heaven in which the sun and moon rose and set. Creation Epos, v. 9. See K. A. T3 619, 630. In which (a, x). B-n from which. Leaders of the stars: see 751 (note). Windows: ef. ver. 7,757. Right and left, i.e. The Book of Enoch [Sect, III 152 4. And first there goes forth the great luminary, named the Sun, and his circumference is like the circumference of the heaven, and he is quite filled with illuminating and heating fire. 5. The chariot on which he ascends, the wind drives, and the sun goes down from the heaven and returns through the north in order to reach the east, and is so guided that he comes to the appropriate (lit. that) portal and shines in the face of the heaven. 6. In this way he rises in the first month in the great portal, which is the fourth [ those six portals in the east]. 7. And in that fourth portal from which the sun rises in the first month are twelve window-openings, from which proceed a flame when they are opened in their season. 8. When the sun rises in the heaven, he comes forth through that fourth portal thirty mornings distinction from the window-open- ings in the next verse. Yet these portals are called small in 36. 7. Twelve window-openings. There south and north, according to the familiar Hebrew use. 4. Of. 415-7, where the conception seems to be different. His circumference. The sun is clearly circular; cf. 782 78; also 184 784. It is doubtful whether he is conceived of as a sphere or merely as a disk. I have translated on the latter supposition. 5. The sun, as also the other heavenly bodies, traverses the heaven in a chariot, 73? 75 8, driven by the wind, 184 73, Through the north: cf. 415. Is guided. Possibly by an angel. In 2 Enoch several angels precede the sun on his course. In 1-36 the heavenly bodies have a semi-con- scious existence; this is not so in 72-82. 6. In the first month. The writer begins his description of the suns course with the first Hebrew month Abib (cf, Exod. 184), the time of the spring equinox. This month, called generally after the Captivity Nisan (cf. Neh. 21), was the first month of the ecclesiastical year, and corresponds to our April. The civil year began with Tishri, or October. The great portal. So called in contra- are twelve such at every portal; cf. 725 757. The flame is the source of heat ; ef, 757. 8. The authors system, whereby he seeks to replace the heathen conception of the suns revolution through the signs of the zodiac by a scheme founded as he believes on the O.T., is as follows. There are six portals in the east through which the sun rises in the course of the year, and six in the west in which he sets. The first portal forms the most southern point of the suns journey, and the sixth portal the most northern. During the first six months, from the shortest day to the longest, the sun advances from the first portal to the sixth, and conversely, from the longest day to the shortest, he returns from the sixth portal to the first. In each portal the sun rises and sets one month in hig journey northwards, and likewise rises and sets for one month in each portal on his return journey. Thus arises the division of the year into twelve Sect. TIT] Chapter LXXIT, 4-12 158 in succession, and sets accurately in the fourth portal in the west of the heaven. 9. And during this period the day becomes daily longer and the night nightly shorter to the thirtieth morning. 10. On that day the day is longer than the night by a ninth part, and the day amounts exactly to ten parts and the night to eight parts. 11. And the sun rises from that fourth portal, and sets in the fourth and returns to the fifth portal of the east thirty mornings, and rises from it and sets in the fifth portal. months, Moreover, during each month on his journey northwards, the day daily grows longer and the night daily shorter, and this is owing to a daily change of position on the part of the sun within each gate. Of these different positions or stations of the sun there ave 364, In this way the author seeks to dispense with the signs of the zodiac, The suns northward journey from the first to the sixth portal corresponds with his course through the signs Capricornus, Aquarius, Pisces, Aries, Taurus, and Gemini; and the suns return journey from the sixth to the first portal corresponds with his course through Cancer, Leo, Virgo, Libra, Scorpio, and Sagittarius. Though perfectly acquainted with a year of 3653 days, as we shall see later, the author reckoned it as consisting of 364 days, partly possibly on anti- heathen grounds, and partly for the attractive reason that the sum total is divisible by seven, and thus represents 52 sabbaths of days. The authors solar year of 364 days is made up of eight months of 30 days each, and four months of 31 days eachthese latter corresponding with the spring and autumn equinoxes and the summer and winter solstices, or, according to the system of our author, with the suns position in the first, third, fourth, and sixth portals, These four months have each 31 days on account of the sign, 12, And then the day becomes longer by twot i.e. that of the equinoxes or the sol– stices; cf, 72!8, 19. The authors division of the day into eighteen parts is possibly his own device, yet it may rest on traditions derived from northern Asia of the latitude of 49, as Krieger sup- poses, when the longest day is twice as long as the shortest night, as our author states it. 10. On that day (a-t). ,8 and on that day. By a ninth part. The MSS. read: the day is longer by twice as much than the night; for kibata means here twice as much as in 7214) 6, Hence it is an interpolation. This interpola- tion further led to the extrusion of tasta da the ninth part from the clause in m,8. But this last phrase is found in gqu, and gives the sense required by the context. The ninth part the ninth part of the whole day. During six months the day grows longer and the night shorter each month by ;4th, Hence the entire difference each month amounts to 4;ths or 3th of aday. Flemming transposes the phrase before tlat, making it dependent on katbata, and renders it um das Doppelte eines Neuntels; but this rendering, which Martin follows, is doubtful grammatically, and even if it were right in grammar it would be wrong insense. Exactly (a). . 11. In the fourth. portal qg, B- bed a. 12. And! bedlopay a,b. Twot. We should read one, 154 The Book of Enoch [Sect. ITT parts and amounts to eleven parts, and the night becomes shorter and amounts to seven parts. 18. And it returns to the east and enters into the sixth portal, and rises and sets in the sixth portal one and thirty mornings on account of its sign. 14, On that day the day becomes longer than the night, and the day becomes double the night, and the day becomes twelve parts, and the night is shortened and becomes six parts. 15. And the sun mounts up to make the day shorter and the night longer, and the sun returns to the east and enters into the sixth portal, and rises from it and sets thirty mornings. 16. And when thirty mornings are accomplished, the day decreases by exactly one part, and becomes eleven parts, and the night seven. 17. And the sun goes forth from that sixth portal in the west, and goes to the east and rises in the fifth portal for thirty mornings, and sets in the west again in the fifth western portal. 18. On that day the day decreases by two parts, and amounts to ten parts and the night to eight parts. 19. And the sun goes forth from that fifth portal and sets in the fifth portal of the west, and rises in the fourth portal for one and thirty mornings on account of its sign, and sets in the west. 20. On that day the day is equalised with the night, [and becomes of equal length], and the night amounts to nine parts and the day to nine parts. 21. And the sun rises from that portal and sets in the west, and returns to the east and rises thirty mornings in the third portal and sets in the west in the third portal. 22. And on that day the night becomes longer than the day, and night becomes longer than night, and day shorter than day till the thirtieth morning, and the night amounts exactly to ten parts and the day to eight parts. 23. And the sun rises from that third portal and sets 13. It returns (a). 8 the sun one The same error occurred in returns , Portal! . a-f. On ver. 12. 19. Its sign. in the account of its sign, i.e. that of fourth portal in the east, a-w. in the summer solstice; cf. 7219 758 787. the east, uw. 20. Clause bracketed 14, On that day (a-7). q?8 and on as a duplicate rendering. 22. And that day. 15. Mounts up to night becomes longer than night start on his return journey to the first (a-m). 8B till the thirtieth morning. portal. 18. For twot read Morning (a-q, efln). q. abedhikoxry Sect. ITT] Chapter DX XIT. 13-38 155 in the third portal in the west and returns to the east, and for thirty mornings rises in the second portal in the east, and in like manner sets in the second portal in the west of the heaven. 24. And on that day the night amounts to eleven parts and the day to seven parts. 25. And the sun rises on that day from that second portal and sets in the west in the second portal, and returns to the east into the first portal for one and thirty mornings, and sets in the first portal in the west of the heaven. 26. And on that day the night becomes longer and amounts to the double of the day: and the night amounts exactly to twelve parts and the day to six. 27, And the sun has (therewith) traversed the divisions of his orbit and turns again on those divisions of his orbit, and enters that portal thirty mornings and sets also in the west opposite to it. 28. And on that night has the night decreased in length by a ninth part, and the night has become eleven parts and the day seven parts. 29, And the sun has returned and entered into the second portal in the east, and returns on those his divisions of his orbit for thirty mornings, rising and setting. 30. And on that day the night decreases in length, and the night amounts to ten parts and the day to eight. 31. And on that day the sun rises from that portal, and sets in the west, and returns to the east, and rises in the-third porta] for one and thirty mornings, and sets in the west of the heaven. 32. On that day the night decreases and amounts to nine parts, and the day to nine parts, and the night is equal to the day and the year is exactly as to its days three hundred and sixty-four. 33. And the length of the day and of the night, and the shortness of the day and of the night arise –through the course of the sun these distinctions are made (lit. 1 4b day. 25. Inthe first portal original, must be of half the sun; for (B-a). gq in it on the first day (?), m in the sixth portal, tu on that day. 27. That portal (m, 8). a-m all the portals. 28. On that night (gq,f). mt, 8- on that day. A tnintht part (gqu).m. t,B-a one part, The ninth, if night and day cannot decrease or increase by more than 34th, as in ver. 16. Perhaps we might emend mntha into m aalt, and translate has the night grown shorter than the day by a ninth part, 31. That portal(a-t). , that second portal, 156 The Book of Enoch (Sect. ITT they are separated). 34, So it comes that its course becomes daily longer, and its course nightly shorter. 35. And this is the law and the course of the sun, and his return as often as he returns sixty times and rises, i.e. the great luminary which is named the Sun, for ever and ever. 36. And that which (thus) rises is the great luminary, and is so named according to its appearance, according as the Lord commanded. 37. As he rises, so he sets and decreases not, and rests not, but runs day and night, and his light is sevenfold brighter than that of the moon ; but as regards size they are both equal. The Moon and its Phases. LXXIII. 1. And after this law I saw another law dealing 2. And her circumference is like the circumference of the heaven, and with the smaller luminary, which is named the Moon. her chariot in which she rides is driven by the wind, and light is given to her in (definite) measure. 3. And her rising and setting changes every month: and her days are like the days of the sun, and when her light is uniform (i.e. full) it amounts to the seventh part of the light of the sun. 4, And thus she rises. And her first phase in the east comes forth on the thirtieth 35. As often as he returns sixty times (a-m). mm, as often as he returns, he returns sixty times, Sixty times. The sun is one month in each size aspossibly a little greater or less thanthey appear to us. This view he derived from his master Epicurus, as may be seen from comparing a letter portal on his northward journey, and one month in each portal on his south- ward: therefore two months in each portal. The author disregards for the time being the extra day in the first, third, fourth, and sixth portals. The great luminary (a). 8 the great eternal luminary. 37. As he rises, so he sets (7). mat so he rises and ( so q) he sets, and so he sets, B-anx and so he rises and sets. Day and night. in his chariot 22,8, Sevenfold brighter. Cf. 78! 732, As regards size… equal. According to Lucretius 564-5 the sun, moon, and the stars are about the same of the latter to Pythocles in Diog. Laer. x. 84-94, But it is not necessary to suppose any dependence on the part of our text, which gives probably the ordinary accepted view. LXXIII. This and the following chapter treat of the course of the moon. 2. The heaven (a-m, bedilo). m, aefhknpw the sun. 3. Her rising and setting, i.c. the place of her rising and setting. Seventh part of the light of the sun: cf. 727 784, 4. Her first phase, lit. her beginning. The moon on the first day of her reappearance is here the new moon in the popular sense, not the Sect. III] Chapters LXXIT. 834DXXITT. 5 157 morning: and on that day she becomes visible, and constitutes for you the first phase of the moon on the thirtieth day together with the sun in the portal where the sun rises. 5. And the one half of her goes forth by a seventh part, and her whole circumference is empty, without light, with the exception of one-seventh part of it, (and) the fourteenth part of her light. new moon strictly so called, which is invisible. Thirtieth morning, i.e. of the solar month. Together with the sun. The sun and moon are still in the same portal on the first day after conjunction, as each portal embraces an extent of 380 degrees, and the moon advances only 13 degrees daily. 5-8. The authors account of the phases of the moon is very hard to follow. His scheme seems to be as follows. The lunar month amounts to 30 days and 29 days alternately. It is divided into two parts: during the first part the moon waxes from new moon to full moon in 14 days when the month is 29 days, and in 15 when the month is 30 days. During the second part the moon wanes from full moon till she disappears, always, it would seem, in 15 days. Again, the author divides the moon into 14 parts, and explains the waxing of the moon by the succes- sive lighting up of each one of the 14 parts by the sun, and the waning by the successive withdrawal of light from the 14 parts till it all disappears, But to proceed more exactly,- where there are 15 days from new moon to full moon, the author supposes an additional 28th part; this part only is lighted up on the first day of such a month, whereas 3,th part is lighted up each day of the remaining 14 days, till the moon becomes full. The waning, which apparently always takes 15 days, is the reverse of this process. Again, where there are 14 days from new moon to full moon, the moon has at the end of the first day j;th part ggth part, ic. S:ths, and takes an additional 14th part of light each of the remaining 13 days. According to the text above followed, vv. 5, 6 suppose the period from new to full moon to be 14 days, whereas ver. 7 supposes this period to be 15 days. 5. In this verse and the next the fractions are fractions of half the moon. Thus, 3th of it, i.e. of the half moon 3th of whole moon, and qgth of half moon 35th of whole moon: thus, 3;ths of whole moon are lighted on the first day of new moon, when there are but 14 days to the full moon, Goes forth. The MSS. read rehdq xwv, which is used of the rising or appearing of the sun. fyav might in turn be a rendering of NSS which is used of the rising of the sun and stars. Flemming obelizes the word and proposes rtj visible, One- seventh part (gqiu, abefiklx ,b). The rest of the MSS. are corrupt. (And) the fourteenth part (gqu). mt, B of the fourteenth part. Possibly the em (of) is a corruption of the wa ( and) which I have supplied. y adds of half, but unnecessarily, since the fractions are fractions of the half of the moon. 6. Observe when the period from new moon to full moon is 14 days that it is not said that the moon receives 3;th part and J,th, but only the former; it seems, therefore, that the moon is supposed to have this sath to begin with. It is different in the case of the 15-days period. On the first day of such 2 period the noon receives gsth part of light. In this 158 The Book of Enoch 6. And when she receives one-seventh part of the half of her light, her light amounts to one-seventh part and the half thereof. 7. And she sets with the sun, and when the sun rises the moon rises with him and receives the half of one part of light, and in that night in the beginning of her morning [in the commence- [Sect. IIL ment of the lunar day] the moon sets with the sun, and is invisible that night with the fourteen parts and the half of one of them. 8. And she rises on that day with exactly a seventh part, and comes forth and recedes from the rising of the sun, and in her remaining days she becomes bright in the (remaining) thirteen parts. The Lunar Year. LXXIV. 1. And I saw another course, a law for her, (and) how according to that law she performs her monthly revolution. 2. And all these Uriel, the holy angel who is the leader of them all, showed to me, and their positions, and I wrote down their positions as he showed them to me, and I wrote down their months as they were, and the appearance of their lights till fifteen days were accomplished. verse there are 14 days to full moon. One-seventh part 2 (ymqu,d). tl the thirteenth part, -dklo the fourteenth part, According to and the inferior MSS. the parts are fractions of the half moon in the first half of the sentence, and fractions of the whole moon in the second half. Yet Flemming and Martin follow the inferior MSS. herein, 7. Half of one part of light, i.e. j5th. See previous notes, and observe that in this verse the frac- tions are fractions of the whole moon. Fourteen parts (yu, abedefhknox a). aye, i1,b thirteen parts, 7, 8. These verses suppose the case when there are 15 days from new to full Ou the first day the moon receives jth part of light, and has advanced to some slight degree out Invon, 3. In single seventh parts of conjunction, but still practically sets with the sun, and may be said to be invisible. On the second day she receives j,th part of light, and be- comes visible to that extent. Thus the 2th part is ignored as being practically invisible. During the re- maining 13 days the moon receives daily qyth part of light. 8. Thirteen parts (a, iv). B-n fourteen parts, LXXIV. In this chapter the writer deals shortly with the waxing and wan- ing of the moon, her monthly change of position with regard to the signs and the sun, and the difference between lunar and solar years, 2. Of them all, i.v. the various phases of the moon, Fifteen days, i.e. from a conjunction till full moon or from full moon till conjunction, 3. Sect. 1] Chapters LX XIII. 6LXXIV. 10 159 she accomplishes all her light in the east, and in single seventh parts accomplishes all her darkness in the west. 4, And in certain months she alters her settings, and in certain months she pursues her own peculiar course. 5. In two months the moon sets with the sun in those two middle portals the third and the fourth. 6. She goes forth for seven days, and turns about and returns again through the portal where the sun rises, and accomplishes all her light: and she recedes from the sun, and in eight days enters the sixth portal from which the sun goes forth, 7. And when the sun goes forth from the fourth portal she goes forth seven days, until she goes forth from the fifth and turns back again in seven days into the fourth portal and accomplishes all her light: and she recedes and enters into the first portal in eight days. 8, And she returns again in seven days into the fourth portal from which the sun goes forth. 9. Thus I saw their positionhow the moons rose and the sun set in those days. 10, And if five years are added together the sun has an overplus of thirty days, and all the days which accrue to it for one of those five years, when they are full, amount to 364 days. Cf. 73 and 78. And in single seventh… darkness. a, an. 4, scheme with regard to the fourth portal andthe new moon. The moun proceeds Her own peculiar course, i.e. a course independent of that of the sun. 5, 6. During two months the moon sets with the sun as new moon and as full moon. When the sun is in Aries and Libra, the new moon and the full moon are in the third and fourth portals, In verse 6 the moon goes forth as it waxes from the third portal through the signs to the first portal in seven days, turns about, and returns to the portal where the sun rises, i.e. the third, in seven or eight days, and there becomes full moon, and proceeds thence through the fourth and fifth to the sixth portal, where she arrives after eight days. Thence the moon returns to the third portal in seven days. 6. And accomplishes. ??, 8 and in that accomplishes , 7, 8. The to the sixth portal and returns to the fourth in 14 days, and thence tu the first portal and back in 15 days. 9. How the moons rose and the sun set (a-qg). 4, according to the order of their moons the sun rising and setting. 10, 11. The difference between the lunar and the solar year. According to 78! 18, in a lunar year there are six months of 30 days, and six months of 29 days eachin all 354 days. Ina solar year there are twelve months of 30 days each and four intercalary days in the equinoxes and solsticesin all 364 days (cf. 741 12 75). Thus the difference between the lunar and the solar year amounts to 10 days. But in ver. 10 and 11 no account is taken of the intercalary days in the solar year, so that the solar year is reckoned at The Book of Enoch [Sect. III 160 11. And the overplus of the sun and of the stars amounts to six days: in 5 years 6 days every year come to 30 days: and the moon falls behind the sun and stars to the number of 30 days. 12. And the sun and the stars bring in all the years exactly, so that they do not advance or delay their position by a single day unto eternity; but complete the years with perfect justice in 364 days. 13. In 3 years there are 1092 days, and in 5 years 1820 days, so that in 8 years there are 2912 days. 14. For the moon alone the days amount in 3 years to 1062 days, and in 5 years she falls 50 days behind: [i. e. to the sum (of 1770) there is to be added (1000 and) 62 days]. 360 days. Thus the difference in this case is six days. 11. The moon (, 8). ahas preserved the word but in the wrong context; for it has transposed it into the next sentence and made it the subject of bring in. 12, And the sun. So git save that they place from before the sun, qu, B. And the stars (w). gint and from the stars. , 8. Here all MSS. add and () the moon. But the moon belonged to ver. 11, see note, This wrong transposition was made by a. B followed a herein, and at the same time preserved the word in its original setting. Our author advocates a solar and sidereal year as the author of Jubilees 6-6, For and the sun and the stars 12,8 read and the moon, thus representing the moon as the per- fect time divider in glaring contradic- tion with verses 10-11 and Jub. 6. But complete dAdAd redovary, which was corrupted into aAAd dAAatrouaw. Whence the Ethiopic text. 13-16. We have here clearly a reference to the eight-year cycle or octaeteris. In this cycle an intercalary month of 30 days was inserted in the third, fifth, and eighth years of the cycle in order to reconcile the lunar and solar years, which were reckoned respectively at 15. And in 5 years there 354 and 3652 days. As our author, however, does not reckon the solar year at 3652 days, but at 364, he pro- ceeds to reconcile this solar year of 364 days with the lunar year of 354, Thus (ver. 13) in three such solar years there are 1092 days; in five, 1820 days; in eight, 2912 days; whereas (ver. 14, 15) in three lunar years there are 1062 days; in five, 1770 days; in eight, 2832 days. Thus there is a difference of 80 days between eight solar years of 364 days and eight lunar years. As all these calculations merely amount to saying that his solar year has 10 days more than the lunar, the writer had obviously the eight-year cycle before him; for only thus can we explain the external re- semblance of his system to the Greek cycle; cf. Special Introd. p. 150. Unless the author had the Greek eight- year cycle before him and wished to give his own work some semblance of likeness thereto, there was no need to go through all these periods of three, five, and eight years; for they do not in fact contribute a single additional fact, but merely say over and over again that the difference between 364 and 354 days is 10 days. 14. [i.e. to the sum (of 1770) there is to Sect. 111] Chapters DXXIV, 11LXXV. 2 161 are 1770 days, so that for the moon the days in 8 years amount to 2882 days. 16, [For in 8 years she falls behind to the amount of 80 days], all the days she falls behind in 8 years are 80. 17. And the year is accurately completed in conformity with their world-stations and the stations of the sun, which rise from the portals through which it (the sun) rises and sets 30 days. LXXV. 1. And the leaders of the heads of the thousands, who are placed over the whole creation and over all the stars, have also to do with the four intercalary days, being inseparable from their office, according to the reckoning of the year, and these render service on the four days which are not reckoned in the reckoning of the year. 2. And owing to them men go wrong therein, for those luminaries truly render service on the world-stations, one in the first portal, one in the third portal of the heaven, one in the fourth portal, and one in the sixth portal, and the exactness of the year is accomplished through its separate be added (1000 and) 62 days.] thirty days. But this is very un- This clause is bracketed as a marginal gloss as Beer and Flemming have re- cognized. If it belonged to the text at all, it should be found at the close of ver. 15; for it simply states that 2832 ( the days in 8 lunar years) arises from the addition of 1770 ( the days in 5 lunar years) and 1062 ( the days in 8 lunar years). The words (1000 and) are found only in the margin of c. 16. The bracketed clause and that which follows are duplicate renderings. 17. Their world- stations (a-m). m, their stations, Are these the world-stations referred to in 75? in connexion with the inter- calary days, which are presided over by the four angels who are heads of thousands? In ver. 12 the stars are mentioned in connexion with the sun. In my first edition I explained it as follows: which (i.e. the sun and moon) rise from the portals through which it (i.e. the sun) rises and sets 1870 satisfactory. LXXV. This chapter deals with the intercalary days, the stars, and the sun. 1. The four intercalary days are under the charge of the highest stars, the leaders of the heads of ten thou- sands. These are not the chiliarchs, as Dillmann supposes (p. 248), but the leaders of the chiliarchs. For further development of this subject see 821) 12, These leaders are not angels, as might be supposed, but simply luminaries ; cf, ver, 2. Andl (q, 8B). a-g. Their office (m). a-m its (4q) office, 12, 8 their position, The reckoning ! (a). 8 all the reckon- ing. Are not reckoned in the reckoning of the year. Apparently the year was popularly reckoned at 360 days; cf. 825 2. Men do not know of these intercalary days, and so reckon wrongly; cf. 824 The exactness of the year (q). g in exactness the world, mtx, B the 162 The Book of Enoch (Sect. III three hundred and sixty-four stations. 3. For the signs and the times and the years and the days the angel Uriel showed to me, whom the Lord of glory hath set for ever over all the luminaries of the heaven, in the heaven and in the world, that they should rule on the face of the heaven and be seen on the earth, and be leaders for the day and the night, i.e. the sun, moon, and stars, and all the ministering creatures which make their revolution in all the chariots of the heaven. 4. In like manner twelve doors Uriel showed me, open in the circumference of the suns chariot in the heaven, through which the rays of the sun break forth: and from them is warmth diffused over the earth, when they are opened at their appointed seasons. 5. [And for the winds and the spirit of the dew when they are opened, 6. As for the twelve portals in the heaven, at the ends of the earth, out of standing open in the heavens at the ends.] which go forth the sun, moon, and stars, and all the works of heaven in the east and in the west, 7. There are many windows open to the left and right of them, and one window at exactness of the world. In the clause in ver. 4, and the first in ver. 6. Ethiopic im year and Alam The second clause follows au: ?, Bread world. Is accomplished (gm,8). when they are opened in the seasons, qtw accomplishes, i.e. the exact- 8. Yet these inter- calary days are a reality; for Uriel showed them to Enoch; cf. 72. Signs, i.e. of the zodiac; cf. 723 19. Lord of glory (a-q). q Lord of Spirits, 6-2 eternal Lord of glory: see 842 (note). Chariots of the heaven: cf. 725. q reads troops of the heaven, 4, The variation in the amount of heat given by the sun is explained by twelve openings in the disk of the sun through which heat is given forth in proportion to the num- ber of windows opened. Doors Uriel showed me, open ((m)tu, afhikn). g open. g doors and Uriel showed me. 5. The first clause of this verse is unintelligible, and the rest of it looks like w dittograph of the last ness, c. standing open, c. The entire verse is, with Dillmann, Beer, Martin, to be rejected as an intrusion. 6, 7. Adjoining each one of these twelve portals of the sun are twelve windows open to the left and right of them ; cf. 7237, These diffuse warmth over the earth, one being open ata time, and all differing in degree of heating power. 6. This verse begins in a with a dittograph from ver. 4, when they are opened. Cf. ver. 5. 8 has no such dittograph, but tries to give w meaning to the verse by inserting I saw, and changing the words twelve portals, which are a nomina- tivus pendens, into the acc. But this is manifestly wrong. These portals have been under discussion continually throughout the last three chapters. Sect. 111] Chapters LXXV. 3LXXVI. 4 163 its (appointed) season produces warmth, corresponding (as these do) to those doors from which the stars come forth according as He has commanded them, and wherein they set corresponding to their number. 8. And I saw chariots in the heaven, running in the world, above those portals in which revolve the stars that never set. 9, And one is larger than all the rest, and it is that that makes its course through the entire world. The Twelve Winds and their Portals. LXXVI. 1. And at the ends of the earth I saw twelve portals open to all the quarters (of the heaven), from which the winds go forth and blow over the earth. 2. Three of them are open on the face (i.e. the east) of the heavens, and three in the west, and three on the right (i.e. the south) of the heaven, and three on the left (i.e. the north). 3. And the three first are those of the east, and three are of the north, and three [after those on the left] of the south, and three of the west. 4. Through four of these come winds of blessing and prosperity, and from To say that Enoch saw them now would be immeasurably inept. 8. Above. and below Uedflopway 1 yb. 9. One is larger. This may be the Great Bear. LXXVI. This chapter gives de- tailed account of the twelve portals of the winds and the nature of the winds which issue therefrom. The short account in 33-36 agrees with it. This disquisition on the nature of the winds has as much relation to reality as that on the year of 364 days. 1, The quarters. The text has here wind, which is a rendering of N7 quarter of the heaven. See note on 77. 2. This method of designating the four quarters of the earth was usual among the Hebrews; cf. 725. 3. And!, gmt. The order of the winds in this verse is undoubtedly wrong. First of all the clause which I have bracketed is nonsense in any case, It was added after the transposition. Martin suggests that the words trans- lated north and south, i.e. mas and azb, should be rendered south and north, since these words at one pericd were confused together. This is quite true, but it can hardly be the case in the Ethiopic version of Enoch, which carefully renders Boppas by mas in 283 321, ch 708, c., e., and vros by azb in 18 7, Hence we have simply to transpose the text here in order to recover the original order, i.e. And the three first are those of the east, and three are of the south, and three of the north, and three of the west. This is the order in which the winds are dealt with in the verses that follow. 4, Through four of these portals come beneficial winds, i.e. the middle wind of the three in each quarter: the rest are hurtful, The winds from the four M2 164 The Book of Enoch (Sect. IIT those eight come hurtful winds: when they are sent, they bring destruction on all the earth and on the water upon it, and on all who dwell thereon, and on everything which is in the water and on the Jand. 5. And the first wind from those portals, called the east wind, comes forth through the first portal which is in the east, in- clining towards the south: from it come forth desolation, drought, heat, and destruction. 6. And through the second portal in the middle comes what is fitting, and from it there come rain and fruitfulness and prosperity and dew; and through the third portal which lies toward the north come cold and drought. 7. And after these come forth the south winds through three portals: through the first portal of them inclining to the east comes forth a hot wind. 8. And through the middle portal next to it there come forth fragrant smells, and dew and rain, and prosperity and health, 9. And through the third portal lying to the west come forth dew and rain, locusts and desolation. 10. And after these the north winds: from the seventh portal in the east come dew and rain, locusts and desolation. 11. And from the middle portal come in a direct direction health and rain and dew and prosperity ; and through the third portal in the west come cloud and hoar-frost, and snow and rain, and dew and locusts. corners are destructive as in Rev. 7184. the first through the first. The latter According to our authors scheme there form is not found in the description of are two destructive winds at each any of the winds. 8. The S. wind. corner of the earth. 5-6. Winds 9. The SWS. wind. 10. The NEN. from the east, i.e. the ESE. wind, the wind. North winds. MSS, add a gloss E, and ENE. winds. 6. Whatis whichis named the sea and which came fitting or advantageous or right, forth. In theeast. gu add towards So I render rt, The same idea the south, m, B-o 4a which inclines to- recurs in ver. 11, where the word is wards the south, gq south. 11. The rtt, but is rendered in a direct N.and NWN.winds. Come ina di- direction. Perhaps we should read rectdirection. Perhaps weshould read ret’ in the latter verse also, and comes what is fitting. See note on render as above. 7-9. Windsfrom ver.6. Health and rain and dew the south. 7. The SES. wind. (a), rain and dew and health, In Through the first (qv). gmt, Bread the west. MSS. add which inclines Sect. 111] Chapters DXXVI. 5LXXVITI. 3 165 12. And after these [four] are the west winds: through the first portal adjoining the north come forth dew and hoar-frost, and cold and snow and frost. 13. And from the middle portal come forth dew and rain, and prosperity and blessing ; and through the last portal which adjoins the south come forth drought and desolation, and burning and destruction. 14. And the twelve portals of the four quarters of the heaven are there- with completed, and all their laws and all their plagues and all their benefactions have I shown to thee, my son Methuselah. The Four Quarters of the World: the Seven Mountains, the Seven Rivers, e. LXXVII. 1. And the first quarter is called the east, because it is the first: and the second, the south, because the Most High will descend there, yea, there in quite a special sense will He who is blessed for ever descend. 2. And the west quarter is named the diminished, because there all the luminaries of the heaven wane and go down. 8. And the fourth quarter, named the north, is divided into three parts: the first of them is for the dwelling of men: and the second contains seas of water, and the abysses and forests and rivers, and darkness and clouds; and the third part contains the garden of righteousness. to the northan absurd addition. 12. The WNW. wind. Dew. and rain B. 13. The W. and WSW. winds. 14. Quarters. MSS. read portals, i.e. Ovpay cor- rupt for yepav, w rendering of NINN, All 2, qu. All , q, B-fhi. My son Methuselah : cf. 821. LXXVII. 1-3. These verses deal not with the ten winds but with the four quarters. The first quarter is the east, i.e. DIP, because it is in front or the first, Dp. The second the south, DING, because the Most High descends there from D7 17); ef. 25. The west is called the waning quarter, for which probably there stood in the Hebrew iTNN (not existing in Aramaic), which the Greek translator rendered by tare- pov. So Dillmann. The north, iDY, is divided into three parts: one for men, the second for waters; cf. BY an overflowing: for darkness and cloud, from D, to render invisible. The third encloses Paradise, from ]DY, to reserve. Paradise is the recom- pense reserved for the righteous, Ps. 31; cf. Halvy, Journal Asiat. 1867. 1. The first quarter. Here and in verses 2, 3 the text wind, which is a rendering of M1, which in this context, as in Ezek. 422, should have been rendered ppos quarter. 3. The garden of righteousness: see 608 (note) 708 (note). 4, The number seven plays a great rle in this buok, 166 The Book of Enoch [Sect. III 4. I saw seven high mountains, higher than all the mountains which are on the earth: and thence comes forth hoar-frost, and days, seasons, and years pass away. 5. I saw seven rivers on the earth larger than all the rivers: one of them coming from the twestt pours its waters into the Great Sea. 6. And these two come from the north to the sea and pour their waters into the Erythraean Sea in the east. 7. And the remaining four come forth on the side of the north to their own sea, (two of them to) the Erythraean Sea, and two into the Great Sea and discharge themselves there [and some say: into the desert]. 8. Seven great islands I saw in the sea and in the mainland: two in the mainland and five in the Great Sea. The Sun and Moon: the Waxing and Waning of the Moon. LXXVIIT, 1. And the names of the sun are the following: the first Orjars, and the second ‘Tmas, 2. And the moon and generally in Jewish writers; cf. 186 242 32! 6111 7287 9116 9310. Seven high mountains. These appear to have nothing to do with those of 18 242 321, though originally they are derived from the same source. Pass. and go q, B. 5. Seven (8). a. One of them coming from the twest. This must be the Nile, as Dillnann takes it, but the description from the west cannot be right. Hence T take arab ( west) to be a trans- literation of may, which here means simply desert or steppe, and render coming from the desert, Here Ara- inaic fails to explain the difficulty. The Great Sea, i.e. the Mediter- ranean ; cf. Num. 34 7. 6. The Euphrates and Tizris. The Ery- thraean Sea. A general name for the Arabian, Persian, and Indian seas, 7. The remaining four, i.e. the Indus, Ganges, Oxus, and Jaxartes (Dillmann). (Two of them to.) These words must be supplied. [And some say: into the desert.) This is mani- festly a gloss. Such a second view is impossible in a vision. 8. Two in the mainland and five in the Great Sea (bedfilory a,b). So also aehkkn save that they omit in the mainland after two. a-m read seven, and two in the Red Sea: m two in the mainland and five in the Red Sea. The text is wholly uncertain. Perhaps we might compare Jub, 82 where five great islands are referred to. The sevenfold division of the earth is of Babylonian origin. See KX. 4. T5618, From this source is developed the idea in 4 Ezra 64? where the land is said to be ths of the earth and the sea 3th, the seven high mountains in our text, 774, the seven streams, 775, and the seven islands, 778. LXXVIII, LXXIX. The rela- tions of the sun and moon are again described, as well as the waxing and the waning of the moon. LX XVIII.1, And! (a-q, ehl). q, B-chl. Halvy points out that the two names of the sun given here correspond to the two Sect. 01] Chapters LXXVII. 4LXXVIII. 6 167 has four names: the first name is Asdnja, the second Ebla, the third Benas, and the fourth Erde. 3. These are the two great luminaries: their circumference is like the circumference of the heaven, and the size of the circumference of both is alike. 4. In the circumference of the sun there are seven portions of light which are added to it more than to the moon, and in definite measures it is transferred till the seventh portion of the sun is exhausted. 5. And they set and enter the portals of the west, and make their revolution by the north, and come forth through the eastern portals on the face of the heaven. 6. And when the moon rises one-fourteenth part appears in the seasons of the year in Palestine; cf, 2 3 46815. Orjars from DIM iN is the sun when his power is diminished in the winter season; for DIN or WAN potsherd as well as sun. The second name MSM in our text, altered into Tomas by” change of dh and T, denotes the sun when the heat is powerful in the summer, from ON. 2. Halvy attempts to show that the four names of the moon are connected with its various phases. But this seems improbable. Asnja from iWN my where wr is a diminutive of DAN and 7. merely an intensive ter- mination, This is the name of the moon in connexion with its likeness to the human face; cf. ver.17. Ebla, corrupted from nab the pale star, denotes, he thinks, the moon in her waning period. Benas, from NDS72 (i.e. DD, to cover), is an appropriate name of the moon in the period of conjunction when she is invisible. But in Prov. 72 Ps. 814 MDD means the fall moon as opposed to WINN, the new moon, Erae from 1) (i.e. from 7), to cast, dart, or possibly,as Martin proposes, from MN, to journey, go) is suitable as a designation of the wax- ing or full moon. 3. Ch. 724 97 732, According to Chullin 60 the sun and moon were originally of the same size, but that God subsequently bade the moon to lesseu her size (MN OVD JOxY). The size of the circum- ference (a). 8 the size. like the circumference of the heaven a-u a repetition from the preceding clause, 4. From 7287 and 73 we have already learnt that the light of the sun is sevenfold that of the moon: from 732 that light is added to the moon in due measure. Here we are further in- formed that 4th of the light of the sun is gradually transferred to the moon, and that this seventh part is wholly transferred when the moon is full. Of the above Semitic words the two names for the sun DIM and MDM are Hebrew and not Aramaic, while of the four names of the moon Hw, nyab, and MDI7A are Hebrew only. In Aramaic ND is moon, and m7 month or new moon. When our translator wishes to render new moon he puts Sarq ( WIN) as in 781. 5. By the north: cf. 725. 6-17. These verses give a detailed descrip- tion of the waxing and waning of the moon, of the length of the months, c. 6. This case where there are fourteen days from new moon to full moon has already been treated of in 735 6 (notes), In this verse the text follows a-u. wu is partly untranslatable. 168 The Book of Enoch Sect. III heaven : [the light becomes full in her]: on the fourteenth day she accomplishes her light. 7. And fifteen parts of light are transferred to her till the fifteenth day (when) her light is accomplished, according to the sign of the year, and she becomes fifteen parts, and the moon grows by (the addition of) fourteenth parts. 8. And in her waning (the moon) decreases on the first day to fourteen parts of her light, on the second to thirteen parts of light, on the third to twelve, on the fourth to eleven, on the fifth to ten, on the sixth to nine, on the seventh to eight, on the eighth to seven, on the ninth to six, on the tenth to five, on the eleventh to four, on the twelfth to three, on the thir- teenth to two, on the fourteenth to the half of a seventh, and all her remaining light disappears wholly on the fifteenth. 9, And in certain months the month has twenty-nine days and once twenty-eight. 10. And Uriel showed me another law: when light is transferred to the moon, and on which side it is trans- ferred to her by the sun. 11. During all the period during which the moon is growing in her light, she is transferring it to herself when opposite to the sun during fourteen days [her light reads And when the moon rises, she appears in the heaven, and has a four- teenth part of the light, and on the fourteenth day she accomplishes all her light. [The light becomes full in her] (a-u). I have bracketed this so here, as Wieseler has already pointed out, we find a reference to the seventy- six year cycle of Callippus. The cycle of Callippus is already an emended Metonic cycle. According to the cycle of Meton, to which there is no allusion clause as a duplicate rendering of 76 pas mAnpot (or TeAc), which the trans- lator renders again as she accomplishes her light. 7. This case, where there are fifteen days from new moon to full moon, has already been discussed : see 73 (note). 8. As the moon wanes her light decreases each day by qath part; on the fifteenth day the remainder, i.e. 3th, vanishes. Half of a seventh (,8). a-t half and to wu seventh. 9. Twenty-nine days: cf. 7410-17 7816-17, Once twenty-eight. As we learnt from 7413-16 that the author was acquainted with the eight-year cycle of the Greeks, in Enoch, seven lunar months were intercalated in nineteen lunar years, in the third, fifth, eighth, eleventh, thirteenth, sixteenth, nineteenth, and thus the difference between the solar and lunar years at the end of this cycle was about 73 hours. Callippus, recog- nizing this difference, quadrupled the Metonic cycle and deducted one day from the last month of this period of seventy-six years, and thus this month had only twenty-eight days as in our text. 11. The moon waxes over against the sun on the side turned to the sun, i.e. the western side. [Her light is accomplished in the heaven] ! Sect. IIT] 169 Chapters LX XVIII. 7LXXIX, 2 is accomplished in the heaven], and when she is illumined throughout, her light is accomplished in the heaven. 12. And on the first day she is called the new moon, for on that day the light rises upon her. 13. She becomes full moon exactly on the day when the sun sets in the west, and from the east she rises at night, and the moon shines the whole night through till the sun rises over against her and the moon is seen over against the sun. 14. On the side whence the light of the moon comes forth, there again she wanes till all the light vanishes and all the days of the month are at an end, and her circumference is empty, void of light. 15. And three months she makes of thirty days, and at her time she makes three months of twenty-nine days each, in which she accomplishes her waning in the first period of time, and in the first portal for one hundred and seventy-seven days. 16, And in the time of her going out she appears for three months (of) thirty days each, and for three months she appears (of) twenty-nine each. 17. At night she appears like a man for twenty days each time, and by day she appears like the heaven, and there is nothing else in her save her light. Recapitulation of several of the Laws. LXXIX. 1. And now, my son, 1 have shown thee everything, 2. And he showed me all the laws of these for every day, and for every and the law of all the stars of the heaven is completed. season of bearing rule, and for every year, and for its going (8). Bracketed as a dittograph from the next clause. a reads her light is accomplished – 13. This remark is quite true. She becomes. 4,8 prefix and, 15. Each half-year author recognizes only two seasons in the year; cf. 3 4 78! (note). So often as the moon is in the first portal during the first half-year, she is waning; cf. 79 4, 16. In the time of her has three months of thirty days and three of twenty-nine. And (a). B. At her time. gmt (and indeed qu originally) when she is accomplishing her waning. In the first period of time, i.e. in the first half-year. The going out, i.e. in the second half of the year. 17. Cf. ver. 2 (note). LXXIX. 1. My son. Methu- selah ,8. The law of all (a-u). u,B all the laws of. 2. Of bearing rule (a-u). 6 for every [Sect. III 170 The Book of Enoch forth, and for the order prescribed to it every month and every week : 3. And the waning of the moon which takes place in the sixth portal: for in this sixth portal her light is accom- plished, and after that there is the beginning of the waning: 4. (And the waning) which takes place in the first portal in its season, till one hundred and seventy-seven days are accomplished : reckoned according to weeks, twenty-five (weeks) and two days. 5. She falls behind the sun and the order of the stars exactly five days in the course of one period, and when this place which thou seest has been traversed. 6. Such is the picture and sketch of every luminary which Uriel the archangel, who is their leader, showed unto me. LXXX. 1. And in those days the angel Uriel answered and said to me: Behold, I have shown thee everything, Enoch, and I have revealed everything to thee that thou shouldest see this sun and this moon, and the leaders of the stars of the heaven and all those who turn them, their tasks and times and departures. 3, 4. Cf. 78, but the Heavenly Luminaries (pp. 147-8). In power. verse is obscure or corrupt. 3. Of that Introduction we have already re- the waning (a). 8 of the month marked that the moment we have done and of the waning. 4, (And the with 79 we pass into a world of new whole interest of waning.) Restored. Soalso Flemming and Martin. 5. She falls behind (a-t). 2 and she falls behind ; , B-1 and how she falls behind. And the order. Here I have emended wa (mq) baserata of a, B-be ( and according to the order of) into walaserita. For this use of la in replacing another preposition in an enumerationin this instance msee Dillmanns Granwn.2 p. 847. Our text here identifies the solar and sidereal years,asin74!. Exactly five days. Cf. 7429-17, The moon falls behind five days in the half-year. LXXX. For the reasons for regard- ing this chapter as an interpolation see Introduction to this Book of the conceptions, the which is ethical and nothing else. There is absolutely no fixity in natural phenomena: their laws and uniformi- ties are always dependent on the moral action of men; cf. 4 Ezra 51-18. This line of thought is quite alien to 72-79. See 2 (note), 1, The angel (gmt). qu, B. I have shown (mq, 8). gtu I will show. Leaders of the stars: cf. 728 75 3. Those who turn them. These are probably the winds ; cf. 725732, And times. and they turn them gmt. Verses 2-8 are written as tristichs. This fact helps us materially in the criticism of verses 5 and 7. 2, ect. TIT] Chapters LXXIX, 8ILXXX. 5 Via Perversion of Nature and the heavenly Bodies owing to the Sin of Men. 2. And in the days of the sinners the years shall be shortened, And their seed shall be tardy on their lands and fields, And all things on the earth shall alter, And shall not appear in their time: And the rain shall be kept back And the heaven shall withhold (it). 3. And in those times the fruits of the earth shall be backward, And shall not grow in their time And the fruits of the trees shall be withheld in their time. 4, And the moon shall alter her order, And not appear at her time. 5. [And in those days the sun shall be seen and he shall journey in the evening ton the extremity of the great chariot inf the west] And shall shine more brightly than accords with the order of light. Cf. Jer. 38 5, Shall alter (8). Alter is here intransitive, but a-w give the transitive tense and supplies its ways, Shall withhold (m, 6). gqtu shall stand still (by merely the change of a vowel point). 4, Cf. for similar ideas Joel 21 Amos 8 4 Ezra 54. 5. The first two lines of this verse are very corrupt and have been dislocated from their proper con- text in this chapter. By their removal verses 4-5 form a tristich relating to the moon, These corrupt clauses are probably fragments of a tristich relat- ing to the sun. The Ethiopic reads: And in those days the heaven (mq, B: gtw in the heaven) shall be seen, and hunger shall come on the extremity of the great chariot to (a-g : q, ?8 Sin) the West. Here Halvy conjectured, and his conjecture is generally ac- cepted, that DOWN ( the heaven) was corrupt for WOWN ( the sun), 3yn ( hunger) for VY ( even- ing). But we must go further. There is no meaning in the phrase on the extremity in connexion with the chariot of the sun. This phrase Ypa which may be corrupt for p’S’D Next there is no point in saying the sun shall be seen, This line, moreover, is too short, and the second too long. If we transfer in the evening to the first line we have shall be seen in the evening. The possible corruption here is suggested by 4 Ezra 54 relu- cescet subito sol noctu. ANT (shall be seen) may be corrupt for M1 Thus we arrive at the causing distress. shall rise . following : And in those days the sun shall rise in the evening, And his great chariot journey to the west, causing distress (as it goes). With this we might contrast Amos 8 172 The Book of Enoch [Sect. III 6. And many chiefs of the stars shall transgress the order (prescribed). And these shall alter their orbits and tasks, And not appear at the seasons prescribed to them. 7. And the whole order of the stars shall be concealed from the sinners, And the thoughts of those on the earth shall err concerning them, [And they shall be altered from all their ways], Yea, they shall err and take them to be gods. And evil shall be multiplied upon them, And punishment shall come upon them So as to destroy all. The Heavenly Tablets and the Mission of Enoch. LXXXI. 1. And he said unto me: Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact. 2. And I observed the heavenly tablets, and read everything which was written (thereon) and understood everything, and read the book of all the deeds of mankind, and of all the T will cause the sun to go down at noon. The above emendations are possible in Hebrew, but not in Aramaic, 6. Chiefs of the stars shall trans- gress the order (prescribed) (q’, and in part by gq, 0,4). Beer cou- jectured this text, which differs from that of the rest of the MSS. by the vocalization of two consonants. The rest of the MSS. chiefs of the stars of the order shall transgress. 7. Shall be concealed from the sinners: cf. 75? 824-6 Those on the earth. This phrase is used here exactly in the sense in which it appears in the interpolations in the Parables ; see 375 (note). [And they shall be altered … ways.] Bracketed as an intrusion : possibly it is a dittograph of ver. 6, Take them to be gods: ef. 191 Acts 742, 8. All (a). 8B them all, LXXXI. For the reasons for re- garding this chapter as an interpolation see Introduction to this Book of the Heavenly Luminaries (p. 148). 1. These heavenly tablets. For a com- plete account of this and kindred ex- pressions see 478 (note). B-n reads the writing of the heavenly tablets. 2. The book of all the deeds (mf). gu the book, all the deeds: g, B the Sect. ITI] Chapters DXXX. 6LXXXT. 6 175 children of flesh that shall be wpon the earth to the remotest generations. 3, And forthwith I blessed the great Lord, the King of glory for ever, in that He has made all the works of the world, And I extolled the Lord because of His patience, And blessed Him because of the children of men. 4, And after that I said: Blessed is the man who dies in righteousness and goodness, Concerning whom there is no book of unrighteousness written, And against whom no day of judgement shall be found. 5. And those seven holy ones brought me and placed me on the earth before the door of my house, and said to me: Declare everything to thy son Methuselah, and show to all thy children that no flesh is righteous in the sight of the Lord, for He is their Creator. 6. One year we will leave thee with thy son, till thou givest thy (last) commands, that thou mayest teach thy children and record (it) for them, and testify to all thy children ; and in the second year they shall take thee from their midst. book and all that was written therein, all the deeds. 8. Cf. 221 for a similar expression of praise. The great Lord (a), theLord, The King of glory for ever (a). fB-be the eternal King of glory Children of men (a, filoy a,b). Bfhilnoy ya ,b children of the world, 4. See Introd, (p. 148) on the contrast be- tween this blessing and that pro- nounced by the writer of 72-79. Book of unrighteousness: see 47 (note). Day of judgement (gnu). q, B unrighteousness. Shall be found (a-m). m, B has been found, If this clause be taken strictly, it is here taught that there is no judgement for the righteous. 5. Seven holy ones (a). 8 three holy ones, Cf. 87? 907) and 20. No flesh is righteous, c.. cf. Job 92 Ps. 141. Creator: cf. 9419, 6. Thy son (a). 8 thy sons, These two verses, vv. 5, 6, may be inserted to serve as an introduction to 91-104. Till, After till () the MSS. add again T! which is here simply a dittograph of the preceding. The word again is meaningless as it stands. Givest thy (last) com- mands (tzz mt, B-cde). This is the idiomatic meaning of the Hebrew My, The reading of g is a corruption of mt. Hence all MSS. but q and three third-rate MSS. support the above text. g comfortest him (tndzz6). According to Dillmann ede read tzz crowest strong. But this gives no 174 7. Let thy heart be strong, The Book of Enoch [Sect. ITT For the good shall announce righteousness to the good ; The righteous with the righteous shall rejoice, And shall offer congratulation to one another. 8. But the sinners shall die with the sinners, And the apostate go down with the apostate. 9. And those who practise righteousness shall die on account of the deeds of men, And be taken away on account of the doings of the godless. 10. And in those days they ceased to speak to me, and I came to my people, blessing the Lord of the world. Charge given to Enoch: the four Intercalary Days: the Stars which lead the Seasons and the Months. LXXXII. 1. And now, my son Methuselah, all these things Iam recounting to thee and writing down for thee, and I have revealed to thee everything, and given thee books concerning all these: so preserve, my son Methuselah, the books from thy fathers hand, and (see) that thou deliver them to the generations of the world. suitable sense, 8. The apostate go down, i.e. intoGehenna. 9. The righteous die indeed, yet are they gathered unto the abodes of the blessed. The phrase is borrowed directly from Is. 571, where the literal translation runs, the righteous is gathered out of the way of or because of the evil PST FOND TAYIT HID: ef. 2 Kings 227 Book of Wisdom 47-14, The Hebrew verb is used of being gathered to ones fathers, Num. 20. In Ps. 10429 God is said to gather the spirit of animals when they die. 10. Lord of the world (or Eternal Lord a-q: q, 8 Lord of the ages); ef, 1 129 584 818 897 84?. writes them down. LXXXII. The conclusion of the Book of the Heavenly Luminaries. 1. In 334 Uriel writes down everything for Enoch; but in this book, ef. 721 74? 758 792- 821, Uriel only shows the hidden things to Enoch, and Enoch For thee. git. Methuselah. gmq. Deliver them to the generations (children g) of the world. These revelations of Enoch are for all the world from the earliest generations: those in 1-36 are only for the far distant generations ; cf. 1. See special Introd. (p. 149). It is evidently this passage that Tertullian refers to in De Oullu Fem. i, 3 Cum Enoch filio suo Matusalae nihil aliud Sect. 111] Chapters DXXXI, 7L XXXII. 6 175 2. I have given wisdom to thee and to thy children, [And thy children that shall be to thee], That they may give it to their children for generations, This wisdom (namely) that passeth their thought. 3. And those who understand it shall not sleep, But shall listen with the ear that they may learn this wisdom, And it shall please those that eat thereof better than good food. 4, Blessed are all the righteous, blessed are all those who walk in the way of righteousness and sin not as the sinners, in the reckoning of all their days in which the sun traverses the heaven, entering into and departing from the portals for thirty days with the heads of thousands of the order of the stars, together with the four which are intercalated which divide the four portions of the year, which lead them and enter with them four days. 5. Owing to them men shall be at fault and not reckon them in the whole reckoning of the year : yea, men shall beat fault, and not recognize them accurately. 6. For they belong to the reckon- ing of the year and are truly recorded (thereon) for ever, one in the first portal and one in the third, and one in the fourth and one in the sixth, and the year is completed in three hundred and sixty-four days. mandaverit quam ut notitiam eorum posteris suis traderit- 2. Wis- dom. The surpassing wisdom con- veyed in these revelations is a frequent theme with the Enoch writers; cf. 374 921 9310-14, To thee and to thy children (mqu, B): cf. Ps. 785. treads to thy son: g corrupt. As we must infer from these words that Lamech is already born, the writer has followed the Samaritan or Massoretic reckon- ing: the former would allow of Noah being present. [And thy children …tothee.] Bracketed as an inter- polation. 3. Better than good food: cf. Ps. 197 4. The four intercalary days introduced by four leaders: ef. ver. 11,751. Blessed are all those (, B-y). gu, y. mq blessed (moreover g) are all (the righteous m), Heads of thousands, i.e. the chiliarchs which lead these days. Divide (qt, B-no ,b). Cf. 824. gmu, no,b are divided. 5. Cf. 752. Whole reckoning of the year. Sowith Beer I correct bahasaba kullf Alam ( in the reckoning of the whole world) into bakullQ hasdba amat. 6. On the four intercalary days, and the portals to which they belong, see 75. The year is com- pleted in three hundred, c. (8). (Sect. ITI 176 The Book of Enoch 7, And the account thereof is accurate and the recorded reckoning thereof exact; for the luminaries, and months and festivals, and years and days, has Uriel shown and revealed to me, to whom the Lord of the whole creation of the world hath subjected the host of heaven. 8. And he has power over night and day in the heaven to cause the light to give light to mensun, moon, and stars, and all the powers of the heaven which revolve in their circular chariots. 9, And these are the orders of the stars, which set in their places, and in their seasons and festivals and months. 10. And these are the names of those who lead them, who watch that they enter at their times, in their orders, in their seasons, in their months, in their periods of dominion, and in their positions. 11. Their four leaders who divide the four parts of the year enter first; and after them the twelve leaders of the orders who divide the months; and for the three hundred and sixty (days) there are heads over thousands who divide the days; and for the four inter- calary days there are the leaders which sunder the four parts of the year. 12. And these heads over thousands are inter- calated between leader and leader, each behind a station, but a-gmu the year of three hundred and sixty-four days is completed. Ts To whom… hath subjected. The text a-g, B reads zaazaza (zaazaz brefaw) lita ( whom He hath com- manded for me) which I have emended into zaazaza lotd wrage. But r- rage is corrupt for bwrage. Hence my translation. Uriel is the ruler of the starry world, 721. Lord of the whole creation of the world. Here only; ef. 84 9-20. Dillmann regards these verses as a later addition to the book, but without adequate reason. They are quite in harmony with all that rightly belongs to this section of the book. Moreover, 72! promises an account of the stars, and 79! declares thatthe full account has now been given. This would be impossible without 826-20, 10. Who watch that they enter. Here the Ethiopic is literally who watch and enter. But the context requires the rendering I have given. Hence it is possible that we have here the survival of the Hebrew idiom of the voluntative with waw. If so, the text would represent something like TWN 38D) FY, Times. who lead them in their places ( in their places ) a. ll. For (Qq) the thrze hundred and sixty (days) there are heads (gqu). t, B for the three hundred and sixty- four (days) with the heads. m supports gqu, but by a slip omits and sixty. 12, Astation. gq, read his station. There is no difficulty in the text of gmqu which we have followed here. Sect. IIT] Chapter DX XXII. 7-17 Ley their leaders make the division. 13, And these are the names of the leaders who divide the four parts of the year which are ordained : Milkil, Helemmlk, and Mljal, and Narl. 14. And the names of those who lead them: Adnarl, and jastisal, and Elomlthese three follow the leaders of the orders, and there is one that follows the three leaders of the orders which follow those leaders of stations that divide the four parts of the year. 15. Inthe beginning of the year Melkejal rises first and rules, who is named TamAini, and sun and all the days of his dominion whilst he bears rule are ninety-one days. 16, And these are the sigus of the days which are to be seen on earth in the days of his dominion : sweat, and heat, and calms ; and all the trees bear fruit, and leaves are produced on all the trees, and the harvest of wheat, and the rose-flowers, and all the flowers which come forth in the field, but the trees of the winter season become withered. 17. And these are the names of the leaders which are under them: Berkal, Zlebsl, and another who is added a head of a thousand, called Hilijasph: and the days of the dominion of this (leader) are at an end. The twelve leaders of the months Goldschmidt and Beer have pointed divide the months; the chiliarchs out, these two names are oue, i.e. divide the 360 days, and the four 39H wINY the southern sun. This leaders which divide the year into four explanation is not possible through parts have charge of the intercalary Aramaic. 16. Calms (zibn 1). days, 12, [dont understand this verse. g y, hazan, anxiety. Rose-flowers. 13. Milkiel from byradi is simply an Not known in the O.T. though the inversion of Helemmelek from TDN word is found in the A.V. in Is. eo” as Halvy has shown. Melejal Song of Solomon 21, The rose is in Sir. 2414 3913 Wis beonbp (Schwab).and Narel Seep. mentioned Sir, 2414 3915 Wisdoin 28, But in the first two passages These four are over the four seasons of 5 fhe vead, Wadler ench af teed wie it is probably the oleander that is re- mee fos ders who! preside ower Mie ferred to. The rose in later Hebrew is three months of each season. aa, 12h and in Aramaic NJ), Which This verse seems unintelligible. is- come forth (a-m). 8 bloom D m. 17. The period from spring to sum- 17. The leaders under them, i.e. mer 91 days under the dominion of the leaders of the three months. Melkejal. 15, Ofthe year (m,). BerkalSNv373: Zlebsl DNWIN a-m. The leader of this period is this is the heart of God (Schwab). named Tamdini? and sun. As Another who is added… called 1370 N 178 The Book of Enoch [Sect. IIT 18. The next leader after him is Hlemmlk, whom one names the shining sun, and all the days of his light are ninety- one days. 19. And these are the signs of (his) days on the earth: glowing heat and dryness, and the trees ripen their fruits and produce all their fruits ripe and ready, and the sheep pair and become pregnant, and all the fruits of the earth are gathered in, and everything that is in the fields, and the winepress: these things take place in the days of his dominion. 20. These are the names, and the orders, and the leaders of those heads of thousands: Gidaijal, Kl, and Hl, and the name of the head of a thousand which is added to them, Asfal: and the days of his dominion are at an end. HilQjasph. There is here a playon months. The fourth Asfal from the proper name Rordy oo FD, 18-20. The period from summer to aatumn, 19. And these are the signs of (his) days (8). gmt and these are the days of his sign. qu corrupt forins of gint. 20. This verse is confused, The three names are those of the leaders of the three Sapir God adds, which is merely an inversion of Hildjasph from OVON is the chiliarch who has to do with the intercalary day under one of the four chief leaders. There is no account of the remaining six months. This may have been omitted by the final re- dactor. SECTION IV (CHAPTERS LXXXIIIxC) THE DREAM-VISIONS. INTRODUCTION A. Critical Structure. B. Relation of this Section to (a) 1-36; (b) 91-104. C. The Date. D. The Problem and its Solution. A. Critical Structure. There is no difficulty about the critical structure of this Section. It is the most complete and self-consistent of all the Sections, and has suffered least from the hand of the inter- polator. There seems to be only one interpolation, i.e. 90!, Of dislocations of the text there are two: 894 should be read after 8949: see 8948 Crit. Note ; and 90!9 should be read before 90″: see 9013-19 (note). In 90, vv. 13-15 are a doublet of vv. 16-18. B, (a) Relation of this Section to 6-36. This question can only be determined by giving the points of likeness as well as of divergence. The points of likeness or identity in (1) phraseology, and (2) in ideas, are : (1) Tongue of flesh, 841 142; make the earth without in- habitant, 81 92; Holy and Great One, 84! 1; glorious land (i. e. Jerusalem or Palestine), 894, compared with blessed land , 27!. The doxology in 84 appears to be a more rhetorical form of that in 9. Finally, 881-89! presupposes 10!!2. See notes in loc. (2) There is, in the main, the same doctrine of the fallen angels : the judgement in both is at the beginning of the Messianic kingdom ; Gehenna is found in both, 902 271; the abyss of fire for the fallen angels, 9074 108 1811 217-10; the conversion of the Gentiles, 90 1021, There is, practically, nothing that is distinctive in (2)certainly nothing more than would refer the two Sections to the same school of thought. But the evidence of (1) is of a different nature, and points, when combined with the evidence of (2), to a close con- nexion between the two Sections either in identity of authorship, or in the acquaintance of one of the authors with the work of the other. That the latter alternative is the true one, we shall find on the following grounds :(1) In 831! the sun comes forth from the N2 180 The Book of Enoch [Sect. IV windows of the east; a term that is never used of the sun in 1-36, nor in 72-82: see 83’1(note). Windows has a different reference altogether: see 72 (note). (2) In 844 the great day of judge- ment Deluge; in 1-36 and 91-104 always final judgement: see 844 (note). (3) The account of the descent of the watchers in 861-8 differs from that in 6. (4) In 901 the period of the sword is an important feature; yet is not alluded to in 1-36. (5) The throne of judgement is in Palestine in 9020-26; whereas the throne on which God will sit when He comes to bless His people in 25 is the centre of the Seven Mountains: see 18 (note). (6) Appear- ance of the Messiah emphasized in 9087 88; not alluded to in 1-36. (7) The scene of the kingdom in 83-90 is the New Jerusalem set up by God Himself; in 1-36 it is Jerusalem and the entire earth unchanged though purified, 101 2. (8) Life of the members of the Messianic kingdom is apparently unending in 9075-88; but only finite in 10! 25. Life is transfigured by the presence of the Messiah in 9038 in the New Jerusalem; but in 25 by the external eating of the tree of life. (9) The picture on 83-90 is developed and spiritual; that in 1-36 is naive, primitive, and sensuous. (10) 83-90 are only visions assigned to Enochs earlier and un- wedded life; 1-36 are accounts of actual bodily translations and ure assigned to his later life. If these two Sections were from the same author and that an ascetic, exactly the converse would have been the case. On these grounds, therefore, identity of authorship seems impos- sible; but the similarities in phraseology and idea prove that one of the authors had the work of the other before him. Of the two Sections there is no room for doubt that 83-90 is the later. b) Relation of 83-90 to 91-104. See Special Introd. to 91- 104 (pp. 220-221), C. The Date. The fourth period began about 200 B.c. (see note on 90!” pp, 206 sqq.) and marks the transition of supremacy over Israel from the Graeco-Egyptians to the Graeco-Syrians, as well as the rise of the Chasids. The Chasids, symbolized by the lambs that are born to the white sheep, 90, are already an organized party in the Maccabean revolt, 907 (note). The lambs that become horned are the Maccabean family, and the great horn is Judas Maccabeus, 90 (note). As this great horn is. still warring at the close of the rule of the twelve shepherds, 9014, this Section must have been written before the death of Judas, 161 3B.c., possibly before his purification of the temple. Sect. IV] Introduction 181 As the fourth period began about 200 B.c., the author of 83-90, writing in the lifetime of Judas Maccabeus, must have expected its close between 140 and 130 B.c.; for, on the analogy of the third period, each shepherd would rule between five and six years. This expectation in connexion with Judas Maccabeus was not unnatural, as his eldest brother, Simon, did not die till 135 B.C. D. The Problem and its Solution. This Section forms in short compass a philosophy of religion from the Jewish standpoint. It is divided into two visions, the former of which deals with the first world-judgement of the deluge, ancl the latter with the entire history of the world till the final judgement. The writer does not attempt to account for the sin that showed itself in the first generation. In his view, it was not the sin of man, but the sin of the angels who fell (in the days of Jared), that corrupted the earth, 84 86-87, and brought upon it the first world-judgement. In the second vision the interest centres mainly on the calamities that befall Israel from the exile onwards. Why has Israel become a byword among the nations, and the servant of one gentile power after another? Is there no recompense for the righteous nation and the righteous individual? That Israel, indeed, has sinned grievously and deserves to be punished, the author amply acknow- ledges, but not a punishment so immeasurably transcending its guilt. But these undue severities have not come upon Israel from Gods hand: they are the doing of the seventy shepherds into whose care God committed Israel, 8959. These shepherds or angels have proved faithless to their trust, and treacherously destroyed those whom God willed not to destroy; but they have not therein done so with impunity. An account has been taken of all their deeds and of all whom they have wickedly destroyed, 89! , and for all their victims there is laid up a recompense of reward, 90. More- over, when the outlook is darkest, and the oppression at its worst, a righteous league will be established in Israel, 90; and in it there will be a family from which will come forth the deliverer of Israel, i.e. Judas Maccabeus, 909-16. The Syrians and other enemies of Tsrael will put forth every effort to destroy him, but in vain; for a great sword will be given to him wherewith to destroy his enemies, 902 Then all the hostile Gentiles will assemble for their final struggle against Israel, still led by Judas Maccabeus, 90): 16; but this, their crowning act of wickedness, will also be the final act in their history and serve as the signal for their immediate judge- 182 The Book of Enoch [Sect. TV ment. God will appear in person, and the earth open its mouth and swallow them up, 90. The wicked shepherds will then be judged and the fallen watchers, and cast into an abyss of fire, 9020-25, With the condemnation of the Apostates to Gehenna the great assize will close, 907. Then his New Jerusalem will be set up by God Himself, 90 2; and the surviving Gentiles will be converted and serve Israel, 903; and all the Jews dispersed abroad will be gathered together, and all the righteous dead will be raised to take part in the kingdom, 908. Then the Messiah will appear amongst them, 9087; and all the righteous will be gloriously trans- formed after his likeness, 9038; and God will rejoice over them. 87-90 were written by a Chasid in support of the Maccabean movement. LXXXITILXXXIV. First Dream-Vision on the Deluge. LXXXIII. 1. And now, my son Methuselah, I will show thee all my visions which I have seen, recounting them before thee. 2. Two visions I saw before I took a wife, and the one was quite unlike the other: the first when I was learning to write: the second before I took thy mother, (when) I saw a terrible vision. And regarding them I prayed tothe Lord. 8. Thad Jaid me down in the house of my grandfather Mahalalel, (when) I saw in a vision how the heaven collapsed and was borne off and fell to the earth. 4. And when it fell to the earth I saw how the earth was swallowed up in a great abyss, and mountains were suspended on mountains, and hills sank down on hills, and high trees were rent from their stems, and hurled down and sunk in the abyss. 5. And thereupon a word fell into my mouth, and I lifted up LXXXIII. 1. My visions (a-t). t, B visions. 2. Before I took a wife, i.e. before I was sixty-five ; cf. Gen, 5!. The name of this wife was Edna, 85; cf. Book of Jubilees 49, where these dream-visions are referred to. We should observe that 83-90 are only dreams or dream-visions ; whereas in the other Sections of the book Enoch has open intercourse with the angels, and is translated bodily and therein admitted to higher privileges than in Yet if 83-90 came from the same hand as the other Sections, the converse should have been the case on ascetic grounds, and Enoch should have had his bodily translations to heaven and his intercourse with the angels during his unmarried years, and his dream-visions after he had taken w wife. 3. Mahalalel. In text it is Malalel, 5. Lifted up (my mere visions, 183 (my voice) to ery aloud, and said: The earth is destroyed, 6. And my grandfather Mahalalel waked me as [ lay near him, and said unto me: Why dost thou ery so, my son, and why dost thou make such lamentation ? 7. And I recounted to him the whole vision which I had seen, and he said unto me: Sect. IV] Chapter DXXXIT, 111 A terrible thing hast thou seen, my son, and of grave moment is thy dream-vision as to the secrets of all the sin of the earth: it must sink into the abyss and be destroyed with a great destrue- tion. 8. And now, my son, arise and make petition to the Lord of glory, since thou art a believer, that a remnant may remain on the earth, and that He may not destroy the whole earth. 9. My son, from heaven all this will come upon the earth, and upon the earth there will be great destruction. 10. After that I arose and prayed and implored and besought, and wrote down my prayer for the generations of the world, and I will show everything to thee, my son Methuselah. 11. And when I had gone forth below and seen the heaven, and the sun rising in the east, and the moon setting in the west, and a few stars, and the whole earth, and everything as He had known it in the beginning, then I blessed the Lord of judgement and extolled Him because He had made the sun to go forth from the windows of the east, fand he ascended and rose on the face of the heaven, and set out and kept traversing the path shown unto him. atmarkt for aemara, and translate as I had known it. Otherwise it is voice) (mqu, B-n). g arose; f, n began, 7. Secrets of all the sin (tu, 8, save that u ,b read kulld for kulla). gm sin of all the sin; sin of all, Perhaps q is right. gm could be explained as a dittograph of and fu, B as an emendation of gm. 8. Lord of glory. Cf. 253 27 5 364 408 632 758, And that He may not . earth (t, B). a-t through hmt.(?. 10, The prayer may be that given in 842-6 And besought (a-q). , B. My prayer (mt, B). gI prayed and. qu. 11. The whole earth (gmq, edfiloy ,a yb). t, abehkna. As He had knownt it. Read possible that vncev stood befcre the Ethiopic translatora corruption of noinaey (Flemming), or that the Greek translator confused [935 and p!3. In the last case render as He had established, Lord of judgement. Here only. Windows. This term is never used in 1-36 nor in 72-82 of the sun. Portal is the word invariably used in connexion with the sun. For the word windows see 72 (note). tAnd he ascended. This cannot be right. What we require is so that he ascended, and so all translators, 184 The Book of Enoch (Sect. IV LXXXIV. 1. And I lifted up my hands in righteousness and blessed the Holy and Great One, and spake with the breath of my mouth, and with the tongue of flesh, which God has made for the children of the flesh of men, that they should speak there- with, and He gave them breath and a tongue and a mouth that they should speak therewith : 2. Blessed be Thou, O Lord, King, Great and mighty in Thy greatness, Lord of the whole creation of the heaven, King of kings and God of the whole world. And Thy power and kingship and greatness abide for ever and ever, And throughout all generations Thy dominion : And all the heavens are Thy throne for ever, And the whole earth Thy footstool for ever and ever. 8. For Thou hast made and Thou rulest all things, And nothing is too hard for Thee, Wisdom departs not from the place of Thy throne, Nor turns away from Thy presence. myself included, wrongly rendered the words, Hence I assume here a wrong punctuation of the Hebrew on the part of the Greek translator. Text al dvBn Kat dvreke NT) Sym, which should have been read as M1 Ayr, Then we should have so that he ascended and rose , c. LXXXIV. 1. Enochs Prayer for his Posterity. The Holy and Great One: see 18note. Tongue of flesh: see 14. Children of the flesh of men (gint, abcfhikne). u, delopy ,a 4b children of men; q children of men of flesh. 2. Cf. 94894 Lord of the whole creation of the heaven. Here only ; cf. 827, also 584 (note). King of kings. Also in 94. God of the wholeworld. Here only; seenoteon 13, All the heavens are Thy throne, c. From Is. 66). 3. Nothing is too hard for Thee ( ddvvatnce mapa cot ovdev). This clause is drawn from Jer. 32, 7 aay 55 4p bay xb. Here the LXX render od ph droxpyBR and Cf. Gen. 1874, After this clause the text adds a dittograph wait ovdeuia or earlier xai ovdv. Departs not (g). Other MSS. departs not from Thee. From the place of Thy throne, nor turns away. The text nor turns away (gqm corrupt here) from her life ( qu), ( from mq) Thy throne and. By the simple transposition of the verb nor turns away the parallelism of the text is restored. Further mmanbarta ( from her life) has been emended into mmnbarata ( from the place). Thus the phrase from the place of Thy throne dad rod rmov Tod Opdvou ood NBD pid Ps. 899. To re- gov ovdr, Sect. IV] Chapters DXX XIV. 1LXXXV. 2 185 And Thou knowest and seest and hearest everything, And there is nothing hidden from Thee [for Thou seest everything . 4, And now the angels of Thy heavens are guilty of trespass, And upon the flesh of men abideth Thy wrath until the great day of judgement. 5. And now, O God and Lord and Great King, I implore and beseech Thee to fulfil my prayer, To leave me a posterity on earth. And not to destroy all the flesh of man, And make the earth without inhabitant, So that there should be an eternal destruction. 6. And now, my Lord, destroy from the earth the flesh which has aroused Thy wrath, But the flesh of righteousness and uprightness establish as a plant of the eternal seed, And hide not Thy face from the prayer of Thy servant, O Lord. LXXXVXC. The Second Dream-Vision of Enoch: the History of the World to the Founding of the Messianie Kingdom. LXXXV. 1. And after this I saw another dream, and I will show the whole dream to thee, my son. turn to the word mmanbarta, which I have emended as above, we should observe that it does not admit of any reasonable rendering in this passage. The word means life, food, con- dition, None of these meanings suit the passage. With the above passage we might compare Wisdom 94 Wisdom that sitteth by Thee on Thy throne. Wisdom is represented in both these passages as the assessor or mdpedpos of God. The idea is to be traced to Prov. 899 in the LXX version funy map ef. Sir, 1) per adrot orw For Thou seest A dittograph from the abTd : els tov aldva, everything ]. 2, And Enoch lifted preceding line. 4. Upon the flesh of men: cf. vv. 1, 5, Job 121. Great day of judgement. Most MSS. read day of the great judge- ment. See my text, which follows in part g and in part q; see 45? (note). This phrase can refer here only to the Deluge. In 19! it refers to the final judgement, and so always in 91-104; cf. 949 9810 9915 1045, 5. Great King. Also in 913. 6. A plant of the eternal seed: see 101 (note). This idea was a very favourite one; cf. 628 93 5, 10, LXXXVXC. The second Dream- vision. In this second vision the The Book of Enoch [Sect. IV 186 up (his voice) and spake to his son Methuselah: To thee, my son, will I speak: hear my wordsincline thine ear to the dream- vision of thy father. 3. Before I took thy mother Edna, I saw in a vision on my bed, and behold a bull came forth from the earth, and that bull was white; and after it came forth a heifer, and along with this (latter) came forth two bulls, one of them black and the other red. 4, And that black bull gored the red one and pursued him over the earth, and thereupon I could no longer see that red bull. 5. But that black bull grew and that heifer went with him, and I saw that many oxen proceeded from him which resembled and followed him. 6. And that cow, that first one, went from the presence of that first bull in (also 47 71), On my bed (q, B). gint of my bed. w corrupt. Bull. The Ethiopie word is lahm. This word has various meanings in the following chapters. In the sing. it writer gives a complete history of the world from Adam down to the final judgement and the establishment of the Messianic kingdom. After the example of Ezekiel men are symbolized by animals. The leaders of the chosen race are represented by domestic animals, the patriarchs by bulls, and the faithful of later times by sheep (cf. Ezek. 34 8999), This difference may be intended to mark the later de- clension of Israel in faith and righteous- ness, The Gentiles are symbolized hy wild beasts and birds of prey (cf. Ezek. 3917, where the enemies of Israel are symbolized by the birds of the air andthe beasts of the field) ; the fallen watchers by stars; unfallen angels by men. At times the author is obliged to abandon his symbolism, and he is not always consistent in his use of it, as the same symbol varies in meaning. Even the divine name is adapted to the prevail- ing symbolism. In the main the narrative is based on the O.T., but at times mythical elements from later Jewish exegesis are incorporated. LXXXV. 2. Cf. Prov. 51. 3. Edua: cf. 83, I saw in a vision on my bed. Cf. Dan. 419 TI saw in a vision of my head upon my bed bull or heifer; in the plur. it bulls, or cattle, or cows. The context must determine the sense. The author uses also the unequivocal word sr, which always meansa bull. Tawa vitulus or vitula in these chapters. Eve is so designated in this verse, i.e. a heifer, to denote her as a virgin. In verse 6 she is called a cow. White is the colour that symbolizes righteousness throughout this vision; cf. 858 872, e. Cf. Is, 118 Ps, 517 Rev. 714. Two bulls (g, 2). Other MSS. other young bulls, Cain is black, as this colour symbolizes his sin: Abel is red the colour emblematic of his martyr- dom. 4. Bull. SolIrender tawa when it vitulus, as in vv. 4, 5, 6. 5. That heifer. The same word is used of Eve in verse 3. This heifer is Cains wife, and according to the Book of Jubilees 41)” his sister, by name Avan. Oxen. This is the rendering of the plural of lahm, and includes bulls and cows. Him(q, 8). gint them. 6. Eve seeks Abel. Sect. IV] 187 order to seek that red one, but found him not, and lamented with a great lamentation over him and soughthim. 7. And I looked till that first bull came to her and quieted her, and from that time onward she cried no more. 8. And after that she bore another white bull, and after him she bore many bulls and black cows. 9. And I saw in my sleep that white bull likewise grow and become a great white bull, and from him proceeded many white bulls, and they resembled him. 10. And they began to beget many white bulls, which resembled them, one following the other, (even) many. Chapters LXXXV. 83DXXXVI. 3 The Fall of the Angels and the Demoralization of Mankind. LXXXVI. 1. And again I saw with mine eyes as I slept, and I saw the heaven above, and behold a star fell from heaven, and it arose and eat and pastured amongst thoseoxen. 2. And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began to live with each other. 3. And again I saw in the vision, and looked towards the heaven, and behold I saw many stars descend Over him (dibht q). g with re- Shim. Ber. 44 (see Weber, Jiid, Theol. gard to him (habha); mt, 6 there- upon (sdbha). According to Jub. 4? Adam and Eve mourned for Abel twenty-eight years. In mourning there is here as in our text a play on the word Abel, though the former is bax and the latter ban. 8. Another white bull (mt, 8). gqu a pair of white oxen, i.e. Seth and a sister to be his wife. On the latter see Jub. 4 11, Black cows. The adjective black belongs probably to the bulls also. 9, Bull. Ren- dering of sor; see verse 3. This bull is Seth. The descendants of Seth are likewise righteous like their progenitor. Many (gmqt). B. LXXXVI. 1. A star, i.v. Azazel. Cf. 881 104 894, According to Jalkut 253) Azazel and Shemjaza descended to- gether, but only the former was guilty of sin with the daughters of men. 2. And after that (8). mq and these; and in the midst; and. g-. Tolive with each other. reads jahajwt to live one to an- other; a-g, 8 jaawajewt, to lament one to ( with 8) another, The latter reading is not satisfactory. The black bulls did not leave their pastures, c. simply to engage in lamentation. The time for lamentation does not arrive till verse 6. may be an emendation of g jahajwt. But the construction that follows one to another (a) seems impossible. If we read to live we must adopt the 8 text in what follows, i.e. with each Thus jaawajwti [Sect. IV 188 The Book of Enoch and cast themselves down from heaven to that first star, and they became bulls amongst those cattle and pastured with them [amongst them]. 4. And I looked at them and saw, and behold they all let out their privy members, like horses, and began to cover the cows of the oxen, and they all became pregnant and bare elephants, camels, and asses. 5. And all the oxen feared them and were affrighted at them, and began to bite with their teeth and to devour, and to gore with their horns. 6. And they began moreover to devour those oxen; and behold all the children of the earth began to tremble and quake before them and to flee from them. The Advent of the Seven Archangels. LXXXVII. 1. And again I saw how they began to gore each other and to devour each other, and the earth began to ery aloud. 2. And I raised mine eyes again to heaven, and I saw in the vision, and behold there came forth from heaven beings who were like white men: and four went forth from that place and three with them. 3. And those three that had last come forth grasped me by my hand and took me up, away from the genera- tions of the earth, and raised me up to a lofty place, and showed me a tower raised high above the earth, and all the hills were other . 3. Fall of the rest of the animals, the unfallen angels are natu- angels. Became bulls amongst rally represented by men. White: those cattle and pastured with cf. 853. Four (a), 8 one. Four them (a). Bwere amongst those . and three with them. On cattle and bulls, pasturing with them. 4. Elephants, camels, and asses. Symbolizing the three kinds of giants ; see 7? (note). 6. The children of the earth. The writer here forgets his role, and uses non-symbolical language. From them (gm). other MSS. LXXXVII. 1. The conflict of the bulls and giants, 2. And I saw in the vision. qu. Beings who were like white men, i.e. unfallen angels. As men are represented by these seven archangels see 815 90), 22 20. The three are found again in 905, With them (m). am, B with him, 3, 4. If we are to regard this high tower as Paradise, and it seems we must, as according to the universal tradition of later times Enoch was translated thither, we have in 83-90 a conception of its locality and inhabitants differing from any that has preceded ; see 608 (note). 3. All the hills were lower (7, 8), a- Sect. IV] Chapters LXXXVI. 4LXXXVIII. 3 189 lower. 4. And one said unto me: Remain here till thou seest everything that befalls those elephants, camels, and asses, and the stars and the oxen, and all of them. Lhe Punishment of the Kallen Angels by the Archangels. LXXXVUI. 1. And I saw one of those four who had come forth first, and he seized that first star which had fallen from the heaven, and bound it hand and foot and cast it into an abyss: now that abyss was narrow and deep, and horrible and dark. 2. And one of them drew a sword, and gave it to those elephants and camels and asses: then they began to smite each other, and 3. And as I was beholding in the vision, lo, one of those four who had come forth stoned (them) from heaven, and gatherel and took all the great the whole earth quaked because of them. stars whose privy members were like those of horses, and bound them all hand and foot, and cast them in an abyss of the earth, it was built all the hills (sic). 4. and the women. Cf. 10910 And One said (a-q, cefhik). y, B-cefhik camels (, 8), a-t. 3. Michael they said, Oxen and all of them deals with the fallen angels. There is (a-u). uv, B fandall the oxen. no meution here of any leader such as LXXXVIIILXXXIX.1. There is a very close connexion between this Section and chapter 10!-!2, Thus 881, which treats of Azazel, refers to 104-8, Shemjaza, whom we find specially named in 104. Cf. 101-6. Who had come forth stoned (them) from heaven. The text seems corrupt. 882 (of Gabriel) refers to 109-19, 888 (of Michael) refers to 101-12, and 891 of Uriel) refers to 101-8. Thus the text here clearly presupposes chapter 10, but not quite in its present form, as Lawlor, Journal Philol., 1897, pp. 187-189 supposes. For only one leader is here referred to, i.e. Azazel 861 881, whereas in 10! a second leader is associated with Shemjaza. 1, It is Raphael who here casts Azazel into the desert named Beth Chaduda, See 104-8, 2. Gabriel deals here with the giant offspring of the angels Either emend wagara ( stoned) into warada ( descended) and read who had come forth descended frum heaven, or transpose from heaven before stoned; then we have whu had come forth from heaven (cf. 872) stoned, I should add here that after wagara 2 adds saifa sword. The phrase would then be rendered hurled a sword. As regards the number of the verbs gathered and took the MSS. vary. 8 reads the singular in each case, supported in the former by tu and in the latter by wf. [Sect. IV 190 The Book of Enoch LXXXIX. 1-9. The Deluge and the Deliverance of Noah. LXXXIX. 1. And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon ; and three bulls dwelt with him in that vessel and they were covered in, 2. And again I raised mine eyes towards heaven and saw a lofty roof, with seven water torrents thereon, and those torrents Howed with much water into an enclosure. 3. And I saw again, and behold fountains were opened on the surface of that great enclosure, and that water began to swell and rise upon the surface, and I saw that enclosure till all its surface was covered with water, 4, And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it 5. And all the cattle of that enclosure were gathered together until I saw how they sank and were swallowed up and perished in that water. 6. But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer see them, and they were not able to escape, (but) perished and sank into the depths. stood upon the earth. 7. And again I saw in the vision till those water torrents were removed from that high roof, and the chasms of the earth were levelled up and LXXXIX. 1-9. The Deluge and the Deliverance of Noah. ci es (note). 3, 4. The Deluge. 3. Saw?e ( rc’ikw uw). g er’ejo, 11-3, where Uriel visits Noah for the same end, To that white bull (1). a-i, B those white bulls, Without his being terrified (gyu). m, B terrified as he was. In order to build the Ark, Noah is represented as becoming a man, Three bulls. Noahs three sons. Covered in: cf. Gen. 716 1 En. 672, 2. As men are symbolized by animals, their place of habitation is naturally called a pen, fold, or enclosure. Seven: cf. 774 rj, t, Bijaraj caused it not to be seen. 6. With all the animals, i.e. the real animals. 7. The chasms of the earth, c. The writer conceived the flood as having been caused by a cleaving of the depths of the earthcf. Gen. 7!1and the stay- ing of the flood as having been due to a closing or levelling up of these clefts or chasms, Cf. Jub, 626 The mouths of the depths of the abyss… were closed and Prayer of Manasses 3 6 Acaas THY Sect. IV] Chapter DXXXIX. 1-18 191 other abysses were opened. 8. Then the water began to run down into these, till the earth became visible; but that vessel settled on the earth, and the darkness retired and light appeared. 9. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them. LXXXIX. 10-27. From the Death of Noah to the Exodus. 10, And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull. 11. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the wild asses multiplied. 12. But that bull which was born from him begat a black wild boar and a white sheep ; and the former begat many boars, but that sheep begat twelve sheep. 13. And when those twelve sheep had grown, they gave up one of them to the asses, and those asses adBvocov. 9, Noahand his three sons. And one black (8). a. That white bull departed from them, i.e. Noah died. 10. The neces- sities of his subject oblige the author to asses, which is on the whole an apt designation; cf.Gen, 16″. The white bull is Isaac. The wild asses (a, ubdiklnox ya). cefh the wildass, 12. A black wild boar, i.e. Esau, Later uuu the naturaluess of his symbolisin. His cattle produce all manner of four- footed beasts and birds of prey. Nearly all these appear later as the enemies of Israel; cf. Ezek. 3917. Different genera. Here ahzab means races not merely of man but of all kinds of animals, Flemming has rightly pointed out that hebr here should be written hebr, and not bebr as Dillmann takes it. mkulla hbr dpopa as in Deut. 22 A white bull, i.e. Abraham. 11, The wild ass is Ishmael, the pro- genitor of the Arabs or Midianites, who in vy. 13, 16 are called the wild Jewish hatred thus expresses itself in associating Edom with the name of the animal it detested most; cf. vv. 42, 43, 49, 66. In ver. 72 it is used of the Sa- maritans. A white sheep, i.e. Jacob. Israel is specially in the symbolic language of the O.T. the sheep of Gods pasture, Pss. 741 7915 1008 Jer. 231, and hence there is a peculiar fitness in repre- senting the individual who first bore the name as a white sheep. The idea of declension in faith (see p. 186) can hardly attach to this instance of its use, 13. One of them, i.c. Joseph. The asses, the Midianites; cf vy. 11, 192 The Book of Enoch [Sect. IV again gave up that sheep to the wolves, and that sheep grew up among the wolves. 14, And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many flocks of sheep. 15. And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to cry aloud on account of their little ones, and to complain unto their Lord. 16. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. 17, And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should admonish them not to touch the sheep. 18. And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and admonished them not to touch the sheep from henceforth. 19. And thereupon I saw the wolves, and how they oppressed the sheep exceedingly with all their power; and the sheep cried aloud. 20. And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamenta- tion ; but the sheep became quiet and forthwith ceased to ery out, 21. And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep with all their power, 22. And the Lord of the sheep went with them, as their leader, and all His sheep followed Him : and His face was 16. The wolves, i.e. the Egyptians and occurs about twenty-eight times. henceforth their standing designation 18. Another sheep, i.e. Aaron. Met in this vision, 16. Asheepwhich it (a-t) , B-d met that sheep. had been saved, i.e. Moses. Lord Went and (yim). tu, B. 20. ofthe sheep. This title isthe usual The plagues of Egypt. They began one in this and the following chapters, (am). m, 6 He began. 21-27. Sect. IV] Chapter LXX XTX, 14-81 193 dazzling and glorious and terrible to behold. 23. But the wolves began to pursue those sheep till they reached a sea of water. 24, And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between them and the wolves. 25. And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and [those wolves] ran after them into that sea. 26. And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered those wolves, 27. And I saw till all the wolves who pursued those sheep perished and were drowned. LXX XIX. 28-40. Israel in the Desert, the Giving of the Law, the Entrance into Palestine. 28. But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep pasturing them and giving them water and grass, and that sheep going and leading them. 29. And that sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them. 30. And after that I saw the Lord of the sheep who stood before them, and His appearance was great and ter- rible and majestic, and all those sheep saw Him and were afraid before His face. 31. And they all feared and trembled because of Him, and they cried to that sheep with them [which The Exodus from Egypt. 22, Glo- , And to see (mtu, 8). gq and rious and terrible to behold (gmt).qu they saw. 29. Moses ascent of terrible to behold, B-a His appear- Sinai and return to Israel at Gods ance was terrible and glorious . 24, command, Exod. 19. 30. Great Led them (uv). Other MSS. leading and (a). 8-v. 31. That sheep them. In the latter MSS. we must with them, i.e. Aaron. With excise the following and. 28. them (gmq). t, B with him. Began to open their eyes, i.e. to [Which was amongst them] (gw). recover their spiritual vision and return Bracketed as a dittograph. mgt, B to to God; cf, 95 83, 41, 44,54 908 10, the other sheep which was among 1370 18) 194 The Book of Enoch [Sect. IV was amongst them]: We are not able to stand before our Lord or to behold Him. 32. And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander from the way which he had showed them, but that sheep wot not thereof. 33. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen away. 34, And when they saw it they feared and trembled at its presence, and desired to return to their folds, 35, And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those sheep that had fallen away, and they returned to their folds. 36. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house. 37. And T saw till this sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and approached a stream of water. 38. Then that sheep, their leader which had become a man, withdrew from them and fell asleep, and all the sheep sought it and cried over it with a great crying. 39. And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and fallen asleep (lit. had fallen asleep and (with qg) them 32. Cf. Exod. i.e. made the tabernacle the centre of 2412814 39, Again ascended orre- their worship. 37. Death of Aaron turned and ascended. 33. Fallen and of all the generation that had away. from His path B. 34, gone out of Egypt, That sheep It, i.e. Moses, Return to their (7,8). So g, but corrupt. mu defec- folds, i.e. to abandon their errors, tive. g. Led them (a). B led the 35. Cf. Exod. 3276-29, And.after sheep. Pasture. The land to the that 7, B. 36. In this vision east of Jordan. A stream. The (a-u). 6 there a vision, That Jordan. 38. Death of Moses; sheep, i.e. Moses hecomes a man to cf. Deut. 34. 39. Two sheep as build the tabernacle; cf. vv. 1, 9. leaders. Joshuaand Caleb. For the Placed all the sheep in that house, two the text reads knllma ( all) Sect. IV] led them ), Chapter LXXXIX, 32-42 195 40, And I saw till the sheep came to a goodly place, and a pleasant and glorious land, and I saw till those sheep were satisfied ; and that house stood amongst them in the pleasant land. LXXXIX, 41-50. From the Time of the Judges till the Building of the Temple. 41, And sometimes their eyes were opened, and sometimes blinded, till another sheep arose and led them and brought them all back, and their eyes were opened. 42, And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up [another sheep] a ram from which I have emended into klhma the two. 40. Palestine ; cf. 261. Observe that the epithet glorious is used in the same connexion by Dan. 1156 41, 41-50. History of the times from the Judges to the building of the Temple. Of vv. 42-49 there is preserved a valuable fragment of the Greek version. This was published by Mai from a Vatican MS. in the Patrum Nova Bibliotheea, t. ii. this fragment for purposes of com- parison with the English version of the Ethiopic. Amongst other things the reader can observe how frequently the Greek article is translated by the Ethiopic demonstrative. Furthermore, the 7js which occurs between two verses belonging immediately to each other, i.e. 46, 47, and the yair inserted in ver, 47 prove that the collector of these Greek excerpts had not the com- plete Enoch before him, but drew them from an author who had brought to- I have given Greek fragment from Vatican MS , published by Mai, Patrum Nova Bibliotheca, t. ii, deciphered by Gilde- meister in the ZDMG, 1855, pp. 621, 622. Ek rod Tob Erwx BiBdrtov Xpijoes. 42, Kat ot KareoOlew Ta TpdBara Kat ot bes t Ra Kbves pavto gether passages from Enoch and anno- tated them. So Gildemeister, Zeit- sehrijt D.M,.G., 1855, pp. 621 eqq. 41. Periods of religious advance and declension: work of Samuel. 42, The dogs and the foxes and the wild boars. The dogs are, accord- ing to vv. 46, 47, the Philistines. The foxes are taken by Dillmann to be the Amalekites, but this interpretation will not suit ver. 55, where the foxes are still notable foes of Israel clcese on the time of the Exile, whereas the Amalekites practically disappear from history with the reign of David. We shall most probably be right in taking the foxes to mean the Ammonites. From the earliest times down to the wars of the Maccabees the Ammonites were always the unrelenting foes of Israel. This is the view also of the glosser on the Greek Fragment, vv. 42- 49, The wild boars are the Edom- ites; ef. vv. 12, 43, 49,66. Till the 02 196 The Book their midst, which led them. 43. And that ram began to butt on either side those dogs, foxes, and wild boars till he had destroyed them fallf. 44, And that sheep whose eyes were opened saw that yam, which was amongst the sheep, till it tforsook its glory t and began to butt those sheep, and trampled upon them, and behaved itself unseemly. 45. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that ram which had for- Lord of the sheep raised up. Sog,n. This reading is confirmed by the Greek pxpt 08 Hyepey 6 Kvptos Tay mpoBdTwv xpiov va, Other MSS. give till another sheep, the Lord of the sheep, arose. The words another sheep are a gloss, and we should render raised up a ram from their midst, 43. Destroyed them tall. The Greek text (dmwAecev moddous) is here de- cidedly better. Saul by no means destroyed them all. 44. That sheep whose eyes were opened. This phrase as applied to Samuel here cannot be used in the sense of spiritual awakening and return to God which it has elsewhere in this vision ; ef. ver, 28 (note). Here it must mean the prophetic gift of insight as in 1 The Greek version certainly escapes this difficulty by applying the phrase in its usual sense to the sheep, and is probably the true text. Till. The MSS. gs corrupt for ws, For- of Enoch [Sect. TV 4 b) kal of dddmekes KaTHoO.ov abrd, a , A pxpe ob iyerpev 6 KUpLosS TOV ex TOV mpoBatwy Kptoy eva TpoBarar. 48, Kat 6 xptos obros ijpato Keparicew Kal mt- didKew ev Tols Kpacw Kal ve- rivaccep els Tovs GATEKaS Kal yer abrods eis tovs tas kal amdecey tas TodAovs Kal per 44. Kal ra mpdBara dv ot 6p0adpol 3 : . 4 avTous .. . TO TOUS KUVAS. ig 3 , . qolynoay OedcovtTo TOY KpLov cal oe tov v trols mpoBdrows, ws ob Poe ea XN eo an sow adikey tiv Oddy avTod Kat np- 45. P ; Tov TmpoBaTav aro topevec Oar Favodia. Kal 6 xvpsos a amoreWev tov dpva todroy ent sook its glory dpjxev tiv Sdtay airod. For dSfav the Greek reads 65v. If the suffix adrod refers to the subject of the verb, i.e. Saul, then forsook his way can hardly be right. Perhaps 1397 ( 66dy abrod) is corrupt for 9 J7’T in the earlier script, i.e. the way of the Lord. In 8954 we have the expression the house of the Lord n. Hence here and in ver. 45 we should probably read the way of the Lord instead of its glory. 45,46. David anointed king. Observe that in ver. 45 the Greek used dpva and not mpBarov for Samuel and for David so long as the latter is not yet king, where the Ethiopic employs the more general term sheep. Observe further that Solomon previous to his coronation, ver, 48, is called a little sheep, i.e. a lamb. I have followed the Greek, reading the lamb twice where the Ethiopic has the sheep, 45. Thatram, All MSS. except d read Sect. IV] saken its glory. 46. And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those oppressed the sheep. 47, And the first ram pursued that and that second ram arose and fled before it; and I saw till those dogs pulled down the first ram. 48. And that second ram arose and led the [little] sheep. 49. And those sheep grew and multiplied ; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those dogs second ram, that sheep. d that ram, sheep (sic). Greek alone right. 46. During all these things mi ravtwv tovTwv, But the Greek has the dative in addition to all these things . 48. Led the sheep. So Greek, Ethiopic MSS. give led the little sheep. But the word little should he omitted, as it is wanting in the Greek, and the expres- sion little sheep is pointless here, and found but once before in ver, 37. It crept into the text from the next line. The rest uf the verse, 48″, I have transposed after ver. 49. Ver. 49 recounts the victories of David; ver. 48 his death and the accession of Solomon. This passage is wanting in the Greek, but this is so only because the frag- ment ends with ver. 49, at the close of which these words originally stood. Chapter LX XXIX, 48-49 197 dpva repov Tod orjoa avtov els Kptov ev apyn Tv TpoBdrwy avtl TOD KpLod To aevros Ti dddv aitod. 46. Kat emopevdn mpos avroy Kal eAddAnoe atte oryr, kara povas Kal iyeipey adrov eis Kptov Kat els dpxovta kat els Hyovpevoy TGY TpoBdTwy Kal ob kbves em macau Tovrots OALBov 47, [Efjs d ta ig 3 x TOUVTOLS YEYPAaTTAaL ore 0 Kplos O Ta mpdSara. mptos Tov Kpioy Tov bevrepoy emrediwxev kal epuyev amd mpord- mov avrod cir ededpovy,[pnoir], TOV Kptoy Tov mpHTov ews ov mecey umpoobevy tOv KUvav. 48, Kal 6 xpids 6 dedrepos avatn- djoas adnyijcato Ty TpoBatov. 49, Kal ra mpoBara nbndnoav kal emAnOvvOnoav Kal mavres ob Thus they form natural trausition to the account of the temple. A further and stronger reason for their genuineness is the phrase a little sheep applied to Solomon, previous to his becoming king. This phrase has nothing derogatory in it, but can only be a loose rendering of dpvs, lamb, applied also to David previous to his being appointed king, see ver. 45. Evidently the Ethiopic translator did not feel the technical use of the word, as he has obliterated it altogether in ver. 45. Thus, as the technical term is not found in the Ethiopic in this con nexion, an Ethiopic interpolator could not have produced this manifest, though imperfect, form of it. 48. A little sheep, i.e. lamb; see vv. 45, 46 (note). 49. This is a description of the reign 198 The Book of Enoch (Sect. IV wild beasts had no longer any xdves kal of GAwmeKes epvyov an power among the sheep and robbed them no more of aught. 48, And that ram begat many sheep and fell asleep; and a little sheep became ram in its rat a , avrod Kat poBodvro avtov. stead, and became prince and leader of those sheep. 50. And that house became great and broad, and it was built for those sheep : (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him. LXXXIX. 51-67, Lhe Two Kingdoms of Israel and Judah to the Destruction of Jerusalem. 51. And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep, but the sheep began to slay them. 52. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from the sheep, and brought it up to me, of David. 50. That house. As yet it is after a fashion found in m, Dillmavn shows by a comparison of vv, 56, 66 sq., 72sq., and the passage in Test. Levi 104 6 ydp ofos, dy av xreerar eb ptos, lepovaadrpe KAnOnoeTar, rabas meprexet BiBAos Evy Tod Sixalov, this house is Jerusalem and the tower is the temple. It was built for those sheep: (and) a tower lofty and great was built on the house (gint, ilno yah, save that mt, in insert that before house). B-ilno ya,b it was built for those sheep (and) a high tower on the house, g it was built for those sheep (and) w lofty tower was built, I have added (and) and ilno ,a,b, for after tower they add lofty on that house aud a tower a dittograph of some sort. A full table, offerings and sacrifices. 51-67. Gradual declension of Israel till the destruction of the Temple. 51, Forsook … their house. only of the Ten Tribes. house 70v oixoy avrar. i.e. Trve That their Here, as in ver. 58, the Ethiopic translator renders the art. by a demonstrative. Called some… and sent them, i.e. the Slay. Cf. 1 Kings 184. 52. Escape and translation of Elijah; cf. 1 Kings 19 2 Kings 2″ 1 Enoch 93. prophets. 199 and caused it to dwell there. 53. And many other sheep He sent to those sheep to testify unto them and lament over them. 54, And after that I saw that when they forsook the house of the Lord and His tower they fell away entirely, and their eyes were blinded ; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until those sheep invited that slaughter and betrayed His place. 55. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild beasts, and those wild beasts began to tear in pieces those sheep. 56. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them, into the hand of all the wild beasts, 57, And I began to ery aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured by all the wild beasts, 58. But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts, 59, And He called seventy Sect. IV] Chapter LXXXIX, 49-59 From the sheep (gm). Other MSS. from the hands of the sheep. 53, 54. The fruitless activity of the pro- phets, and the complete apostasy of the nation owing to their abandonment of the Temple. 54. Forsook the house, .. and His tower. Judah and Benjamin did not forsake J crusalem and the Temple, but apparently our author treats the Twelve Tribes in their solidarity. Of the Lord. of the sheep B. Invited that slaughter and betrayed His place, i.e. called in heathen nations to help them and so betrayed Jerusalem. Thus Ahaz hired Tiglath-pilezer, king of Assyria, to help him against Rezin, king of Syria, 2 Kings 1675″ 55. The final fortunes of the two kingdoms and the names of their oppressors. Lions and tigers, i.e. the Assyrians and Babylonians. In vv. 56, 65 (?), where the lions alone are mentioned, the Baby- lonians are meant. The wolves are the Egyptians; cf. ver. 13. The hyenas, Martin suggests, are the Syrians, but they are symbolized by the ravens in 90 12: they may be the Ethiopians. 56. This verse describes how God gradually withdrew from the degraded Theocracy and gave Israel defenceless into the hands of itsenemies. To… devour. The prophets use the same figure and phraseology in regard to the destruction of Israel by the heathen ; ef. Jer, 12 Is. 56 Ezek. 345. Bar- nabas 165 refers to this verse: Ayee yap 4 ypapn Kal ora n oxaTov Tay Apepav nat mapaddce kbpios rd mpdBata Tis vous Kal Thy pavdpay kal roy nUpyov aitay eis xatapOopar. 57. Lord of the sheep. gmg read Lord of the lions. The wild beasts. g. 59. Seventy (6). a seven, The 200 The Book of Enoch [Sect. IV shepherds, and cast those sheep to them that they might pasture them, and He spake to the shepherds and their companions : Let each individual of you pasture the sheep henceforward, and seventy shepherds. This is the most vexed question in Enoch. The earliest interpreters took the first thirty-seven shepherds to mean the native kings of Israel and Judah. It was Ewalds merit to point out that this was w conception impossible for a Jew, and that the seventy shepherds must represent so many heathen oppressors of Israel. This interpretation has undergone many forms, but all alike have proved unsatisfactory ; cf. Geb- hardts Die 70 Hirten des Buches Henoch u. ihre Deutungen in Merxs Archiv f. Wissenschaftl. Exforschung, 1871, pp. 163-246. To Hoffmann, Schriftbeweis, i, 422, is due the credit of giving the only possible and satis- factory explanation, This explanation, which has been accepted by Schiirer, Drummond, Wieseler, Schodde, Thom- son, and Deane, interprets the shep- herds as angels and not as men; and that his interpretation is the true one there is no further room for doubt. For (1) the seventy shepherds exist contemporaneously, and are summoned together before the Lord of the sheep to receive their commission, 895, This could not be said of either native or Gentile rulers. (2) The shepherds are appointed to protect the sheep, 8975, and to allow only a limited portion of them to be destroyed by the Gentiles. This could not be said of heathen rulers, (8) Jews and Gentiles and their kings also are alike symbolized by animals. Hence the shepherds cannot symbolize men. If not men, they are angels. (4) In the earlier history God was the true shepherd of Israel, but on its apostasy He withdrew from it and committed its pasturing to seventy of His angels. With the growing transcendence of God, His place was naturally taken by angels. (5) The angel who records the doings of the seventy shepherds is simply named another, 89, in connexion with them, and so naturally belongs to the same category. (6) In the last judgement they are classed with the fallen angels, 901-8. (7) God speaks directly to the shepherds and not through the medium of angels as elsewhere in the book. The idea of the seventy shepherds is used by the author to explain some pressing diffi- culties in Israels history. So long as God was the immediate shepherd of Israel, it was not possible for such calamities to befall it as it experienced from the Captivity onwards. Israel, therefore, during the latter period was not shepherded by God but by angels commissioned by Him. But again, though God rightly forsook Israel and committed it to the care of angels, though, further, Israel was rightly punished for its sins, yet the author and the Jews generally believed that they were punished with undue severity, indeed, twofold more grievously than they deserved (Is. 407). How was this to be accounted for? The answer was not far to seek. It was owing to the faithlessness with which the angels discharged their trust. Had they only fulfilled their commission, the Gentiles could not have made havoc of Israel and apostate Jews only could have been cut off. There may be some distant connexion between the seventy angels here and the seventy guardian angels of the Gentile nations; cf. Weber, 170 sq. The theory of the Sect. IV] Chapter LX X XIX. 60-63 201 everything that I shall command you that do ye. 60. And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyedand them destroy ye. And He gave over unto them those sheep. 61. And He called another and spake unto him: Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than I have commanded them. 62. And every excess and the destruction which will be wrought through the shepherds, record (namely) how many they destroy according tomy command, and how many according to their own caprice : record against every individual shepherd all the destruction he effects. 63. And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shep- herds, that I may comprehend and see what they do, whether or seventy shepherds is development of the seventy years of Jeremiah, just as the writer of Daniel had seen in Jere- miahs seventy years seventy periods, and the four divisions into which the seventy shepherds fall correspond to the four world empires in Daniel. It is idle, however, to seek for chronological exactness in the four periods into which the writer of Enoch divides all history between the fall of Jerusalem and the Messianic kingdom. These four periods are thus divided: 12423 23412. No system, whether of Hilgenfeld, Volkmar, or Wieseler, which attributes a like number of years to each shep- herd, can arrive at any but a forced explanation of these numbers. As Schiirer remarks, this merely intended to denote two longer periods coming between two shorter. The limits of these periods are on the whole not difficult to determine. The first period begins with the attack of Assyria on Israel, and ends with the return from the captivity under Cyrus, 8981-71, The second extends division is from Cyrus to the conquests of Alexander, 332 B.c., 897-77, The third extends from this date to the transference of the supremacy over Israel from the Graeco-Egyptian to the Graeco-Syrian power, 90!-. The fourth extends from this date, about 200 B.c., to the establishment of the Messianic king- dom, 905-17, 60. Duly num- bered. The number in each instance to be destroyed wag a definite one. 61. Another. According to 9014 this another is an archangel and the guardian angel of Israel, and hence, probably, Michael. This task of the heavenly scribe was in the Babylonian religion perfurmed by Naba, in the Egyptian by Thot. Here it is Michael in all probability. But in 125 151921 it has devolved on Enoch, in 4 Ezra 1422-26 on Ezra, whereas in 2 Enoch 2211849 on Vretil (? Dabriel as in Jel- lines Beth ha-Midrasch, p. 180, accord- ing to Kohler). See K.A. 7 400sq. 63. Destroy. of their own caprice beefhnpx. Comprehend matte- nowt. Emended from wattndmt 202 [Sect. IV not they abide by my command which I have commanded them. 64. But they shall not know it, and thou shalt not declare it to them, nor admonish them, but only record against each individual all the destruction which the shepherds effect each in his time and lay it all before me. 65. And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered those sheep into the hand of the lions, 66. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished that house. 67. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house. The Book of Enoch LXXXIX. 68-71. First Period of the Angelic Rulersfrom the estructiou of Jerusalem to the Return from the Captivity. 68. And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other in a book how many each one of them destroyed of them. 69. And each one slew and destroyed many more than was prescribed ; and I began to weep and lament on account of those sheep. (yg). met, B read Smatt wom ( wae- manmf a), This emendation, sug- gested first in my edition of 1898, has since been accepted by Beer, Flemming, and Martin. 64. No remonstrance against or interference with the shep- herds was to be made during their period of dominion, but all their deeds were to be recorded against the final judgement. 65. Into the hand of the lions. The lions appear to be the Assyrians, and the reign of the shep- herds to begin contemporaneously with the final strugzles of the northern king- dom; or possibly with a somewhat later date, as the former may come 70. And thus in the vision I saw that one who under the account given in vv. 55, 56. 66. The account in general terms of the destruction of the northern and southern kingdoms by the lions and tigers, i.e. the Assyrians and Babylonians. The wild boars: see ver. 12 (note), Cf. Obad. 10-12 Ezek. 2512 355sa4 Is. 68-4 Ps. 1377. That tower …that house: see ver. 50 (note), 68. Was written (w). So already Beer had conjectured. g should write, other MSS. wrote, 69. Lament.very much B. 70. With the sealing of the book which recorded all the doings of these shep- Sect. 1V] Chapter LXX XIX. 64-74 203 wrote how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep(even) every- thing that they had done, and all that each one of them had made away with, and all that they had given over to destruction. 71, And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down. LXXXIX. 72-77. Second Periodfrom the time of Cyrus to that of Alexander the Great. 72. And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that house; but the wild boars tried to hinder them, but they were not able. 73. And they began again to build as before, and they reared up that tower, and it was named the high tower ; and they began again to place a table before the tower, but all the bread on it was polluted and not pure. 74. And as touching herds it is implied that the first period has come to a close. 71. From his hand (ymt). 8 in His hand. 72, At the close of the description of this period, the writer defines its duration exactly as twelve hours long, just as at the close of the third period described in 902-4 he defines its dura- tion in 905, Further, we are to observe that the term hour is to be taken in the same sense as time in 905, since in the fifty-eight times there mentioned, the twelve hours are treated exactly as times. In fact we may feel certain that the variation of expression hour and time originated with the Ethiopic translator as renderings of the same word pa. Three of those sheep. Two of these were Zerubbabel and Joshua. If the text be correct, I see no objection to finding the third in Kzra or Nehemiah, notwithstanding the interval that separates these from the former. The account of the at- tempt of the Samaritans to prevent the rebuilding of the temple is as true of the latter as the former, Ezra 4-5; Neh. 4-6. In later times one of the two was at times mentioned without the other, Sir, 49U-18 2 Mace. 235, Biichler is of opiuicn that the three sheep here represent not individuals but the three tribes, Levi, Judah, and Ben- jamin. He compares T. Joseph 19. 73. Named. as before g. The bread… was polluted, i.e. the offer- ings were unclean; cf. Mal. 17, Ye offer polluted bread upon mine altar. These words furnish no ground for supposing an Essene author of the Dream-visions: they are not stronger than Mal. 1, 2, and would only ex- press the ordinary judgement of an old-fashioned YVharisee such as the 204 The Book of Enoch [Sect. IV all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for destruction, and they trampled the sheep with their feet and devoured them. 75. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts. 76, And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings of the shepherds, and gave testimony before Him against all the shepherds. 77. And he took the actual book and laid it down beside Him and departed. XC, 1-5. Vhird Periodfrom Alexander the Great tu the Graeco-Syrian Domination. XC, 1. And I saw till that in this manner thirty-five shepherds undertook the pasturing (of the sheep), and they writer of this Section on the Persian perioda judgement certainly justified by the few details that survive of that period: see Ewalds History of Israel, v. 204-206. The author of the Assump- tion of Mosesa Pharisaic Quietist writ- ing about the beginning of the Christian erasays that the two tribes grieved among the heathen nations. This is the beginning of the dispersion. 76. Before the Lord (gy). mgtu in the mansions of the Lord, 8 in the mansions before the Lord. The shepherds (yy). , B their shep- herds, Gave testimony (mt, 8). gy it was heard. 77. Here the on their return because they could not offer sacrifices to the God of their fathers, 48 (see my note in loc.) the author therein implying that the sacrifices of the second temple were no true sacrifices because the nation was under the supremacy of the heathen, and its worship was conducted by an unworthy and heathenized hierarchy. 76 Israel sinned still further in mingling second period closes with the fall of the Persian power. XC. 1. Thirty-five. All the Mss. are corrupt here. gt, B-ky read thirty- seven. gu give further corruptions of thirty-seven. The thirty-five gives the sum of the two periods already dealt with, i,ec. 12 28, just as in 90 at the close of the third period the three periods are summed together Sect. IV] Chapters DXX XIX, 75XC. 5 205 severally completed their periods as did the first; and others received them into their hands to pasture them for their period, each shepherd in his own period. 2. And after that I saw in my vision all the birds of heaven coming, the eagles, the vultures, the kites, the ravens; but the eagles led all the birds; and they began to devour those sheep, and to pick out their eyes and to devour their flesh. 3. And the sheep cried out because their flesh was being devoured by the birds, and as for me I looked and lamented in my sleep over that shepherd who pastured the sheep. 4, And I saw until those sheep were devoured by the dogs and eagles and kites, and they left neither flesh nor skin nor sinew remaining on them till only their bones stood there: and their bones too fell to the earth and the sheep became few. 5. And I saw until that twenty-three had undertaken the pasturing and completed in their several periods fifty-eight times. 12 23 423 58. As did the first. Macedonians. The ravens, as we As the twelve had duly completed their times, so likewise did the rest of the thirty-five. Others received them. These words mark the transition to the Greek period. This period extends from the time of Alexander, 333, to the establishment of the Messianic kingdom. It falls into two divisions the first constituted by the Graeco- Egyptian domination over Palestine, 333-200, during which twenty-three shepherds hold sway; and the second constituted by the Graeco-Syrian domination over Palestine from 200 till the establishment of the Messianic kingdom. During the fourth division twelve shepherds bear sway. 2. The new world-powerthat of the Greeks, i.e. Graeco-Egyptian and Graeco-Syrianis fittingly represented by a different order of the animal kingdom, namely, by birds of prey. The eagles are the Greeks or cried out. see from vv. 8, 9, 12, are the Syrians under the Seleucidae. The vultures and kites must stand for the Egyptians under the Ptolemies. Verses 2-4 deal with the Graeco-Egyptian domination. Yet the ravens, i.e, the Syrians, are mentioned once, and the reason is obvious, for the Syrians frequently contested the Egyptian supremacy over Palestine, and in all these struggles Palestine suffered severely. It was as Josephus says, like to a ship in storm which is tossed by the waves on both sides, Ant. xii. 3. 3. My vision (a-m). m, B the vision. 3. Was being devoured (a-w). w, 8 was devonred . I looked (ggu). m1 saw,t, B I 4. The dogs. Ac- cording to 894 4 47, these are the Philistines; cf. Sirach 50. Neither flesh nor skin. From Mic. 3, 5. See ver,1 (note). Twenty-three. 206 The Book of Enoch [Sect. TV XC. 6-12. Fourth Periodfrom the Graeco-Syrian Domination to the Maccabean Revolt. 6. But behold lambs were borne by those white sheep, and they began to open their eyes and to see, and to cry to the sheep, shepherds , B. 6-17. The fourth and last period of the heathen supremacy. The beginning of this period synchronizes with the transfer- ence of the supremacy over Israel from the Graeco-Egyptian to the Graeco- Syrian power about 200 B.c. Though this ig not stated in so many words, it is the only legitimate interpretation. For (1) the analogy of the three pre- ceding periods points to this conclu- sion, as each is marked by a like transference of the supremacy over Israel from one heathen nation to an- other. (2) Notonly does the analogy of the other periods lead to this con- clusion, but also every subsequent statement in the text, and with its acceptance the traditional difficulties of interpretation vanish. (3) This period is marked by the rise of the Chasids. organized party (see ver. 6 note) before the Maccabean rising, their first appear- ance must have been much earlier and possibly synchronizes with the beginning of this period. (4) There is absolutely no ground in the text for making this period begin with the reign of Antiochus Epiphanes, as all critics have done hitherto. This misconception has naturally made a right interpretation of the subsequent details impossible, and no two critics have been able to agree on their 6. The beginning of this period is marked by the appearance of a new class or party in Israel. These were the Chasids or Asideans who existed as a party for some time before the Maccabean rising. Some have identified the Chasids with As these were already an exegesis. the followers of Judas Maccabeus, and have traced their origin to the efforts of that leader. But the separate mention of the Chasids as distinguished from the immediate followers of Judas, 1 Macc. 318, their leagued organization already existing before the Maccabean outbreak, as is clear from 1 Macc. 24? 318, and their action generally in support of Judas, but at times actually antagonistic to him, 1 Macc. 715, make it quite manifest that this theory is without foundation. In fact, so far from its being true that Judas founded this party, the only available evidence goes to prove that he was originally merely a member of it, as we shall see presently. The Chasids, while first appearing as the champions of the law against the Hellenizing Sadducees, were really the representa- tives of advanced forms of doctrine on the Messianic kingdom and the Resur- rection. The Chasids possessed all the enthusiasm and religious faith of the nation, and though spiritual children of the Scribes, they drew within their membership the most zealous of the priestly as well as the non-priestly families. Hence our author represents (90) the Maccabean family as belong- ing to the Chasids as well as the High- priest Onias III, Within this party, though a diversity of eschatological views was tolerated, the most strict observance of the law was enforced, and with its requirements no political aim was allowed to interfere. On the other hand, any movement that came forward as the champion of the law naturally commanded the adhesion of the Chasids, and so they cast in their Jot with the Sect. IV] Chapter XC, 6-7 207 7. Yea, they cried to them, but they did not hearken to what they said to them, but were exceedingly deaf, and their eyes were very Maccabean partybut that only after much indecision (1 Mace. 718), because the Maccabean movement put them in strife with the high-priest of the time, the legitimate and religious head of the nation. By a member of this party the present Dream-visions were written. This is obvious from the doctrines of the Resurrection, the final judgement, and the kingdom of the Messiah which he teaches, but especially from his severe criticism on the moral and ceremonial irregularities in the services of the second temple (8978). To remedy these abuses and defeat the schemes of Antiochus the Chasids were ready to sacrifice their lives, but all their efforts were directed to one end onlythe re- establishment of the Theocracy and the preparation for the Messianic kingdom. To the writer of the Dreain-visions all these hopes are bound up together with the success of the Maccabean leader. So long then as the Maccabean family fought for these objects, so long they carried with them the support of the Chasids; but the moment they laid hands on the high-priesthood, from that moment began the alienation of the Chasids, which afterwards developed into a deadly hostility. This hostility of the Pharisees to Hyrcanus is attested by their demand that the latter should resign the high-priesthood (Ant. xiii, 10. 5), and the same demand is prac- tically made in the Pss. Sol. 17. The writer who so severely criticized the temple worship under the legitimate line of high-priests could not regard an illegitimate holier of that office a3 the champion of the Theocracy. On this ground, therefore, we hold that chapters 83-90 must have been written before Jonathan’s assumption of the high- priesthood, 153 B.c. This in itself makes it impossible to identify the great horn with Hyrcanusso Dill- mann, Schiirer, and others, or with Alex, Jannaeusso Hilgenfeld, and we shall find that the natural and unforced interpretation of the text will confirm the conclusion we have thus arrived at. 6. Behold (a). 8 little. 6-7. Lambs were borne by those white sheep, c, The white sheep are the faithful adherents of the Theocracy: the lambs are the Chasids, a new and distinct party amongst the Jews, as we have above seen, Schtirer thinks that it is only stubborn prejudice which can prevent any one from seeing that by the symbolism of the lambs the Maccabees are to be understood. It seems, on the other hand, to be only stubborn prejudice that can hold to such a view if the text is interpreted naturally. By taking the lambs in ver. 6 to symbolize the Chasids, every difficulty is removed. In vy, 6,7 we have the unavailing appeals of the Chasids to the nation at large: in ver. 8 the destruction of one of them, Onias III, by the Syrians; and in ver. 9 the rise of the Maccabeesthe horned or powerful lambs. If, with Schiirer, the lambs in ver. 6 are the Maccabees, what is to be made of the horned lambs in ver. 9? Moreover, though the lambs or Chasids did appeal jn vain to the nation, the Maccabees did not. 7. Yea, they cried to them (q). That is, the lambs cried to the sheep. g But they (i.e. the sheep) did not cry to them, m but they oppressed them, but they did not hear them, B-ino but the sheep did not ery to them. Only q has here preserved the text. Very exceed- ingly. The text, which varies in the different MSS., appears to be an 208 The Book of Enoch [Sect. IV exceedingly blinded. 8. And I saw in the vision how the ravens flew upon those lambs, and took one of those lambs, and dashed the sheep in pieces and devoured them. 9. And I saw till horns grew upon those lambs, and the ravens cast down their horns ; and I saw till there sprouted a great horn of one of those sheep, and their eyes were opened. 10. And it flooked att them [and their eyes opened], and it cried to the sheep, and the rams saw it and all ran to it. attempt to render opddpa opdpa: but the matter is doubtful. 8. The Syrians attack Israel and put Onias III to death, 171 B.u.: see 2 Macc. 455-, We are still in the pre-Maccabean period. We should, perhaps, have expected Onias III to be symbolized by a white sheep rather than by alamb. The writer may have gone back for a moment to the symbolic meaning of this term in 8945; but it is more likely that it is used loosely as including Onias among the Chasids, In any case it cannot be interpreted of Jonathan who was chief of the nation, and would have been symbolized by a horned lamb or a ram; nor could it possibly be said, as in ver. 9, that the lambs did not become horned till after the death of Jonathan. 9. Of one (g). Other MSS. one. The horned lambs, as we have seen, must be the Maccabees, and in the great horn it is impossible to find any other than Judas Maccabeus. So Liicke, Schodde, and now Martin; but their interpretation could not be up- held against the objection that the period from Antiochus Epiphanes to Judas Maccabeus is far too short for the rule of the twelve last shep- herds. Schodde indeed tries to show that the great horn comes early in this period, and that it is not the oreat horn but the Messianic king- dom which forms the terminus ad quem. But the text is against him. 11. And notwithstanding all The great horn is still warring in ver. 16, and the period of the twelve shepherds rnle is closed in ver. 17. But this objection does not hold against the true conception of the period, which dates its beginning about 200 B.c. Thus nearly forty years of this period would have elapsed before the writing of these chapters 83-90; for this Section must have been written before the death of Judas, 160 B.c. The author, therefore, must have ex- pected the Messianic kingdom to appear within twenty years or more. This would allow sufficient time for the rule of the twelve shepherds, and also admit of the great horn being represented as warring till God interposes in person and establishes the kingdom. The interpretation of Dillmann, Kstlin, Schirer, and others, which takes the great horn to symbolize John Hyr- canus, does violence to the text, and meets with the insuperable objec- tion that thus there would not be even the faintest reference to Judas, the greatest of all the Maccabees. Opened. and their eyes saw gmt. 10. And it flooked at. Forrja looked at read rtja, pastured with, It cried (m, B-in), a-m they cried. The eyes of the sheep are opened through the efforts of Judas Macca- beus, Rams. So I have rendered dablat here and in the next verse in accordance with Dillmanns latest views: see Lex. col. 1101. The word Sect. IV] Chapter XO, 8-13 209 this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out. 12. And those ravens fought and battled with it and sought to lay low its horn, but they had no power over it. XC. 138-19. The last Assault of the Gentiles on the Jews (where vv. 18-15 and 16-18 are doublets). 18. And I saw till the rendered ram in 894-44 is quite a different one, and has a technical meaning not found in this word. 11, 12, Eagles and vultures and kites. In the Syrian armies mer- cenaries were enrolled from the Greek and other nations; cf. 1 Macc. 55? 6, Syria uses every effort against Judas, but in vain, 12, With it. g, eh read with them. Its horn. 4 reads their horn, 13, It would seem that the use of some of the symbols is not steady, The vultures and the kites in ver. 2 must mean the Graeco-Egyptians; but in this verse and in verse 11 it is doubtful who are to be understood by these. We have already observed that the writer uses the same brute symbol for different nations, i.e. the wild boars represent the Edomites in 89, but the Samaritans six verses later; see also ver. 16 (note). There may be a fresh change of symbols here, and the vul- tures and kites may stand for Ammon and Edom; cf. 1 Macc. 5, The struggle here depicted is a life and death one, and neither of Hyrcanuss wars against Antiochus Sidetes and Antiochus Cyzicenus can fairly be described as such, The latter, more- over, was conducted by Hyrcanuss sons while Hyrcanus himself quietly discharging his priestly duties in Jerusalein ; while the former occur- 1370 was Pp 16. All the eagles and vul- ring during the first year of Hyrcanus could not be referred to in vv, 12,13, as ver. 11 deals with the first attacks of the heathen on the great horn. 13-19, The criticism and reconstruc- tion of this passage, These verses as they stand in the text are unintelligi- ble. In my edition of 1893 I observed in my notes that ver.19 should be read before ver. 16, since the destruction of the Gentiles had already been accom- plished in ver, 18. Next I bracketed ver. 15 as a doublet of ver. 18, as both deal with the coming of God for the help of Israel, and only the second coming was effectual. This criticism and reconstruction of the text are accepted by Martin, but he suggests that yy. 13-15 and vv. 16-18 are doublets. This suggestion is in the right direc- tion, but it needs to be developed. It is true that vv. 18-15 correspond respectively to vv. 16-18, but it is further true that ver. 19 should be read immediately after ver. 13 ( ver. 16). In wy translation I have rearranged the text as it stood at a very early date. By this reconstruction we are enabled to emend certain corruptions in the text. First of all in ver. 18 it is quite irregular if not impossible for the shepherds to join in the fray. They are angels, If we compare ver. 16 we see no mention of them. This addition to the text has possibly arisen through 210 tshepherds and eagles and those vultures and kites came, a dittozraphy in the Hebrew. Shep- herds? Dy corrupt for DIY ravens, which occurs later in the text. Next, it is absurd for the text to state that the eagles, vultures, and kites cried to the ravens to help to break the horn of that ram, seeing that the ravens, i. e, the Syrians, had begun the fighting with the sheep, and the eagles, c., only came to assist them. Now if we look at ver. 16 we see that the ravens are enumerated along with the eagles, vultures, and kites, and no doubt this is the right text. How then are we to explain they cried to? These words patoy 3Pyy’, but the word )pyr should have been punctuated 3pyyy gathered together; cf. Judg. 654 9 182? Jos, 816 1 Sam. 149, in all which passages the LXX (like the Greek translator of cur text) mistranslates 3p)3) as if it were were 3P1. Or the confusion may have arisen similarly from a mistrauslation of Spyy’, which is rendered in the LXX as if it were IPS” except in Judg. 12. Hence ver, 13 is to be read as follows: And I saw till the ravens and eagles and vultures and kites were gathered together, c. Now if we compare ver. 16 we find that we have here recovered the original; for thus far the verses word for word, The above facts have a further value. They prove that the doublet existed alrealy in Greek, and not only so but in the Hebrew. In ver. 19 there is no difficulty. The sword is given to Israel to resist the hosts of Gog and to avenge itself on its heathen oppressors, In ver. 14 the text is corrupt. The original is undoubtedly preserved with more faithfulness in ver. 17. Ver. 17 comes at the close of the victory of agree The Book of Enoch [Sect. IV tures and ravens and kites were gathered together, and Israel over Gog and his hosts. It tells how the angel gives an account of the doings of the twelve last shepherds, just as in 89777 he had given an account of the first two divisions of them. There is no real occasion here for his intervention in behalf of Israel. Israel is already victorious in ver. 19, which precedes ver. 14. Hence I bracket the words came and helped it and showed it everything: he had come down for the help of that ram. But these words are full of interest. Before we deal further with them we must return to the first part of ver. 14. It is evidently imperfect. There is no object for the verb carried up. This should evidently be the book mentioned in ver. 17; cf. 897 7,7, 77, Corresponding to carried up in ver. 14 we find opened in ver. 17. It is probable that opened was pre- ceded by carried up which we find in ver. 14. The usage of our author seems to require the presence of this phrase ; cf. 897 carried up… and showed and similarly in 89. Yet the opening of the books is not men- tioned specifically till 90 This opening follows on the breaking of the seals. Hence there is just a bare possibility that ws rot dvoiga is corrupt for ws Tod dvoica (a form found in Philo i. 64). Hence ver. 14 so far as it survives would run: And I saw till that man, who wrote down the naines of the shepherds, carried up (the book) into the presence of the Lord of the sheep. And in ver. 17 we should read carried up) and opened or only carried up for opened. Now we return to the addition in ver. 14: Came and helped it and showed it everything : he had come down for the help of that ram. We have scen Sect. IV] and they cried to the ravens t that they should break the horn of that ram, and they battled and fought with it, and it battled with them and cried that its help might come. Chapter XC. 13-14 211 there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram. 19, And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face. 14, And I saw till that man, who wrote down the names of the shepherds [and] carried up into the presence of the Lord of the sheep [came and helped it and showed it everything: he had come down for the help of that ram ]. above that the evidence points to these doublets having already existed in the Hebrew. It is uncertain whether this clause was added in the Hebrew or in the Greek. Its reference, however, is clear, The words speak of the help given by Michael to Judas Maccabaeus. According to 2 Macc. 11 Judas and all the people prayed tu God to send an angel to help them, and in 11 it is recounted that there appeared at their head one on horseback in white apparel brandishing weapons of gold, i.e, Michael, the angelic patron of Israel, who is also the heavenly scribe in these chapters, In ver. 15 the words into His shadow can hardly be original. The corresponding phrasc in ver, 18 from among the sheep 17. And I saw that man, who wrote the book according to the command of the Lord, till he opened that book con- cerning the destruction which those twelve last shepherds had wrought, and showed that they had destroyed much more than their predecessors, before the Lord of the sheep. seems right. he former yya which may be corruption of [NYID from among the sheep In ver. 18 the words staff? and smote the earth recall Num. 204, while the phrase the earth clave asunder recalls Num, 165, The text PONT pam paws aban… poNT NpaM) omy, We should observe that the Ethiopic for the earth covered them, i.e. kadanat dibhoma, is not Ethiopic, but a literal reproduction of aduper n avrovs, which in turn is not Greek, but a literal reproduction of the Hebrew omy pam (Num. 16). 13. Andeagles. g eagles. 14. Helped it.and saved itg. For the help (y). Other MSS. a help p2 212 15, And I saw till the Lord of the sheep came unto them in wrath, and all who saw Him fled, and they all fell into His shadow t from before His face. The Book of Enoch [Sect. IV 18. And I saw till the Lord of the sheep came unto them and took in His hand the staff of His wrath, and smote the earth, and the earth clave asunder, and all the beasts and all the birds of the heaven fell from among those sheep, and were swallowed up in the earth and it covered them. XC. 20-27. Judgement of the Fallen Angels, the Shepherds, and the Apostates. 20. And I saw till a throne was erected in the pleasant land, and the Lord of the sheep sat Himself thereon, and the other took the sealed books and opened those books before the Lord of the sheep. 15, The Lord (a-y). gq, 8B that Lord. Into His shadow (qtu, B. qu into the shadow 16. All, wreadsand- Ravens and kites. yin. Came? (gq). mtu, B brought. All the sheep (in the nom.) (g). In the ace. mgt, B, 17. Till he opened that book concerning the destruction. opened by the command of the Lord concerning the destruction. Before the Lord of the sheep (mg, 8). glu formerly.18 And the Lordofthesheep. 18. God Himsel fdestroys the last enemies of Israel after the manner of Korah and his followers, Num. 16!844 This is the first act of the final judgement ; but the remaining acts are of a forensic nature. AndI saw till the Lord of the sheep (of the sheep mm) came unto them (m, 8). y through hint. gt and the Lord of the sheep I saw till He caine to those sheep (till the Lord of the sheep caine untu them ), and y reads for it was 21. And the Lord called those men the seven first the Lord of the sheep came unto them. Covered them (wq, 7) xadvper n avtovs. t, B-d xadrdpOn n adrovs. y corrupt. w. 20. The plea- sant land: cf. 894, i.e. Palestine. Cf, Dan. 1156 44,45, Gods throne is set up in the immediate neighbourhood of Jerusalem (cf. ver. 29), the books are opened as in Dan. 71; see 478 (note). The Messiah does not appear till after the judgement in 83-90. The other. Here J read kald other instead of the MSS. reading kuell all. The other is the angel Michael. The Lord of the sheep does not Himself read the books. Cf. 897 71; 76, 77 gQ14, 17, The text reads and He took all the sealed books, 21. Men (a), 8. Theseven (yfu,B). gy. am and seven, Seven first white ones, This order of seven archangels is derived from the Zoroastrian Amsha- spands, They are spoken of in Tobit 12; cf. Rev. 14 458″. See Cheyne, Sect. TV] Chapter XC, 15-27 2138 white ones, and commanded that they should bring before Him, beginning with the first star which led the way, all the stars whose privy members were like those of horses, and they brought them all before Him. 22. And He said to that man who wrote before Him, being one of those seven white ones, and said unto him: Take those seventy shepherds to whom I delivered the sheep, and who taking them on their own authority slew more than I commanded them. 23. And behold they were all bound, I saw, and they all stood before Him. 24, And the judgement was held first over the stars, and they were judged and found guilty, and went to the place of condemnation, and they were cast into an abyss, full of fire and flaming, and full of pillars of fire. 25. And those seventy shepherds were judged and found guilty, and they were cast into that fiery abyss. 26. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep, and they were all judged and found guilty and cast into this fiery abyss, and they burned; now this abyss was to the right of that house. 27. And I saw those sheep burning fand their bones burning F. Oriyin of the Psalter, pp. 281, 282, 323-327, 384-387 ; Jewish Encye. i. 590. Bring (gm, B). qtw come Before Him. gu, . Star: see 86-88. All the stars … of horses. So I render as in my edition of 1893, emending mna zkt Clkd m, B) into lakulla with Dillmann. Furthermore in that edition I rejected as a ditto- graph the clause added after horses in the MSS., and the first star which went out (g: other MSS, g) all the sheep were within it (a-m, acdiklo ib). m, befhknpve and (m) the Lord of the sheep was within it. The occur, omission of the and in gm, which are the chief representatives of the two readings, may point to the fact of which He had taken away . within it having originally constituted a single clause. Simply by reading abiga instead of abig’ and prefixing to makal we should have from which He had sent forth all the sheep . 30. The conversion of the Gentiles of those who took no part in the op- pression of Israel; for the rest were destroyed in ver. 18and their spon- taneous submission to Israel; cf. Is. 14? 661, 19-21, and parallel passages. Later Judaism almost universally denied even this hope to the Gentiles; cf. Weber, Jiid. Theol. 384-387, 395. And obeying them (mt, B)gqu. In every thing. The Ethiopic in every word. Word here goes back to 35, which here means matter, thing. 31, Those three who Sect. IV] Chapter XC. 28-37 215 had taken me up before], and the hand of that ram also seizing hold of me, they took me up and set me down in the midst of those sheep before the judgement took placef. 32. And those sheep were all white, and their wool was abundant and clean, 33. And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to His house. 34. And I saw till they laid down that sword, which had been given to the sheep, and they brought it back into the house, and it was sealed before the presence of the Lord, and all the sheep were invited into that house, but it held them not. 35. And the eyes of them all were opened, and they saw the good, and there was not one among them that did not see. 36, And I saw that that house was large and broad and very full. 37. And I saw that a white bull was born, with large horns, 8 into His house, Were invited (g). Other MSS. were enclosed. It held them not: cf. Is. 4919-21 Zech, 24 1020, 37. A white bull, i.e. were clothed in white: see 87 3, That ram. Same word as used in vy. 10, 11. This ram is the sheep saved in 8952 from its enemies and brought up to live with Enoch. Para- dise is only the temporary abode of Enoch and Elijah. Before the judgement took place. These words are most confusing. If they are genuine it is hard to restore them to their place satisfactorily. 32. The righteousness of the members of the kingdom is expressed by the white- ness and cleanliness of the wool of the sheep ; and the large measure of their righteousness by the abundance of the wool; cf. Is. 126 48 6021. 33. The righteous dead will rise to share in the kingdom; cf. 51! (note). Like- wise the dispersed of Israel will be gathered into it; cf. Mic. 47 Re- joiced: cf. Is. 628-5 6519, 34. The sword wherewith Israel had crushed its enemies is sealed and preserved as a memorial, Into the house (g). mq, the Messiah. We have here the Mes- siah coming forth from the bosom of the community. He is a man only, but yet a glorified man; for he is de- scribed as a white bull to mark his superiority to the rest of the community of the righteous who are symbolized by sheep. So far as he isa man only, he may be regarded as the prophetic Messiah as opposed to the apocalyptic Messiah of the Parables; and yet he is not really the prophetic Messiah; for he has absolutely no function to perform, as he does not appear till the worlds history is finally closed. Accordingly his presence here must be accounted for through literary reminiscence, and the Messiah-hope must be regarded as practically dead at this period. The nation, in fact, felt no need of such w personality so long as they had such 216 The Book of Enoch [Sect. IV and all the beasts of the field and all the birds of the air feared him and made petition to him all the time. 88. And I saw till all their generations were transformed, and they all became white bulls; and the first among them became a lamb, and that lamb became a great animal and had great black horns on achiefas Judas, It was very different, however, in the following century, when the fondest enthusiast could no longer look to the Asmoneans, anid the helpless degradation of this dynasty forced religious thinkers to give their hopes and aspirations a different direc- tion, Of these some returned to a fresh study of the O.T. and revived the hopes of the Messianic Son of David as in the Pss. of Solomon (70-40 B..): others followed the bold and original thinker who conceived the Messiah as the supernatural Son of Man, who, possessing divine attributes, should give to every man his due and vindicate the entire earth for the possession of the righteous: so in the Parables (94 70 B.0.). 38. All the members of the kingdom are transformed : the white bull (i,e. the Messiah) into a great animal, and the sheep, beasts, and birds into white bulls or oxen. Thus mankind is restored to the primitive righteousness of Eden, i.e. Adam was symbolized by a white bull. A lamb. The text is corrupt and cannot be restored without the help of Test. Jos. 198-, According to the Ethiopic it runs the first became among them (a-u, aikn: among them became bedlow ,a,b) a word and that word became a great animal. The term word (nagar pfjya not Adyos) here is manifestly corrupt. Dillmann suggested that nagar ( word) is here a rendering of fjya, but that pny originally stood in the Greek version as a transliteration of DN. buffalo. I adopted this suggestion in my first edition, but cannot any longer accept it. The right reconstruction of the text was made by Goldschmidt in 1892, but I did not recognize its claims till I had edited the Testaments XII Patri- archs. Goldschmidt (Das Buch Henoch, p- 91) suggested that nagar here ulti- mately goes back to 1919, which was a corruption of apie) lamb, Thus we recover the text and the first became among them a lamb, and the lamb became a great animal and had great black horns on its head. This recon- struction is supported by Test. Jos. 198-9, In 1984 the three harts ( the three tribes of Levi, Judah, and Benjamin) become three lambs, and next these three with the remaining nine harts become twelve sheep. Again, in another vision beginning with 195, the twelve tribes are symbolized by twelve bulls, and in the third (?) tribe (i.e. Levi) there arose a bull calf (pro- bably Judas the Maccabee) who helped the twelve bulls (197). Next in the midst of the horns of the tribe of Levi the bull calf (probably John Hyrcanus) became a lamb, and all the beasts and the reptiles rushed against him and the lamb overcame and destroyed them (198), Here we have a very close parallel to the symbolism and trans- formations in our text. The lamb ( dprs) or rather the horned lamb is clearly the head of the nation in the Testaments, and, what is more, the Messianic head. The same idea is, I think, clearly to be inferred from our text, on which the Testaments in this passage appear to be dependent. Great black horns (a). 8 great and black horns. I cannot understand the Sect. IV] Chapter XC, 38-42 217 its head; and the Lord of the sheep rejoiced over it and over all the oxen. 39. And I slept in their midst: and I awoke and saw everything. 40. This is the vision which I saw while I slept, and I awoke and blessed the Lord of righteousness and gave Him glory. 41. Then I wept with a great weeping, and my tears stayed not till I could no longer endure it: when I saw, they flowed on account of what I had seen; for everything shall come and be fulfilled, and all the deeds of men in their order were shown to me. 42, On that night I remembered the first dream, and because of it I wept and was troubledbecause I had seen that vision. epithet black here. It seems wrong. Over it. All MSS. read over them, but I have emended with Beer. But from Paradise, surely it is only reason- able to conclude that the new form of existence is an eternal one; for this possibly the following and is an intrusion, In that case we should simply render over all the oxen, Though nothing is said as to the dura- tion of the life of the individual in this section, the implication is that it is eternal. If Enoch and Elijah are transferred to the Messianic kingdom new form of existence is more glorious than that enjoyed by Enoch and Elijah in Paradise. In Paradise Elijah was symbolized by a ram, but in the Mes- sianic kingdom by a bull. 40. Ch 2234, 41, 42. Enoch weeps because of the woes that threaten mankind in his two visions. SECTION V (CHAPTERS XCICIV) INTRODUCTION A, Critical Structure. B. Relation of 91-104 to (a) 1-36; (d) 83-90. C. Authorship and Date. DD. The Problem and its Solution. A. Critical Structure. This section may be regarded as complete in the main and self-consistent. It has in some degree suffered at the hands of the final editor of the book, both in the way of direct interpolation and of severe dislocations of the text. The interpolations are91! 9311-14 947d 962, The dislocations of the text are a more important feature of the book. They are confined (with the exception of 9315-1, and of 106178 which should be read immediately after 1061) to 91-93. All critics are agreed as to the chief of these. 9112-17 should undoubtedly be read directly after 93. In 93 we have an account of the first seven weeks of the ten into which the worlds history is divided, and in 9112-1 of the last three weeks. Taken together 931-10 9112-17 form an independent wholethe Apocalypse of Weekswhich has been incorporated in 91-104. See notes im loc. But this is far from a full account of the matter. The remaining dislocations only need to be pointed out in order to be acknowledged. On other grounds (pp. 65 sq., 219 sqq.) we find that 91-104 is a book of different authorship to the rest of the sections. Now this being so, this section obviously begins with 92 Written by Enoch the scribe, c. On 92 follows 911-1 18-19 as a natural sequel, where Enoch summons his children to receive his parting words. Then comes the Apocalypse of Weeks, 931-10 9112-17, The original order of the text, therefore, was: 92 911-10 18-19 931-10 9112-17 94, These dislocations were the work of the editor, who put the different books of Enoch together and added 80 and 81. B. (a) Relation of 91-104 to1-36. Do these sections proceed from the same author? or if not, of what nature is the manifest Sect, V] Introduction 219 relation between them? Let us proceed to weigh the evidence on the former question. At first sight, the evidence for unity of authorship seems overwhelming. (1) The phrase ye shall have no peace is found in 91-104 and in 1-36, and in these sections only94 9811) 16 9913 1013 1023 1038 54 125 131 164. Plant of righteousness, 93 5101916, (2) Titles of God in common. Holy and Great One, Holy Great One, or Great Holy One, 92? 97 98 1049 10! 141 25. The Great One, 103 1041 14. The Great Glory, 102 142. (3) References in each to the Law, 99? 54; to the eating of blood, 981! 75; to the regularity of nature, 1011-7 2′-54; to the hardheartedness of men, 9811 5. (4) No hint of a Messiah in either. (5) The division of human history in the Apocalypse of Weeks into ten weeks, each apparently of seven generations, seems to agree with 1012, where a period of seventy generations is given. (6) The date of the final judgement over the Watchers in 91) at the close of the tenth week seems to agree with the date assigned to it in 101, i.e. at the end of seventy genera- tions. (7) In both the resurrection is taught, 911 923 1005 22, (8). In both the scene of the Messianic kingdom is the earth as it is. There are thus many points of connexion, but as we proceed we shall see that these are mainly external. The points of diver- gence, on the other hand, are far more serious because internal. If we assume for the time being that the Apocalypse of Weeks, 931-19 9112-17, forms a constituent part of 91-104, it follows that (1) in the first place, the last four points of agreement mentioned above are apparent, but not real. The seventh day of the tenth week in 91! marks the close of the Messianic kingdom, which began in the eighth week: whereas the seventy generations in 10! termi- nate with the establishment of the Messianic kingdom. Nor do these periods start from the same date: the Apocalypse of Weeks reckons from the creation of Adam: the seventy generations from the judgement of the angels. (2) The final judgement in 91) is held at the close of the Messianic kingdom, but in 10? 16! before its establishment. (3) Whereas the resurrection implied in 22 is only a-resuscitation to a temporary blessedness, 5 1017 25, the resur- rection in 91-104 is not to the temporary Messianic kingdom spoken of in 912, 14 968, but to one of eternal blessedness subsequent to the final judgement. For, from 100 5 we see that the righteous do not rise till God has judged sinners and an end has been made of all sin. Thus the resurrection of the righteous in 91-104 follows 220 The Book of Enoch [Sect. V the final judgement at tbe close of the temporary Messianic king: dom. Further evidence to this effect is to be found in 92 4, where the righteous are said to walk in eternal light; in 104, where they are to become companions of the hosts of heaven; in 1042, where they are to shine as the lights, and have the portals of heaven open to them, These statements could not possibly apply to the members of the temporary Messianic kingdom. (4) There is only a resurrection of the righteous in 91-104; cf. 911 923 1005: whereas in 22 a general resurrection with the exception of one class of sinners is taught. (5) There is no resurrection of the body in 91-104: there is a resurrection of the body in 1-36, (6) Contrast the spiritual nature of the kingdom in 91-104 with the crass materialism of 1-36, where much of the bliss consists in good eating and drinking and the begetting of large families, and life itself depends on the external eating of the tree of life. (7) Finally, contrast the answers given by 1-36 and 91-104 to the question, why do the righteous suffer? See pp. 3 sq., 222 sq. The lines of thought, then, being so divergent in these two sections, there is no conclusion open to us other than that they proceed from different authors; whereas the obvious points of agreement necessitate the assumption that one of the two authors had the work of the other before him, and we need feel no hesita- tion in concluding that the author of 91-104 had 1-86 or some form of this section before himsome form of this section we repeat, for it is at the best fragmentary. B. () Relation of 91-104 to 83-90. There are some points of resemblance between these sections. (1) Hlijahs translation is referred to, 93 89. God rejoices over the destruction of the wicked, 941 8958, (2) Titles of God in common: The Great King, 9178 845; the Holy and Great One, 92 (note) 841. But these and other superficial points of resemblance are far outweighed by the divergent lines of thought pursued in the two sections, which render the theory of one and undivided authorship impossible. We should observe then, that(1) the Messianic kingdom is finite in duration in 91-104, i.e. from the eighth to the tenth world-week inclusive; whereas in 83-90 it is eternal. In 91-104 the final judgement takes place at the close of the Messianic kingdom; in 83-90 it is consummated at the beginning of the Messianic kingdom. (2) There is a resurrection of the righteous only in 91-104; but in 83-90 a resurrection of apostate Jews also. (3) The period of the sword is differently dated and Sect. V] Introduction 221 conceived in the two sections. In 91-104 it is separated from the final judgement by the whole period of the Messianic kingdom, see 9112; in 83-90 it immediately precedes the final judgement, see 90; in 91-104 it is ethical and vindictivethe destruction of the wicked by the righteous; in 83-90 it is national and vindic- tivethe destruction of the hostile Gentiles by the Jews. (4) The building of the Temple precedes the final judgement in 91-104; in 83-90 it is subsequent to the final judgement. (5) The kingdom, to which the righteous rise, in 91-104 is apparently heaven; for in 9114-16 the former heaven and earth are destroyed and a new heaven created, but no new earth, and in 104? heaven is thrown open to the righteous. We must therefore conclude that 91-104 and 83-90 proceed from different authors, and this conclusion is confirmed when we observe the forcible dislocations that 91-104 have undergone at the hands of the final editor, This section taken in the following order, 92 911-10, 18-19 931-10 9112-17 94 (see pp. 218, 224), forms a complete book in itself, and presents a world-view peculiarly its own. Why then was the original order departed from, unless in order to adapt it toa new context? On all sides, then, the conclusion is irresistible that 91-104 once formed an independent writing; that it was after- wards incorporated into a larger work, and underwent its present derangements in the process of incorporation. On the other hand, there are good grounds for regarding 931-10 9112-17 the Apocalypse of Weeks, and tle rest of 91-104 as pro- ceeding from different hands though agreeing in the main in their teaching. C. The Authorship and Date. Ihe author belongs to a clearly detined party. That this party is the Pharisees is obvious ; for it is exclusive in an extreme degree, 974; it is an upholder of the law against an apostate hellenizing party, 99 14; it looks forward to a temporal triumph over its opponents, 911, c.; it believes in a final judgement and resurrection of the righteou 911 923, and in Sheol as the place of eternal punishment for the wicked, 994 103 8, The enemies of this party are rich and trust in their riches, 96 978-10 982; they oppress and rob the poor of their wages, 99); they have forsaken the law, 99, falsified the Old Testament writings, and led men astray through their heathen doctrines, 94 1041; they are given up to superstition and idolatry, 997; they hold that God does not concern Himself with the doings of men, 222 The Book of Enoch [Sect. V 98571047. As the former party are designated as the children of heaven, 1011, these are called the children of earth, 100 1025. The date of this clearly defined and developed opposition of the two parties cannot have been pre-Maccabean, nor yet earlier than the breach between John Hyrcanus and the Pharisees. But a still later date must be assumed according to the literal interpretation of 10314 15, where the rulers are said to uphold the Sadducean oppressors and to share in the murder of the righteous. This charge is not justified before 95 B.c. As for the later limit, the Herodian princes cannot be the rulers here mentioned, for the Sadducees were irreconcilably opposed to these, as aliens and usurpers. It appears, therefore, that this section should be assigned either to the years 95-79 B.c. or to 70-64 B.c., during which periods the Pharisees were oppressed by both rulers and Sadducees. If, on the other hand, we might regard the word murder as merely a strong expression for a severe persecutionand the silence elsewhere observed as to the rulers would point to this interpreta- tionthen we should naturally refer this section to the years 107-95 B.c., i.e. after the breach between Hyrcanus and the Pharisees and before the savage destruction of the Pharisees by Jannaeus in 95. If the date of the book is subsequent to 95, the merely passing reference in 103) to the cruelties of Jannaeus is hardly intelligible. We should expect rather the fierce indigna- tion against the kings and the mighty, which we actually do find in 37-70, and which fittingly expresses the feelings of the Pharisees towards Jannaeus, the slayer of the pious. We are inclined therefore to place 91-104 before 95 B.c., and if we may regard 100 as an historical reference, these chapters are to be assigned to the years 104-95 B.c. The author is thus a Pharisee, writing between the years 104 and 95, or 95-79, or 70-64 B.C. D. The Problem and its Solution. The author of 1-36 solves the problem of the righteous suffering by their resuscitation to a temporary blessedness in the Messianic kingdom: the wicked dead who escaped punishment in life, 22′:, rise also to receive requital for their sin. What becomes of the righteous after their second death is not so much as hinted at in that section. Thus in this respect the solution of the problem here presented has not advanced a single step beyond that given in Is. 65 and 66. But this solution of the problem must have failed early to give satisfaction, in 91-104 we tind another attempt to grapple with Sect. V] Introduction 223 this difficulty, and in this an answer immeasurably more profound is achieved. The wicked are seemingly sinning with impunity; yet their evil deeds are recorded every day, 1047; and for these they will suffer endless retribution in Sheol, 991!; for Sheol is not a place such as the Old Testament writers conceived, but one in which men are requited according to their deserts, 1024-1045. From this hell of darkness and flame their souls will never escape, 9819. But the time is coming when even on earth the wicked will perish and the righteous triumph over them, on the advent of the Messianic kingdom, at the beginning of the eighth world-week, 9112 957 961 9812 9946. This kingdom will last till the close of the tenth world- week, and during it the righteous will enjoy peace and well-being, and see many good days on earth, 911 14 968. Then will ensue the final judgement with the destruction of the former heaven and earth, and the creation of a new heaven, 91!-15. And the righteous dead, who have been specially guarded by angels all the time hitherto, 1005, will thereupon be raised, 91! 923, as spirits only, 103 4, and the portals of the new heaven will be opened to them, 104, and they shall joy as the angels, 1044, and become companions of the heavenly hosts, 104, and shine as the stars for ever, 104. 224 The Book of Enoch [Sect. V XCII. XCI. 1-10, 18-19. Enochs Book of Admonition for his Children. XCII. 1. The book written by Enoch[Enoch indeed wrote this complete doctrine of wisdom, (which is) praised of all men and a judge of all the earth] for all my children who shall dwell on the earth. And for the future generations who shall observe uprightness and peace. 2. Let not your spirit be troubled on account of the times ; For the Holy and Great One has appointed days for all things. 3. And the righteous one shall arise from sleep, [Shall arise] and walk in the paths of righteousness, And all his path and conversation shall be in eternal good- ness and grace. XCIXCIV. In this edition [ have rearranged these chapters in what I suggested was their original order in my first edition, i.e. 92 911-20, 18-10 931-10 9112-17 94, and have treated the Apocalypse of Weeks, i-e, 931-10 9112-17, as an earlier fragment incorporated by the author of 91-104 or the editor of the whole book in his work (as suggested in my first edition, p. 267). Of the extent of this Apocalypse I will treat in loc. The order of these chapters, which appears to be the original, and which is restored in this edition, is 92 (see p- 218) QJ 1-10, 18-19 (31-10 4112-17 94. Beer, on the otber hand, takes 1-H, 18-19 ag forming the introduction to the Apocalypse of Weeks, and thus arranges the text 9]1U, 18-19 93 912-1702 94. Martin follows Beer in this respect, though he admits that 92 should perhaps be placed before g]i-h, XCII. This chapter obviously fornis the beginning of a new book just as 141 formed originally the beginning of the section 12-16 ; see p.27. The words The book written, e, evi- dently introduce a fresh collection of visions. 1, The book…indeed wrote (yg). Other MSS. written by Enoch the scribe. [Bnochindeed… all the earth]. I have, with some hesi- tation, bracketed these words as an interpolation, Enoch does not attempt a complete doctrine of wisdom, and seeing that it was for the chosen rave only it could hardly be said to be praised of all men. Wrote. Cf. 128, 4, This complete doctrine of wisdom, (which is) praised (a-t reading zakullo). t of the com- plete doctrine, c., B-y this complete doctrine of wisdom is praised, A judge, c. Wisdom is represented as the mapedpos or agsessor of God in 843 (note). 2. The times are evil; but these too are the ordination of God, The Holy and Great One (gq eles. mt, B-el,a the Holy Great One; see 18 (note). 3. The righteous one. Used collectively as in 911. Instead of and the righteous … from sleep, shall arise g reads and wisdom shall arise, Paths (mgt), B path, In eternal good- Sect. V] Chapters XCIT, 1XCI. 4 225 4, He will be gracious to the righteous and give him eternal uprightness, And He will give him power so that he shall be (endowed) with goodness and righteousness, And he shall walk in eternal light, 5. And sin shall perish in darkness for ever, And shall no more be seen from that day for evermore. XCI. 1-11, 18-19. Enochs Admonition to his Children. XCI. 1. And now, my son Methuselah, call to me all thy brothers And gather together to me all the sons of thy mother, For the word calls me, And the spirit is poured out upon me, That I may show you everything That shall befall you for ever, 2, And thereupon Methuselah went and summoned to him all his brothers and assembled his relatives. 3. And he spake unto all the children of righteousness and said : Hear, ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved: Love uprightness and walk therein. 4. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart, ness and grace. These words are further explained in ver. 4. 4, The righteous (tu, 8). gq righteous- ness. Power. Uprightness- and power will no longer be dissevered. He shall (m, 8). gqw they shall. In eternal light; see 384 (note), 5. CF. 1016 20, XCI.1. All thy brothers… all the sons of thy mother. g. Accord- ing to 2 Enoch 11 57? the names of these sons are Methuselah, Regim, Riman, 1870 Ukhan, Khermion,Gaidal. 3.Untoall the children of righteousness (gq, yb). mlu, B-ehny a,b to all (, his children f) concerning his ( B-ehny 1,b) righteousness. Beloved (a-z). B my beloved. Love uprightness, e,: cf. 941, 4. Draw not nigh to uprightness with a double heart. This may be derived from Sir, 125 HI mpooddOns adrG (i.e. PdBw kvpiov) v xapdie Sicoq: cf. Ps. 12? ay ab. Jas. 18 ditvyos, Associate not, e. 226 The Book of Enoch [Sect. V But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion. . For I know that violence must increase on the earth, And a great chastisement be executed on the earth, And all unrighteousness come to an end: Yea, it shall be cut off from its roots, And its whole structure be destroyed. And unrighteousness shall again be consummated on the earth, And all the deeds of unrighteousness and of violence And transgression shall prevail in a twofold degree. And when sin and unrighteousness and blasphemy And violence in all kinds of deeds increase, And apostasy and transgression and uncleanness increase, A great chastisement shall come from heaven upon all these, And the holy Lord will come forth with wrath and chastise- ment To execute judgement on earth. In those days violence shall be cut off from its roots, And the roots of unrighteousness together with deceit, And they shall be destroyed from under heaven. gu through hmt.; cf. 942 104, halawd with jsans the two In righteousness, my sons. ginup- must increase. Cut off from its rightness and righteousness, Good roots: ef.vv. 8, 11. 6. The growth paths. There seems to be a reference of wickedness after the Deluge. 7,8. here to the Two Ways. See ver. 19. This fresh development of wickedness 5. The Deluge. Violence must will call forth the finaljudgement. 7. increase. The text reads the state In all (a-q). g, B and all. And (or essence) of violence shall increase, transgression. gu. From heaven. But this is wholly unlikely. I have g. And. mg. Lord. upon therefore emended htlaw ( state) earthg. 8, And the roots (mtu, B). into halaw, i.e. the substantive verb gq. Roots of unrighteousness : with suffix, When we combine cf. vv. 5,11. And(u, befhp) they Sect, V] Chapter XOI. 5-11 227 9, And all the idols of the heathen shall be abandoned. And the temples burned with fire, And they shall remove them from the whole earth, And they (i.e. the heathen) shall be cast into the judgement of fire, And shall perish in wrath and in grievous judgement for ever, 10. And the righteous shall arise from their sleep, And wisdom shall arise and be given unto them. 11. And after that the roots of unrighteousness shall be cut off, and the sinners shall be destroyed by the sword .. . shall be cut off from the blasphemers in every place, and those who plan violence and those who commit blasphemy shall perish by the sword. ] shall be destroyed (mtu, 8). gq. 9. The absolute rejection of the heathen seems to be taught here. This was a prevailing though not the universal belief of later Judaism; see Weber, Jiid. Theol, 386. Idolatry is reprobated in 997-10 ,as here, And? (yu, 0,)). Other MSS. They shall be cast into the judgement of fire. This repro- bation of the heathen does not appear to agree with the teaching of ver, 14 (see p. 283), where the conversion of the heathen is expected. That verse, how- ever, belongs to the Apocalypse of Weeks which has all the appearance of an earlier fragment incorporated in his work by the original author of 91-104. 10. The righteous. The singular used collectively as in 925. Their sleep (ging, x). tu, B-x sleep. In 91-104 only the righteous attain to the Resurrection; see 51! (note) for full discussion of the subject. Wisdom – see 4212 (note). 11. have already seen (p. 224), 9112-17 originally stood after 93!71 As for As we this verse, we must regard it as an interpolation added by the final editor in order to introduce vv. 12-17 which he had torn from their original context. This verse is wholly out of place here. Judgement has already been consum- mated, all evil works destroyed, and all the wicked handed over to a judgement of fire (vv. 7-9). In ver. 10 the Resurrection ensues and judgement is now over. But in ver. 11 all this is ignored and a moral chaos is represented as still existinga moral chaos of exactly the same nature as existed before the judgement of vv. 7-9. More- over, the period of the Swordmans part in the final judgementprecedes the Resurrection; cf, 9019 911. The Resurrection follows upon the destruc- tion of all evil and the final judgement, 10045, Finally, this verse modelled partly on vv. 7 and 8, and partly on ver. 12, the expressions about blasphemers being drawn from ver. 7, the phrase roots of unrighteousness shall be cut off from ver. 8, and the seems Q 2 228 The Book of Enoch [Sect. V 18. And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass. 19, And now, hearken unto me, my sons, And walk in the paths of righteousness, And walk not in the paths of violence ; For all who walk in the paths of unrighteousness shall perish for ever. XCIII, XCI. 12-17. The Apocalypse of Weeks. XCIII. 1. And after that Enoch both tgavef and began to recount from the books. reference to the Sword from ver, 12 (see p- 282). 18. Will show (m, 8). gqt have shown. wu. 19. Hearken unto me (giv). 6B hearken. g. And, g. Paths of righteous- ness .. . paths of violence. This theme is .pressed home with great emphasis in 941-4 where we find the paths of righteousness 941, paths of peace 944, paths of unrighteousness 941, paths of violence and of death 94, paths of wickedness and paths of death 948, This is one of the earliest non-canonical references to the Two Ways. See T. Ash. 135 (note in my edition) 2 Enoch 3015 (note), Cf, Deut. 301516 Jer. 218 Ps. 1 XCIII, 1-10, In these verses we have an account of the great events of the world during the first seven weeks of its history. These seven belong to the past, the three last weeks described in 9112-7 belong to the future. As this Apocalypse of Weeks comes from a different au- thor and date to the Dream-visions, 83 90, we are relieved of the task of harmonizing them, on which many critics have laboured and to no purpose, We are not to regard the 2, And Enoch said: ten weeks as being definite and equal periods of 700 years each, as Wieseler, Hoffmann, and others have done; for, not to press the fact that this reckon- ing would place the book after Christ, the facts recorded as occurring in the individual weeks would not fall within the limits assigned them by this theory. Dillmanns scheme of seventy genera- tions of varying length, seven genera- tions to each week, is still more un- satisfactory. In the first five weeks seven actual generations are taken for each week ; but in the sixth and seventh weeks fourteen or more generations are compressed into the needful seven. Rather we are to regard the ten weeks as periods of varying length, each one of which is marked, especially towards its close, by some great eventthe first by the birth of Enoch; the second by the corruption of primitive man and the Flood; the third by the call of Abraham; the fourth by the revelation of the law and the occupation of Pales- tine; the fifth by the building of the Temple; the sixth by the apostasy of Israel and the destruction of the Temple; the seventh by the publica- tion of Enochs writings. In the eighth Sect. V] Chapters XCI. 18XCIIT. 4 229 Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons : According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets. 3. And Enoch began to recount from the books and said : I was born the seventh in the first week, While judgement and righteousness still endured. 4. And after me there shall arise in the second week great wickedness, the Messianic kingdom is established and lasts to the close of the tenth week. The final judgement in 91 is held at the close of the Messianic kingdom. Cf. also Le Livre dHenoch, par T. G. Peter, Geneve, 1890. 1. Gavet (a-m). t, 8 was. I do not see how the corruption can be explained. And began. a-y. From the books. These were either written by Enoch, according to some Sections; or by the angel that accompanied him, accord- ing to others; cf. 33 408 74? 14 , In the next verse Enoch appeals to visions, angels, and the heavenly tablets, as the source of his revelations. 2. These disclosures are for the children of righteousness ; cf. 921, The elect of the world. This designation of the elect is not found elsewhere in Enoch. The plant of uprightness: see 101 (note). Uprightness (a-q). qrighte- ousness, righteousness and upright- ness, Will declare (gq, 8). atu have declared. Heavenly tablets: see 478 (note) for a complete account of this and similar expressions. 3. Enoch. mqt. Seventhin the first week. Ewald and Dillmann find in this expression the foundation of their theory that the reckoning here is according tu generations. But this is to press the words too much. They mean nothing more than in Gen, 5, where he is the seventh of the patriarchs, or seventh from Adam, Jude 14. Still en- dured. The meaning is doubtful. Judgement may be taken ina favour- able sense. In that case Enoch was born before the deimoralization of man- kind. lhe next stanza appears to favour this view. On the other hand, the fact that the angels descended in the days of Jared, nearly sixty years before Enoch was born, Jubilees 41-16, is against this view, and would favour such a rendering as were held back The righteous judgement of the Deluge had not yet come. 4. Great wickedness. -Accurding to 6 and 230 The Book of Enoch [Sect. V And deceit shall have sprung up ; And in it there shall be the first end. And in it a man shall be saved ; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners. a And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore. 6, And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them. 7. And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever. 10613 this growth of wickeduess should have been assigned to Jareds days, when the fall of the angels took place. This week includes the Deluge, and the Covenant made with Noah: Gen. 87- 917, The time order in the close of this sentence is not observed. A law shall be made (q, 7). Since gmu read law in the nom. I take it that jgabr is in them corrupt for jetgabarthe reading of g, . Cf. ver. 6. ,8-n read He will make a law. 5. Abraham and his seed chosen as the race in and through which God would reveal His righteous judgements the plant of righteous judgement; cf. ver. 2; 101 (note). His posterity. The text reads after him (or it) it shall come (or become) the plant of righteousness, . But, since this is unsatisfactory however we take it, I suggest that PNN ( after him or it) stood before the translator but was corrupt for NINN his pos- terity- 6. Visions of the holy and righteous (iq, 8). So u but that it omits and righteous, g reads visions of the holy and righteousness, holy and righteous visions, The divine manifestations in favour of Israel in Egypt. A law, The law given on Sinai. This law is of eternal obligation; cf. 99. An enclosure. Dillmann thinks this refers to the Tabernacle and the hedging in of the national life by the law. It seems rather to refer to the occupation of Palestine; cf. 89. 7. The house. The Temple will, according to this author, stand for ever, though one form of it may give place to another. If this Apocalypse of Weeks was originally an integral part of 91-104 this for ever means only an inde- finitely long time; for though there is an eternal law, there appears to be no Temple after the final judgement, and the risen righteous enjoy a purely spiritual existence like the angels, as in the Book of Jubilees, and possibly Sect. V] Chapter XCIII, 5-11 231 8. And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom. And in it a man shall ascend ; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed. 9. And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate. 10. And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation. [11. For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled ? And who can think His thoughts? and who is there that can behold all the works of heaven? in the Pss. of Solomon. 8. The time of the divided kingdom in Israel, of growing degeneracy and darkness. A man, i.e. Elijah; cf 899 At the close of this week the Temple is destroyed and the nation carried into captivity. Chosen root (y, 8). mgt root of might. 9. This week embraces the period from the Captivity to the time of the author, It is an apostate period. The same judge- ment is passed upon it in 897-7, Apostate ! gm. 10. The writer here refers to his own disclosures which will be made known at the end of the seventh week. It might seem that it would be impossible for any writer to make such extravagant claims for his productions. We find some slight ap- proach to these in Sir, 248-92, Shall be elected (a, acfhikn). Udlopry ab 12. And how should there shall be recompensed. The elect righteous (q, abefhikx). Cf, 1! Greek version. supports this. g, dloy,a,b read the elect of righteousness, 2 the righteous, the elect, The revelations are designed for the elect righteous, for only these will receive them; cf. 100 104! 18, 11-14. The verses are completely out of place in their present context, as Laurence, Hoffmann, and Schodde have already remarked, and subsequently Beer and Martin. They would belong rather to the Book of the Heavenly Lumina. ries, 72-79 82, but are foreign in character to the whole tone of this book, 91-104, and do not as a matter of fact rightly describe any one of the books of Enoch. 11. The voice of the Holy One, i.e. the thunder; cf, Job 374 Ps. 29. Think His 232 The Book of Enoch [Sect. V be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see all their ends and think them or do like them ? 13. And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them ? 14. Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest ? XCI. 12-17. The Last Three Weeks. 12. And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous. 13. And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore, 14d. And all mankind shall look to the path of uprightness. thoughts: cf. Job 5 910 3885 Pss, 40 925 Heccles. 11. 12. A soul (ging, bxy). t, B-bxy His breath. A spirit (mtu, bry). gq acorruption of textin mtu. B-bxy His spirit. These words would refer to Enochs journey through heaven and Hades. Ascend: cf. Prov. 304. Their ends, i.c. of the things of heaven. But aknafihdmt ( their ends) may be corrupt for meknjatihomtt their causes. 13. Cf. Job 384 . Not given in Enoch, 14. The length of the heaven, c.: Jer. 3187 Job 118 Not given in Enoch. Founded: cf. 18 Number of the stars. This is nowhere found in Enoch. XCI. 12-17. These verses giving an account of the last three weeks of the worlds history are here restored to their place after 931-19 (see p. 224), the account of the first seven weeks. 12. The eighth week sees the establish- ment of the Messianic kingdom. It likewise forms the first act of the final judgement, for it is the period of the Sword; cf. 9029: and the wicked are given into the hands of the righteous cf. 957 96! 9812 994,6; also 385, 13 On the period of strife will follow that of rest and quiet possession of the earth; cf. Is. 60 22 6520-28, A house … for the Great King (a-g,8). g the house of the Great King shall be built, Sect. V] Chapters XCIII, 13 XCI. 17 233 14a. And after that, in the ninth week, the righteous judge- ment shall be revealed to the whole world, b. And all the works of the godless shall vanish from all the earth, c. And the world shall be written down for destruction. 15. And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels. 16. And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light. 17. And after that there will be many weeks without number for ever, This means first of all the temple and in the next place Jerusalem. 14, This stanza is difficult. It is too long by one line, whereas the preceding stanza is too short. Accordingly I have transposed 14d to the close of the preceding stanza. The ninth week, as Dillmann supposes, may mean the period in which true religion will spread over the earth, and the judge- ment described in ver. 12, and executed by the righteous, will be made known to the neutral Gentile nations with a view to their conversion; cf. 50? 908 3, 8, With this view the concluding words of this verse would harmonize well, Yet see ver. 15 (note). The works of the godless shall vanish: cf. 101 2 2, The world shall be written down for destruc- tion (m, B). g He shall write down (i.e. decree) the destruction of the He shall write down the q cor- world. world for destruction. w. ruption of g(?). The opposite phrase written down for life is found in Is. 48 ond ans, This destination will take effect towards the close of the tenth week. 15, The tenth week ends with the final judgement on the watchers, As there is no mention of the judgement of the wicked by God in person in this verse, the preceding verse may in some measure refer to it. Thereshall be the great eternal judgement, In which .. . amongst the angels (a-t). The structure of the stanza supports this text. , B-in insert a gloss and read There shall be the eternal judgement, And it shall be executed on the watchers of the eternal heaven, The great (judgement) in which He will execute vengeance amongst the angels, 16. Observe that though there will be a new heaven, cf, Is. 65!” 6622 Ps. 10276, there is no mention of a new earth, cf. 104? (note). For the idea of a new creation cf, 454-721 (note), Seven- fold: cf. Is. 30 601 2, mgt, B-ahk add for ever 17. This verse 234 The Book of Enoch [Sect. V And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever. XCIV. 1-5. Admonitions to the Righteous. XCIV. 1. And nowI say unto you, my sons, love righteousness and walk therein ; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish. And to certain men of a generation shall the paths of violence and of death be revealed, And they shall hold themselves afar from them, And shall not follow them. . And now I say unto you the righteous : Walk not in the paths of wickedness, nor on the paths of death, And draw not nigh to them, lest ye be destroyed. But seek and choose for yourselves righteousness and an elect life, And walk in the paths of peace, And ye shall live and prosper. . And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts ; For know that sinners will tempt men to evilly-entreat wisdom, closes the Apocalypse of Weeks. And On the two paths see 911 note. all (y). Other MSs, 2. The revelations through Moses and XCIV. This chapter introduces the the Prophets. Paths of… death: cf. practical part of this Section, Though Prov. 14! Jer. 218. 3. Paths 1 written for the righteous, it devotes as (gmt, br). B-be path, Wicked- much attention to the woesawaiting the ness.and of violence 8. Draw sinners. 1. Loverighteousness, not nigh: cf. 914 104, 4, But e. : tion cf. 918, Worthy of accepta- seek. g reads as those who seek (t, B). gmq worthy and ac- evil, and connects the words with ceptable, wtworthy. Cfh1Tim,1! the preceding verse, And ye shall dmodoxjs dfios. Paths of unrighte- (gm). t, B that ye may. 5. ousness … destroyed: cf. Ps. 1. To evilly-entreat. The text to Sect. V] 10 make rendering of xakomoteiy. Chapter XCIV. 1-10 235 So that no place may be found for her, And no manner of temptation may minish, XCIV. 6-11. Woes for the Sinners. Woe to those who build unrighteousness and oppression And lay deceit as a foundation ; For they shall be suddenly overthrown, And they shall have no peace. Woe to those who build their houses with sin ; For from all their foundations shall they be overthrown, And by the sword shall they fall. [And those who acquire gold and silver in judgement suddenly shall perish. . Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches. Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement. Thus I speak and declare unto you: He who hath created you will overthrow you, . . evil, apparently a mis- 8. Our author does not condemn No place the acquisition of wealth in itself but may be found for her: cf. 421. 6. its acquisition Ly wrong means. Cf. Some of the forms that wickedness will 978, from which passage this interpola- assume in those days. Build: cf. tion may in part be drawn. The re- 91, Have no peace. This recurs in 9811, 16 9918 101 1028 1038. See also 54 (note), 7. Build their houses with sin: from Jer. 22 poy nda in 79200, They, ie. the men who so build. [And those who acquire … perish.] I have bracketed this sentence as an inter- polation. The subject of riches is not dealt with til] the next woe in ver. moval of this sentence sets the stanza right. 8. Trusted in your riches. This phrase is drawn from Prov. 11 IWYA MoI, C. Pss, 49 527, In Jer. 93 the rich man is bidden not to glory in his riches. Pss. 49 527, Cf. also 1 En. 467 631 96497819, 9, Through their sin and blasphemy they are now ripefor judgement. Day of slaughter, e.: see 45? (note). And the day 236 The Book of Enoch [Sect. V And for your fall there shall be no compassion, And your Creator will rejoice at your destruction. 11. And your righteous ones in those days shall be A reproach to the sinners and the godless. Enochs Grief : fresh Woes against the Sinners, XCV. 1. Oh that mine eyes were [a cloud of] waters That I might weep over you, And pour down my tears as a cloud of waters : That so I might rest from my trouble of heart ! 2, Who has permitted you to practise reproaches and wicked- ness ? And so judgement shall overtake you, sinners.t 3. Fear not the sinners, ye righteous ; For again will the Lord deliver them into your hands, of darkness. y, a. 10. Your Creator will rejoice at your destruc- tion. This sentiment has its parallels in the O. T., cf. Pss. 24 371418, and in our text 89 and 977. 1l. Your righteous ones, the righteous among his childrens descendants. This ive. stanza is imperfect. XCV. 1. Oh that mine eyes were a cloud of] waters. Cloud here is impossible, however it may be in the next line. Its genesis is, I think, The text OVD j2p DY FAN, Here the impossible )) is either a dittograph of “: then we should have Oh that mine eyes were waters: or it is a corruption of , In that case we should have Oh that mine eyes were a spring of waters, In this latter case we might compare 2 Bar. 35 Become ye springs, O mine eyes, and ye, mine eyelids, a fount of tears. Our text, of course, is based on Jer. 91 Oh that my head were waters, and mine eyes a fountain of clear. tears, As w cloud of waters OD jIY3, which should probably have been translated as a cloud pours waters: or still better take DD as corrupt for BU: then we should have as a cloud (pours) rain. 2. Who has permitted (lit. given) you (g,8(033NI “D)). But a-g( D353N 5) Who will give you or Oh that ye were is probably right. Then either omitting to practise with g, or emend- ing tgabrh into ttgabarf, we should have Oh that ye were become a re- proach and wickedness. In that case we should in the next line adopt the sub- junctive with 8 and not the indicative ina, The couplet would then run: Oh that ye were become a reproach and an evil And that so judgement might over- take you, sinners. 3. Yet let not the righteous fear ; for the period of their supremacyis at hand; ef, 9112, Again. The writer may refer to the Maccabean victories; for Sect. V] Chapters XCIV. 11XOVTI. 1 237 That ye may execute judgement upon them according to your desires. 4, Woe to you who fulminate anathemas which cannot be reversed : Healing shall therefore be far from you because of your sins, 5. Woe to you who requite your neighbour with evil ; For ye shall be requited according to your works, 6, Woe to you, lying witnesses, And to those who weigh out injustice, For suddenly shall ye perish. 7. Woe to you, sinners, for ye persecute the righteous ; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you. Grounds of Hopefulness for the Righteous : Woes for the Wicked, XCVI. 1. Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires. these were victories over Sadducean influences. Though the Maccabean princes are now Sadducees themselves, the period of the Sword, the time of the vengeance of the righteous, is coming. 4. Magical practices and incantations are here referred to, Which cannot (can gq) be reversed (gmq). , B which you cannot reverse. Cf. 8 on the reversing of incantation. 5. Requite… with evil. For like ex- pressions cf, Prov. 1718 reward evil for good, 2022 Say not, I will recom- pense evil yrnepe’s, 2429 Rom, 1217. Requited according to your works: cf. 1007 Judg. 17. 6. Weigh out injustice, i.e. are unjust judges, but the expression is strange. 7. Ye shall be delivered up (gq). Other MSS. ye shall deliver up. And persecuted (a-yt, B-a). gt, a and ye shall persecute, Its yoke (gmq). t, B their yoke, XCVI. The righteous exhorted to hope in the coming Messianic kingdom, and fresh woes denounced against the sinners. 1. Lordship: cf. 911? (note) 95 7 9812, 2, This verse 238 The Book of Enoch [Sect. V [2. And in the day of the tribulation of the sinners, Your children shall mount and rise as eagles, And higher than the vultures will be your nest, And ye shall ascend and enter the crevices of the earth, And the clefts of the rock for ever as coneys before the unrighteous, And the sirens shall sigh because of you and weep. 3. Wherefore fear not, ye that have suffered ; For healing shall be your portion, And a bright light shall enlighten you, And the voice of rest ye shall hear from heaven. 4, Woe unto you, ye sinners, for your riches make you appear like the righteous, But your hearts convict you of being sinners, And this fact shall be a testimony against you for a memorial of (your) evil deeds. 5. Woe to you who devour the finest of the wheat, And drink wine in large bowls, And tread under foot the lowly with your might. must be an interpolation: it is foolish in itself and interrupts the context. It is the wicked who will flee to hide themselves in secret places, 979 1004102, and not the righteous: the latter will not have to conceal themselves on the day of judgement, 104. Perhaps the first three lines may be original. In the day of the tribulation of the sinners. This would naturally mean when the sinners suffer tribulation; but it must mean here in the day when (ribulation is caused by the sinners. Mount and rise, . From Is. 4051. Higher than the vultures: cf. Jer. 4916, Enter the crevices of the earth, c. These words are taken from Is, 21 1, 21, and are used there of those who flee through fear from the presence of the Lord. Hence they are most inappropriate in their present connexion. Before the unrighteous. These words imply that the righteous go into the clefts of the rocks to escape the unrighteous. The sirens. Whether sirens (so the Ethiopic version renders cespives Is. 137 Jer. 279) or satyrs, the meaning of the word is un- certain. qt, B read as the sirens 8. A bright light: see 384 (note). 4. Your riches make you appear like the righteous. Wealthy sinners could appeal to their riches as a proof of their righteousness; for according to the O. T. doctrine of retribution, prosperity was w mark of righteousness. This fact, i.e. that your riches prove you to be righteous. For amemorial, c.: ef. ver. 7. 5. The finest of the wheat: Pss, 8127 (mim IDM) 14744, Wine in large powlst, ie. not inwine cups. Like the magnates in Samaria, Sect. V] Chapters XCVI, 2XOVITI, 2 239 6. Woe to you who drink water from every fountain, For suddenly shall ye be consumed and wither away, Because ye have forsaken the fountain of life. 7. Woe to you who work unrighteousness And deceit and blasphemy : It shall be a memorial against you for evil. 8. Woe to you, ye mighty, Who with might oppress the righteous ; For the day of your destruction is coming. In those days many and good days shall come to the righteousin the day of your judgement. The Evils in Store for Sinners and the Possessors of unrighteous Wealth. XCVII. 1. Believe, ye righteous, that the sinners will become a shame And perish in the day of unrighteousness. 2. Be it known unto you (ye sinners) that the Most High is mindful of your destruction, And the angels of heaven rejoice over your destruction. Amos 68, these wealthy sinners drank from flagons, not from cups. The text which is here corrupt the strength of the root of the fountain ioyiy idns myyfs ‘Y AP’y MD corrupt for ‘” (p12the actual phrase used of the drinking-vessels of the luxurious nobles in Samaria, 6. Drink water from every fountain. For from every fountain the text reads literally at every time ny-b2a corrupt for py from every fountain. The words are here used metaphorically as opposed to the fountain of life used at the close of the stanza, Jer. 28 they have forsaken Me the fountain of living waters was in the mind of our author, Cf, Ps. 36 For sud- denly shall ye be consumed (my). g, 8 for suddenly shall ye be requited and consumed. wu (defective) sud- denly. Forsaken, kc. See note on the first line of the stanza. 1. GR, 918 946, A memorial. Cf. ver. 4. 8. Many and good days. The refer- ence here seems to be to the temporary Messianic kingdom in which the right- eous who are living at the time will participate. XCVII. This chapter mainly con- sists of threatenings against the wicked. 1. In the day of unrighteousness. A peculiar expression for the day ap- pointed for the judgement of unrighteous- ness: see 45 (note), 2. Angels of heaven (a,n). B-n angels. Cf, 240 3. What will ye do, ye sinners, The Book of Enoch [Sect. V And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteous ? 4, Yea, ye shall fare like unto them, Against whom this word shall be a testimony : Ye have been companions of sinners. os unto the Lord, And in those days the prayer of the righteous shall reach And for you the days of your judgement shall come. 6. And all the words of your unrighteousness shall be read out before the Great Holy One, And your faces shall be covered with shame, And He will reject every work which is grounded on un- righteousness. 7. Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you. 8. Woe to you who acquire silver and gold in unrighteousness and say : We have become rich with riches and have possessions ; And have acquired everything we have desired. 94 for a similar expression of religious hate contrasted with Luke 151. 3. Whither will ye flee: cf. 102. The prayer of the righteous: cf. ver. 5. 4, Shall fare (gqu). mt, 8 shall not fare. Against whom (q). t for against you. mq, B ye against whom. This word…Ye have been companions of sinners. 964 may be taken in this sense. The Pharisaic duty of separation from the unrighteous could not be more strongly enforced, 5. The prayer of the righteous: cf. 472 978 998, 16 1048, This cry of the righteous for vengeance on their persecutors is found in Rev. 61. Righteous (a-g, B-afhikpv). g, afhikpy holy. 6. All the words of (mgt, B-a). g all. Shall be read out, i.e, from the books of remembrance of evil deeds: see 47 (note). Cf. Matt. 1286 ray pijya dpydv, 5 dy Aadnoovawy of dvOpwrot, dmoSwaovcw mept avtovd Adyoy ev Huepa xpioews which seems a reminiscence of our text. Great Holy One (g,gmq,n). tu, B-n a Great and Holy One: see 15 (note) 92? (note), Covered with shame: ef. 468 621 634. He will reject every work (qgt). mu, B every work shall be rejected. 7. On the mid ocean and on the dry land, i.e. everywhere. Remembrance: cf. 100? 311048, 8. Cf. 94 8 (note); also Sir. 1119 Luke 12 With riches (mqt, 8). gu. The words of the rich, Sect. V] Chapters XCVII, 83XCVIII. 2 241 9, And now let us do what we purposed : For we have gathered silver, 94 And many are the husbandmen in our houses, 9 And our granaries are (brim)full as with water. ) 10. Yea and like water your lies shall flow away ; For your riches shall not abide But speedily ascend from you ; For ye have acquired it all in unrighteousness, And ye shall be given over to a great curse. Self-indulgence of Sinners: Sin originated by Man: all Sin recorded in Heaven Woes for the Sinners. XCVIII. 1. And now I swear unto you, to the wise and to the foolish, For ye shall have manifold experiences on the earth. 2, For ye men shall put on more adornments than a woman, And coloured garments more than a virgin : In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water. when retranslated into Hebrew, rhyme as they do in Lamentations 5? 69 We have become rich with riches, c. arp dd1 wIwy wy IN WY ad waa 9, pavAy awyN JIBDN FON FDI 3 on wna IN DI 9 ayn DM DNdn 9. And many (91g, 1b). yt, B-,b many. As with water (,g). Other MSS. and as with water. 10. This verse is rejoinder to the boast- ing of the sinners. The writer takes up the last words and gives them a different turn. Your lies: i.e, the false things in which you trust. Your riches 1870 (u). a-u, 8 viches with you. Riches shall. ..speedily ascend: cf. Prov. 235, All (gmt, B-n). ygqu, 1 XCVIII. This chapter introduces a fresh division in 91-104. This division, 98-1028, consists mainly of a denuncia- tion of the sinners, of their errors in life and doctrine, and announces their coming judgement. 1, Iswear unto you. This formula occurs here for the first time but recurs frequently; ef. vv. 4, 6; 995,c. To the wise and to the foolish. The foolish are addressed in 98-102; the wise in 1024-104. To the foolish (mu, 8). g,gqt not tothe foolish . 2. Shall be poured out as water. Phrase from Ps. 2214, Their personality giving itself wholly to such external possessions will at last 242 The Book of Enoch [Sect. V 3. Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions ; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire. 4, I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it. 5. And barrenness has not been given to the woman, But on account of the deeds of her own hands she dics without children. 6. I have sworn unto you, ye sinners, by the Holy Great One, That all your evil deeds are revealed in the heavens, And that none of your deeds of oppression are covered and hidden. 7. And do not think in your spirit nor say in your heart that ye do not know and that ye lose itself in them, as water is lost in the earth, 3. In great destitu- tion. In contrast to their wealth in this world, Their spirits: cf. ver, 10; 103. Into the furnace of fire (g,g,8). malu. Cf Matt. 134: 5, As incorporeal spirits the wicked are cast into hell. This furnace of fire is the final place of punishment. 4. The writer now proceeds to attack the immoral view that sin is something original and un- avoidable, Sin was of mans own de- vising : see 691! (note). Yet the writer still ascribes the introduction of sin into the world to the fallen angels; ef. 1004. The contrast of mountain and slave and hill and handmaid is do not see that every sin is suggested by the fact that WW ( mountain) is masculine in Hebrew and AYA ( hill) is feminine. In Aramaic we have NO and N71. 5. And as a consequence of their sin men are punished just because sin is a voluntary thing. The instance in the text is chosen as an illustration of this general law; cf. Hos. 914. Barren- ness (fw, B-n), gigmg, 1 simula- tion, or excuse. 6-8, The writer next deals with the view that God does not concern Himself with the world or the deeds of men, cf. Job 22 Ps. 734, and declares that the deeds of men are recorded every day in heaven, 6. Holy Great One (yqtu). Sect. V] Chapter XCVITTI. 3-18 248 every day recorded in heaven in the presence of the Most High. 8. From henceforth ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement. 9. Woe to you, ye fools, for through your folly shall ye perish: and ye transgress against the wise, and so good hap shall not be your portion. 10. And now, know ye that ye are prepared for the day of destruction: wherefore do not hope to live, ye sinners, but ye shall depart and die; for ye know no ransom; for ye are prepared for the day of the great judgement, for the day of tribulation and great shame for your spirits. 11. Woe to you, ye obstinate of heart, who work wickedness and eat blood : Whence have ye good things to eat and to drink and to be filled ? From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace, 12, Woe to you who love the deeds of unrighteous- ness: wherefore do ye hope for good hap unto yourselves ? know that ye shall be delivered into the hands of the righteous, and they shall cut off your necks and slay you, and have no mercy upon you. 13. Woe to you who rejoice in the tribulation igm, B-n Holy and Great One, judgement, c.. see 45? (note). For 7. Recorded: cf. 97 988 10019 104 . your spirits: see ver. 3 (note). 11. 8. From henceforth ye know, i.e. The denunciation of individual sinners. from the publication of Enochs book Obstinate of heart: cf. 1008. Who in these later times. 9. This verse work (2nd sing. ,8). In 38rd sing. introduces a long succession of woes g jymq. The next verb eat is pre- directed against the sinners. Trans- served only infinthe2ndsing. Hat gress against (g,g). m know not, blood: cf. 75. Not content with en- q tend not, ,8 hearken not to. joying the best of everything that God 10. Prepared: cf. 94. Die. This gives, these sinners eat blood and break refers not only to the loss of the life the divine law; cf. Book of Jubilees temporal but also of the life eternal. 728-8221 Acts152. The Lord (a-m). Noransom: Ps. 492. For (y,8). m,8 our Lord. Have no peace: g and. myt. Day of the great see 54 (note). 12. Delivered into R2 [Sect. V 244 The Book of Enoch of the righteous ; for no grave shall be dug for you. 14, Woe to you who set at nought the words of the righteous; for ye shall have no hope of life. 15. Woe to you who write down lying and godless words; for they write down their lies that men may hear them and act godlessly towards (their) neighbour. 16, Therefore they shall have no peace but die a sudden death. Woes pronounced on the Godless, the Lawbreakers: evil Plight of Sinners in the last Days: further Woes. XCIX. 1. Woe to you who work godlessness, And glory in lying, and extol them : Ye shall perish, and no happy life shall be yours, ww Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not [into sinners] : They shall be trodden under foot upon the earth. 3. In those days make ready, ye righteous, to raise your prayers as a memorial, the hands of the righteous: see 91!” (note), 13. No grave shall be dug for you. yyy read no grave of yours shall be seen, Cf, Jer. 8? 222 14. No hope of life, .: cf. 961 gs, 15. Cf. 104! This verse attests the vigorous literary strife exist- ing between the Sadducean or Hellen- istic and the Pharisaic party. Act godlessly (yqlu. rasa doeBeiv: cf. 1 58 8? e.). B inserts a negative and changes bad ( neighbour) intobad folly. This necessitates a change of rendering uot forget (their) folly. Cf. ver. 9. 16. Have no peace: sce 54 (note). A sudden death: cf. 941, 7958 96h 6, XCIX. 1. In 98″ the writers of the Hellenistic literature are denounced : here all those who sympathize with or praise them; cf. 94 9815 (note). To you (a-.y). 4g, 8 to them. There is constant confusion of the second and third persons in the MSS8.in part owing no doubt to a not infrequent change in the original from the second person to the third or vice versa. I will notice only the most important. 2. To them (gym). giu, B to you. Pervert the words of uprightness : cf. 945. The eternal law, i.e. the Mosaic law; 54 99″. Transform themselves into what they were not. This may merely mean that they adopt generally the Hellenistic customs, as I thought in my first edition; but the reference is rather the medical opera- tion undergone by many of the young Jews of noble birth, in order that they might appear like Greeks when they undressed for the Greek games in Jeru- salem, Cf. Ass. Mos. 88; Jos. Avt. xii. 5. 1. By this operation the fore- skin was brought forward. [Into sinners.] Bracketed as a gloss. 3. Your prayers: see 975 (note), Sect. V] Chapters XCVITIT, 14XCIX. 7 245 And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High. 4. In those days the nations shall be stirred up, And the families of the nations shall arise on the day of destruction, 5. And in those days the destitute shall go forth and carry off their children, And they shall abandon them, so that their children shall perish through them : Yea, they shall abandon their children (that are still) sucklings, and not return to them, And shall have no pity on their beloved ones. 6. And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. 7. And they who worship stones, and grave images of gold and silver and wood (and stone) Place them (a, 8 ye have placed them)… before the angels. This mediatorial function of the angels (cf. 92-1 note) has its root in the O.T., cf. Job 51 338 Zech. 112; but has no place in the N.T., except in Rev. 8 4, See my note on the mediation of angels in T. Lev. 35 T. Dan. 67. The Most High. This title is found in all Sec- tions of the book. The title Most High appears in 98 10! 467 603; 22 627 77) 948 972 98 11 99 1910155 9 4, In the last times there will be wars and tumults among the nations of the earth. This will be the period of the Sword; cf. 9019 9112 996, Shall be stirred up (f, 8). a-,g are stirred up. Shall arise (4, 8). a-mt hall raise up. 5. The terrible results of famine are here depicted. There is no reference to miscarriages in the verse, as has generally been sup- posed and so rendered: nor to rending their children in pieces, as has been universally supposed and translated. Abandon them (a). 8 abandon their children, 6C. 6. Denunciation of the idolatry and superstition of the wicked. In this denunciation not only the apostates but also the actual heathen are included. 6. Day of unceasing bloodshed, i.e. the judge- ment of the sword; sce 911? (note) 45? (note). Quoted by Tertullian, De Idol. iv Et rursus iuro vobis, pecca- tores, quod in diem sanguinis perdi- tionis poenitentia parata est. It will be observed here that Tertullians in diem sanguinis perditionisels pu- pay aipvaros dmwaActas syed Do on, where syd is corrupt for yb ddia- Aeinrov as in our text. Symmachus so renders yb in Job 168 where the Mass. has sy). Further poenitentia in Tertullian appears to be corrupt for impenitentia dperavonoia, of which the word sin in our text may be a loose rendering. 7. Grave images of gold and silver and wood (and stone)… worship .., demons: cf. The Book of Enoch [Sect. V 246 and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them. 8, And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams. 9, Through these they shall become godless and fearful ; For they shall have wrought all their work in a lie, And shall have worshipped a stone: Therefore in an instant shall they perish. 10. But in those days blessed are all they who accept the words of wisdom, and understand them, And observe the paths of the Most High, and walk in the path of His righteousness, And become not godless with the godless ; For they shall be saved. 11. Woe to you who spread evil to your neighbours ; For you shall be slain in Sheol. Rev. 92. Ihave added and stone in accordance with Tertullian as quoted Impure (8, Tertullian in- famibus). a evil. Corruption is native to the Ethiopic. Demons: cf. 161 19′. Not according to knowledge: gqt (,g1), Tert. non se- cundum scientiam. B in idols temples, The passage in Tertullian, De Idol. iv, runs Qui servitis lapidibus, et qui imagines facitis aureas et argen- teas et ligneas et lapideas et fictiles, et servitis phantasmatibus et daemoniis et spiritibus infamibus [MSS. give in- Samis et omnibus erroribus non sem cundum scientiam, nullum ab iis in- venietis auxilium ; cf. Book of Jubilees 11414, 8. The victims of such super- stition and idolatry will proceed from below. bad to worse; cf. Book of Wisdom 141 27 Rom, 1. Shall become godless: cf. 938 99. On the re- lation of dreams to superstition, cf. Sir. 311-7, 9. Through these, i.e. dreams, Sir. 40 10. As sudden destruction will befall the ido- laters, ver. 9, so salvation will be the recompense of those who accept the true wisdom, Of His righteous- ness (a-u). u, B of righteousness. 11. Shall be slain: cf. 108. This is the extreme penalty of sin: a less severe punishment is eternal condemna- tion to Sheol, but that not attended by the slaying of the soul; cf. 2218. Sheol here means the eternal place of punishment; see 63! (note) 1037. 12, Prov. 11′ Amos Hos. 127. Sect. V] Chapter XCTX, 8-16 247 12. Woe to you who make deceitful and false measures, And (to them) who cause bitterness on the earth ; For they shall thereby be utterly consumed. 18. Woe to you who build your houses through the grievous toil of others, And all their building materials are the bricks and stones of sin ; T tell you ye shall have no peace. 14. Woe to them who reject the measure and eternal heritage of their fathers And whose souls follow after idols ; For they shall have no rest, 15. Woe to them who work unrighteousness and help oppres- sion, And slay their neighbours until the day of the great judge- ment. 16. For He shall cast down your glory, And bring affliction on your hearts, And shall arouse His fierce indignation, And destroy you all with the sword ; And all the holy and righteous shall remember your sins, Measures (a-mt, i), , B-i founda- tions. Cause bitterness (mt, 8). gq know, yg tempt. 13. Build … through the grievous toil of others : cf. Jer. 2238; also Enoch 947 978. 14, The measure and eternal heritage, i.e. the Mosaic law; cf. ver. 2. The apostates as in that verse are here referred to. Whose souls follow after (,gm). gqtu and follow after the souls of. 8 who cause their souls to follow after. Have no rest: see 946 (note), 15. To them gu, B). gmgqt to you. Day of the great judgement: see 949 9810 452 (note). 16. His fierce indignation. igB read the spirit of His indignation? 15N MY corrupt for BN fy His fierce indignation. gmqt read His indignation and His spirit ( His spirit in nom. in gf). into your heart yg. Holy and righteous (gigmq). oo t, 8. Remember your sins. And ac- cordingly pray for your destruction; see 975 (note). 248 The Book of Enoch [Sect. V The Sinners destroy each other: Judgement of the fallen Angels : the Safety of the Righteous: further Woes for the Sinners, C. 1. And in those days in one place the fathers together with their sons shall be smitten, And brothers one with another shall fall in death Till the streams flow with their blood. 2, Fora man shall not withhold his hand from slaying his sons and his sons sons, And the sinner shall not withhold his hand from his honoured brother : From dawn till sunset they shall slay one another. 3. And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height. 4. In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin, C. 1. The thought in 99 is here ex- panded. Brothers one with another shall fall (8). a brothers one with another and shall fall. Suggested by Ezek. 38! Every mans sword shall be against his brother; Hagg. 22. Cf. se- cond line of thenext stanza. Streams flow with their blood: cf. Is. 343.7 Ps. 581 2. His sons sons (B). gmt his sons son, ,gq corrupt. in compassion , 8. The sinner (t, B). gagmq as for the sinner, he, From his honoured brother. It is very probable that we have here a reference to the murder of Antigonus by his brother Aristobulus I. Josephus (Ant. xiii. 11.1, 2) tells us that Aristobulus specially loved Antigonus, but moved by calumnies put him to death, and afterward died of remorse for this deed. On the internecine strife that was to initiate the kingdom, cf. 567 995 Zech. 1418 Ezek, 382! Hage. 222 Mic. 7 A mans enemies are the men of his own house. In N.T. cf. Mt. 1021, 34, 35 9410 Mk. 1312 Luke 2115, 3. Up to the breast. This phraseology reappears later in Talmudic writings ; cf, Midrash Ech. Rabb. ii Nor shall they cease slaying till the horse is sub- merged in blood to the mouth. Cf. Jer. Taanith 69; cf. Schiirer, i, 695 note; Lightfoot, Opera, ii. 127; Rev. 14, To its height (m, 8). gigq to the day of its (,g) height (through a dittograph), for it shall be filled to its height. 4. The angels shall descend…andgather. Soin Matt. 1339, 41, 49, Brought down sin (a-t). t, B helped sin. The reference Sect. V] Chapter C. 1-6 249 And the Most High will arise on that day of judgement To execute great judgement amongst sinners. 5. And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear. 6. And (then) the children of the earth shall see the wise in security, in this verse can only be to the fallen angels who are here described as having brought down sin, These fallen angels were temporarily buried in abysses of the earth, i.e. the secret places. See note on 984. Day of judgement (a-tu). tu, B day Amongst (ygmqu). g and amongst, t, B on all the. 5. This verse has always been interpreted of the righteous on earth, but wrongly. The righteous here spoken of are not the living, but are righteous souls in the place of the departed. This place was afterwards called the chambers or promptuaries, as in 4 Ezra 7 vyi- dentes aliorum habitacula ab angelis conservari cum silentio magno; and again in 7 the souls in their promp- tuaries requiescent cum silentio multo ab angelis conservati; cf. also 4 Ezra 4877522 Bar.30, All!l. ,gu. The apple of an eye: cf. Deut. 321 Ps. 178, He makes an end of all (y,qmg?). glu, B allhas been made an end of, The righteous sleep w long sleep. The writer of 91- 104 did not expect the resurrection at the beginning of the temporary Messianic kingdom. The words sleep along sleep could not be said with reference to this kingdom; for the writer living at the close of the seventh week expects its advent immediately at the beginning of the eighth week. The long sleep extends from his tme till the close cf the tenth week, when the righteous rise. Again, from vy. 4, 5 we see that the righteous do not rise till God has judged sinners and an end is made of all sin. Thus the resurrec- tion of the righteous in 91-104 follows the final judgement at the close of the Messianic kingdom. 6. And (then) the children of the earth, c. Ihave here transposed the words the children of the earth from the second line to the first, and with ygq taken the wise in the acc. and not in the nom. as in gmf, 8. Further, for the phrase in security we find mina (in t, 8B) marv or meto.6dra (cf. Prov. 10), “emani (in g ygm) corrupt. mfina could mean also 7d mordv, and accord- ingly all translators in the past have followed the reading of gmt, 8, and taken the righteous in the nom. Thus they rendered : And the wise shall see what is to be believed, And the children of earth understand, c. shall But there is no question here as to the wise seeing in the fuure what is to be believed. The judgement has 250 The Book of Enoch [Sect. V And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins. 7. Woe to you, sinners, on the day of strong anguish, Ye who aftlict the righteous and burn them with fire: Ye shall be requited according to your works. 8. Woe to you, ye obstinate of heart, Who watch in order to devise wickedness : Therefore shall fear come upon you And there shall be none to help you. 9. Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness has wrought, In blazing flames burning worse than fire shall ye burn. come, and whilst the righteous are secure (1065) nothing can save the wicked (1(07-). Moreover, the lot of the wicked is aggravated by seeing the righteous in security, just as in 4 Ezra 75 (quoted above), while the same thought reappears in Wisdom 417 51, 2-5, Hence the stanza is to be taken as dealing with the children of the earth. Next m(na is here a ren- dering of memo6d7a(s) as in Prov. 10, which in turn goes back to MMA (adv.) in security, but used frequently dwelling in security as in Gen, 3425 Ezek. 30. Children of the earth. This title belongs to the adchueses, sinners, apostates, paganizers, 162 ef. the Hebrew phrase Y’]N7 Dy: tte righteous are designated ag the chil- dren of heaven, 1011. Shall under- stand. The sinners shall not under- stand till the judgement has already come upon them. The same idea is in Wisdom 5 844 Riches shall not be able to save them: cf. Zeph. 118, 7. The righteous underwent such per- secution under Antiochus Epiphanes; cf. 2 Mace. 7, if we may trust the latter. On the day of strong an- guish. The MSS. have wrongly trans- posed this phrase into the next clause. I have restored it as suggested in my edition of 1893. Ye who. The MSS. read soba (‘when) corrupt for lla (i.e. AQ; corrupt for Af;). The text as it stands is very unsatis- factory: Woe to you sinners when ye afflict… on the day of strong anguish. The woe is not felt till the jadgement- day: then they shall be requited accord- ing to their works; cf. 45? (note). Otherwise they must be taken of the time of the persecution of the right- eous. Requited according to your works: cf. 955. 8. Obstinate of heart (a). 6 perverse of heart; cf. 981. Watch: cf. Is. 29 9. The wicked will suffer in the flames of hell for their godless words and deeds. Sinners. for ,g,8. Which your godlessness has wrought (gmu). because of the work of your godless- Sect. V] Chapters C. 7CTI, 1 251 10, And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute judgement on the righteous. 1l. And He will summon to testify against you every cloud and mist and dew and rain; for they shall all be withheld because of you from descending upon you, and they shall be mindful of your sins, 12. And now give presents to the rain that it be not withheld from descending upon you, nor yet the dew, when it has received gold and silver from you that it may descend. 18. When the hoar-frost and snow with their chilliness, and all the snow-storms with all their plagues fall upon you, in those days ye shall not be able to stand before them. Exhortation to the Fear of God: all Nature fears Him but not the Sinners. CI. 1. Observe the heaven, ye children of heaven, and every work of the Most High, and fear ye Him and work no evil in ness, q which are the work of your 72-82; cf. Jer. 3 And they godlessness, 8 which as werk ye shall be mindful (a-mt). mt, B have godlessly committed. In blaz- and shall they not be mindful (, 8 ing flames burning worse than fire watchful). 12, Spoken ironi- shall ye burn. Here a-y shall cally, That it may descend (9,g, ye burn, and ,g, 8 burning. The Bilofey a,b). my that it should not two texts appear to be complemen- descend, wu, B-bilopwry ,b. 13. tary. 10. All the heavenly powers Even the lesser punishments of the which have witnessed the sins of the elements are irresistible. wicked will testify against them; cf. CI. 1. The same subject pursued ; 985-8; also 977 1048. In Hab. but the writer turns aside for a moment 2″ this testimony is given by the to address the righteous who are here stones and beams of the dwelling of called children of heaven, as else- the wicked. In heaven. g from where sinners are called children of heaven, and a-uw. Execute earth; cf. 106 102. The phrase judgement on moefre xplow perd children of heaven (cf. Pirke Aboth, (so gmqt, 8)a Hebraism. 11. All iii. 22 piprad 1′)2) is the equivalent of the natural powers which minister to sons of God. The designation is here the fruitfulness of the earth will testify limited to the righteous Israelites. For against sinners, as they have been the view that the individual Israelite withholden on account of their sins. was regarded as a son of God already This is exactly in keeping with 80, in the second century B.C. see Test. Lev. one of the chapters interpolated in 4? (note) Wisd. 2178. Ye children The Book of Enoch [Sect. V His presence. 2. If He closes the windows of heaven, and withholds the rain and the dew from descending on the earth on your account, what will ye do then? 3. And if He sends His anger upon you because of your deeds, ye cannot petition Him; for ye spake proud and insolent words against His righteousness: therefore ye shall have no peace. 4. And see ye not the sailors of the ships, how their ships are tossed to and fro by the waves, and are shaken by the winds, and are in sore trouble? 5. And therefore do they fear because all their goodly possessions go upon the sea with them, and they have evil forebodings of heart that the sea will swallow them and they will perish therein. 6. Are not the entire sea and all its waters, and all its move- ments, the work of the Most High, and has He not set limits to its doings, and confined it throughout by the sand? 7. And at His reproof it is afraid and dries up, and all its fish die and all that is in it; but ye sinners that are on the earth fear Him 8. Has He not made the heaven and the earth, and all Who has given understanding and wisdom to 252 not. that is therein ? (a). 1, B all ye children. 2,3. NN mb ! sailors of the ships, For The writer resumes his address to the wicked and recurs to the subject ; ef. 1004 12, 2. If (gt, B-enx). ygu, er for, wg, when, Windows of heaven : Gen. 711. 3. If(gygtu, B). mq when. Because of ( all ,g) your deeds (jqm). ,8 and upon ( all 8) your deeds. gq your deeds. Proud and insolent words : 54 (uote) 272, As instances of such insolent speech cf. 987 1028. 4-7. They who go down to the sea in ships are filled with fear at the might of the sea: how much more should not men fear God by whom the sea has been made and of whom it is sore afraid ? 4, And? (q, B). a-q. Sailors of the ships. Text kings of the shipsmvyNn 25 corrupt, as Halvy pointed out, for the thought of the verse ef. Ps. 1077827, 6, 7. The sea can do nothing save according to divine command. 6. Has He not set limits to its doings (e, though by a slip reading aqama for aqgama), The verb is rightly pre- served in y though ctherwise corrupt. In 8-y this verb is changed into ha- tamahas sealed. ging its doings and waters, where wamiji ( its waters) may be corrupt for aqama. With this passage cf. Jer. 52 Job 2619 358-11 Ps, 899 104 Prov. 8. 7. At His reproof it…dries up. From Is. 50, Is afraid and dries up (a-., x). B- dries up and is afraid. 8. God has not only made the sea, but also heaven and earth and all that in them is. He too has given instinct to animals and Sect. V] every thing that moves on the earth and in the sea ? the sailors of the ships fear the sea ? Most High. Chapters CI. 2CII. 4 258 9, Do not Yet sinners fear not the Terrors of the Day of Judgement: the adverse Fortunes of the Righteous on the Earth. CII. 1. In those days when He hath brought a grievous fire upon you, Whither will ye flee, and where will ye find deliverance ? And when He launches forth His word against you, Will you not be affrighted and fear ? 2. And all the luminaries shall be affrighted with great fear, And all the earth shall be affrighted and tremble and be alarmed. 3. And all the jangels shall execute their commandst And shall seek to hide themselves from the presence of the Great Glory, And the children of earth shall tremble and quake ; And ye sinners shall be accursed for ever, And ye shall have no peace. 4, Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness, reason to ian, 9. The whole argument of the chapter summed up in a few pregnant words. Sailors of the ships: see note on ver. 4. CII. 1-3. If they now refuse to fear God, the day will come when they will be terrified before the awful day of the Lorda day so terrible that heaven and earth will be attrighted, and even the holy angels will seek to hide themselves from it. What then will become sinners ? 1. A grievous fire, i.e. the fire of hell; cf. 991. His word, i.e, word of judgement, 3. The angels shall execute their commandst. The text is against the parallelism and is clearly here corrupt. It is not good angels that will seek to hide themselves. Angels DDNI9 corrupt for maby kings, We have then a parallel here to Rev. 64 But what is the original text behind exe- cute their commands I cannot sce. The Great Glory (a). 8 the Greatiu glory; cf. 142, Children of earth : cf, 1006101! (note). Have no peace: cf. 94 (note). 4CIV. 9. The discussion and condemnation of the Sadducean views of the future life. 4,5. The righteous are bidden to be of good cheer though their life be such as only sinners deserved, and their latter end be full of grief (vv. 4, 5). 4. Ye that have died (im, cfhiklu yu). 254 The Book of Enoch [Sect. V 5. And grieve not if your soul into Sheol has descended in grief, And that in your life your body fared not according to your goodness, But wait for the day of the judgement of sinners And for the day of cursing and chastisement. 6. And yet when ye die the sinners speak over you: As we die, so die the righteous, And what benefit do they reap for their deeds ? 7. Behold, even as we, so do they die in grief and darkness, And what have they more than we ? From henceforth we are equal. 8, And what will they receive and what will they see for ever? Behold, they too have died, And henceforth for ever shall they see no hght. 9. I tell you, ye sinners, ye are content to eat and drink, and gqiu they who have died, abdeox ,b the day of your death, g the souls of those who have died. g adds ye who have died in righteousness after grieve not in the next line. 5. The author, given the standpoint of belief in a blessed future for the righteous, can readily concede that there is often no difference in the outward lot of the righteous and the wicked eitber in life or death. Such a concession according to the O.T. doctrine of retribution was impossible. If (gag). Other MSS. that or because. Soul. into great tribulation and wailing and sorrow and grief ,8. Sheol: see 63 (note). Wait for. Here I emend nka ba ( moreover on which is lere wnmeaning) into senha la wait for in 108, where this verb occurs in a like context : wait for those days, i.e. the days of judge- ment. Judgement of sinners. Here the text has ye became sinners , i.e. konkemmd hateaina (hatedn g4g, a), which I have emended into kuenan hatein judgement of sinners. The next line shows that it is the judgement day to which this line must refer. The parallelism is thus restored. Day of …chastisement. From Hos. 5 man oy, 6-8. The sinners the Sadducean opponentsstart from the O. T. doctrine of retribution which taught the prosperity of the righteous in this life, and argue that as there is no difference in the lot of the righteous and the wicked in this lifea poiat just conceded by the author in ver, 5 so there is none in an existence beyond this life; cf. Book of Wisdom 21-5 32-4 Eccles. 214-16 319-21, e, 7. In grief and darkness. This refers to the O. T. conception of Sheol, 631 (note), 8. What will they re- ceive (mt,B). gigg how will they rise, Behold (a-g). 4g, B for be- hold. 9, 10. The answer of the Sect. V] Chapters CII, 5CIIT, 2 255 rob and sin, and strip men naked, and acquire wealth and see good days. 10. Have ye seen the righteous how their end falls out, that no manner of violence is found in them till their death ? 11. Nevertheless they perished and became as though they had not been, and their spirits descended into Sheol in tribulation. Different Destinies of the Righteous and the Sinners : fresh Objections of the Sinners. CIII. 1. Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and Mighty One in dominion, and by His greatness I swear to you. 2. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them : author. The life of the wicked is fashioned by material and temporal aims only, and so all their desires find satisfaction in this world; but the life of the righteous, as is manifest from first to last, is moulded by spiritual and eternal aims. 9. See good days. So LXX of Ps. 342, which implies a slightly different reading. 10. How their end falls out (a). B how their end is peace. Again, as in ver. 5, the author concedes that there is no outward distinction between the righteous and the wicked in this life, but that there is a religious and ethical dis- tinction. Death (a-g). 1g, B day of their death. 11. The wicked rejoin: this difference in character is of noadvan- tagethe same lot awaits good and bad alike. Spirits (a-,g). 4g, 8 souls. CIII. 1-4. The author, instead of replying directly. to the wicked, turns to the righteous, and solemnly assures them that every good thing is in store for them; for so he has read in the heavenly tablets and in the holy books. Hence they were not to regard the contumely of the wicked. 1. The oath is more solemn here than in 981) 4,5 99 1041, By the glory … domin- ion (g and practically yg). mg! by His great glory (by the glory of the Great One gt) and by His honoured kingdom. 8-y by His great glory and honour and by His honoured kingdom. 2. The writer bases his knowledge on the heavenly tablets which he has read. A mystery (a-). , 8 this mystery. Read the heavenly tablets (yqu). m’, B read in the heavenly tablets. The holy books (gq!). ,gm, B books of the holy ones, i.e. of the angels; cf. 1087, See 475 (note). Dillmann com- paring 108 takes the holy ones here to mean the saints or righteous. 3, 4, The blessings here depicted will be enjoyed by the righteous, both in Sheol and in the spiritual theocracy estab- lished after the final judgement. The words here are vague and might apply 256 The Book of Enoch [Sect. V 3. That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living. And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely. cS Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: Blessed are the sinners: they have seen all their days, 6. And now they have died in prosperity and in wealth, And have not seen tribulation or murder in their life ; And they have died in honour, And judgement has not been executed on them during their life. 7. Know ye, that their souls will be made to descend into Sheol And they shall be wretched in their great tribulation. tu either. There is apparently ouly a resurrection of the spirit. 3. For them (vy, 8B). a-.g. The spirits of those who (1, 8). gq your spirits which. Manifold good (,gmq). gt things manifold and good, 6 with manifold good. 4, Spirits of you (iy, 8). mt spirits of them, Who have died (2nd sing. yy, U8). ag who have died (8rd sing.). Rejoice. and be glad (g,gm, B). And their spirits shall not perish, nor (a). B their spirits and. 5-8. A different fate awaits the wicked. These have en- joyed all the blessings which according to the O. T, belonged to the righteous. Hence they vaunt themselves on their prosperity and immunity from punish- ment; but a sure doom awaits them in Sheoldarkness and chains and a burn- ing flame. 5. When ye have died (a-u). B. The wealth of (a-y). q, 8. The phrase wealth of wickedness YW7 [17 is found in the Zadokite Fragment 812, 7. Sheol : see 631 (note). Sheol here is the final place of punishment. Our text here appears to be dependent on and to be a development of Jub. 729: For into Sheol shall they go And into the place of condemnation shall they descend, Sect. V Chapter CII, 3-9 257 8. And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter ; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace. Say not in regard to the righteous and good who are in life: In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small. In Jubilees Sheol ig not yet associ- ated with fire and burning, but this stage is reached in our text. It has assumed thus one of the charac- teristics of Gehenna; and become a place of flaming fire. See ver. 8, Cf. the different significations it has in 1025 11, 8. Of the world (a). B unto eternity. Have no peace: see 54 (note) 948 (note). 9-15. These verses are in the mouth of the wicked an ironical description of the lot of the righteous. For the time being they speak in the person of the righteous. From this verse tothe end of this chapter ,g stands alone frequently, exhibiting nearly sixty varia- tions, but these are mainly between the 1st and 3rd plurals in the verbs and the corresponding suffixes, verbal and sub- stantival. 4g favours throughout the 8rd pl., whereas g in the main agrees with the rest of the MSS. in giving the 1st plural. The question arises on which person, the Ist or 3rd, are we to decide. The evidence of the MSS. goes to prove that the lst person was the original. For, whereas jg gives the 8rd person in all, except seven instances, confined to vv. 14 and 15, all other MSS., with few exceptions, give the 1st person, The exclusive use of the 3rd per- son would make the sense of the text clearer. But the evidence of the MSS. is irresistible. The wicked assume the 1370 role of the righteous and speak in their person, 103-!5 are pronounced de- risively by the sinners of the righteous. For in 102-8, when the sinners declare that the righteous live in trouble and darkness and have no advantage over the wicked beyond the grave, the author (102) in reply points to the nature of their death and the purity of their life. To this the sinners rejoin (1021), de- spite all that they go down to Sheol in woe as we. The author now addresses himself first to the righteous (1031-4) and then to the sinners. In the case of the latter he gives their glorification of their own life (1035-) and their deprecia- tion of the life of the righteous (1039-15), In these verses the wicked describe the wretchedness and helplessness of the present life of the righteous, just as in 1027 they had described the wretched- ness of the future of the righteous. At the close of these words the author addresses his reply (1041-) not directly to the sinners who have just spoken but to the righteous, just as in the opening of 108, and returns to the sinners in vv. 7-9. 9. Our troubled days (8). gqtu their troubled days, ig the days of their life with their troublous toil. We have toiled. ,g they have toiled , and so on in the 38rd person except in vv. 14-15. I will not record these variations so far as they 258 The Book of Enoch [Sect. V 10. And we have been destroyed and have not found any to help us even with a word: We have been tortured [and destroyed], and not hoped to see life from day to day. 11. We hoped to be the head and have become the tail : We have toiled laboriously and had no satisfaction in our toil ; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us. 12. They have had dominion over us that hated us tand smote us ; And to those that hated us we have bowed our necks But they pitied us not. 13. We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them. 14, And we complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice. consist only in a change of the person of the verb or suffix. Been consumed. ig they have suffered from disease . Become few. Cf. Deut. 28 Ps. 107. Our spirit small. Not humble but poor spirited (puxpdyuyos). 10. Cf. Deut. 25 6, 67, We… have not found any to help us even with a word (a-ygl). So 4g but with a change of persons. , there has been none to help us in word or deed: we are powerless and have found nothing. 11. We hoped (a). B and we hoped, To be the head, c. From Deut. 28”. Laid their yoke . upon us, From Deut. 2848, 12. They have had (a-t, deloy a,b). t, B-deloy a,b and they have had. They have had dominion . that hated us. For diction cf. Esther 91. To those that hated us. I think that this is a ditto- graph from the preceding line, and that the clause which should be here has been transposed into that line. Hence I suggest that we should read: They have had dominion over us that hated us, And to those that smote us we have bowed our necks, But they pitied us not. 13. We desired (a-,9). 19,8 prefixand, 14, Cried out, and made lamen- tation g. 1g inserts this clause before Sect. V] Chapters CITT, 10CTV, 1 259 15, And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppres- sion, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they con- cealed their murder, and remembered not that they had lifted up their hands against us. Assurances given to the Righteous : Admonitions to Sinners and the Falsifiers of the Words of Uprightness. CIV. 1. I swear unto you, that in heaven the angels in our tribulation. 14,15. These verses furnish materials towards deter- mining the date of 91-104. In 83- 90 the rulers are regarded as the divinely appointed leaders of the right- eous, In this section, on the other hand, the rulers appear as the aiders and abettors of the enemies of the righteous. These enemies are the Sadducees, sinners, apostates, and paganizers, while the righteous are the Pharisaic party. The issues be- tween these parties as they appear in this book could not have been so clearly defined before the Maccabean times. Nor again could this book have been written before the breach between John Hyrcanus and the Pharisees. But the date must be brought down still further, if we are to explain literally such statements as dispersed us and murdered us, and their murder, where the murder of the righteous is meant; for there was no blood spilt between the parties till the reign of Jannaeus, 94 B.c. The later limit is not hard to determine. The close confederacy which here pre- vails between the Sadducees and the rulers did not exist under the Herodian princes, but only under the later Macca- bean princes. Hence this section was written before 64 B.c., and may be assigned either to the years 94-79 B.c. or 70-64 B.c., during which periods the Pharisees were oppressed by the rulers and Sadducees, But the rest of the sec- tion is against taking the words mur- der , . literally. We should probably regard them merely as the description of a severe but not murderous persecu- tion ; see Special Introd. (pp. 221, 222). 15. They helped (,9,8). gmt you have helped, g thou hast helped, The yoke of those that (g,yiv,fo,b). qt, B-fo,b their yoke but. Dispersed us and murdered us. These words taken literally would apply well to the actual destruction and dispersion of the Pharisaic families under Jannaeus. CIv. 1-6. Instead of answering directly the wicked who have thus derisively described the lot of the righteous in this life, the author turns to the righteous and addresses them. This is exactly what he did in the opening of 103. He returns to the sinners in 1047- In these verses the author practically concedes that the wicked have rightly described the lot of the righteous in this life; but he holds out a sure hope, a hope however not to be fulfilled in the transitory Messianic kingdom on earth, but to be directed to the blessed future that is awaiting them in heaven: the angels are mindful of them for good even now, and in due time they will become companions of the hosts of heaven, 1, Unto you. yerighteous 8. The angels 82 [Sect. V 260 The Book of Enoch remember you for good before the glory of the Great One: and your names are written before the glory of the Great One. 2. Be hopeful; for aforetime ye were put to shame through ill and affliction ; but now ye shall shine as the lights of heaven, ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. 3. And in your cry, ery for judge- ment, and it shall appear to you; for all your tribulation shall be visited on the rulers, and on all who helped those who plundered you. hope; for ye shall have great joy as the angels of heaven. 5. What shall ye be obliged to do? Ye shall not have to hide on the day of the great judgement and ye shall not be found as sinners, and the eternal judgement shall be far from you for all the generations of the world. 4. Be hopeful, and cast not away your 6. And now fear not, ye righteous, when ye see the sinners growing strong and prosper- ing in their ways: be not companions with them, but keep afar remember you. Though apparently forgotten on earth, the righteous are not forgotten before God by the angels. On the intercession of the angels cf. 15? (note) 405-7 472 897, And (a, ). B-ei. Names are written : see 47 (note), The Great One: cf. 14? 10384. 2. Now. This word ( MAY) is used here not of the immediate present but of the impending future. Shine as the lights: cf. Dan. 12 4 Ezra 7 125, Ye shall shine (a). B8. Portals of heaven shall be opened to you, i. m Children of earth. This phrase has a good signification here; for the books of Enoch, which only the righteous and the wise will receive, are the guides of those designated children of earth, Contrast with this the technical meaning of this phrase in 100 1028, Recompense: cf, 10413, 2. Land My Son. There is no difficulty about the phrase My Son as applied Sect. V] Chapters CIV. 12CV. 2 263 them for ever in the paths of uprightness in their lives; and ye shall have peace: rejoice, ye children of uprightness. Amen. to the Messiah by the Jews; cf. 4 Ezra 7, 29149, If the righteous are called Geds children in 62″, the Messiah was pre-eminently the Son of God. Moreover, the early Messianic interpre- tation of Ps. 2 would naturally lead to such an expression. In 62!4 above we have practically the same thought expressed; cf. John 143. In their lives: see introduction to this chapter. Ye shall have peace. This was the special blessing of the righteous, as its loss was the curse entailed on the wicked ; cf. 94 (note), FRAGMENT OF THE BOOK OF NOAH CVI. 1. And after some days my son Methuselah took a wife for his son Lamech, and she became pregnant by him and . 2. And his body was white as snow and red as the blooming of a rose, and the hair of his head fand his long locks were white as wool, and his eyes beautiful . And when he opened his eyes, he lighted up the whole house like the sun, and the whole house was very bright. 3. And thereupon he arose in the hands of the midwife, opened his mouth, and conversed with the Lord of bore a son. CVI-CVII. We have here again a fragment of a Noah Apocalypse. Part of this section has been preserved in a Latin version which I print side by side with the translation of the Ethiopie. 2. And his long locks… beauti- fult. It is rather astonishiny that the new-born infant should have long locks, Since there is no mention of these in the Latin, and since it is possible that dmdmaha.., Sanij ajentiati ( his long locks… and ( 19] his eyes beautiful) is corrupt for gariht ladahaj ajentini, If this is right we should have was white… and his eyes were like the rays of the LATIN FRAGMENT CVI. 1. Factum est autem [cum esset Lamech annorum tricentorum quinquagenta] na- tus est ei filiu(s) 2, Cui oculi sunt sicut radi solis capilli autem eiws candi- (di)ores in septies niue, corpori autem eius nemo hominum potest intueri. 8. et surexit inter manus obstetricis suae et adorauit do- minum uiuentem in secula [lau- dauit]. sun, This restoration is supported by the Ethiopic version in ver. 5 his eyes are as the rays of the sun: also septies (ver. 10) or in septies (ver. 2) seems corrupt for capitis, which depends on capilli, See ver. 10 (note). 3. And thereupon (,,. Other MSS. and when. Opened his mouth. This phrase recurs in ver.11. The Latin is defective here. Conversed witht. Here tanfgara conversed with is corrupt for taginaja mpocexdyyoe or wpodroynoaro. Hence render praised. Cf. laudavit in the Latin. But adora- vit occurs there also andmpocextynae. In ver. 11, where the substance of ver. 3 Sect. V] righteousness. 4, And his father Lamech was afraid of him and fled, and came to his father Methuselah. 5. And he said unto him: I have begotten a strange son, diverse from and unlike man, and resembling the sons of the God of heaven ; and his nature is different and he is not like us, and his eyes are as the rays of the sun, and his countenance is glorious. 6. And it seems to me that he is not sprung from me but from the angels, and I fear that in his days a wonder may be wrought on the earth. 7. And now, my father, I am here to petition thee and implore thee that thou mayest go to Enoch, our father, and Jearn from him the truth, for his dwelling- place is amongst the angels. 8. And when Methuselah heard the words of his son, he came to me to the ends of the earth ; for he had heard that I was recurs, the Ethiopic edAdyyae and the Latin oravit evidently a corruption for adoravit Thus the Ethiopic fwpodoynaaro (or mpocertynge) (ver. 3) and ebAdynce (ver. 11) and the Latin evdAdynoe (ver. 3) and mpocexdynae (vv. 3,11). From this it is clear that the Latin and the Ethiopic presuppose different words in the Greek version Chapter CVI, 1-8 265 et timuit Lamech. 6. ne nou ex eo natus esset nisi nontius dei. 4, 5. et uenit ad patrem suum Mathusalem et narrauit illi ommia. 7. dixit Mathusalem: Ego autem non possum scire nisi eamus ad patrem nostrwm Enoc. 8. quam autem uidit noc filium suum Mathusalem ue- nientem ad se [et] ait. quid es quod uenisti ad me nate ? before them. Lord of Righteous- ness: cf, 2214 904. 5. And (q,9). Other MSS. Sons of the God of heaven : cf.6945; also71′ (note). 6. But from the angels. The Latin gives a somewhat different idea. Nuntius dyyedos. 7. Latin corrupt. Ob- serve eamus. Amongst the angels, i.e. at the ends of the earth, as in 65? 266 there, and he cried aloud, and I heard his voice and I came to him. And I said unto him: Behold, here am I, my son, wherefore hast thou come to 9. And he answered and said: Because of a great cause of anxiety have I come to thee, and because of a disturb- me ? ing vision have I approached. 10. And now, my father, hear me: unto Lamech my son there hath been born a son, the like of whom there is none, and his nature is not like mans nature, and the colour of his body is whiter than snow and redder than the bloom of a rose, and the hair of his head is whiter than white wool, and his eyes are like the rays of the sun, and he opened his eyes and thereupon lighted up the whole house. 11. And he arose in the hands of the midwife, and opened his mouth and blessed the Lord of heaven, 12. And his father Lamech became afraid 663. 8. Wherefore. quid est quod d zi. So Latin But the Ethiopic d7, corruption of the former. 9. Cause of anxiety (gigint). B matter. 10. And now. hear me gm. Colour of his body (,g). Other MSS, his colour. But the presence of corpori in the Latin and of owyara in the follow- The Book of Enoch [Sect. V 9. Dixit: 10. quod natus es filio suo [nomine] Lamech cui oculi sunt sicut. radi solis capilli[s] eius candidiores septies niue, corpori autem eius nemo hominum potest intueri, ll. et surexit inter manus obstetricis suae eadem hora qua procidit de utero matris suae. orauit dommnum uiuenten in secula et laudauit. ing quotation appear to support 4g. The colour rose. Borrowed by Apoc. Petri: rd pev yap owpara abtav fv Aevndrepa maons xidvos Kal pvOpdrepa mayros fddov. Byes .. . sun: cf. Apoc, Petri: dd rijs dpews abrdvy deriv ds Atou. 11. Lord of heaven. Here onlyin Enoch. But compare the Latin dominum viventem in secula, Sect. V] and fled to me, and did not believe that he was sprung from him, but that he was in the likeness of the angels of heaven; and behold I have come to thee that thou mayest make known to me the truth, 18. And I, Enoch, answered and said unto him: The Lord will do a new thing on the earth, and this I have already seen in a vision, and make known to thee that in the generation of my father Jared some of the angels of heaven transgressed the word of the Lord. 14, And behold they commit sin and transgress the law, and have united them- selves with women and commit sin with them, and have married some of them, and have begot children by them. 17. And they shali produce on the earth giants not according to the spirit, but according to the flesh, and there shall be a great punishment on the earth, and the earth shall be cleansed from all impurity. 15. Yea, there and 5′, 13. Do a new thing. For this phrase cf, Num, 16 Is, 4319, In the generation of … Jared: cf. 68. Some of the angels. Here I emend mmallta ( some from the heights) of u, B-ehkn into emmalkta some of the angels. Chapter CVI, 9-15 267 12. et timuit Lamech. 13. et dixit Enoc: nontia- tum es? mihi fili quia post quin- gentos annos 15. mitte deus cataclismum n reads angels, I question whether the rendering some from the heights is possible. 14. The law, i.e. the law appointed to them as spiritual beings ; cf. 15. 17. Ihave restored this verse to its original place. And (qt, x). m, B-2. gig are here defective 268 The Book shall come a great destruction over the whole earth, and there shall be a deluge and a great destruction for one year. 16. And this son who has been born unto you shall be left on the earth, and his three children shall be saved with him: when all mankind that are on the earth shall die [he and his sons shall be saved]. 18, And now make known to thy son Lamech that he who has been born is in truth his son, and call his name Noah; for he shall be left to you, and he and his sons shall be saved from the destruction, which shall come upon the earth on account of all the sin and all the unrighteous- ness, which shall be consum- mated on the earth in his days. 19. And after that there shall be still more unrighteousness than that which was first con- summated on the earth; for I know the mysteries of the holy ones; for He, the Lord, has showed me and informed me, and I have read (them) in the heavenly tablets. owing to an hint. 15. One year: cf. Gen. 7″ and 814. 16. And ? (qigq). Other MSS. [He and his sons shall be saved.] yg,yy. A repeti- tion of the clause in ver. 18. 18. Unrighteousness, which shall (w, 8). of Enoch [Sect. V aquwae ut deleat omnem creatu- ram [XL.] ostendit oculis nosfris. 16. et erunt illi filii [et erunt nomina filiorum eins – Sem – Cham – Iafeth] ILI 18. et ipse uocabitur Noe qui iuterpredatur requies quia requiem prestabit in archam. gy read unrighteousness of apostasy (which) shall, 19. The mysteries of the holy ones. Either the secrets known to the angels, or the secrets relating to the righteous in the future. Heavenly tablets ; see 47 (note). Sect. V] Chapters CVI. 16CTVIIT, 8 269 CVII. 1. And I saw written on them that generation upon generation shall transgress, till a generation of righteousness arises, and transgression is destroyed and sin passes away from the earth, and all manner of good comes upon it. 2. And now, my son, go and make known to thy son Lamech that this son, which has been born, is in truth his son, and that (this) is no lie. 3. And when Methuselah had heard the words of his father Enochfor he had shown to him everything in secret he returned and showed (them) to him and called the name of that son Noah; for he will comfort the earth after all the destruction. CVIII. 1. Another book which Enoch wrote for his son Methuselah and for those who will come after him, and keep the law in the last days. 2. Ye who have done good shall wait for those days till an end is made of those who work evil, and an end of the might of the transgressors. 3. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, CVII. 1. The fresh growth of sin after the Deluge: its destruction and the advent of the Messianic kingdom. Till (,B8). gigmg that. 3. The derivation of Noah given in Gen. 52 is here repeated. Every- thing in secret (a). B every secret thing. Returned and showed. So q save that it omits two letters by hmt. t, abedloxry,b returned after having seen, 1gqQu. CVIII. This final chapter forms an independent addition. Its writer was acquainted with sections 1-36 and 91-104, or at all events with parts of them. But his acquaintance with 1-36 is very inaccurate. In vv. 3-6 what was originally the place of pun- ishment for the disobedient stars in chapters 18 and 21 becomes in his hands practically Gehenna. The writer is Essene in tone. Observe the high honour paid to asceticism, the scorn of gold and silver in vv. 8-10, the blessed immortality of the spirit, but apparently not of the body, as well as the dual- ism of light and darkness so prominent in vv. 11-14. 108 is more nearly akin to 91-104 than any other section in the book. The object of this chapter is to encourage the righteous still to hope on despite the long delay of the advent of the kingdom. 1. Keep the law, as opposed to fall away from the law, 99. 2. The faithful are ex- horted to further patience. Good (gig) Other MSS. Shall wait (gigmg). t, B and are waiting 8.And! (a). 8. Blotted out of the book of life : from Ps. 69: cf. 47 (note). Out of the book of life and (919). 4, out of the books of the living, mt out of the book and. Holy books (mgt, eb, ef. 1032). g book of the Holy One, B-ex,b books of the holy ones 270 The Book of Enoch (Sect. V and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they burn ; for there is no earth there. 4. And TI saw there some- thing like an invisible cloud ; for by reason of its depth I could not tlook overt, and I saw a flame of fire blazing brightly, and things like shining mountains circling and sweeping to and fro. 5. And I asked one of the holy angels who was with me and said unto him: What is this shining thing? for it is not a heaven but only the flame of a blazing fire, and the voice of weeping and crying and lamentation and strong pain. 6. And he said unto me: This place which thou seesthere are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert every thing that the Lord hath spoken through the mouth of the prophets(even) the things that shall be. 7. For some of them are written and inscribed above in the heaven, in order that the angels may These contain the roll of the mem- 18lnahd and render behold its height bers of the kingdom; cf. 108 3, Spirits shall be slain: cf. 221 99″ (note). Though the extreme penalty of sin, it does not imply annihilation, for the victims of it ery and make lamentation. In aplace,c. This chaotic flaming hell beyond the limits of the earth is the place of punish- ment of the angels in 1812-18 211-7, Chaotic. Eth. ddparos, which is the LXX rendering of 17M in Gen. 1? The rendering of 17 (Gen. 1) is found twice in 21, 2, i.e. dxatacKevaoros, In the fire shall they burn basat jenadda. So I emend basit nadda (g,gmt, B-abex) in the fire they have burnt. abex emend into basit jna- dda in fire they shall burn. But 218 basat… jnaddd supports my emendation., 4, This hell and its inhabitants further described, in terms borrowed from 184821, Look overt. We might emend latla ( over) into or emend both words into behil hasr tell its circuit (or size). But the text is uncertain, Of fire (4 ,gu). Other MSS. of its fire. 5. One of the holy angels, c. This phrase is borrowed from 1-36; cf 272. Voice, e. : cf. 1813. Weeping and crying (a). wo B. 6. This hell which is outside the earth is the final place of punishment of sinners and blasphemers and perverters of Gods revelation and action through the prophets. In verses 3-6 the writer of this chapter has con- founded places, i.e. Gehenna and the hell of the disobedient stars, that are most carefully distinguished in 1-36, and yet borrowed the phraseology of that section. Blasphemers: cf. 917. Spoken (mtu, 8). gigq done. The prophets. Here only mentioned ex- pressly in Enoch. 7. Written and inscribed. This refers to the heavenly tablet ; cf. 478. These records Sect. V1 Chapter CVITT, 4-11 271 read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed by God; and of those who have been put to shame by wicked men: 8. Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. 9. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accord- ingly, and the Lord tried them much, and their spirits were found pure so that they should bless His name. 10. And all the blessings destined for them I have recounted in the books. And He hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame, yet they blessed Me. 11. And now] will summon the spirits of the good who belong to the generation of light, and are also called the book of the holy ones, for their purpose is to acquaint the angels with the future; cf. 103. See also Asc. Is, 727. 7-9. The humble. These are the DY and D”3Y so often referred to in the Psalms. They constitute the true Israel as op- posed to the proud, the selfish, and the paganizers; see Cheyne on Ps. 918, Those who have afflicted their bodies, loved neither gold nor sil- ver, longed not after earthly food. These phrases would apply well to the Essene party ; cf. 487 1025, These cha- racteristics of the righteous have their counterpart in those of the wicked ; ef. 965-7 978-10 982, 7. Read (mt, B). gigqu place. 8. Loved (a, B- ednoy,b). 1g, elnoy,b ove. 9. Who (gq reading lla). Of this g gives a corruption alla and mf llQ. uw reads and and B and who. Everything (uw), icc, everything in this world. 1g reads their bodies. But tocompare their bodies to a passing breath would be rather inapt. selves, gingt, B read them- But the righteous could not rightly regard themselves as a passing breath. Yet see James 4! drpls yap ore. Such language would more rightly befit the sinners, as in Wis- dom 22-4, where the sinners declare that their spirit shall be dispersed as thin air and their life shall pass away as the traces of a cloud and scattered as is a mist. Similarly in Job 7 O remember that my life is wind… as the cloud… vanisheth away so he that goeth down to Sheol shall come up no more. How the various readings in the text arose I cannot explain. The Lord tried them much, c. Cf. Wisd. 35 6 Oeds neipagey adrovs Kal etpev abrovs 10. Enoch speaks, and refers his hearers and readers to his books. Their life in the world: cf, 487, 11. Verses 11 and 12 are represented as being spoken by God. Generation of light: cf. 611? (note) agious avrov. 272 The Book of Enoch [Sect. V I will transform those who were born in darkness, who in the flesh were not recompensed with such honour as their faithful- ness deserved. 12. And I will bring forth in shining light those who have loved My holy name, and I will seat each on the throne of his honour. 18. And they shall be resplendent for times without number; for righteousness is the judgement of God ; for to the faithful He will give faithfulness in the habita- 14. And they shall see those who were born in darkness led into darkness, while the righteous shall be resplendent. 15. And the sinners shall ery aloud and see them resplendent, and they indeed shall go where days and seasons are prescribed for them. tion of upright paths. 384 (note). ness. Who were born in dark- Of those who were born in darkness, i.e. in heathenism, such as were faithful and were not recom- pensed in the body will be transformed, but those who remain in their darkness are cast into darkness; cf. ver.14. Were not recompensed with (a-gu, 8). g did not seek, 12. In shining light, i.e. clad in shining light. The same idiomatic use of ba is found in Matt. 715. The statement in the next verse they shall be resplendent calls for this translation. Otherwise the text could mean into shining light . Cf. 2 Enoch 228-19, where the garments of the blessed are said to be composed of Gods glory. These garments are according to our text 6216 (see note) garments of life, They are really the spiritual bodies of the blessed ; cf. Rev. 345 18 4461179, 18, 14 4 Bgra 239, 45 Asc. Is. 410 722 814, 26, Throne of his honour (a,n). B-n throne of honour, of his honour. Cf, Matt, 1928 Rev. 32 44 Asc. Is, 91 18, 13. Resplendent, c.: cf. 397 1042 10814, The habitation of upright paths (t, B). gq the habitation and ( ) upright paths , m the habitation and uprightness, w the upright paths. 14. Led (gmq). , B cast. 1038 favours the former reading. 15. Resplendent (a). 8 shining Cf. Dan, 12 8, APPENDIX I THE GIZEH GREEK FRAGMENT OF ENOCH I. Adyos eidoyias Evdx, xadas ebddynoev xdextods bixalous o, yw ae 4 Se bvaaal 1 x 2 a olTwes Ecovtat eis Hucpay avayKns eapar! mdvras Tovs xOpovs , kal owOnoovtat dixacoe! 3. 2. Kat dvadaBav tiv tapaBodjy adrod einer Evdx, dvOpwros dixasos, orw Spacis x Geod adr dvewyyevn, hv t exov t 7 thy a A lol n Spacw Tob dylov Kat rod obpavod , f ederev por “Kal dywoddywv aylwoy fjkovea eyo! cal eyo Oewpar 1 mppw ovoay ‘ya AadAG’!, eT De: Se og , Vo ws! yxovoa nap abtdy marta Kal yvev A a Kal ovK s THY viv yevedy Srevoodpnv’, GAG l 3. “Kal mept ray xdextav ydy! Ayw kal Tepl abrdv dvdaBov thy mapaBoadry “pov!, [Kat] eerevoerat 6 dytds T pov t 1? 6 pyas ex THs KaTOLK- Tews avTOD, fot la eid f xX y 4, xal 6 Oeds Tod aidvos ent yqv marynoe emt rd Sewa spos, [kal parijoerar ex ths mapevBodfs advrod 1] a , a Tavtas evoynoel. F kal gavycetat adrols pas ! , kal l Tous exdextovs otar cuvtinpyots kal eipnuy’, I Lee eee eae , GY m avTovs yernoeTar EdEOS, kal mavtoy avtidypwerar’, [Kal BonOyoer nutv] : bf a 8 [kal moujoes em adrovs elpyyyny!. 9. tOre tT? epyerat oy tais!? 2 a o 1l 3 pupidow [adrod cal rots] 1! aytous avrod, (a) mowoa, Kplow Kata TAVTOV, as an interpolation at variance with the closing genuine words of this verse, and with all that follows on the fate of the Watchers who were imprisoned beneath the hills. The scribe who added it was possibly thinking of 2 En. 18, where the singing of the Watchers is men- tioned, 1 These words are omitted by E and against the parallelism. 2 Bracketed because omitted by E and against sense. A duplicate render- JupE 14, 15. [dou jAOev Kvpuos ev dyias Bupidoww avrod (a) ovo Kpiow Kara TAaVvTWOV ing. 4 These two words look like two renderings of the same Hebrew word. 5 MS. weya. MS. -yernra:, 7 Corrupt for ebodiav, G thus omy” in the active, while E gives the passive form, This verse though omitted by E is probably genuine, being supported by the parallelism. 9 E kal ido; Jude, Pseudo-Cypr. and Pseudo-Vig. ido. 1 MS. ros. 1 Interpolated against Eand all other authorities. Read Appendix I 275 (6) kat amodoar! “advras! (6c) Kal dyar advras Tous dceets, Tous doe Beis (c) kat (e)Aya? racav odpKa (a) wep mavtrav epywv “ris (a) wept mavtTwv tay epywv aceBelas atrdv’ dv joByoav aoeBelas aitav dv hoByoav (8) “kal okAnpav dv dddy- (8) Kal mept mdvtov tv gap Adywv’ Kar adrod dpaptw- okAnpov Sv eAdAnoav Kar adrod Aol doePets. Gpaptwrol doefets. Psrupo-Cyprian : Ad Novatianum (Hartels Cyprian, iii, 67). Ecce venit cum multis milibus nuntiorum suorumn (2) facere iudicium de omnibus (4) Et perdere omnes impios (c) Et arguere omnem carnem (a) de omnibus factis impiorum quae fecerunt impic (8) et de omnibus verbis impiis quae de Deo ft locuti sunt peccatores. Psgupo-Viaitius (Migne 62, col. 363) Et in epistola Iudae apostoli : Kece veniet Dominus in millibus (a) facere iudicium (4) Et perdere omnes impios (c) Et arguere omnem carnem (a) de omnibus operibus impietatis eorum , 3 x yo 2 nme – rid Sat II. Karavojoare mavta ta pya v TH obpavw, THs oOvK na lod HAAolwoav tas ddovs avtav, kat! ros dwotipas Tors ev TH b as c . I 2 t t a i! a otpave, os TA TavTa dvareAAE. Kal dvvEL, TETAYWEVOS ExaTTOS EV TH 1 “reraypevy’ kaip, kal tais optais abtay datvovtat,’ Kat ov mapa- Baivovow tip idiay raw. 2. tere Thy yi Kal diavonOynre Tept ayias instead of dyios to agree with edd. dmodce. MS, Aevgea. Paral- pupiaow. 1 MS. amodece:, but the lelism and Jude, Ps.-Cypr. and Ps.- parallelism, Pseudo-Cypr. and Pseudo- Vig. require dygar. 3 Undoubtedly Vig. and E require dwoAoa. Other genuine though omitted by E. G adds 72 276 The Book of Enoch a n a fol bs ta rey pywv Tav ev adTi ywouevan am apxijs pexpt TeAerdoews, dst a n lod clow POapta,’ ds ov ddAorotrar? oddev rSv emt yis, GAAG! mavTa pya Bed dyiv’ hatverat. 3. tere Thy Oepetay Kal Tov xeluava by eBate III. xarapddere cat Were mdvta Ta dvdpa 4 V. … 176s Ta bvAAa yAwpa v adbrots cxmovta Ta dvdpa Kai XAP ad n “a f [was] 6 kapros adrav [els riujy Kal ddav.] diavoyOnre “Kat a 71 J “4 ot a) a , 4 BN an yore! mept mavtay rdv pywr! abrod, kal vojoate bre [Beds Cv] is Bia NS or T ok N NIE. yas lf Pay emointey atta otrws “, kat (78 els mavtas rovs aidvas 2. Kal oy ee [ee 4 2 Hf bBay ee ae a ra pya avtod ‘mdvra [Goa roincer, els rovs aidvas! dad viavtod 2 BS , ez 4 7 a bp) n eis eviavrov ywwoueva ‘ravta otrws,! kal mavta dca anoredodow avT Ta pya, Kal odk ddAovotvrat ‘adrdy Ta epya,’ GAN oomepel Kata mrayny ta mavra yivera.. 3. Were mAs OdAaooa Kat F avray ra x a 4 a 3 lal Ol TOTAMOL WS OMOlLwWs aAToTEAOUGW, KaL OUK GAAOLODELW pya !and tv Adywv adrod!. 4, Yuets 5 obk evewetvare ode enoujoate KaTa Tas vToAas avrod 1 GANG AmEoTHTE, Kal KaTEAGAHTATE eydAovs Kal TKANpoUS Adyous v OTOpaTL akabapoias Yudy KaTa Tis peyadoodrys avrod. [dru 4 fad a an KateAadnoate y Tols Wetpacw dor ? y te x tS oxAnpokapo.ot, OVK oT Elpyvyn tpi. lat lal 5. Tovyap Tas ypepas tay vueis Karapdcecde hae op aS dat xal ra ern? rhs Cwohs tuav amodeirar o ft: A By Ee Xr Fd an al ke: i Kal Ta 71) THs amwdeias tuGv’ wAnOvvOjoerar ev KaTapa ae aldver, kal ovx orat tpiv Edeos [Kal elpyvy ! 6a. Tre orau ra dvduara tuov eis Kardpav aldvioy naow Tots duxalots, dittographic clauses nai repli mdvtwy dy oxnovra. S E kapropopova, KareAaAnoar, 1 Supplied by Swete. 7 NyYYe of which iva; may be 2 pOapra ovday corrupt for D33) acorruption. E6 (av. Badds steadfast. 3 80 Dillmann and 6eod. 10 E rod Kupiov. 11 MS. Radermacher from addvouvrat. Cf. xarnpacaca. 22 Em, by Dillmann nAdvogay in ver, 1 for 7AAowoay, and Lods from xara. 13 An inter- HE. XV. 1 lost through hint. polation, E omits. Eipyvn forms end of 5 E7d bevdpa ev piddos yAwpois ver.d. ME ddoere. gora corrupt. Appendix I 277 ee .. b, kal ey duiv karapdoovras! rdvres! of katapaevor, n n fet c. Tal mavres! of duaprwrol “kal dceBeis! ev duty duodvrar, tyiv 88 rois AveBow ora Katdpa. 6. “kal mdvres of apapror yaphoovrar, e. kal orat [abrois] Avous dpapridy, a a J. Kat wav deos kal elpjun cal melketa, g. ota adrots cwrnpia, pas ayaddy. h, [kal adrol KAnpovounoovow ti viv]. 2. kal naow dyiv rots duaptwAois oly imdper cwrnpla J OAN nl mavtas twas katadvoes xardpa! 4 kat Tots xdextois orat Pads kal ydpes Kal elpyvn, b. kat adrol krypovopycovety Thy yhy. 8. Tdre dodjceTat Tots exAekToIs codia, Es 2 X Ra , W kal mavtes ovrot Cyoovtat Kal od pH dmaprycovras ere 4 ov kat doeBeav obre repnpaviar, 5) “kal orae ey dvOpdrm Tepwticperm PGs Kal avOpdmw m- , ft a oTHwovL vonua’. 9. Kal od phy TANpEAjcovow odde pH Gudprwow Tdcas Tas hypas THs Cais adrar, XN . s t 2 s rd lal 8 Kal ov py aToOavwcw v dpyn Ovpod , GAAG Tov aplOuov aitdv Cans huepGv TANpeToverr, kal 9 Gwi) adrav admdjoerar ev elpyvn, 9 fos tah Led ia Kal TQ T1 TIS KAPas AVTWV TAnOuvOno eTat v ayadAdoet Kal eipivn aldvos y Tdoals Tals iuepats THs Cons adror. Gs VI. Kai yvero Gray mAn- AvOnoay of viol Ty dvOpaTwr, 1 G preserves Hebrew idiom. G wrongly buds katapdcovtra. Perhaps cor- rupt for dvapaprnra, 3 A doublet of 7b. 4 Emended by Radermacher. MS. reads katadvaw xatapay. E omits 6 d-7. 5 Here there is a doublet of Gs VI. Kal yvero ore mdnduv- Onoay of viot Tay avOpadrmr, 7Zaband 8a (Pas Kai yapis, kal adrot KAnpovopnaovay Thy yy, TOTE SoOnoETaAL maow Tos xdrexTOIs]. 6 Emended from aAndeay with E. THEoi 5 rv copiav Exovres mpaeis covTat. 8 E dpyn wal dupe. 9 E plural, 278 The Book Ges 3 Be o a t 4 4 v xeivais rats jepars eyevvyj- Onoav’ Ovyarpes wpaiar Kal kadai. 2. kat eedoavro! airas of ayyedot viol ovpavod a, – A a kal meOuunoay abrds, kal etmay Tpos adAjAovs Acdre xrcEdpeda avtots yuvaikas amd TOv avOp- 2 mov, kal yevvijcoper Eavrois rexva, 8. kal etmev DeperaCas A ie a 4 4 Tpos avrovs, Os HY apxwy adTor, PoBodpat pr od GeAnoere Torij- car TO Tpaypa TovTO, Kal Eoopae operrns duap- 4, dmexptOn- 3 a f eyo pdvos tlas peydadns. a a 4 ! , , cay obv abito Tavres Opdowper a E Pd Spx mdvtes kal dvabepatiowperv mdvres GAAHAOvS ji) ATOoTpEeYrar Tiy yrouny ravrnv, wexpts ob av ZS. a 3 , [reAowpen adriy Kal]? rovjow- fev TO Tpaypa TOOTO. 5. tore Spocay Tavtes bu08 Kal dvedepa- Tica adAjdovs ev adTa…. 7. Kat rafra ra dvdpata tov apydvrwv adrav’ Sewtad, otros qv apxov altdv Apaddx, Kus- Spd, Zappar, Aaveinr, Apeapss, Teuijr, 7 ToperjrA, Xwyxapuja, EexiyA, Barpijd, Saujd, Ar- pind, Tapunr, Bapaxipr, Avavdy, 1 E G8 add abrots. 2 E vidy trav avOpwroy. 3 Bracketed as a doublet. of Enoch Gs yervnOnoav avroits Ovyarpes patat. 2. kal reOdynoa x XN ae (x 4 Xr avras ot eypiyopot kal amend avij- Oncav dniow airdv,! Kal etrov adAjAovs ExreLoueba avrots yuvaixas amd TOv Ovya- pos Tpwy TOY avOpeTov THs yijs. 3. kul eite Seuratas 6 adpywr an , at: a s. attv mpos abrovs PoBodpar pH od OeAnonte Torjoa TO Tpaypa Tovro, kal couar eye povos peyaAns. 4. kal dmexplOncay aire mdvtes if dpertns dyaptias kal eizov’ Opdcwpev amavres bpxm Kal avabeyatiowpen aAdAr- Aovs Tod py) amootppar Thy yudpny Tavrny, px pts 5. n TES OMogay 6puod Kal ob amore- Aowpey adtnv. Tore wav- t avedeua- Tica adAAjAovs. 6. jjoay be LGA te t obrot Staxdotot of KaraBdvres ev a oe aA tats iypais Idped els tHY Kopu- giv rod Eppovely dpovs, xat xdAecay 7d dpos Eppop, xa- Od7t Gpooayv Kat dvebepdrioar adAjAovs ev adrat. 7. Kai raira ra dvdpara tov 5) Q Cee eR 2 val apxXovtwy avtav’ a Seusracas, 6 dpxov atrdv, B Atapxodd, y “Apaxinad, XwAaBija, e Opap- paun, Paper, ‘ Sapyrty, 7 Zaxuja, Badkujr, uv ACaAGHA, ta Papyapds, 18 Apapiya, uy EG omit. 4 G omits ver. 6 through homoioteleuton. 5 On these names Appendia I Gs Owvijr, Papujr, Aveda, Pa- Ker, Tovpinr. 8. odtol elow apxat adrdy of dxa.! VII. Kat? aBov yuvaikas Exacros atrdy ebede avrots favto avrots yvuvaixas, kal npavto elomopeterOar mpds Pan 62 sn abras kal pratverOar v adbrais kal ediSagay atrds appakelas cal naoidds kal prCoroplas, kat tas Bordvas djAwoav adrais. 2. At b ev yacrpl AaBodoa rxooay ylyavras peydAous ek n , TXGY TpicxiArAtoy, 3. olrives karcOocay Tovs Kdmovs TaV avOporov. ws 6″ odk edvvnOn- cap adrots of avOpwmor mx opy- yet, 12 4. of ylyavres rddun- 7 9 , aay T QuTOUS, KaL kateoOlocav Tovs avOpenovs. 5. kal ajp- . b] cas favto Gpaprdve ev Tols Tere I- lal 3 cal X vots kal Tots (O)nplous Kal p7e- Tots Kat Tots (i)xOvou, kal addAr- Aewy tas (c)dpxas kareoOlew, Kat TO aiua (2)mvoy. 6. rre i) yi eveTvXeY KATA TOY ardour. see pp. 16, 17. reading seems corrupt for dpxyal aitay tav dSexddov, a literal rendering of ROMY] PTWNI, We have an un- doubted case of this in 19? ai yuvaties aitav rav… dyydwv, Radermacher proposes dpxal adrv oi (n) dxa, but this would mean their chiefs over ten (angels) . 2 See note 4. 3K gertaro Exaoros avTd piav, 4 E wat of Aomol mavtes per aitay kal, 1 The manuscript 279 Gs Avaynpds, 16 QOavoand, Sapa, is Tapas, Edpuyd, uy Tupuir, 16 Toupuna, x Sapa. VIL. Obron j a e mavres [v ro ytAvooT ExaTo- kat of dosrol oT Bdounkoote eres Tod K- opov ZkaBow avrots yuvatkas, Ba tal kal jpavro pialvecbar ev attats [ws To Kataxdvopod .” 25 Sod (See ca 4 ares kat rexov adtrots yvn tpia a 19 4 Z TpTov ylyavtas peyadous, Tot 6 Tiyavtes fF rxvwoap f 1 Nagnarcip, cat tots Nadnarely T eyevviOnoav F 1 -EAuovd. kal joay avavouevor kata Thy peya- 19 Kat dfakav AewdTyTA avTav. kal] n avtGv happakelas kal maoidds. [avrovs Tas yvvatkas VIII. ‘IMedros! Agana 6 dxatos TGV apxdvtwy! edidake where the final sai is an intrusion. 5 Addition of Syncellus. E plyvvoda. 7 Addition of Syncellus. 8 MS. reads ev. 9 These clauses, though omitted by E and G, go back to the original, 19 rxvwoav and rots N yevviOncav may be corrupt. We should expect according to Jub. 7 xreway and of N xrevay. Es wore. 12 E rpangoav, of which rApnoay seems a corruption. 280 The Book Gs VIII. ‘Edidagev rovs avOpd- mous Acai paxatpas Tovey kal Onda kal donldas Kal Oodpa- kas [Sddypara dyydwr], Kal indekev atrots Ta ptadda! Kat ti epyactay adbrdv, Kat wdwa Kal kdopovs Kat oriBets? KadduBrpapov? Kab mavtotovs AiBovs exAeKTOvs Kal Ta Paduka . acBera ToAAH, Kal emopvevoay Kal TO 2. Kal yvero kal amemAavyOnoay Kal npavi- id o e: tat y magats Tats ddots 8. Seusafas edidabev mra(or)das Kal prCotoutas Ap- cOnoav avTav. papas rao.ddv AuTypiov (Ba)- pakiuyrA dorpodoyias Xwxiid Ta onpermtixa? Lad()iA dorepo- 9. oxontay Lepin(A) cednvayw- ylas 1, 1 MS. peyaka. 2 GShas oriABew which is corrupt; Diels emends to oriBifeay, 3 Since G has rd cadAwmifey the Aram. may have been simply 1BYID. 4E adds rd pradda Ths yijsa doublet. of Enoch Gs tal f 3 x motely jaxalpas Kat Oepakas Kat Pr lal 7 lel x Tav! okedos TOAEMLKOV, KL TA prahra ths yijs Kal 76 xpvotoy’ Tas epydowvta Kal ‘romowow AT , FF; lal ta x atta! Kdopia rats yuvari, Kat tov dpyupov derge 5 avtots! Kal 76 foriABewt? Kal rd Kaddo- micew Kal Tous xAexTovs ALOous Kalra Badixd: “Kal motnoay av- a . lal bp A a Tots of viol Tay avOpeTwy Kal rats dvyatpacw abry, kal rapBnoav kal mAdvpyoay Tovs aylous’, 2. Kal yveto aoBeva moAAH em THS yijs,’ Kal Hpdvicay ras ddovs aitav. 38. “ere 6 Kal 6 mpor- apxos avtau! Seusalas edldakev bie ch XX 6 if an 7] teivar dpyas kara rod vods, kat pias Boravav ‘rijs yijs. “6 d vdxatos! Dappapos edidae “pappaxelas, emaoidds, copias, kal! naovdGy AvTHpLa 6 varos esidakev! dorpooxomiay 6 be rraptos dtdagev! dotpodoyiay 6 8 bydo0s edfdakev depooxomiar “6 b Tpiros edt6ake Ta onpeta Tis yas 6 b EBdouos edidake Ta onsela TOD HALoU’ 6 d etko- aaldake oeAnvys. ards Ta onpeta Tis “advtes otToe ijpEavto dvaxahtntew Ta protipia tats 5 Hnaorbovs ral prCordpous. Cor- rupt for raodds (Raderm.). 7 See notes on pp.16,17. 8 Edorpoddyous. This word (which E translates) is corrupt for depooxonlay as in G, 1 MS, Gs 4. trav ody? davOpe- Tov amorAdvpevov Bo(m) is avBn. oupayous IX. Tore map(a)- kdipavres Mixana kal Ov(p1)HA Kal Pahanr kat TaSpin(A),! obrou! k Tod otpavod Oed- ga(v)To atua odd 3 exxurvduev(ov) err THs yns 2 Kal elmay mpo(s) adAd- Lous Pwviy Bodvtw(v) pexpl ovpa- ml Tis yns TvAG(v) Tob vod 3. vrvyxdvov- oednvovay.as. marizes 74;5 of G8. 2 MS. tov vovy, 1 This sentence sum- The order of nar- ration in G is better than in G8, 3 G8 omits through Appendix I 281 Gs Ly a a ywvaly adtdv cal tots Txvors auTov. pera 6 tadra’ [VII. 4-5] ijpavto of ylyavres Kat- eoOlew ras odpxas! roy dvOpe- Twp Gsl 4, Kai ijpavto of VA a avOpwrro.ehattobc bat : a lol Tml tis yhs. of 88 Aowtrol! eBdyoay eis BY 2 (F x Tov ovpavoy ‘meEpt Tis k na Pa KAKOEWS AUTO, E- yovtes eloevex Ojvat TO penpdovvoy avrav ba iA evetiov Kupiov . IX. Kal cavrTes of Tsoapes TaKov- MeydAou apydyyedou!, MiyanA Kat Odpind kal Papanid cal Ta- Apna mapxupav emt 3 ps 7 ya cE. a A me tay yhv! x “rv ayt- wv! ro6 otpayot Kal dearduevor alua Todd exkexuuevoy emt THs i Te Tad C2 , yas kal macav ‘dc- avoputay Bevav Kat yevouerny em avris, G (G, Syncellus I. 42 sqq.) 4. !Tre! eBonoar ob dvOpwror els Tov ov- pavov ‘Ayovtes Eio- aydyete THY Kplow Huey mds tov tn oto, Kal Thy ama- Aetay UdY evaeTLov ths ddns THs peyd- Ans, evemioyv Tod Ku- plov rOv Kuplov mdp- Tw TH peyatwovyy . IX. Kal dxov- cavtes ob tocapes peyddou apydyyedou!, MixatA Kal Odpinr PaaijaA TaBpijd tapxupap : Kal Kat 4] XN n a by Iie an n rip yy! ex ‘rv e- a a a aylwv’ rod otpavod kal Oeacdpevor alua 2 , TOAV EKKEXUMEVOD ETL a a rad THs yas Kxal macay dvoplay kat aoeBevay t Se ee ee YLvoMEerny ET aLTIS, ht, nai macay doBeay ywopvny n Ths yas against EGS, . kal viv mpds tyads tots dylovs Tod ovpavod. The words pxpt muda T. ovp. 4 E adds 282 Ges ow at yoxat tov avOparwy AeysvTwv Elcaydyere Thy pi- ow huey mos tov 4, Kat eiza(v) TO kupiy Sd byor(ov). el kUpios TOY Kupiwy kal 6 Beds Tv Oedy kal Baowebs frdv aidvevt 6 Opdvos ths 8dens cov eis maoas Tas yeveds TOD al wy tf alvos, kal Td dvoua x. A: t gov TO ayvov Kal p- 5 ya? Kat evAoynrov ets mavtas Tous aidvas. must be taken with vrvyxdvovow as 1 E adds ty Bacwv. in 910 Gs, G3! has roy alder. Baotrwy wasp corrupt (?) for wbdy, Hence Lord of the ages. EGS rav Bacirtwv or Bacirevdvtwr. If this corruption is not native to G The Book of Enoch Gt 2. VelaedOdvres! ettrov mpos addAnAovs !Sre 3. Ta mvedpara kal! ai Woyal trav dv0pa- tov ‘orevacovaow v- i Fs TuyXavovta Kal A- yovta brt Eicaydyere Thy Kplow judy mpds Tov byioror, !Kal Ti 4 A a lat 2 Le ATOAELAY NUGY EVO- are a mov tis Sdns Tis – b) peyadwovrys, va- mov ToD Kuplov TOY a7 peyarwotyy!. 4. Kat eimov Ta Kupio rv Sd ef 6 Oeds Tov OEedv Kal Kuplay Tmavtwpy aidvey!? KUpios TOy Kuplav na kal 6 Bacireds tov Tat beds Tey aldvev’?4, Bactrevdvtwr kat 6 Opdvos ris b6ns cov eis Tmdoas Tas yeveds TOV alaver, x N oy re kal 76 dvoud cov dytoy Kat edAoyn- rs b J X pvov els mavras Tovs IA 6 alLvas — 2E76y note 2 3 Corrupt. avmwy, corrupt for alder. corruption in 11. (or ded0gacpvor). kal TA qs. Gs2 2. TeloedOdvres! ei- mov mtmpos GAArjAovs or. 8. Ta mvedpara kat! at wvyal ray is Ey 2 avOpemwpy vrvyya- iF A vouot oTevacovta kal! Ayovta Eica- yayere thv “dnow! nr x ss A MOY pos Tov UYWt- ator. 4. Kai ‘apoo- eAOdvTes of Ta- f 7 capes apxdyyedor eimov Te Kvpio! Bw el Beds THY Oey Kal KUpios TOv Kupiov Kal Bactkeds Tv Bact- Aevdvtwy kai eds lad , oe Tov avOpeTwy’, Kat 6 Opdvos tis ddns cov els Tacas Tas yeveds r tee A D3 Tov alidvey, Kat 7d y t 5 vopa cov aytov Kal evroynpvoy els mdr- Tas Tous alvas. then we must assume a corruption in the Aramaic, the converse of that in 4G? has dvOpwmwy, i.e. Converse EGE add cat pya 6 Here G! adds tyiotos xdevoe D TUTE O Appendix I Ges 5, Su yap emolnoas ta mdvta, ied 1 2 i ot kal macay! rHv efovotay exwr, 4 2 – x kal TayTa vwm.oy gov davepa kal dkddvata, Kat mavra ov dpas b) , A .. . 6 enotncen “AarjA, bs edidagev maoas tas dbduxlas emt n fal in – , THs yas kal eOnAwoey TA pvaTHpLa Tod aidvos Ta v TO otpava emitndevovow tyyacart avOpw- mot . 7. kat Sewialas, thy efov- ciay dwxas dpxew TOV ov atte ef wv 4 ) E dua dvTwy. 8. Kal mopev- Oncav mpos tas Ovyarpas Tov avOpeotwv” rijs yijs Kal cuvexouypn 8 Onoav adbrais xal .. . euidy- Onoav, Kai ednrwoay adrais t c – A Fs maoas Tas duaptias. 9. Kal ai yuvaixes eyevynoay Tiravas, ig av? dy h yh ewdiyjoOn atparos Kal dduxlas. 10. kal viv id0d Bodow ai woxal ray TeTeAcuTn- KTwy Kal evTvyxdvovew pexpt Tov TvABY TOD otpavot, Kat trois dylos dpxayyAots, kal EOnkav Tovs dpxous abtay Kai Badov adtovs eis Thy aBvocov ews rhs Kploews, nal ra ffs. Here Syncellus summarizes 104 1, Cf. end of 8 GS. 1 EGS rdyrov. G8 omits through hmt. al ob or d kpuBjvai ce Sivata. pas against EGS, 283 Gs (Syncellus I. 48) 5. 2b ydp ef 6 moujoas ta 2 mavra Kal mdvtwv! chy eEovoiav of xov, kal mdvta vamidy cov da- vepa kal axddumta Kal mavra n 6pas, kat odk got 5 KpuBhvai ce dtvatat. 6. pas boa emolnoev 4 Adana “kal doa elojveyxev!, boa edldakev, ddixias kat dyaptlas! emt THs yns Kal ‘mdvta dddov emt ris Enpas. edidae yap! ra pv- othpia kal dmexddupe To aldve x hey 2 – 4 Ta v ovpaye. eTitndevovat b aN 23 A O71 Lf Ta mitndevpara avrod,! eidvar ee , Wid oP EN, eA Ta pvoTHpla,’ Ol VLOL TOY ay- Opmar. 7. ro Seusaca thy efovaiav ebwkas txew tay ody abr dua vrwv. 8. kal roped- Onoav mpds Tas Ovyatpas Ty avOpdtov rhs yijs kal cvveroysy- Onoav per abrdv Kal v rats Ondretas epidvOncar, kal ednrw- cay avtais macas Tas Gyaprias, edldabav plontpa movety’. 9. kal vty lod af 1 Puck AN Kal auTas of, TEKOV fr Ovyarpes Tv dvOTdTwV reE abrv vtods! ylyavras ‘ki- Bdnda emt ris yijs TGv avOpeTer exxxurat,’ Kal 6An H yi emAroOn EGE xal eSpdwoev ra pvotypia Tov aidves. See note on p.21. Cor- rupt. EG xal Sewaas. 6 Cor- rupt for dpxew (Raderm.). 7 Eadds nt. 8 Add y rats OnAcias with EGS. 9 G8 ral. 284 The Book Gs a avn 6 otevaypos adry Kat ov dbvarat eeAOely dard tpoodrov Tov ent Tis yijs ywopever avoun- pdrov. 11, Kal ob rdyra otdas cal x z mpd Tod abtda yevrOat, Kat ov ee a Lok 20 eae ee dpas Tatra kal eds abrovs’, Kal ovde Huty! Adyers T Set movety avtrobs mept Tovrwy. X. Tre “Yynoros etrev rrepi 16 pyas Aytos, cal 6 TOUTY eAdAnoev kal eftey Kal emep- wen lorpand mpos tov vidv Auex 2. Elzoy ait ent ro ug dyd- pate Kptwoy ceavrr, cal djdrw- gov avT Thos emEpXdpevor, STt yi amdAvTar Tara, Kal KaTa- kAvopos pede ylverOar mdons Ths ys Kal dmoAgocet mdvra dca 3. Tal! d(daov atrov btws xpdyn, kal pevet rd oo ame era d Bi OT V GUTH. onmpua attod eis macas Tas x cal nn yeveds Tod airos. 1GS Eai ypoxai. alas, 2 MS. has E 74 eis abrovsa corruption, Emended by Raderm. from ray. 4 E omits wrongly. 5 E 6 pyas nal 6 of Enoch Gs a ddukias. 10. Kal vov idod ra n lol an nvebpata! rv ox Gv? tv ato- Bavdvrwy dvOpsTav evTvyXavoUst, Kal pxpt TOV TVAGY Tod ovpavod p Ig i2 . nt A avBn 6 crevaypos adTGy Kal ov a , ddvatar eeAOetvy and TpoTwTOV Tov emt Ths yijs yevoueven adiKxn- pdrov. 11. kat ov aira oidas x a3 98 t Yen mpo Tod abra yeverOar Kat opas avdrovs Kal as adrods, cal oddv Ayes, Th del TovHoaL adrovs Tepl Tovrov. X. Tre 6 Yyuoros etme kal 6 dytos 6 pyas CAdAnoe, Kat emepe Tov OdpujA mpds Tov vidv Adpex dywu 2. “Tlopevou mpds rov Nde xat! eimv aito Te eu dvopate Kpv ov ceavrdv, kab dj Aoon aT TEAos eTEpXOpEVOY, ott ) yi) amAAvTaL Taga Kal eimovy atte Ort! Kataxdvopds meAAEL yiverOar Taons THs yhs, dmodoat mavta amd Tpocdmov 3. dl8aLov rov di- xatov’! ri ‘qoujoer, tov vidr THs yijs.! f be Sy. lol Adwex, Kal THY WoxXNY aVTOD Els S: i ] 2 Cwhy cuvtynpycer, kal! expedverat Sv aidvos!, cal adrod “purev- Onoerat! pvrevpa kat! orabijoe- XN a n Ta Tdoas TAS yeveds TOD aldvos. dys. 8 These words should with G E be placed after Auey. E rat efne mpos adrv, GS Ayor. 7 Emended by Raderm. from est 8 GEE ad- Appendia I Ge 4, Kal! 76 Papaya eimey Aficoy roy “ACand tool kal xepoty, kal See Q , Bdde avbrov els Td oKoros, Kal dvougov thy epnpov thy odcay v TG Aadovia kaxet Bare adrov, 5. cal dmdbes? adr Aldous tpa- xets kat dets cal mixddvyov avr TO oKTos, Kal olknodrw x a – aA xet els tovs aldvas, kal tHv wy nan , ca oi avTotv Tapacov Kal pds XN 4 . 3 i pn Oewpetro 6. kal TH er (eure , 7 a , Hepa THs preyadns’ THs Kpl- wens Atay Ojoerar els Tov evTupt- , ? a ao 8k opov. 7. Kal ladijoerat H yn, qv ra if BA ypavicay ol ayyedot, Kal THY lacw rhs ynst dydwoor, tva vr 5 7G Sy lacwvrar? THY TANY)Y, wa Lyn 3: I ee GnAwvTa. TavTes of viol TOV t , m4 7 avOpdray v To pvotynpio drm (2 Soe Bt ot maragay t of ypyyopor Kat edf(5a)Eav Tots viods adtav, 8. kal npywadyn maca 7) yh [apavi- abeical ev rots pyos Tis b didacKarias! AandA’ Kal n UT yoda Gs Guaptias Tac aUT ypawoy Tas ayaptias Tacas. 9. Kal ro Tappuir etrev 6 Kvptos Tlopevou emi rovs patnpors, n Tovs KtBdjAous !? Kai Tovs viods ths Topvelas 1, Kal amddecov ‘ 1 E adds madw 6 Kupios. 3 GSE dyyeAo. GS wAnyfs. MS. tacovra. E THY yi. 7 MS. pny. 8 Here ndragay YAN corrupt for ON emov as we have in G. G E omit. 10 E 7H dibacKadia tov epyov. 1 GE TOV. 2 4 H. nlOes. corrupt for mopveias. 285 Gs 4. Kal to Papand cite ‘To- petov, Papana, kat! dqoov Tov bs 3 AaiA xepol Kat rool [ovyad- dioov adrdv], kat euBadre adrov te oy eis TO oKdTos, Kal dvogov Thy a 4 a pnov THY oboay ev TH [epnu Aovdand, kal exet ‘opevdels! Bade adrv’ 5. kal bm00es aire AlOovs deis Kal “AlOous! rpaxets kat muxdAvov at oxros, kal Pd A 2A BN bal a olknoatw xet els Tov alva Kal Tip dy abrod mepacoy Kal pds 2 fae] Pele py Oempelrw 6. Kat ev TH Epa THs Kploews amayOnoerat els TOV 3 Nan ry unupicpov’ tot mupos’, 7. Kat y cal a 7 t Ld tava Thy yhv nv npdvicay ob 3 ta ut ee) t ae eypyyopo., Kal ray taow Tijs mAnyis djdwoor, iva idowvrat ad 6 x , THY TAnynY Kal py aToAwprat th eS a by , bs mavtes ot viot Trav avOpemwv ev rd a ht 5 – TO pvotnpio O eitov ob ypyyopot kal edidagav rods viovs atry, 8. Kal ypnuadn Taca H yi ev Tots pyois Tis didackadlas ACarja- kat n avrn! ypdwor mdoas Tas 4 Fy XX 9. Kai to PaBpind Tlopevov, TaBpupar’, ent : dapttas. etme t Tous ylyavras, emt rods KLBdHAous, 2 N oN fo , mL TOUS VLOUS THS TOPVELAS, KAL ait. 12 4iBdnAos here seems to represent Nroyy (ef. Lev. 19! Deut. 2211) or some derivative of it as repre- senting beings who are derived from two distinct classes of creatures. E took it as dddxcuos. 18 E ropvns, 14 E adds rods 286 The Book Ges ms an 3 ra x Tous viovs TOv eypnydpav amd Tv dvOpdtwv’! Tuyrov adrovs fakporns yap huepOv odk oti adtav, 10. y ToAdum amadetas. Kal Taca eparnots (odk) eotat oa i 5 ie f Tois matpaow avrov [kal] rept avrv’, or. eAmiCovow Choa o tA Conv aidyiov, cal dre Cyoerae xaotos avry rn Tevtaxdoua. oe ad te 1l. Kai eimev (t) Mexayad To- pevov Kal tdyAwoovt Lemaca kal Tols Aoumots Tots ov aire Tats yuvaily pryevras, pravOjvar a Pe if ae ig Me v avtais ev TH axabapatg avtav 12. kai rav xatacdhaydow oi , ( 1 gh LJ CA viol atrayv Kal fdwow Thy ame- a a 5, lol Aevav TOv ayarntar, [Kal] dfjoov , x 2: avrovs BdounKxovta yeveds eis , a lal Tas vamas THs yis expe Nuepas Kploews avTay Kal cuvTedeopod, a ta Fa lod cal ws TeAEoOH TO Kplua TOD aidvos TOV aldvewn. 18. rore da- ta . iz ies BS xXOncovrat eis TO ydos TOO TUpds 3 v4 a) XX x kat! eis THY Bdacavoy Kal eis Td – iad deopmTiprov cuvKreioews ald- 14. kal ds dy txara- a . bd nn xavo0i tT! Kal apavicOy, amd Tod vos 8, a lal lal , VUY MET aUTOY OL0v SEO oOVTAL HEXpt TEAELWOEWS yeveds.! viols THs mopyns Kai. 1 E adds e- andotethov avrovs kaia dittographic rendering. 2 Add els dAAnAous with GE. SoalsoE, Gomits. 1 MS, epyeots. Man. by Luds. 5 Gea, of Enoch Gs amddecov Tovs viovs TGV eypnyd- pov and TOV VidY Tv avOpeTHY muyyov adrous eis ddAnAovs, airv eis abvtovs, v modeum kal v dmwAeiqa. Kal paxpdrns nuepGv ov otat avrots, 10, Kat maca pdtnots ovK oTt Tots matpaow avrav, ore eAmicover Goa (noerar Exacros atavy ry TevTA- ll. Kal ro Miyata eime Tlopedov, “Meyana!, djcov , ig Cony aidvioy, Kat ort , Koua. Seusatay kal todvs GAdovs ody adTp Tos cuppLyevtas Tats Ovyatpdot tav dvOpeTwv Tod lol BY cal 3 6 ni ? puavOjvar ev avrats v rH axa- Oapoia airav. 12. kai rav a ey dn y karacpayOoty of viol abrer Kat my 2. iA (24 7 iowor THY aTAELAY TOY ayaTN- fa aA . x 9 oN Tov abrav, djoov avrovs n c bs x – f eBoounkovta yeveas els Tas vaTas Ths yns mxpe uepas Kpioews avrdy, expt Hupas TeAeracews lel a a 4 [reheop08], ws cvvteAeoO7 Kpi- 13. tore amevexOnoovtat eis Td ydos 7 fa TOD aldvos Tv alver. Tod mupds kal els rv Bdoavoy kal els TO decuwrypioy Tijs ovy- 14, kai ds ay KataxpiOy Kat apavicdy, ld fol 4 8 KAeioews TOU alsvos, GS is right. oniits. 8 Eadds macy, 7H 8 E cal ovyxreOqoovrat eis tovs aiwvasa free rendering of the text. Ein. with G from o7av: E tav, 0 Corrupt for Appendix I 287 Gs Ge and Tod viv per abray deOjoera pexpl TeAcLocews yeveas adrav’!. ? n 15. Anddeoov mavta Ta TvEdpata THY KLBd)AwY Kal Tovs vLOS r fol x TOV eypnycpwr 1a T6 GdiKHoraL Tous avOpesTovs. 16. kat amdAecov Thy ddixiay Tacay and Ths yis, kal may pyov mornplas exdeimETo, 4 a a kal dvapavytw Oo purov Tis diKatoovvyns Kal ths dAnOelas! eis Tods dA e , alvas …. peta xapas purev(Oy)oerat, 17. Kal viv mavres of dikaton expevovrat, kat oovrat COvtes Ews yevynowowy xiduabas, c ft , A Dyes Kal Tacat ai Nuepar vEeoTNTOS avTay, kal TA TAaBBata avtav x ? af 4 8 pera elpiyns mAnpecovew . , 4 tal 9 , N 18. rote epyacOnoerar Taca 7) yh ev Sikarocivyn Kal KaTapuTev- re n Onoerar dvdpov ev ath t, Kal TANTOjoETaL eddoyias. 19. kal Vf ba o ol mayta Ta bevdpa Tis Tyhs dyadAtdoovtar t qurevOjoerat, Kal 14 covtat purevovres dymdovs, (k)al ) dymedos Hv dv hutedowow, , na Towmoovew Tpoxods oivov’ yiArsddas Kal omdpov Tmomoer Kad xaotov etpov , eAatas Toujoes ava Barous dka. 20. Kai od Kabdpisov Thy yy and macys akadapoias” Kal amd mdons db.kias t 4. kal ad (ma)ons dyaprias kat doeBelas, kal macas Tas axabapolas Tas yiwouevas emt THs ys eadeuwop . 21, cal covtat mavres Aatpevovres ob Aaol kal edAoyobvres mavTes euol Kal mpooKvvodyTes. 22. Kal KadapicOjoerar N maca! yi amd TavTos pidopatos Kal amd J 2 td NF a U s bane ! bid maons akabapoias Kal dpyhs Kal pdoriyos, Ka! ovKeTe TEuWo n x 3 a In , rg avrous eis Tagas Tas yeveas TOU alvos. XI. kal rore dvotgw ta o a a Xo a! a N o 10 22 TAPELA TIS evroytas Ta OVTQ V TT ovpave, KQL KQTEVEVKELY auTa 7t xataxp67 as in G. 1 E 7acv nativesintheaccusative. E nao yeveav. 1 Add with E kai ora 5vdpois. 5 Corrupt. E and all evdoyiar Ta pya Tis Sieatoovvys wal desirable trees. Text is translate- THs ddnOetas lost through hmt. 2 able but seems corrupt. E ai mas 6 timmaw in which the word is wrongly ompos 6 onapels v abth Exacrov prpov ye vocalized for JiMNaY their old age. torjoer xuArddas wal xarov prpov. Here The error is explicable in Heb. alsoi.e. as… airy isa nominativus pendens. onay instead of onaw, Hence read 7 E oppression. E adds maons. TO Yijpas abrav. 8 Appears to be E adds amd rijs yijs. 21. wat ecovrar intransitive here. E renders it transi- advres of viol trav dvOpwrav Bika. tively and puts the preceding nomi- 1 KE adds ml rq ynv. 288 The Book of Enoch lal n nm , AE, 7 ra pya, ml tov Komoy Tv vidv Tv dvOpeTev. 2. kat ‘ToTe fal x t a adjOeva Kal eipivn! Kowwrycovoty duod els mdoas Tas NuEpas TOU n a 2 alvos Kal eis mdoas Tas yeveds Tay avOpdTav . a , ro 8B XII. [pod rotrwv rv Adywv eAjupdn Evdyx, kal ovdels Tov a a t as avOpdmwv eyvw Tod eAjudOn Kal mod eotw Kal ri eyevero aro, a n a a ee 3 2. kal ra Epya abrod pera Tay eypnydpwr, kal peta TGV dylwy ai lay X. 7 lal a nuepat avrod. 3. Kal ‘oras! fpny Evoy edbdoyau to Kuplo tijs . lal na ; fd id X 3 [, a peyadootuns, TO Baoirel TOY aidvav. xat idov ot eypiyopot Tob an 7 ie 7 a trylov Tod peyddov! xddouy pe Evdy”,…. 4. 6 ypaypareds ris ee dixavoovyyns Tlopevou kat elme rots eypnydpors Tod odpavod oltives 4 S. x fe ig . c – a. a a anoAdtmdvres TOV obpavdy Tov tYnACv, TO ayiacpa THs oTaTEWs TOD n na na lal a alvos, META TOV yuvaltkav eutdvOnoay, Kal Bomep ob viol rhs yas 8 a an a m Toobow, otws Kat avTol motodow, kal dAaov Eavtois yuvatkas lod a ca apavicpov peyay TKatypavioate thy yy, 5. Kal odk orae bylv 1 if yw y , lan en lol ll eipivn ovte dpeois. Kal TEpl Gv xalpovow Tay viv airav’, 6. Tov n lal n yy n nn 46 povov Tv dyanntoy adrdy dpovrat, Kal l TH amwdca TdY vidv avtay atevagovol Kal denOjnoovtar eis Tov aldva, cal ov gorat avtots els Xeov Kal elpyvny 1. NITL. O 88 Evy tre ACuHd efrev Topedou’t ok eorat cor Se if ij ba xen x a a – V3 be elpnun. Kplua pya ejrOev xara cob djoal ce, 2. Kal dvoyy cal i f x bg yy x yw ? f a epdtyots vou ovk otar Tept Ov devas adiKnudrov Kal mepL TdvTwY lat y n nr cal ay TOY Epywv Tv doeBerdy Kal THs adikias Kal Tis dpaptias, boa t a ee a Umberas Tols avOpemoss. 3. Tore mopevdels eipnka maow adrots, Kal avrol mdvtes pofr- Oynoay, kal AaBev adtovs Tpdpos Kal pdBos. 4. xal jnpotnoay 1Etrans. ? Eaiwveva wrong expan. verse. 12 A strange construction. sion of avmwy which appears in G. E13 Corrupt for wopevOels efmev ACaid as adds ray vidv. 4 MS. airay, 5E is shown by E, and G 133. The cor- corrupt v tats jupus, EvAoyety ruption in G may have originated in used with dat. in Sir, 50 51! the Aram. G oo YON corrupt for sn with E rv ypappara nat elroy ape) bw. poi Evwy lost through hmt. 8 E noinoay or meTomKeoay. 9 MS. at- Here we may conclude either to a happy emendation of the ie , 5. , Bthiopic translator of G or of the scribe npavoare, E nai dp. wey. tpavi- of the Greek MS. used by E or to the 10 B avrois whi ; : oOnoay. E avrois which appears existence in the Aramaic of both forms, wrong. 1 Read ipay and bpiv for the corrupt in the text and the true avray and abrois here and in the next reading in the margin. 4 E adds Appendix I 289 tas ypdiyw abtois imoprijpara pwrjcews, vayvnrat! abrois dpeats, kal Wa yd dvayyd adrots rd Saduynua ths epwrijoews evdmov Kuptov rot otpaved, 5. bri avrot obkre ddvavtat Aadfoat, ovde enapat aitGv tovs dpOadpors els tov otpavoy and aicxdyyns repl Ov jpaprijxercay kal katexplOncav, 6. Tre ypawa ro brdurnua Ths pwrnrews abity kat tas dSejoes Tept Tov TvEvMATwY aitey Kab Tept Gv dovtat, Orws adtdy yvwvtar dpeois kal waxpdtyns. 7. Kal mopevdets exdOioa emt rv vddtwv Ady ev yn Adv, Hrs eotly ex deLrGv Epuwverely dvoews aveylvwckov 76 drduynua tov dejoewy avtv ews xouunOnyv. 8. kai idod dverpor n eve HAOoY Kal dpdoets em cue emmimtov, kal tdov dpdoes dpyis, “kal jAdEv hovtj Ayovoa! Elndv rots viois rod obpavod rob edyar abrovs. 9. kal eEumvos yevopevos HAOov mpds adrovs, kal mavTes cvvnypevor exadnuto TmevOodvres [ao lev “EBedcara?, iris eorly ava proy Tod AtBdvov kai Tevionr, wepixexadvppevoe thy oyu. 10. vomoy abrav xal!? dynyyeAa atrots macas tas pdcets ds eldov Kata Tovs brvovs, cal jpgdunv Aadetv rods Adyous THs Sexaocvyys, eAyywv 1 Tovs ypnydpous Tod obpayod. XIV. BiBaros Adywy dixaocdyns Kal ehyLews eypnydpwv rav amd 0d aldvos, kata Thy evtoAty Tod dytov 4 rod peydAov ev tadbry TH dpacet. 2. “Eyw eldov xara tovs tavovs pov 6 a hs 2 pov yw v Xx , ae na an , lal , , aA 5 yadoon capkivy ev tO Tvedpate. Tod oTdpatds pov, 5 ebwxev 6 pyas 16 rols avOpdmois Aadeiy ev adrots Kal ronoer Kapdias 1” 3. ds 18 exricev Kal Cdwxev ! ehyacdar eypnydpous Tovs viods Tod obpavod. 4. “Eye thy pdrynow tyr [rv dyywr]! ypawa, cat ue. 1 MS. yevovra. MS.avayo. xaldrgyxev. M Eaddsxai, 15 MS. E dvayw corrupt for dvayva. SE ow. 16 KH xnal v TO mvevpati pov wept Tv dpaptiay abrav wept dv xare- 6 ESanev 6 pyas eis 7d ordpa, but is xpiOnoar. 4 E adds and their deeds easily emended. 17: Tf the text were individually. 5 E wrongly omits, right voyoe should be taken as under 6 E gives the right order defy the same governmentas yAwoop. E dvaews Ep. 7 Em. with E from ws. vojoa: xapdiq. 18 Read as with E. 8 Etva cinw, 9 Exal drcyw. 1 Add with E the following words 10 R”ABedAoranA. 1 HSnsrthe which have been lost through hmt.: O.T. Senir, name of Hermon (Deut. voetv rods Adyous THs ywwoews, Kal eye 3) or of a part of it (Cant. 4), xricev wat g5axev, MS, exrcgaodau, 12 Trans. before vwmov with E. 1 E A ploss. E omits. 1370 U 290 The Book of Enoch a Ng oe a ee con ie ev Th Opdoet pov robro edetxOn kal obre ) epwoTnots VsY TapE t dx0n, 5. va unxre! els rov obpavdy avafpijre mt mavras Tous aldvas, cal v rots deopois F ris yiis ppOn Shoat tpas els maoas ras yeveds rod alvos, 6. kai’iva! mpd” rovrww lnre ri andrevav tap vidv tov rv yannrar, kal te od eorar dyiv dynos avtay, GANG TecobvTar evedmioyv buy v paxaipa. 7. Kat epornois buGv Tept adtav ovk orar ovde Twepl tay Kal ders KAaloytes kal deduevor cal pyv AadobvTes Tay pia amo THs ypadys ts ypaypa. 8. Kat euol ef dpacer! obras ede(xOn’ ldod veperAar v tH dpdoe exddrouy Kal duiydar pe epadvour, kal dtadpomal tov dorpwv kal dvactpamal pe KarecTovdaCoy Kal fedopvBaovt pe, kal dvewor ev TH dpacer pov eemracdy t we cal erfpav) ye dvwl4 9, kal eloHAOov pexpts iyyioa 16 4, d t bs A 7 , kal elorveykay pe els Tov ovpavon. Tetxous olxodopijs v AlBots xaddCys Kal yAoooais 1 mupds KIKA avtv’ xal jpavro xoBety pe. 10. Kali elonAOov eis tas yrdaooas Tob mupds, kal iyytoa eis otkov pyay olxodopnwvoy v ABous xadays, Kal of Totyor Tod olxov ws AcOdmAakes, kal Tava joav x xtdvos 1″, cat eddy xeovixd, 11. kal ai oryas ds dradpopat 9h Yo , Syn , yoo aorpwv Kal dotpanat, kal weradd abrav yepovply mupiva, kal ovpavds an lal r atrv tdwp, 12. Kal rip preydpevoy Kikrw Tv Tolywy, Kat Odpar mupt kardpevat. 18. elopAOov eis Tov ofkov exetvor, Oepydv 18 ds nip a lal bs a kal Woxpdy ws xiav 1, kal maca Tpogp? Cwijs odk iv v adt PoBos A fe xddvev Kal tpdmos we eAaBev. 14, cal juny cedpevos Kal tf Noy 2S , AOD 33) rs 3 Lage f Tpuwv, kal xeoov xl npdcwndy pov Kal ! eedpovy v Th dpdoer Tuo! 15. Kai lod aAAny Otpay dvewypevyy Karvavti pov, 1 Hxardrotro, E6n. Eov of warecnovdacor. 2 This may be orat tpiv, and adds eis macas Tas Hppas Tov alvos Kal Kplats reherwOn ed buas wat obu gorau bpiv. 1 E nai dro rob viv. 5 For decpois ris yHs we should probably read decpots vy TH yp. E has v 7h yn only. Efppas. 7 MS, mepi. We should expect at Aadv- Tov, Em. from MS. xy, which E follows, 10 E paats. i This word ( perturbabant, and so E) can- not be right. We require a synonym an attempt to render S77BN caused to fly. E dvenrpwoar. Or rather it may be corrupt for ferpacay (Lods). 13 Exareonovdafor, or possibly mai- pov. 14 E wrongly trans. into next clause. 1 E oixodopnpvov. 16 MS. yAwoons. 7K y Aldus trois ee xedvos, 18 E prefixes rai, wv R KpvoTaddos. 20 E tpugy. These words are frequently confused. 2! Add- ed from E, 2 E Span. Appendix I 291 kal 6 oikos meiCwv Tovrov, kal dAos ! oikodounuvos ev yAdooats TUpds, 16. Kat dros biahpwn ev d6En Kal ev Ty Kal ev peyadootyy, Sore pi) ddvacbal pe eLevmeiv tiv mepl ths ddEns Kal mepi THs peyadoovvns avrod. 17. 16? aos atrod iv mupds, 7d d dverepov adrod joay aotpamal kal dvadpopal dorpwy, cal oryn adrod jw wip prcyov. 18. Ededpovy 82 xal efdov? Opdvov trpnddv4, Kat 7d eldos atrod woel kpvorddAuror, kal tpoxds ws pAlov AdjovTos Kai t Spos t yepoupiv. morauot mupds pArcyouevot, Kal ovk eduvdcOny ldeiv. dda 7) weyddn exdOnTo n ato 19, kal troxdrw tod Opdvov eLemopevovto 20. Kat i TO meptBdAratov adrod [ws eldos] 3 nAtov Aaunpdtepov Kal Aevkdrepoy mdons yLdvos. 21. Kal ovdk 4 Ci a an al eduvato Tas dyyedos TapeNOeiy Tels tov otkoy Todrov! Kat ldeiv Td mpdcwmov atrod 61a 1O evtiypov Kal vdofov, Kal ovx eddvaro a N ers 7 a , , oan maca oap idely adrov. 22. TO Tip preysuevoy KKA’ Kal Top ced fal n Mya TaperoTHKel avT, Kal ovdels yyiCer adr (rOv)! Kiko, pupiat dd t, 2 , hed nm , 3 a yw 11 pupiddes EotyKxacww evamioy avrod, kal mas Adyos avrod epyov 1. 23. Kal of Gyrot ray dyyAwy of eyylCovres alto odk amoxwpotow vuxtos ovte apioravTat avrod. 24. Kayo juny ws rovrov n mpdcwmdy pov BeBAnpevos! Kal Tp ai 6 KUpios TO oTGuare fy Mh npevos peuwy, Kal 6 KUpios TO oTdy airod xddeody pe kal eimv por IpdcedOe Bde, Evey, kal rov Adyov pov dkovooy 1, 25. “kal mpooeAOoy prow eis Tay dyiwy Hyepev pe! Kat otnoy pe, Kal mpooryayey me pxpt tis Ovpas- eS x – , 4 w y O TO TpdTwTOY OV KAaTW Exupov. XV. Kal amoxpidels eimv pros [O avOpwmos 6 adnOuvds, dvOpwmos tis GAnOelas 6 ypaypareds] Kal ths dwvis adrod iKovoa pt 1 Seems corrupt. sense GAAos ofkos pei(wy TovTov Kai E which gives good supplied from E. So Diels and Flem- ming. vcAw cannot be connected with the next clause owing to the 1 E ovde mpogdeira ovdepds ovpBovadjs. It is probable that this clause, or some equivalent, islostinG, 1 Edyiwr. bAn 4 Ovpa abrod dvewypvn Katvayti G appears to be a dislocated form of E. 2 B xal 76. 3 E adds vai7g. 4 gq of E byAod. 5 Epoxds abrov ds fAwos Adprov. pou Kai, words vwmov avrov. Corrupt for dpacts, E seems to have had opos before it and emended it into rds (from dp) the voice. 7 Better read Aeyouvov with E: cf. Dan. 71 8 Bracketed as an interpolation, E 700 vtipov, nal vddgov, 1 trav 13 KR mepiBAnva which is corrupt. 14 E dyov corrupt. 15 Bracketed as an interpolation. They occur in their correct form and place two lines later, If they are in any sense au- thentic the second dypwros must be U2 292 The Book of Enoch posnOis, Evdx, dvOpwros GAnOwds Kal ypappareds Tijs adnelas mpdcedOe GE, Kal THS pwvis pov Akovaov. 2. mopedOnte? kai? elm? trois muwacty ce …. Epwrijoar tyas ede. mept tav avopdrwv, Kal pi Tovs avOpdrovs Tept tuo. 3. bua rh ameAtmeTE Tov otpavoy tov bYnddv Tov Eytov Tod aidvos, Kal pera TOV yuvatkGv exouunOnre Kal perd tov Ovyatpwy Tay avOpdrwv euidvOnTe Kat ddBere avrots yuvaikas ; Samep viol ris ys moujoare kat eyev- wjoare avrots [rxva] viots ylyartas. A. kal tpets are dyto xal mvedua(ta) Gvtaaidwa ev toaipart Tay yuvarkdy eurdvOnre, kal v aluare oapkds yevvijoate cal f v aivatt dvOpdmwy reOvpr- care, xadws kat adtol rovotouw, cdpka Kal alua, olrwes aroOv7- 5. 81a TotTO dwka avtots Onrelas, tva 9 oKxovow kal amdAAvvTat. TKVa OUTWS, 6. tpets o Cvra aidvia xail obk amcOvicKovta eis o oneppaticovot eis adras kal Texvcovow ev avtais 0 hae ea Ie c Da DN n n avTols Trav epyov emt TNS yrs. ) 2 iva pH exdrelan imjpxete TEtpa(ra , nan IA 4 LA a – a Tacas Tas yeveds Tod aivos. 7. Kal ta TobTO odK eTOlyoa v a . a nd n ne , pty Onrelas ra1 tyedpa(ra) 12 rod obpavod, ev TO odpav 7) KaTot- Kos avTy. Gs 8. kat viv of ylyavres ot yev- 2 9,2 58 a x vnvtes and TOv TVEvpAToY Kal capkos nvetpa(ta) FT loyvpa ft 3 (kAnOnoovrat)! emt rijs yijs Kat v n o , r y TH YN W Katolknows ailty orat. 9. mvevpa(ra) movnpa endrOov amd Tod coHparos atray, dite and trav F dvarpwy ft” eyevorro, regarded as an intrusion. ! E trans. 2 E adds rots ypynydpors tod odpavod. Add with E the following words lost through hmt.: pwrjoat mepl abrav. 4 E adds ai. 5 Bracketed as a dittographic rendering. 8 KE mvev- patikol. 7 The error appears to lie in aipant dvOpmnwv. This DID Rv which may be corrupt (?) for Rw? 43 Gonep viol ray dvOpmmwy, Gs 8. Kai viv of ylyavres ot yev- t yvnOevtes and Tvevudtwy kal capkos Tvevuata Tovnpa emt Tis yis Kadcovaw avrovs 1, ee ote 9 tf kB ae a col karotknois atray orar ent Tis yiis. “rovra, Ta Tvevpara! eehydrv- – ” tvedpara mvevpa(ra) opavod, ev TO olpave h Katoixnots avtay ora Kal Ta mvevpata ent THs yhs Ta yevn- Ovra, ent THs ys Hh Karoixynous atrv ara..] ll. kai ra nvebpata Toy yrydvTav Ft veE- dras ddcKxodvta, adavicovra xal vninrovra kal ovvradatovta, kat ouvpintovta nt tis yis [mvedpata oKxdnpa yiyavror kat dpdpous tovotvTa Kal pndev oblovra, “GAN dotrotvta’ cat dupovra 12. cal eEavaorioce tatra (ra) kat mpooKxdntovta?, , 10 9 XN Te ks n mvevpa(ta) 1 eds rovs viods Tv avOpdtev Kal rv yuvatkv , ore eLeAnAvOacw an atrav’, XVI. aad iypepas oayis Kat amo elas xat Oavarov’, ad e 13 BS a 2 s v a mvedpata exmopevdpera ek THs Woxis THs capKds avTev 1 Eomits. ? The phrase is possibly a ditto- graphy. dpx? rijs xricews nwdy UNA which could easily be corrupted into MIDID 7 dpx? Gepediov. In Aram. we may suppose xm? WN corrupted into NTIDY 9. 8 Emvedpara movnpad covrat ent ris yhs Kal nvevpara movnpa KAnOnoera. Add with G E kal mvev- Hara movnpd kAnOnoeTa. 4 This verse is merely a repetition of phrases in verses 7,8. G rightly omits. 5 So also E f’20Y. G has veydpera, which 293 Gs a n ds! abray, dudts dd TOY dvOpd- a Twy yvovto, kal ex TOV aylwy n o] 3 3 eS id TOY eypnydpav 7 apyn rijs Kri- 1 an sews! atte Kal apxi Oepe- Alou? avetuara Tovnpa ni Tis yns oovrar. 11. ra avevuara TOV ytyavtTov vepdopeva, adi- Led ) , . 3 xotvra, apaviCovra, unintovta kal oupmadaiovta Kal pumtodvta Ne ans a nt THs yHs Kal dpduous ToLodvTa, kal pndey ec Olovra, Add dou- tobvta xal pacpara Tovodyra! nr X 1 9 Kal dupavrTa Kal tpockdntovta, 12. xal Eavacrjcovrat ta Tved- pata ml Tovs viovs Tay dvOpd- n a tov kal rdv yuvarkdv 4, ore e airv eAndvOacr, XVI. kat 5 LP fom nm A and nupas Katpod! spayijs kal amwrelas kat Oavdrov tov yrydy- tov [Nagnrcip, of loxupot ris fal t , me yis, ot peyddrot dvopactoi, ra mvevpara Ta exTopevdueva amd Ths Woxhs atrav, ws ek! rhs capKos covtat dpaviovta xwpis , iy 2 y t Kpicews otTws adavicovct pe- in the sense of laying waste may PYYI which was corrupted into 33), A gloss. GE omit. 7 E tpo- pous. 8 So also GS: E omits. It may be doublet of pydv odiovra. Ecorrupt ddpata. 1 MS. wrongly trans. before ai favactnoe. 1 E els Tas yuvaixas. 12 Add ray yyavrow with GE. It is required by dg dv. 18 ap dv must be taken with rijs Yuxfs THs capkds abrav. It is the Semitic idiom PDA WIN from 294 The Book G orar adavicovra xwpis Kpioews er ft – t otrws apavicovaly pexpts HiLEpas 1 Tedetocews, ris Kpioews! ths peydAns, v H 6 aloy 6 pyas? of Enoch Gs t as ed Xpls Huepas Ths TeAELdTEwSs, Ews Ths Kploews THS peyaAns, ev 7 6 alav 6 pyas! redecOjoerat epama duod rereoOnoera, tehecOnoerar. a a lod lal 2. Kal viv eypnydpois tots muacty oe pwrijcar Tept avtov, – ; a5 ag Ls oirwes ev otpaym ioav. 3. Ypeis ev t odpave ire, Kat Tay pvotiptov [0] od dvexaddpOn tpiv cal pvotiprov 76 ex Tob Beod yeyevnpvov ox 86 HL i v ra ornpl UTw TAnOdvovaLW at oKAnpokapdlas buoy, Kal ev TH pvoTnpl TovTE n x A o yrwte, Kal Toro unvicare tats yuvaly v tals . ae isk Coteices OyjAEvat Kat ot 4vOpwror Ta Kaka el THs ys. 4. elmdy ody adrots a Ovk orw eipyry). XVII. a tf Fd ovtes exet yivovtat os mip pdyov kal, bray OAwow, patvortat ee yo , (to 7 ce Kat mapadaBortes pe ets Tiva ToTOV ‘amynyayou’, Ev ob acel avOpwro., 2. Kai dmpyayov pe els Copedy” rmov kal es io n dpos ov Kebadi adixveito els Tov ovpavdr. 3. xal tov , a , Fant . Stet 7 . tmoy TGy hwotypav kal Tods Onoavpots Tay dotpwv! Kal Trav Bpovty, kat! eis Ta depoBabh, Otov tov Tupds Kal Ta BEAN Kal a – 10 Lae) al ed , , ai OfjKat adtv? kal at dorpwral mara, 4, Kat anjyayov pe a ex a ak N , rae L ll pxpt vddrwv Cavtwy kal wexpt Tupds bUoEws, eoTLY Kal TapEexo macas tas Svces TOO HALov. 5. kat 7AOo[ue v pexp torapod ts 2 e t x Re eit Nee L f Tupds, ev KaTarpexet TO TOp ds Vdwp kal pet eis OdAacoay peyadnv dvoews. 6. iSov!? rods peyddovs morapov(s), Kal pexpt Tod ! r ee ee. a ! 113 r , , peyddov rotapod Kal wexpt Tod peyddov!!8 oxdrous KaTyvTYOA, Kal anfhrbov drov Taca cap’ od! mepimare?. 7. ov Tovs dvuous TOY yvopun tM robs xeepwors kal Tip xyvow ris ABtiooov TavTwy bddravl, 8. ov! 6 ordua Tis ys TavTY TG ToTAaLGv Kal TO the souls of whose flesh. 1Ewrongly 279 (LXX). 8 KE xopuph tis omits. 2 Add with E mi rots ypy- Kepadts. 9 E seems corrupt, but yopors Kal Tois doeBow Grws TeAEoOnTE- may point back to dxpa Baby. 10 E tat. EB adds mprepov. 4 Inter- adds xal payaipav mupds, 1 Emapa- polated (?). E omits. 5 EB fov- dexdpuevov. I dont understand rapxor Oevnueva. 6 EaddsTyiv. E in this clause. 122 xal tov. yopwin taking yvddos in the sense of 18 E omits through hmt. 4 KTa whirlwind or tempest, as in Job dpn Trav ydqur. 16 bbatwv ris Appendix I 295 4 be an oTopa THS aBvooor. XVIII. isov’ rovs Oncavpods tv dveuwv t 15 ly 5] a ee 2 es Yoo, mavtov, tov! bru ev avtots xdopyncev mdoas Tas Krioets Kal Tov Oeudioy THS ys, 2 Kal Tov AlOov ov Tijs ywvias ths ys. idov . fod a Tovs Tecoapas dvnous [Ti yiv] Baorddovras, kal 7d orepwpa Tod 3 airol icraow perad yijs Kat otpavod . 4. ovpavod, 3. Kal ov! dveuous rGv odparay orppovtas xal f dravevovras t tov Tpoxdv Tob HAlov, Kal mdvTas Tovs dorpas. 5. ov tovs emt tis yiis avpovs Baoracortas ft v vepedn f. idov (mapa)? mpara THs ys, TO oTHptyya Tod ovpavod emdvw. 6. TlapqAdov?? ‘xat idov tmov’ Katopevoy vuxtos Kal Huepas, STov Ta EnTa 6pn Amd ALOwv ToAvTEAGY, (pia)! els dvaroAds Kat Total els vdrov “Bdddovra, 1? 7. kal Ta pev mpds dvatodas!8 dd AiPov ypopartos, Td be HY a7d AlOov papyaptrov, kal rd amd AlOov fF rabev f 4, ra! BE Kara VdTov amd lOov muppod’ 8. 76 5 pcoy aditay jv eis ovpavdyv, BoTEp Opdvos Oeob amd ALBov govea ‘, Kai 7 KopuPiy tod Opdvov amd Aldov candetpou’ 9. cat rip katdpevoy bdov. Ka(7)keva TOY dpwy ToUTV 10. rmos oriv wpas 1″ ris peyddns yas exe? ovvte- AecOjoovrar! of odparot. ll. kal Yov ydopa pya ev Tots orvaots 9 rod mupds KataBaivovtas Kal ovK iv pTpov ovTeE eis Bados ovte eis thyos. 12. kat mxerva tod xadopatos Tovrov ov rmov Erov odds oTepeopa obpavod mdvea, otre yn ! 7 7! TePewediw- pvn broxdrw advrod obre Hdwp iv bd adt obre wereuvdv, GAAG TOmos iv Epnpos Kal PoBepes. 18. xet ov mra dorpas ws 6pn 3 peydda Kaidpeva, mept Sv mvvOavopervy por 14. citey 6 ; – Pa dyyedos Obrds eorw 6 rmos Td TAos Tod olpavod Kal yijs Secpw- dBvcoov mdons. 1B xal iSov. mpara. Radermacher and Diels add 2 So also E, corruptly. 8 Before epi 7d. 10 E adds mpds vrov. wat Badds xal idov ws of dvepor erervoy 11 MS. zpis. 12 MS. BadAovtas. 76 tos Tov obpavodlost through hmt. 13 Add 7d pv (Radermacher). uy 4 Add with E kat ovroi eiow of orto: tacews corrupt foridomios. 1 MS. Tod ovpavovlost through hmt. We o. 16 An Aramaic form of 32, should probably emend into Tov otpavyv 17 Hmepay, 18 Eovveredodqcav. with E, 6 E dvvoyras in an active 19 MS. ets rovs orvdovs. Add with E sense, and this is probably the right rod wupds Tod odpavod xal iSov v abrois reading here. 7 So also gmgu of KE. a7vaAovs-lost through hmt, 7 E t,B Tas vepdas. 8 Add with E xeivov. MS. putsinacc. MS. Tas bobs Tay ayyAwv 6ovlost through avo. 23 MS. mvavopaov po. E hmt. 9 Added with E. Lost before corrupt xal ds mvedvpara muvOavdpeva 296 The Book of Enoch a n a t a . a1 THpLov TobTo yevero Tots dorpots Kat rais dvvayeociy Tov ovpavov. 15. xal of dorpes of kvdrcuevor ev rO Tupi, obrol elow ot mapa- Bavres mpdctayya Kuplov ev dpyi tijs avarodjs adrav [Ore r70s fw ToS ovpavod xevds eotiv], dre odk ejAOay ey Trois Katpots 16. Kai dpylo6n abrots Kal dnoev adrods pxpt Karpod reredoews [aitev] duaprias airy, evavtdv pupiov . XIX. kal eirv poe Odpupr EvOdde of puyvtes dyyedou tais yovaly otioovta, kal Ta TVvEvpaTa adrdv ToAdpopha yevopeva ie o Avpatverar rovs avOpemovs Kal TAaNjoEL abrods emOvew Tols dat- 95s QUTOV poviows wxpe tis peyddns Kpioews, ev 7) KptOjoovrar els azore- delwou. els oELphvas yernoovTat. Gel 3. kayo Evoy tov ra Oewpy- pata povos, Ta Tpata TavTor, kal ob py 18y odde els dvIpoTwv 3 as y ov. XX. Ayyedot rv duvdpewr?. 2. Ovpind, 6 efs ray aylwy ay- 10 a A 4 , yerAwp O eT TOD KOTLOV Kal TOD , taptdpov”, 3. Pagana, 6 ets lol c 14 be t ee i Tov aylwv dyyAwv 6 emt TOV i nm -) , TVEYLATOY TOV avOpeToD. 4. PayouyjA, 6 els tv dylwv dy- 13 yer 6 exdixdy? rv xdopov rv deotipwv , 5. Muyana, pou. 1 DDWT NY. a “Ss B ‘6c00. 4A gloss in G. 5 E corrupt mavr puornpiov. Cf. 21, 6 E adds ds Geos, 7 Eadds rhs jypas, 8 This phrase reproduces literally an Aramaic idiom, This verse is defective. Its complement is found at the close of the chapter: GS! dpyayyAwy dvpara nrd which should, however, be read as in G? dvdpara ( dpyayydwv. Taken together these point to dvpyara roy brep Tob mups. al rn t 2. xal ai yuvaixes adrdv tay TapaBavrov ayydwv Gs? 3.6.2… vOpdTMY ws eyo eidov. XX…….2. 6 fs top ev 2 e: 3 N a , aylov ayyedwy 0 TL TOV KOOLOU 3. Papanad 6 els rv dylwy dyyhov 6 ent a Kal TOD TapTdpov. TOY TVEvEdTaY TOV avOpsTun. 4. PayovijA 6 efs tv ? dylov 14 6p KOopov 5. Muxana, 6 els trav 8 dyiwy dyyAwy bs n ayydwy 6 xdikOv a , TOV PwoTHpwv. KE kat raira orw vdpata tev eypyydpwv Taw dyiav dyyhov. 10: Tf the original were Hebrew we might with Lods take xopos here to be a rendering of Sa as in LXX, Gen. 2 Deut. 419 178 Isa, 2471, it E corrupt rpdpov. 12 MS. tov. 13 MS. exdenuv I have emended in accordance with E. 14 MS, exenwv, 16 EH cal robs pwaripas, but G is right, 16 MS. o es Tov. ae L ‘ enTa apxayyeAwyv Tay Suvdpewy. Appendia I Gel 6 els TGV dylwy ayyAwv 6 ent tv Tod Aaod ayabGy reraypvos kal ml ro xdw?. 6. Sapupr, 6 eis TOV dyiwy dyyAwy 6 ent Tv mvevpdtwy oirives emi TO mvetparti duapravovew. 7.Ta- Bpina, 6 els ray ayiwv ayyov ds emi rod mapadeloov Kal Tov xepouBety , dpyayyAwy dvdpata nta, dpakovTwy ka a XXI. Kal epddevoa Ews rijs – a3 dxatackevdorov. 2. Kdket ea- capnv Epyov oBepv’ epaxa my LA fod otre otpavoyv mdyw, ovTe yhv TeOapat TeOepedimpevyy, GAG Tmov akatacKevactoy Kal do- Bepov, n BS f nan – a , TOV ATTEpwV TOU ovpavod SedenE- 2 t 62 2 AT VOUS Kal EppibpEvous EV AUTH ‘, 3. kal xel reOeapar enra ec wv ied 2 Spotovs dpeoww peyddois Kal v t 4 Tupt Katouevous. 4, Tre etmoy Aid moiay aitiay wedOncay, Kal b1a rh Bde epicpyoar ; 5, ToTe eimy pot Ovpujr, 6 els TOV dylov 3 Pg aA 2 ae ss ae a a dyyov bs per u08 iv Kal abros iq a on af ie qT hyetro atrv, kat eimy “por E , Ae ye: 2 es x voy, Tept Tivos epwtas, i Tept 1 E wrongly omits. 2 Though E Aa, the above is right. Uriel presides over Chaos: see 211 (18!), The xai which G preserves before m 7 Aag supports this view. 3 E gives acc. of limitation. 4 See G for ver. 8 omitted here and in E. 5 On these 297 Ge n nn na s nn t Tov Tod aod ayabev TeTaKTaL 6. Dapuna, 6 els rav dylwv ayydkwv 6 emt Sy 2M a if 1 Kl TL TW KAW. Tov amvevpdtoay oltiwes emt TO 7. Ta- Eg Ls an -. Va Bpinr, 6 efs TOv aytwy ayyehwv mTvevpatt Guaprdvovaty, y an rg fas 6 mt to mapadefoov Kal rev dpaxdvrwy Kal xepovBiv. 8. ‘Pe- pend, 6 els Tov dylay dyyAwn dv ragev 6 Oeds emt Tov avicta- pvov.’ dvdpata ‘ apxay- ydov. XXI. Kat efadevoa pexpe Tis dxatackevdotov. 2. Kai xet COcacdunv Epyov poBepov’ d- paka otre otpavoy ndvw obre yi TeOcuedtpevnv, AAAG ToToV dxatackevacrov Kal poBepdv. 3. a t – t an kal exel teOapar C dorpas Tob odpavod dedeuevous Kal ppiupe- a ore i – F. vous v att”, dpotovs Tpdces yg 2 , peyadn kal y mupi Kavopevovs. 4, rre elmov Ata notav airiav eredeOjoav, Kal d1a olay airlay pinoay Gde; 5. kat? a eimy jor Odpina, 6 els TOV Gylwy , iat AK s : a! ayyduy 6 per euod Gy Kat atros , ta me If: 1 abty yetro, Kal etmv “pou ee Xx Evx, mept Tivos pwras, 7 Tept words see note on versel above. This phrase goes badly with reapa, E omits it. Is it a gloss due to ver 4? 7 E adds pov, which goes well with Sedenvous, and could easily fall out 8 Corrupt. 8 Gel 10 G8! E tore. before cpotous. E d ti. 298 Ge! tivos riv ddjndecay tAdoamov- me 4 6. obrot elo. TOv aorTe- 4 des ; pwv tod ovpavod’ of mapaBdvres Thy emtrayny Tod Kvplov?, Kal esOnoav Gde pexpt TOO TANPG- cat pvpta ern, TOV xpdvov Toy Gpaptnudatoy abrav. 7. KadxetOev epodevca eis dAdov Tnoy TovTov PoBeporepon, cal TeOapar epya poBeporepa , mip pya exei Katdjevov Kal r . . coy preyopuevor, kal diaxomyy etxev , ee a , ae 6 TOTS Ews THS ABVOTODV, TANPYS oTvAwy mupds peyddov Kara- Sg pepopevov ovte ptpov ovre mAdtos? jdvuvyOnv idety odde elxdoat. 8. TdT eftov Os ho- Bepos 6 tm0s Kat ws dSeuvds?? oad TH opdoe. yop tt a 9 nF at ds per euod av, kal elmey por Epox, dud tt epoByOns otrws 9. rre aveKxplOn 6 eis TOV dyiwy ayyAwy The Book of Enoch Ge rivos thy GdAnOear didormov- detst; 6. obrol elow TGV daTpwr an a ! “rod ovpavod! of mapaBdytes Ti mitayiy Tod Kupiov, Kat de- Onoay Gde pexpt TANpwOjvar pupta tn, Tov Xpdvoy TGV Gyaptn- padre attar. 7. Kaxeidev padevoa eis Ga- Es Rov tnoy rovtov PoBepsrepor, kal reOapat pya poBepa mip 5] o td , pya eKel Kavomevov Kal pAeyo- A – TOTOS Ews THs aBvooov, TANPYS aTvAwy Tupds peyddov Kara- epopevor pyeOos nouvnOny idety obre eixa- a F wy ovre peTpov ore cat. 8. Tdre efnov Qs hoBepss , – A a 6 Tmos ovros Kat ws deivos TH dpdoet. 9. Tore amexplOn jot KQL ELTEV . 1 2 3 x a o ayyhov Os wer 40d iv, kat etmv sor Obrot of tmou of KotAot, tva. emiovpdywrtat els adrovs Ta mvevpata Tv WuxGy TY vexpy, els Pea na 2K oid mn 2 , ! 4 27 auto TovTo expiOyoav, ade EmMLovvayerOar Tacas Tas Woyxas TOV x a , bs 3 ts n av0pdmav. 4. cat otro. of tmo. els emicdvoxeot(v) adray erounO)noay expe Tis Nuepas ths Kplioews aitv Kal pxpt Tod diopicpod [Kal d:op.cpevov xpdvov,] ev Kplows peyddrn orat ey avro’s, Z 5. Tedapar tavOparmovs vexpovs vrvyxavovros’, M38 X . a 7 t a a t Sy , Kai 1) pavy adtodt pexpt Tod ovpavod mpoBawwery Kat evervyxavev. 6. kal jparnca Paar tov ayyedov bs per euod Hv, Kal cima i 10 ofrms 1 1. T an my a a 7 f ES tg ba atte Totro 16 mvedua rd evtvyxdvov’ rivos aoriv, ob 3 a a , Tz a 1 7 9 pwr adtod mpoBaiver kal evrvyxaver ‘ws Tod otpavod’ ; . kal amexpiOn por Aywr Tobro 76 mvedud eotw rd eeAOdv amd ABed Ov epdveveey Kaew 6 ddeAgds, kal ‘”ABed! evrvyxdver wept adrod pxpr Tod dmodkoat T6 onpua aitod and TpogemOV Tis ys, Kal amd Tod 8. Tore a npdtnoa! rept ray kolAopdrov! mavtor, 614 Ti exwploOnoav ev amd t lal a an onpparos TOY avOpoTwy aparicby TO oTpua avTod. Tod vds 14, 9. kat dmexplOn por Aywv Odror of rpis moujOnoay rs n a xopiterOar Ta mvevpata TOY vexpOv’ Kai otros) (2)xwplobn els Ta mvevpata TGV bixaiwy, ob y any Tod USaTos v adrl read orepeds in acc. 1 See notes in text. MS. eorepeas. 2 E adds al nvedpa avOpwmov vexpod vtvyxavovTos kal pwvy adrov. 8 E rote. mAaros. 2 E omits. For oxorevot 9 MS. npwrncevr. 1 Em. with E from MS. gives eaxorivor. 4 Eadds ray 60. Thus in 00… 7 pvt adrot we vio, 5 The impossible ewo.noav is ave the Semitic idiom bp erase accurately reproduced by E. The oj7 11 omits, 12 B adds epi avroo kal oi rma (also in nominative in E) may put wrongly, apparently. 18 Em. from of course be nominativus pendens. xukhwparwv. The translator of E found 6 E adds atrav. 7 Text corrupt: : xvkAwpata in ver. 2 for a corruption of also that of E which 7a mvetvpata compara preserved in G, and here dvOpdumaw vexpav kal 4 pwv) abrav. As Lods has pointed out, vers. 5 b and 6 of G show that only a single spirit is re- ferred to. Moreover G has lost mvetua which is preserved by E. Hence read xptyatwy another corruption of oirw- 14 Em. by Dillmann and Lods from nv amo Tov aiwvos. 15 Corrupt for odros. See note intext. 16 Semitic idiom 12… WN or FD… 7, parov, 300 The Book of Enoch tal tal rd . arin 1. 10. Kat otras xricOn rots duaprwdots , bray ato- n ol , ? ea) 3: ddvacw Kar tapGow els Thy viv, kal kplots ob yevnOn en avTau ev a A : , ron nN t Th wpadtv. 11. dd xopl(erar ra mvevpara adrav els THY wEeyadny na t Lad ig n Bdoavov rabrny, pxpe THs weyddns Tuepas Ths Kploews, TAY paotlywy a an ? kal TOV Bacdvwv Tv Katnpapevwv yudxpr aidvos iy avramd- 5 Sn t a deeran a ee aA 12 oots rev mrevpdtov’ exel Sjoer adtods pxpts aidvos. . kal otrws exwpioby Tuis mvetmaow TGV vTvyxavdvTwr, oltiWEes evpavi- Covow tepl Tijs amwdclas, Stay hovevOGow ev tais tuepas tay an v4 2 re hoot – n t GpaprwrGv. 13. kal obrws xricn tots trebpacw Tov dvOpdTor, Soot ob Ecovtat Gorot GAAG dpapTwrol, dco. doeBels, kal peta nn , y tf X , 4 L ae 9 rid TOV dvdpwy Exovtat proxo.. Ta de myEdpara [Or of evOade OALBEvTes n. nN 4 8 Ms lod 7 6 , 9 4: t . rg eXarrov Kod ovrat adray, ob rysmpnOncovtar ev hupa ths Kploews, ovde pr peTeyepOGow evredOev, 14, Tore ndbdAdyyoa tov Kiptov Tis r n ddns, kal elma EvdAoynros el, Kupte 6 ris buxaocvvys 1, xuprevov rod aldvos Y. XXIII. KaxctOey ebddevoa els GdAov tT0v Tpds dvoepas 1 rv a a n TEpaTwv Tis yijs. 2. Kal Ceacdyny mip’? dsarpyov Kal ovK dvaTravdpevoy ovd evetroy Tod Spdpov, Hucpas Kal vuxros Tayat dtapevov. 3. Kai nporynca Ayov Ti eorly 76 wy exov dvamavow; 4, rre dmexptOn or PayouyA, 6 eis Tov aylwv dyyAwy Os per eo jv 1 Odros 6 Spdpuos rod mupds 1 76 mpds Svopas TEp Td ExdLGKov eoTw mdvras Tous mworthpas Tod ovpavod. XXIV. Kat! gekv por 8 4 Se aes yon VUKTOS. 2. KQL TEKELVQ AUTOV y DY rd 1 pn Tmupos Kaldpeva 2 7 7 , bes yy y t x emopevOnv kal COcacdynv mta py Evdoka, mavta Exdrepa tod xatpov diadkAdooovta, v of AiBor EvtTysor TH KaAAOv) 1, Kal mdvra evtysa kal vdoga kai evetdy, (rpia n) dvatodds eornpuypeva (av) ev 7 vt, kal rpla l vorov (ev) v To vi. kal Hdpayyes Babetar kal tpaxeiar, uia TH pa otk eyylCovom, 3. kat [r dpe] 1 E brightness. 2 Em. with E 1! the world, Eypexpe rod aidvos, from Twy apaprwrw. 8 E takes this 1 E adds pypi. 138 E adds pAey- transitively: but it is to be taken pevov. 34 Read dAdd with E. 1 E passively. 4 E peypt aldvos nai. adds xaleirv po. 16 Eadds dv efdes. 5 So Radermacher emends from nv 1 Before xai insert with E xdncider avranodwoas. E kal ris dvranoddcews. epwdevoa els dAAov TOmov TH yhs. 18 E 8 EK joar. 7 Add GdAo with E. adds ppas eat. 19 KE kat robs AtOous 8 An explanatory gloss. 9 Edva- vripous xal xadots or by a slight change peOnoovrat or amodavotvra. 10 E thenom,can be read. 2 E otodai. Kbpids pov, 6 KUpios Tis Sieatootvys. An intrusion. Appendia I 301 EBdouov dpos ava pcoy tovtwy, cal imepetyev Ta ter, Gporov! xabdpq Opdvov, kal meprexdxdov dvdpa adrd? eberdi3. 4. Kal iv ey avtois dvdpov 3 ovdmore Sodpavpat cal oddels erepos abrav TedppavOn’, cal otdy Erepov Sporov aire daphpy cixev edwdeorpay TaVTOY apwudtwv, Kal Ta PvdAda adbrot Kal Td dvOos Kal Td devdpov ob piver els tov aidvar ot 8 wept Tov Kxapmdv aoel Bdrpves powikar. 5. rre etmoy Qs! caddy 7d dvdpoy Trottd eat Kal ebades, kal pata Ta pbdXa, kal Ta GvOn aditod Gpata tH dpdoes. 6. rre dmexplOn wor MixayaA, els ty dylwv dyyAwy ds per emo wv Kal adtds abtey iyetro, XXV. xai eimv prot Evoy, th pwras 1 Txat r Catpacas! ev rH dopy Tod drdpov, Kal “Sia rh! Odrers Thy GAnOevay pabeiv; 2. Tdre amexplOnv airg ? Tlept TavtTwy idvar OrAw, pddtota S wepl Tod Svdpov TovTov oPddpa. 3. kal dmexplOn Aywv Totro 7d dpos Td tWndrdv , ob Kopudr) dpola Opdvov Geo, xabdpal eoriy ob Kabicert 5 pyas kdipios, 6 yvos rhs ddns 1, 6 Baotreds r0d alvos 1”, bray Karan mt- oxapacdat Thy yiy ew ayade. 4, kal rotro T dvdpov edwdias, kat ovdeuia adp eLovolay exer Garba abrod pxpe tis peyddns kploews, ev 18 7 exdiknors mavtwy Kal TeAelwors pexpts alvos tre 1? dixalous Kal dolots d0OjceTaL. tels Cont els Bopdy, cal 2 Tov otkov Tod Oeod 2! Bactrews 22 rod aidvos . 5. 6 xapmos adrod Tots xAextots B.4 petapurevOnoetar ev tmm dylw mapa 6. rore edppavOjoovtar eippatydpevor Kal Xapyoovtat kal 4 ets 7d Gyrov elredctoovtat x ? nan 25 2 tal rg a at OOMAL AUTOU V TOLS ODOTEOLS AUTWY, kal Conv tAclova Cyoovras ent yas 1E (ie. ho,b) imepelxer (a, B-ho,b adds 6 eldes, Kabioe. 14 BE addsairod. ME 18 Text confused. E kal 70 tos) abtav joay byoa nvta, but mdvra is an intrusion. 2 MB. 8 E eihby which is right. Cf. vers, 4, 5, 254. 4 For ovdels .. a7 E gives ovSty (or ovdels) aitay nat odev repov bpoov abTe iv. 5 MS. Oe. auTw, E 6 6 xapmds nadds kal 6 xaprs, 7 E evades but text is better. 8 E adds opddpa. E adds kal vriuwv, 3 Faddspe. 1 MS. anexpedn, 12 K adds Ayov. 8 E Gytos wat 6 pyas 6 Kuptos THs SdEns. 6 Kvpios ris dgns is supported by 275. 17 E aidyos. 18 MS. e. 19 EF 765e. 20 This text seems right save the phrase eis (wny pnd or possibly xond corrupt for sind 21 xupiov. MS. Baoireus. 24 EB trans, after ay.ov, 25 See notes on 26 This seems to 0 orat, 23 E aiwviou. and perhaps rightly. text, pp. 53, 54. 302 The Book of Enoch jy noay of matpes cov, 1 kal Bdoavot 3 a dA kal v Tals fmpats adTey kat wAnyal Kai pdoriyes odx dWwovtat abtav. a , a aA 3 7. Tre niddynoa? tov Oedv Tis 86ys, Tov Bactdra rob aidvos , Os a x wf Arotuacey avOpdmos Ta Towadra dixalors, Kai adTa extuTev Kal 5 a ron elmey dovvat avTots. im a a XXVI. Kal xetOev dadevoa eis Td pcov tis yijs, Kal tov s om 5) e Toe yw UA rnov nvroynpvov, ev ‘devdpa exovta! mapapuddas pevodcas kat Bdacrovoas [rod dvdpou xxomvtos]. 2. KaKel TeOapat dpos an nr dytov, troxdtw Tod dpovs tdwp avarody, kal tiv fF Stow F elxev mpos vorov. 3. kal iSov mpos dvatodas GAAO dpos byndd- Tepov TovTov, kal avd pecoy atrov ddpayya Badetav, obx Exovoay mAdros, kat du abtis Bdwp wopeverat WmoKxdrw! vnd 76 dpos. 4. x 4 BA La ty n bd y Kat mpos dvopas TovTov dAdo dpos ramewdrepoy adtod Kal ovK exo Dos, kal pdpayya “Babetav xal npay’ ava pcov adbry, kat a n n dAAny papayya Babeiay kal Enpav n Axpwv tv rpidv ‘dpwv.’ 5. kal racat papayys elow Babetat 1 x mrpas orepeas, kat dvdpov ov purevero n adras. 6. kal COavpacal! repli ris pdpayyos, kal Atay Oavpaca. XXVIT. cat? efrov Ata rl yh atrn 7) edroynwenn Kal Tasca TAIpHs dvdpwvr, atrn be 7) Papay Kexatnpa- pevn eotty ss… 2. yh l xardpatos tots Kexatapapmevois otly pxpt aldvos. dde emitvvaxdjocovtar mdavtes ot KexaTnpa- pvot! oltwes epodow te ordpate aitev Kata Kuptov davai anpent, Kat epi tijs ddkys avrod oxAnpd Aadzoovow. de em- avvayxOyjcovtat, Kat GbE ota 76 oixnTipprov 1, 3. n oydrous bua o 4 17 a A a : Ce E , a alwouw, ev Tals nuepats ‘ THs Kpioews THs adnOwis vaytioy TOV require us to read 4 before jy. LE pow; tore dmexpidn Odpinr, 6 eis adds xat Avan. 2 MS. nudcyncay, ray dyiwy dyydwy ds pet pod jy, Kal 3 E alanoy. 4 This order is efvey, 14 A transliteration of N. The preserved in E, 5 E adds ai. translator of E understood it rightly as Corrupt. E svow which is right. gapayf. Before yj add with E airy 7 Better avray with E. 8 Instead 4 15 MS. tives. 16 EK xpirnpiov of this phrase Ereads tmoxdtw. MS. airdy. E is corrupt. WE ora moge papavyes. 10 E adds xat ot 7 dbpacis. Thus E makes the sentence xovoa mAdTos. ll Add with E wept begin with this verse, whereas G makes Tav nerpav Kal atvpacalost through the first half of this verse part of the hmt. Erdre. 38 Add with E sentence which immediately precedes. Appendix I 303 dixaioy els roy mavta ypdvov. dbde ebdoyijoovoty of eboeBeis) Tov xpwov tis ddns, tov Baotda rod aldvos 2, Tis Kpioews adtdv eddoyijoovow v der?, ws euepioev avrois. 5. Tore nvAdynoa rv xdbproy ris ddEns, Kat tiv ddav’ adrod ejrAwoa kal Burnoa peyadompends. XXVIII. Kal exetdev eropedOnv eis rd poov , MavdoBapd , kal iSov airs epnuov Kal adtd pdvov, mrrjpns dvdpwv” t Kal dnd 3. pepe- pevov ! s vdpaywyds dayiAijs 1? ws 33 apds Boppav emi dvopar 4 XXIX. Er exter 16 erropevdOny eis dANov Tmoy v TG 1 BaBdnpa , cat? mpds 1 r ae 8 4. v tais nupats Tay oTeppatoy fT 2. Bdwp dvouBpodv 1, dvwOev mavrodev dvayer ttdwpt Kal dpdcov!. dvatodds tod dpovs Tovrov wyxdunp, 2. Kat tov Kpioews dvdpa mvovta dpwudtav ABdvev Kat Cuipyns 2, kal ra dvdpa avray Guora kapvas 4. XXX. Kal rxewa rovrav dy dunv mpos avarodds 7 paxpdy, kal tdoyv tmov Gddov ‘pyav’, ddpayya 8 Bdaros8, 2. v Kal dvdpov xpda dpwpdrwy dpoiwy cxive, 3. kal Td Tapa Ta xeidn TOV Hapdyywy TotTwy Sov kwrdyopov 231 25 dpwpdrev kal mxewa rovrwy wxdunv pds davarodds. XXXI . kal tov ddAdra pn Kai ev adrots tron! bvdpwr, Kal x- 1 MS. aceBes. 3 E tbap drovs. 2 E alwnov. 4 E adds mpds 5 E adds rot pous, which G wrongly omits. 6 A faulty pevov, but G is right. MS. a:poperor. 12 KE adds s bdpaywyet. 13 ws is re- dundant. 14 North-West. A Semitic idiom. Cf. Hebrew MINYD ANDY or dvatohas, 16K transliteration of 812719, more faulty as BaBdypa in 291. Though NDP is Aramaic it does not prove that the original was Aramaic; for aDO-ds ( madbar), which is an Ethiopic transliteration of the same Hebrew word AND in Jos. 55, implies an Aramaic form. For other forms see Jos. 56 1812 padfapiris or paPdapiris. The Greek translators were often Ara- maic-speaking Jews, and introduced Aramaisms prokably unconsciously. 7 E omits adr rightly. 8 E dnd Tov onepparov kai. Kadds v aire. 10 Em, with E from avopBpov which gives no good sense, 1K pavd- MAW MINDY in this sense. dvayera tdwp Kat Spdaos, but by a slight change in vocalization becomes G. 8 EH at xeiev which it has trans. into previous verse. WE dnd Tov. 18 See note on 281, 19 E corrupt. 20 E adds xeti 21 Here we should have edwdy instead 2 Ecorrupt. 0; MS. Zyvpya, E omits, but see note on p. 58. MS. Kapons. 2 KE mis- renders by mi xeivwy, cf. 18 8 E dpn. 7 E adds ob. E adds devov, a gloss. 29 E xai iSov dvdpov wadv. KE bpoor. xpda may be corrupt for xAq (Radermacher). ! See of xpicews. 304 The Book of Enoch mopevouevov avtav’ vxrap Td Kahovpevoy cappav? Kat xad- Bavy . 2, cal xxervat tov dpwv robrwv tov dAdo dpos Capos dvatodds tv mepdtwv ths yfis’, Kal mdvra Ta dvdpa mAnpyns orakrijs v duordpare apvyiddov. 3. bray tpiBwow , 310 edwdorepoy imp wav dpwpaltwr]……- XXXII. els Boppav! Capos dvatodas! reBapar xta dpn mArpyn vdpdov xpnorod kai cxivou Kal Kivvapemov kal mumpews. 2. Kal xeiOer epddevoa emi! tas dpyas ndvtwy’ rv dpov rovrwy, paxpav amxwov mpds avarodds trys yijs!, Kal dueBqv emdvo Tis pvdpas Oadrdoons, cat oxdunv n Akpwr, kal amd TodTou drByv emravw rod Zaria. 8. Kal jAGov ‘ apds Tov Tapddercov Ths dexaoovyns, Kai tov pyaxpddev tdv dvdpay rovtwy !” dvdpa mrelova ‘8 Kal peyddra dd pev ? exe , peydda opddpa Kadd xal vdoga kat peyadompeni 21, xat rd dvdpoy tis ppovyicews, ov 2 a1 22 eoBiovow ayluv tod xapiod abrod kal ntoravrar pdvnow peyadny. 4, Gpovoy rd dvdpov exelvo orpoBira Td tos, Ta a s a de puAAG adrod! Keparia 74 Suowa, 6 Se Kapmods adrod wael Bdrpves dpmdov trapol Alay, 7 S dopH adrod dirpexey Tppw amd Tod 25 dvdpov. 5. rore efzov Qs! xaddy 7d dvdpor, kal ws entxapr TH dpacet. 6. rote dmexpiOn Papand, 6 dytos dyyedos 6 per u0d wy, Todro rd dvdpov ppovicews, e ot Epayev 6 TaTHp cov. note onp.58. 1 Haddsds. ?”), ebw5av a free rendering. 18 E inp. oes moadn. 4 E misrenders by n eee. 4 Epaxpdv dnd rovrov nai. Eadds vo, ef, 189, “Bxelvor, This 700 dyydou. 18 MS. Adar, 11 E clause defines the habitat of the tree, tkes waxpdGey as paxpay governing E omits this, but gives the name ai the aalloniy words in the genitive. air dvbpa daddys. 7 Indeclinable E todd. E pudpeva, E assinsi. Em. from efavrys. E adds ebw5n, 1 Can the Greek before the translator of E have been eve:d7? corrupt orepeds. oraxrh 0 Gen. P J ig If so, it is a corruption of the ebw5n 3725 4311, It also translates mbna, ; found in E after xei. 22 the in the LXX. E 2, ik naar i e . Aramaic idiom 7B… I. See also AdBwoww, and adds xetvoy Tov Kaprdv, saliea : 161 225 9 8: This clause is lost in and connects this clause with what follows, For rpiSwow we should read E through hmt., though the order such Kavowow, 10 EF omits. 11 EK xal aloss presumes must have been different Herd TaiTa Ta dpwpata eis Boppav dpav such as: Guoov Frd bvdpov exeivo… imp 7a Opn the first five words of which 80a! weparig, 4 MS, xepari. E were lost through hmt, 4 E dvpwy rai. 28 Eadds xaddy xal beforethis word. Appendix I 305 ADDITIONAL FRAGMENT PRESERVED IN SYNCELLUS CHRONOGRAPHIA (ed. Dindorf, 1829, vol. i. p. 47.) a e Kai avis mapa 5 rod dpous v Spocay Kal dvebeudticay Tpos ON if nan ig pe m:n irae f ? an lal Tov TAnctuy abrav, Ett els Tov aidva ov pi dtooTh am abrod Woyxos x t 5 td bs X La bf cen kal XLov Kal maxvn Kat dpdaos ov ph KaTaBy eis avrd, ef pH eis , a , fod KaTdpay karaBnocrar em avTd, pexpis Huepas Kploews THs peyddns. y TO Kaipm exelvm Kataxavdnoerat Kal ramewwOnjoeTar Kal eorar KaTakatdmevoy Kal THKOpEVOY ws Knpds And TUpCs, OTwWs KaTAKanTETAL , cal y w a a an . tf i a oT bs rf mepl maytTwy TGV Epywy adTod. Kal viv yw Ayw tyiv viois avOpo- mov, py) peyadn Kab ipa, Kara Tov viGy tyGv, Kal od TavoeTaL ba 4 949 A t a o n en a N. Opyh atry ad tuay, pxpt Karpotd ohayis ty vidv tuav. Kal amodobvrat ol dyanntol tuGv Kal amoOavobvrat of Evtipor budy amd mdons Ths yns, 6tTe Tacat at nuepar THs CwAs adtv amd Tod viv ob py covtat TAEiw Tv Exardv eixoow erv. Kal put) bvEnre Ere Choar bi o Tad x ent mAelova rn ov yap otly em avtots maca bb0s expetews amd Tod vov dia Thy opyhy iy apyicdn tyiv 6 Bacrels mdvTwv Tov aldvav’ iy voplonre ort expedfeobe Taira. nn a lal Kal radra pep ex tod mprov BiBAlov “Evay wept rav ypnyopwv. 1370 xX APPENDIX II THE SON OF MAN: ITS MEANING IN JEWISH APOCALYPTIC AND THE NEW TESTAMENT Wirntn the last eighteen years a vast literature! has been written on the above Messianic title, which started with the publication of the first edition of the present work. I have followed with much interest the various attempts to explain the origin and meaning of this title or else to prove that it had no part originally in 1 Enoch or in the N.T, Into a discussion of these hypotheses I cannot enter here, and will only state my present position on the question, and this position is the same as regards the meaning of the title in 1 Enoch and the N.T. as in 1893. However scholars may differ as to the origin of the title, its meaning in the N.T. is to my mind free from such ambiguities. If the title has a long history behind it, it does not in the least follow that what was its meaning in O.T. times persisted in later Judaism or Christianity. In fact every analogy teaches us to expect an entire transformation. I will here republish with a few verbal corrections what I wrote in 1892. The true interpretation of the N.T. title Son of Man will, we believe, be found if we start with the conception as found in 1 Enoch and trace its enlargement and essential transformation in the usage of our Lord. In this transformation it is reconciled to and takes over into itself its apparent antithesis, the conception of the Servant of Jehovah, while it betrays occasional reminiscences of Dan. 7, the ultimate source of this designation. First, shortly, as to the facts of the problem. The expression is found in St. Matthew thirty times, in St. Mark fourteen, in 1 See the Articles in the Encyc. Bib. aud Hastings, B.D. for the fairly exhaustive bibliography on this question. Appendix II 307 St. Luke twenty-five, in St. John twelve. Outside the Gospels, in Acts 75 Rev. 11 14″. In all these cases we find 6 vids rod avOpemov, except in St. John 527 and Rev. 1 1414. The two passages in Rev. may be disregarded, since the phrase is different, i.e. duovoy vidv avOpdrov. Even there they are real designations of the Messiah. As for St. John 57 I can find no satisfactory explanation of the absence of the article. Our interpretation of this title is as follows: (1) Its source in Daniel and its differentiation therefrom. The title Son of Man in Enoch was undoubtedly derived from Dan. 7, but a whole world of thought lies between the suggestive words in Daniel and the definite rounded conception as it appearsin Enoch. In Daniel the phrase seems merely symbolical of Israel, but in Enoch it denotes a supernatural person. In the former, more- over, the title is indefinite, like a son of man, but in Enoch it is perfectly definite and distinctive, the Son of Man. (2) The first occasion of its use. As the Parables are pre- Christian, they furnish the first instance in which the definite personal title appears in literature. (3) Ls supernatural import in Enoch, The Son of Man as portrayed in the Parables is a supernatural being and not a mere man. He is not even conceived as being of human descent, as the Messiah in 1 En. 908″, He sits on Gods throne, 51, which is likewise His own throne, 62 6927 2, possesses universal dominion, 62, and all judgement is committed unto Him, 41 697″, (4) Its import in the New Testament. This title, with its super- natural attributes of superhuman glory, of universal dominion and supreme judicial powers, was adopted by our Lord. The Son of Man has come down from heaven, St. John 3! (cf. 1 En. 48? note); He is Lord of the Sabbath, St. Matt. 12;1 can forgive sins, St. Matt. 9; and all judgement is committed unto Him, St. John 5 27 (cf. 1 En. 9?”), But while retaining its supernatural associations, this title underwent transformation 1 The text in St. Matt. here is doubtful. Originally it may only have meant that man was Lord of the Sabbath . x2 308 The Book of Enoch in our Lords use of it, a transformation that all Pharisaic ideas, so far as He adopted them, likewise underwent. And just as His kingdom in general formed a standing protest against the prevailing Messianic ideas of temporal glory and dominion, so the title the Son of Man assumed a deeper spiritual signi- ficance ; and this change we shall best apprehend if we introduce into the Enoch conception of the Son of Man the Isaiah concep- tion of the Servant of Jehovah. These two conceptions, though outwardly antithetic, are through the transformation of the former reconciled and fulfilled in a deeper unityin the New Testament Son of Man. This transformation flowed naturally from the object of Jesus coming, the revelation of the Father. The Father could be revealed not through the self-assertion of the Son, not through His grasping at self-display in the ex- hibition of superhuman majesty and power, but through His self-emptying, self-renunciation and service (Phil. 2). Whilst, therefore, in adopting the title the Son of Man from Enoch, Jesus made from the outset supernatural claims, yet these super- natural claims were to be vindicated not after the external Judaistic conceptions of the Book of Enoch, but in a revela- tion of the Father in a sinless and redemptive life, death, and resurrection. Thus in the life of the actual Son of Man the Father was revealed in the Son, and supernatural greatness in universal service. He that was greatest was likewise Servant of all, This transformed conception of the Son of Man is thus permeated throughout by the Isaiah conception of the Servant of Jehovah ; but though the Enochic conception is fundamentally transformed, the transcendant claims underlying it are not for a moment foregone. Jf then we bear in mind the inward synthesis of these two ideas of the past in an ideal, nay in a Personality transcending them both, we shalt find little difficulty in understanding the startling contrasts that present themselves in the New Testament im connexion with this designation. We can understand how on the one hand the Son of Man hath not where to Jay His head (St. Matt. 8?) and yet release men from their sins (St. Matt. 9) ; how He is to be despised and rejected of the elders and chief Appendix IT 309 priests and scribes and be put to death (St. Luke 9), and yet be the Judge of all mankind (St. John 527), It has been objected that St. Matt. 16′ St. John 12 prove that the Son of Man was not a current designation of the Messiah in the time of Christ; but no such conclusion can be drawn from these passages ; for in the older form of the question given in St, Matt. 16 the words the Son of Man are not found: see St. Mark 8?7 St. Luke 918, In St. John 12 it is just the strangeness of this xew conception of this current phrase of a Messiah who was to suffer death, that makes the people ask Who is this Son of Man? we have heard of the law that the Christ abideth for ever. On the other hand, though the phrase was to some extent a current one, our Lords use of it must have been an enigma, not only to the people generally, but also to His immediate disciples, so much so that they shrank from using it; for, as we know, it is used in the Gospels only by our Lord in speaking of Himself. 1 On the survival of its use as a Son of Man, he will at last repent it: Messianic designation see Jer. Taanith I ascend to heaven, if he said it he ii, 1: R. Abbahu said, If a man says will not prove it. to theeI am God, he lies; IT am the INDEX I PASSAGES FROM THE SCRIPTURES AND OTHER ANCIENT BOOKS DIRECTLY CONNECTED OR CLOSELY PARALLEL WITH THE TEXT (a) THE OLD TESTAMENT Gen. 41 1 En. 22 Job 2875 1 En. 601? 416 608 2.826 6022 5 1078 3631 591 61, 2 61, 2 373, 4 6018-15 64 92 374, 5 ggil 6? 671 3718 59! 7 607 385 9318 (a 898 388 181, ae 101? 387 694 736 ggi 3324-27 598 1814 848 3827 6022 Exod. 151 46 3888 9312 Num. 16 10638 4015 saa 608-10 1631, 38 9018 41 607 2011 9038 Ps, 15 381 237) 18 1? 375 18 g4 943, 4, 15 1? Giz 173 Deut. 1037 94 122 914 2812 1 1448 81s 2818 1034 14? gi 2866 10310 18 1005 2848 1034 1g10 828 2.882 1039 2214 98? 3015-19 9118, 19 242 6917 3210 1005 3412 (LXX) 102 3217 191 997 3612 4810 331 1) 37H 57 33? 14 496 948 332 192 497, 8, 9 9g10 3328 65124 527 948 Judges 17 956 5810 100! 54, 6 13, 6 6817 14 1 Sam. 29 4614 6826 65124 2 Kings 24 70? 6978 608 Esther 91 103 6928 475 1088 Job 77 1089 yo 486 142 4g2be 74) ggl2 2610 6918 101 754 62! 312 Ps, 7918 Prov. Eccles. Isa, 8o13 gps 8510 899 ggi4 975 1008 1048, 10, 13 1049 10687 107238-27 1079 1144, 6 1357 1366 1474 14714 Bl 28 Tit 1128 1412 1733 92022 . 115 910, 19, 21 43 The Book of Enoch 1 En, 89 gges 65 11? 1018 848 16 526 8912 6917 6918 1018 191 997 1014 1039 514 288 6917 431 965 852 6919 101 848 ggi2 948 94? 955 955 Q8ll, 12 962 Qyi4e 568 489 624 466 684 624 568 624 13 607 1008 4084 6Q12a 431 962 396 4g4o 573 10618 608 573 Tsa. Ezek. Dan. 4919, 20 527 56 571 61? 641-3 gpl 6517 6519 6520 6622 6624 gis 83 52 525 82 gi 1018 128 218 2913 231 3137 3211, 27 4g16 516 2815, 14 345, 8 3521 4712 410 612 78 73, 11, 20 9 79 710 710 710 7313 716 gio giv gis g4 1010, 19 107 116, 41 12! 128 1 En, 90 7135 8955, 58 81 4g4c y6 oa 454 916 9033 1017 454 91136 9027 96 80? 6938 1016 80? 9818 951 288 3955, 56 9138 942 947 9918 ggiz 9314 848 96? 28 187-9 8955, 56 100! 244 853 83 90 5A 1418 461 7110 1419, 22 478 9020 71? 46), 2 215 467 1414 604 608 604 565 3940 904 3g7 Index I. Parallel Passages and Phrases 318 Dan. 128 1 En. 104? Micah 487 1 En. 90 Hos. 5 1025 610 978 197 ggl Zeph, 1’8 100 Joel 210 80 7 Haggai 2? 100! Amos 5 3954 Zech, 21s 2 611, 2 66 965 gi0 7116 – 6 ggl2 1610 9034 Micah 18 18, 4 Mal, 17 gg73 14 16 526 41 48 32, 3 904 (b) THE APOCRYPHA AND PSEUDEPIGRAPHA Sirach 1 1En. 914 Wisdom 35 1 En. 108 4221 1422 415 av Jubilees 47 856 Pss. Sol. 4 11 415 66 1g12-14 Ql 439 832 Ass. Mos, 108 18 421, 23 21,2 104 46 422 10!) 124 107 14 5 109 2, Enoch 19 201 6119 717 632-36 74i2 212 1414, 24 721, 22 72 (GS) 3015 9118 ies 75 (EGS) 334 142 eas 1037 412 382 739 608 472 374 89 778 2 Baruch 10 382 214 638ea 294 607-10 Test. XII Patr. 295 1019 T. Dan. 65 408 352 951 T. Naph. 3 8 2) 54 4 Ezra 41? 38? T. Ash. 13,5 9138 485 Q25 6 408 5A 804 T. Benj. 6! 408 G49-62 607 Tobit 1212 998 728, 29 105? 1 Baruch 3 431 72 51) 2 Macc. 115 9035, 14 725) 98 1008 Wisdom 2?-4 108 797, 126 104? 918, 18 101! 149 1052 (c) THE NEW TESTAMENT Matt. 5! 1 En. 1081 Luke 238 1 En. 1048 1621, 34, 35 1002 932 4g4 1286 976 1070 1087 1339, 41, 49 1004 g116 1002 1342, 50 98 John 5? 6927 1348 108 Acts 41? 4g7e 1928 1087? Rom. 88 6110 2280 1044 1217 955 26 38? 1Cor. 64 4g7e Mark 131 100? Eph. 12 6110 The Book of Enoch 1 En. 478 6110 g4ib 1421 914 454 9116 38? 1012 608 Jude 14, 15 Rev. 34 e. 35 920 135 146 1.420 2012 21! 1 En, 1954 6216 478 997 5A 375 100 478 454 9116 INDEX II NAMES AND SUBJECTS Aaron, 8918, 31, 87, Abel, 226 7 858 4, 6, Abelsjail, 13. Abraham a white bull, 89!; the plant of righteous judgement, 935. Abyss, earth swallowed up in a great, 8347; place cleft as far as the, 217; of complete condemnation, 54; of fire, 1015 ; a deep a. with columns of heavenly fire, 1511) 12; full of fire and flaming and full of pillars of fire, 904; of the earth, 88; in the midst of the earth, 90, cf. 261; deep, horrible, and dark, 881. Abyss, of fire, 1018 1811 217 545 9023-26, of the earth, 883. Cf. 897. Sce Gehenna, Punishment. Abysses, 77; of the earth, 897 ; of the ocean, 607; of the sea, 60. See also Chasm, Deep, Depth, Ravine, Valley. Accursed, the, 221! 272, Acheron, 178 (n.). Adam, 371 326 858-7, Adam and Eve, Book of, xciv, xev. Adnarel, 82!4, Affliction. See Day. Age, 16. Ages, 94 123, Akae, 6915, Alexander the Great, 895? (7.) 90! (m.). Alexander Jannaeus, 385 (n.) 103″; 45 (n.). Alexandra, 385 (n.), p. 67. Aloe-trees, 312. Ammonites foxes in 894? 55, Ananel, 67. Anathema, 934, Anatolius of Laodicea, Ixxxvii. Angelology, cv. See Valley. See God, Angels : Cherubim, 1411; 18 207 611 717. Seraphim, 611 717, Ophannim, 61) 717, the seven, 201-8; holy ones, 815; first white ones, 90?!) 72, the four, 402-10 87? 881. Cf. 9! 101, 4, 11; Michael, Uriel, Raphael, Gabriel, 91; Uriel, Raphael, Ga- briel, Michael, 101) 4: 11; Michael, Raphael, Gabriel, Phanuel, 40. the three, 873; who were clothed in white, 9051, the Watchers. See Watchers. symbolized by shepherds, 895-9076 ; stars, 86!) 3) 881; white men, 872. Cf, 9021, 22, of natural phenomena, powers on the earth, 6119; over the water, 61; of the hail, 6017; of the hoar-frost, 6017; of lead and tin, 65; of the mist, 6019; angels of the rain, 60). of power, 612. of principalities, 611. intercede fur men, 93-1) 15? 46 472 998 1043. of punishment, 407 (n.) 53 56? 624 631. Cf. 1004, See also Satans. the holy ones (or the holy) 9 12? 1423 395 472 572 604 61 1 12 6512 6938 718 815 106. holy ones of heaven, 93. Cf. 57? 6112. holy angels, 20!-8 215 9 228 24 272 326 718 937. children of (the) heaven, 6? 14. elect and holy children . . . from the high heaven, 391. sons of heaven, 13. sons of God, 69475; sons of the God of heaven, 106; holy sons of God, 71). 316 The Book Angels : spiritual ones of the heaven, 157. spirits of the heaven, 151. who fell, 61-6 (m.) 153 694, 5 86!) 10618, punishment of, 104-15 124-6 144-6 191 217-10 554 674, 6, 7 1, 12 9021-24 9115, See also Gabriel, Michael, Phan- uel, Raguel, Raphael, Rem- iel, Saraqael, Uriel; Spirits. Anger. See Wrath. Anguish. See Day. Antigonus, 100? (n.). Antiochus Cyzicenus, 9018 (.). Antiochus Epiphanes, 46 (n.) 90 (7.) 1007 (x.). Antiochus Sidetes, 9018 (n.). Apostasy, 917. See Sin. Apostate deeds, 939. generation, 93. Apostolic Constitutions, xcii. Arakiba, 67, Aramaic original of 1 Enoch, lvii-lxx. Aragiel, 8. Archelaus, Disputation of, with Manes, xciii. Aristobulus I, 385 (7.) 100? (n.). Aristobulus IT, 385 (z.). Armaros, 67 8 69, Armen, 692. Artaqifa, 697. Asael, 67. Asbeel, 695. Asfael, 8229, Asonja, 787. Ass, wild Ishmael], 8911, Asses a species of giants, 864. wild Midianites, 891) !8, 16, Assyrians tigers in 89 66, Athenagoras, Ixxxii-Ixxxiii, 135 (7.). Augustine, xcii, 6? (.). Azazel, 6 (n.) 82 88 (G8) 9 1048 13! 54 554 69? 86 (.) 881 (n.) ; all sin ascribed to, 108 ; bound in desert of Dudael, 104; hosts of, judged, 545 554. Azazelt, 69? 67 (n.). Babylonians lions in 8955, 56, 65, 66, Baragel, 69?. Baraqijal, 67 8, of Enoch Bardesanes (?), Ixxxv. Barnabas, Epistle of, lxxxi, 895 (n.). Baruch, Apocalypse of, influence of 1 Enoch on, Ixxvii-lxxviii. Batarel, 67. Batarjal, 692. Beasts, wild Gentiles, 85-90 (n.). Behemoth and Leviathan, 607; 4. Benase, 787. Berkael, 8217. Biqa, 6935. Blasphemy, 917 11 949 967. See Sin. Blessing, 101 38 418 454) 6 591, 2, 8 764 18, Blood, 91 9 154 1001. of flesh, 154. righteous, 47 4. sinners, 100. women, 154. drink, 75. eat, 911, shed, 9! 99, Boar, black wild Esau, 891. Boars, wild Edomites, 891? (.) 4 49, 66; Samaritans, 897? 908 (n.). Book, the (of the Seventy Shepherds), 8968, 70, 71, 76, 77 QQIT, 20. Book, sealed, 897 7. Book of life, 108. of the words of righteousness, 14. of unrighteousness, 814. Cf. 95 8 1047. of zeal and wrath, disquiet and expulsion, 391. Books, of heathen writers, 1041; the holy, 1032108. See also heavenly tablets, and cf. 1087. Books of the living, 47. Books, opened, 902. Bull, symbolically used, 853-9 865 89s 9-12 white Messiah, 9087. Busasejal, 69. Cf. 1047. Cain, 227 855-5, Cainan, 371. Camels a class of giants, 864. Carob tree, 324, Cassianus, xci. Chambers, 414; 5 6012 18, Chaos, 181? 205 211; 2 1088, Chasids, existed as a party before the Index IT, Names and Subjects Maccabean rising, 906-7 (n.), xi, liii, liv; symbolized by lambs, 908. Chasm, of the abyss of the valley, 56 4. Chasms, of the earth levelled up, 897. See also Abyss, Ravine, Valley. Chastisement, great, 915 7, day of, 1025, visions of, 138. Cherubim. See Angels Children, 82?; slay with mothers, ., 6025, elect and holy, 39. of destitute, 995, of earth, 124 15 86 1051 ; sinuers, 1006 1023. of fornication, 10. of heaven, Watchers, (? 14; righteous, 101! (x.). of men, 64) 2 107 21 121 154, 12 228, 5 (E) 391 409 42? 642 696-14, of righteousuess, 913 93. of uprightness, 1057. of Watchers, 1012 125, cf. 148. See Sons. Chrysostom, xci. Clement of Alexandria, Ixxxiv, Ixxxv, 168 193 (notes). Clementine Homilies, Ixxxvii-Ixxxix. Clementine Recognitions, Ixxxix. Cocytus, 178 (n.). Commodiaunus, lxxxvi. Compassion, 50. Congregation, of the righteous, 381; of the Righteous and Elect One, 53; of the elect and holy, 62. Consummation. See Day, and cf. 191 made an end of. Creation, New, 4545 (2) 5145 723 9115, 16, Cyprian, lxxxvi, Ixxxvii. Cyrus, 895 (x). Dan, land of, 137; waters of, 137. Danel, 67. Danjal, 697. Darkness, 1045 1767 418 468 586 601 6219 63 11 743 778 8948 925 949 1027 1038 1048 1081 14, David a lamb, raised to being a ram, 3945-46, 317 Day, that great, 54, of . .. judgement, 224 18.978 1004. of judgement and. . . consummation, 1012, of the great judgement, 10 191 949 981 9915 1045, of judgement, the great, 221! 844. of affliction, 481 502. of anguish and affliction, 48. of the consummation, 161. of cursing and chastisement, 102, of darkness, 94. of death of the giants, 161. of destruction, 161 981, of slaughter, 16! 94. of suffering and tribulation, 45? 63, of tribulation, 1! 962. of t. and pain, 55. of t. and great shame, 98! of unceasing bloodshed, 99. of unrighteousness, 971. Death, 94 3 9816 10219; due to sin or rather to unrighteous knowledge, 694, a long sleep (for the righteous), 100. Deceit, 918 934 946 104 Deep, mouth of, 17. Deluge, 10? 547-10 65! 898-6 915 10615. foretold to Noah, 65! ; held in check, 662. Demonology, cv. fallen Watchers, 6 692, 8 86 10615) 14, Demons proper, 15 11 16119 6917997. Demons evil spirits, spirits of the giants, 15 11 16!; impure spirits, 997. destroy without incurring judgement until the day of the consummation, 16. men sacrifice to as gods, 19! 997. See Angels of punishment, Satans. Deny. See Name. Depth, 6011 ; depths made fast, 691. uttermost, 173. See also Abyss. Dogs Philistines, 894 4 47, 49, Dominion. See Power. Doxologies, Enochic, 2214 257 275 364 399-18 4810 818 8311 84 9040. Dream-Visions, the, 83-90. first, 832. 318 Dream-Visions, second, 851, Dudael, 104. Duidain, 608. Dwell on the earth, those that, 375 (.). in good sense, 37? 40 7 485. in bad sense, 54 551 605 65 12 661 678, merely geographical, 434 467 53! 546 55? 677 691) 7 703, Dwelling-place of the Elect One, 397; of the holy, 394 (n.) 7487118, See Mansions. Eagles Greeks or Macedonians, 90 4,13, 16. Earth, ends of, 831) 2 34! 35! 36! 652 761 106. See Ends. middle of Jerusalem, 261. abyss in midst of Gehenna, 907. pillars of, 572. cleanse, 102 22; heal, 107. shall rejoice, 51. God will transform, 455. elect shall inherit, 57. elect shall walk thereon, 515, righteous shall dwell upon it, 515. Ebla, 78. Edna, wife of Enoch, 855. Cf. 832. Edomites wild boars in 8912 (n.) 4 43, 49, 66, 72 9013 (n,); (2) Kites, gol, Egypt, Exodus from, 8921-27, Plagues of, 89. Egyptians wolves in 8918-27, 55, Elect, the, 15 8 57 255 405 41? 481 515 568 581-8 614 1? 627) 8 93, and beloved ones, their, 56) 4, and holy, 62. and holy children ( angels), 391, and righteous, 1! 608, covenant for, 606. dwell in garden of life, 6112. dwell with elect, 614. God will protect, 18, in the light of eternal life, 58. inherit the earth, 57. light, grace, and peace shall be to, 57. live and never again sin, 58, mansions of, 412, of the world, 931, One, the, 40 (n.) 49 4 513 5 528 9 53 615 19 621 The Book of Enoch Elect One, Mine, 45 554, One of righteousness and faith, 398, ones, His, 56 6211 12, ones, Mine, 45 5 489, Son of Man revealed to, 627. stand before Son of Man, 62. tree of life, its fruit food for, 255, walk on renewed earth, 515. who hang upon Lord of Spirits, 405. Cf. 882, wisdom bestowed upon, 5. works (of righteous), 387. See also Righteous and Holy. Elephants a class of giants, 864, Elijah, 8952 (n.) 938. ‘Elomeel, 8214. Enchantments, 7! 85. Cf. 65 End (destruction of the world), 10? 65; first, 934. of all generations, 101, of the righteous, 102!, of heavens, 398. of heaven and earth, 1814, Ends, of all, 19. of earth, 15 185 23! 331)? 341 35! 361 652 761 1068. of heaven, 362 549 572 6011, 20 714 9312, Enoch, the First Book of. duction, ix sqq. Account of (short), ix-xii. Canonicity, xiii-xiv. Critical inquiries, xxxxlvi. Elements (different) in 1 Enoch, xi, xlvi-lii ; characteristics and dates of, lii-lvi. Element (poetical) in 1 Enoch, lvi. Influence on Jewish Literature, New Testament, Patristic Literature. See under Jewish Literature, New Testament, and Patristic Literature. Language, original, of, 1-5, lvii-lviii; 6-86, lviii-lxi; 37-71, lxi-Ixviii; 72-82, Ixviii-Ixix; 83-90, Ixix; 91-104, lxix-lxx. Noachic fragments in, xlvi-xlvii. Title, xii, xiii. Translations, xxix, xxx. See Intro- Index IT, Names and Subjects Enoch : Versions, Greek, editions of, xiv-xvi; relations of, to each other, and to E., xvi-xix, Latin, and Quotations, xix, xx. Ethiopic, xx, xxi; MSS. of, xxi- xxiv; MSS., relations of, xxiv xxvii; editions of, xxvii-xxix. Enoch, the Second Book of. See Index I. The Hebrew Book of, lxxix-Ixxxi. Enoch, 11)? 121, 8 131 14 15! 198 215 251 371 39? 6014 65 5 9 668 674 681 6929 80! 811 852 913 921 931, 2 8 1067; ‘8. 1078 1081. the scribe, 123. scribe of righteousness, 12 151, translation of, in a vision, 14 ; in sleep, 187 1 142; a real, 39 521. Cf. hidden, 12!; final (name raised aloft), 70!; in spirit, 7145 6 Enos, 37, Erae, 78. Erythraean Sea, 32, Esau black wild boar, 8912, Exssenes, 8978 (7.) 108 (n.), ciii, civ. Eternal destruction, 84. goodness and grace, 925, judgement, 9115, Cf. 91. King. See God. law, 992. life, 101 1546 374 40 58 See Life. light, 924. plant, 931 seed, 846, uprightness, 924. Eternity, 6918 721. For ever(more), 105 16 22 2211 244 254 272s 8 364 3910-18 404 468 472 486 586 651,12 6718 6916 771 842 925 911 937 9138, 17 1028: 8. For ever and ever, 39 532 615: 11 673) 9 7115) 16, 17 g42, Ethiopians hyenas in 89, Euphrates, 776 (n.). Eve, led astray by a Satan, 69. history of, 858-7. Evil, 1016 15 9 168 6929 945 9911 1011 103 1082. origin of, civ, cv. Exodus. See Egypt. Cf. 5. See Plant. 319 Ezeqeel, 67 8. Ezra, 897? (.). Ezra, Fourth Book of, influence of 1 Enoch on, Ixxviii-Ixxix. Face, of Elect One, unrighteous de- stroyed from before, 62? ; lifted up His countenance to judge, 61. of God, no angel could behold, 14?!. Elect One shall appear before, 52. sinners destroyed before, 537. we pass away from before, 63 hide not Thy face, 84, dazzling and glorious and terrible to behold, 8922, cf. 899. flee before, 8926, afraid before, 89. their memorial before, 1034. Cf. presence, 843 9054, appear- ance, 898, Faces of angels, 514 711. Faith, 396 (n.) 484 585 61411. Elect One of, 398, heritage of, 585, measures given to, 614. spirit of, 614). See Messiah, Salvation . Faithful, 468, cvi. Fire, 106 1412, 17, 19, 22 171, 5 217 397 541 712-6 724 9074) 26 919 100 1088. abyss of, 1018 . See Abyss. ever burning, 673. grievous, 102. of West, 174 237. columns of, 18!1 217 9024. flames of, 711 727 1038 1084) . furnace of, 98, mountain range of, 241. river of, 175, streams of, 1419 175 677 71 8, Firmament, 18 12, Flesh, 19 78 1421 158 161 176 6112 846 10617 10811. and blood, 154. of man, 844: 5, of righteousness, 84. Forgiveness, 5 125 134 8, Fountain beneath the earth, 547, opened, 893, produces lead and tin, 658. of life, 966 320 Fountain : of the righteous and holy, 6512. of righteousness, 481. of wisdom, 481, See Spring Foxes Ammonites, 894 55, Gabriel, 91 109 207 409 548. Gadreel, 69. Garden of life, 61? of Righteousness, 328 77, of the Righteous, 60. where the elect and righteous dwell, 608 611, Cf. the place for the elect and righteous, 70 Cf 65? 895. See also Paradise. Garments of glory, 6216. of life, 6216, Cf. 1081. white, 71, Gehenna : (1) place of corporal and spiritual punishmentin the presence of the righteous for ever, 27 90) 27; in the presence of the righteous for a time only, 48 621 18, i.e. in 37-70. (2) place of spiritual punishment only, 988. Cf. 1038, i.e. in 91-104. See also Punishment, Sheol, Valley. Gentiles, conversion of, 502-5 908 (n.) 914, cix. the Son of Man, the light of, 484. Giants, 7274 99 158 11.161. Cf. 864 882. Gidajjal, 822. Glory, 94 14 21 257 3912 478 491, 2 50! 554 60? 618 62 8 5, 16 6365, 7 6913; 27, 29 717 818 g118 gg8 ggis 1028 1031) 1041. Cf. splendour, 1416; grandeur and splendour, 98, the Great, 142 1028, See God. of the Great One, 104!. Gnostic Literature, influence of 1 Enoch on, xcii-xev, God, titles of : Blessed for ever, He who is, 77. Creator, 815 9419, Eternal God, 14. Eternal King, 255 5 7 278, Eternal Lord, 584. The Book of Enoch God, titles of : God of glory, 257. God of gods, 94. God of heaven, 1065. God of the ages, 94. God of the whole world, 84?. Glory, the Great, 1420 1028. Great One, the, 14? 1031) 4 1041(twice). Great Holy One, the, 97. Head of days, One who had a, 461. Head of days, the, 46? 473 48? 551 602 7110, 12, 18, 14, Holy One, the, 1? 372 9311. Holy (and) Great One, 1 10! 141 258 841 922 988 104, Honoured (One), the, 1031. King, 84?. King, great, 845 9118, King of the ages, 12. King of glory for ever, 81. King of kings, 94 84. Cf. 634. Liveth for ever, He that, 51 106 1 (Lat. Frag.). Lord, My, 2234 846, Lord, the Great, 81. Lord the Most High, the, 9811. Lord of the ages, 94. Lord of glory, 2214 258 273: 5 364 408 682 758 838. Lord of heaven, 10611, Lord of judgement, 8314. Lord of kings, 63 4. Lord of lords, 94. Lord of majesty, 12. Lord of the mighty, 63. Lord of the rich, 637, Lord of righteousness, 2214 904 1068, Lord of Spirits, 372 (n.) 438 4, 6 39 7 3, 9, 12 401, 2 4, 5, 6, 7, 10 47 6, 7 434 451; 2 463, 6 7,8 471, 4, 4 482, 9, 5, 7, 10 49 50 3 5 518 525, 9 53 545, 7 553, 4 578 5846 5Ol, 2 G06 8 24, 2 613, 5, 8, 9, 11, 18 G2, 10, 12, 14, 16 31,2, 7, 12 65 11 682 678, 9 684 6924 29 701 712, 17, Lord of the sheep, 891 22, 26, 29, 38, 36 42, 46, 50, 61, 52, 64, 57, 70, 71, 75, 76, QQl4 20, 29, 83, Lord of the whole creation of the heaven, 84?. Lord of wisdom, 637. Index II. Names and Subjects God, titles of; Lord of the world, 811, Mighty One in dominion, 1031, Most High, 93 101 467 601, 22 697 77 948 972 987, 11 993, 10 1944 1011) 6, 9, Ruleth for ever, Who, 22 (I). Rulest over the world, Who, 2214 (G8), Godless, 11 57 161 388 19 9114 g4il 9815 998, 10, Godlessness, 102 1049, Graeco-Egyptians vultures and kites in 907. Cf. 904, 33 (n,), Greeks or Macedonians eagles, 90 4, 18, 16, Hananel, 692. Head of Days. See God. Head to be, 10321, Healing, 954; of the body, 678. of the earth, 107, Heart, 14? 474 484 683 938 945 951 964 987 998 16 1949, double, 914. Heaven, 6? 14) 11 188 21 8 332 454 478 55? 572 615 12 6916 7817 791 801, 2 838 8311 861, 3 9312, 14 1011; 8 1042 6 1085; 10, of heavens, 14 601 715 children of angels, 6? 148; right- eous, 101, end of, 1814, first, 9116, high, 124 39, high, holy, and eternal, 15. host of, 1045, new, 9116, See Angels, God. Heavenly. See Luminaries, Tablets, Visions. Heavens, 12 1819 393 411 421 472 611 714 8 844 9118 988, host of, 611. powers of, 911. Hebrew, original, of 1 Enoch. lvii-lxx. Heel, 8229. Helemmelek, 8279) 1. Hell, 513 (n.). Hermon, 6 (n.) 137. Herod, 678 (7.). Herodian princes, p. 67. 1370 See Ends. See 321 Hilary, xci 66 (n.). Hilujaseph, 8217. Hinnom, valley of (see Gehenna), 264 , Hippolytus, Ixxxvii. Hollow places ( Sheol), 22? 8, Holy, 1 93 12? 385 391, 4,5 412 434 451 47,4 481,9 501 512 572 5835 604 618 1 12 628 6512 1032 10619, heaven, 153, Holy, holy, holy, 3912, Lord, 917. name (of God) 94 10812, One. See God. ones. See Angels. place, 255, eternal place, 124. righteous and elect, 384; and elect, 501. Watchers, 154. See Elect, God, Righteous . Honour, 501 103 108!) 12, Horn, the great Judas Maccabaeus, 90 (n.). Host of the heavens, 611 104, 1 601, Hosts of Azazel, 545 554. Hours, 8972 (n.). Cf. periods, 90!; times, 905. House, for the Great King, 9138, for the Lord of the sheep, 89 4 of dominion, 938, of glory and dominion, 937. of the sheep, 895 51, 56 9076, a new, 902. Hyenas Ethiopians, or (?) Syrians, 8955 (n.). Hyrcanus, John, 385 (7.) 90 (n.) 38 (a.) 103 35 (n.), p. 222. Hyrcanus II, 38 (n.). Cf. Tjasusael, 824. Images, 65 997. Indus, 777 (w.). Innumerable places of rest, 455. secrets of God, 63. See Number. Inquiries, critical. Book of Enoch. Intercession, by angels for men, 9 152. See Angels. Trenaeus, lxxxiii-lxxxiv, 13 (w.). See under First 822 The Book Isaac a white bull, 894. Ishmael a wild ass, 8911. Islands, the Seven Great, 778. Jacob a white sheep, 8912. Jared, 6 371 10618, Jaxartes, 777 (n.). Jehoshaphat, valley of, 268 53! (n.). Jeqon, 694. Jerome, xci. Jerusalem the holy place, 255 (7.). the city of my righteous, 567. the house (of the sheep), 895 56 9026, New Jerusalem, symbolized by a new house, 902. Jetrel, 692. Jewish Literature, influence of 1 Enoch on, Ixx-Ixxxi. Jomjael, 67, Jonathan Maccabaeus, 908 (x.). Jordan a stream of water, 8957 (n.). Joseph one of them (the twelve sheep), 8918, Joseph of Arimathaea, Narrative of, xciii, xciv. Joshua, the high priest, 897? (n.). Joshua and the Judges, the time of, 8989 (n.). Joy, 101 474 515 6926 1038 1044, Jubilees, Book of, Ixx-Ixxv, 7 5 16! 981 (notes). Judaism and apocalyptic, ix, ciii. religious development of, x. Judas Maccabaeus, 90 (n.) 1-12, Judgement, cix, ex, 45? (.) 17 144 2210, 11, 13 456 472 504 60 25 G38) 12 6510 661 6719, 12, 18 Bg 2, 8, 5 691,27 B14 8311 844 90, 81 917 938, 5 g]14,15 95 8 968 973, 5 g8,10 gg15 19910 103 8 1048, eternal, 9115 1045, cf, 1012. great, 161 224 254 9115 949 9810 1004 1038 1045, grievous, 919, righteous, 27 60 619 9114. true, 278. of angels, 682. of fire, 919. of God, 10818, of secrets, 682, of Enoch Judgement : Differing conceptions of : (1) First World Judgementover men Deluge, 547-1; a great chas- tisement, 915; the first end, 934; when the earth and those who dwell on it will he destroyed, 10? 10615 ; over fallen angels and giants, 104: 5 12,15, (2) Judgement of the Sword at the beginning of the Messianic king- dom, when the righteous are vic- torious and slay the wicked, 50? 9019 9112 957 961 9812, (3) Final World Judgement at the beginning of the Messianic king- dom, the great judgement, 1016! 191 224; the great day, 221) 546; the judgement that is for ever and ever, 10!2 over Azazel and his hosts, 54 554; over their elect and beloved children, 56; over the fallen stars, the seventy shepherds, and the blinded sheep, 9020-27. (4) Final World Judgement at the close of the Messianic kingdom great judgement, 94 987 1004 1038 1045, (2) and (3) are combined in 488710, (2) and (4) are combined in 99 18. See also Day, Messianic Kingdom, Punishment. Julius Africanus, Ixxxv. Justin Martyr, lxxxii, 8 (n.) 158 (n.). Kasbeel, 695. Kasdeja, 6912, Kedron, 268 (n.). Keel, 8229, Kingdom. See Messianic Kingdom, Kings and the mighty, 385 62 , 6 631, 2, 12 678, 12, Kites Egyptians under the Ptolemies, 90? (n.). (?) Edomites, 9018 (n.). Kokabel, 8 692, Kokabiel, 67, Lactantius, 1xxxixxci. Lambs Chasids, 909!7 (n.) 8. Index IT. Lamb Samuel, David, 8545, Lamech, 101 1061; 4, 10, 12, 18, Land ( Palestine), blessed, 271. of His elect ones, 56 a pleasant and glorious, 864. Law, 935 10614 1081, cf, 54 9914, eternal, 992, of luminaries, 721) 2, moon, 73! 74, stars, 79! sun, 7255, twelve portals, 7614, for sinners, 934, Law and Prophecy, x. Leader, 822, of day and night, 75, of sheep, 8948, of stars, 728 742 801 8210, 11, Lebanon, 138, Length, of days, 109 7117, Leviathan, 607. Life, 55 1418 2210 356 487 564 583 617) 12 6216 672 965 9814 1039 10822, elect, 944. eternal ( everlasting), 154) 6 374 40 588; ( 500 years) 102, long, 25, to see, 10319, Live, 10!7 9819. Living, 473, Light, eternal, 454 924; generation of, 10811, spirit of, 611? (n.). shall appear to the righteous and elect, 38 4 (7.) 18 57 501 58 4 8, righteous (clad) in shining, 108′; shall walk in eternal, 924; shine as the lichts of heaven, 1042. (of the Lord of Spirits), 384 (7.). of days shall abide upon the holy and elect, 501. of the sun, the righteous shall be in, 588. of eternal life, the elect shall be in, 588, of uprightness established for ever, 588, of the Gentiles, 484. Lights, of heaven, righteous shine as, 104, Lights, 591) 8, Cf. 135, Names and Subjects 325 Lightning, 141 17 178 418 43!-? 44 593, 3 6018-15, Lions Babylonians, 89 (n.). Long-suffering, 60 6115. Lordship. See Power. Luminaries, 175; world of the, 204. of heaven, 234 721) 2 798 82″, Luminary, the great, named the sun, 794, 35, 36, the smaller, named the moun, 731. Lunar Year, 74. Maccabean princes, p. 67. Maccabees, rise of, p. 67, 90517 (w.), Macedonians. See Greeks . Mahalel, 371 835 , Man, 73 84 109 13? 1423 152 171 191, 8 2085 227,18 364 411.8 571 678 69 10, 1 752 812 895 841 9114 g45 984 10616 10810 white men, 872. Man, Son of. See Son. Mankind, 19! 205 67 812 9114 10618, Mansions, 412, See Dwelling-places. Marriage, ciii-civ, 83? (n.). Melejal, 8213, Melkejal, 8215. Memorial, 103. Merciful, 605 Mercy, 6135; no, 5 505. Messiah, 38? (n.) 46 (n.) 481 (n.) 9087 (n.). Messiah, variously conceived by the different authors, liv-lvi, cix. titles of : Anointed (Gods), 524. Elect One, Mine, 45 4 554. Elect One, the, 49 4 515 3 528 9 615, 8, 10 621, Elect One of righteousness and faith, 398, Righteous One, 38. Righteous and Elect One, 53. Son of Man, 46 4 48? 625 7 14 6311 6926, 27, 29 701 7114, 17, See Son. Son, My (God’s), 105. Messianic Kingdom, liv-lvi, eviii-cix, 58-9 1010-112 274-6 381-398 453-6 464-525 5357 58 61 62 6926-29 7114-17 9988 9112-15, See Testimony . 2 324 The Book Messianic Kingdom : eternal, on earth, after final judge- ment, 1-36. temporary, on earth, followed by final judgement, 91-104. eternal, on earth and in heaven, initiated by final judgement, 37-71. Methuselah, 7614 815 821 831, 9 852 911) 2 1064 4,8 1073, Michael, 91 1012 205 246 40 546 604, 5 6722 68 4 Q14, 15 778, 8, 9, 13, Midianites the asses in 891, 16, Might. See Power, Milkiel, 8218, Minucius Felix, lxxxiii. Month, 74 , Moon, 8 4157 6012 6920 728 7287-7417 758s 6 7 4, 6 801s 4 28 8311 1001 names of, 787. Moses, 8916-18, 29-38, Moses, Assumption of, influence of 1 Enoch on, lxxvi-Ixxvii. Mountain, 1 291 311:2 321;2 514 537 6018 6917 834 984, great and high, of hard rock, (in which is Sheol), 22, Gods throne, 258, whose summit reached to heaven, 172. of fire, 241. (Zion), 262, (Mount of Olives), 26. (Mount of Evil Counsel), 264. Mountains, great burning, 18!8 218. Seven, 18 9 24 321, seven high, 774. shining, 1084. of darkness of winter, 177. of iron, copper, c., 52 8 674, Myrrh, 29. Mysteries, 71 1 3 168 10619, Mystery, 103? 1041 Name, 94 397 918 412, 434 452 466,78 472 6141, 12 637 675) 8 6974 108. in the name, 107 40 418 487 50 554 584 6115 678) 8, blessed, 94 6122, glorious, 94 45. great, 552, holy, 94 10812. of Enoch Name: of dwelling of the holy, 451. Enoch (his person), 651? 701) ?. His righteousness, 41. the holy, 434. the Lord of Spirits, 40 434 46 8 472 487 502 3 554 6113 637 69; those who deny the, 41? 45? 467. Cf. 382 (n.); not glorified, 637; be blessed, 391 481 6111; righteous saved in, 487, Son of Man, 482) 6926, world to come, 711. Names, 5, blotted out of book of life, 1088. call by, 431 6921, written, 1041. Narel, 8215, Nectar, 31. Nehemiah, 897? (7… Neqaelt, 69. New. See Creation, Heaven, New Testament, influence of 1 Enoch on, xcvciii. meaning of Son of Man in, p. 307. Noah, 10? 651, 2 671 10638 1073. Book of. See Enoch, First Book of. North, 611 708, Number of Kasbeel, 6915. of righteous, 474. of stars, 9314, no number of corpses, 567, beyond number, 40!. without number, angels, 71, cf. 718; days of holy, 58; fountain of righteous, 6512; times, 10815 ; weeks, 9117. See Innumerable . Oath, 6918-21, 25, Ocean stream, 17 (n.). Onias ITI, 909-17 (n.) 87 (n.). Ophannim. See Angels. Oppression, 94 98 8 9915, Oppressors, 9112. Origen, Ixxxv, 16 19 (notes). Orjares, 78. Oxus, 77 (n.). Palestine. See Land. Parable, 1 5 381 434 451 579 581 60! 68! 699, See Sin. Index II. Names and Subjects Parables, the 37-71. First, 381. Second, 45. Third, 58, the Book of, 681, Paradise, 207, Parthians and Medes, 565, Paths, good, 914. of death, 944. peace, 944. righteousness, 925 9118, 19 941 9y19 unrighteousness, 9119 941, uprightness, 9114 10419 105, violence, 9118 19, wickedness, 94. Patience, 602. See Spirit. Patristic literature, influence of 1 Enoch on, lxxxi-xcv. Paul, Apocalypse of, xciv. Peace, 5 1017 11? 584 71! 17 921. no, 18 54 11 126 131 164 946 9g”, 15 9915 1018 1023 1088. Penemue, 69, Periods. See Hours. Perpetua and Felicitas, Acts of, Ixxxvi. Peter, Apocalypse of, Ixxxi-Ixxxii, 106! Petition, of the Watchers, 134 14 7 Phanuel (only in the Parables), 40 54 718, 9, 13, Pharisaic exclusiveness, 974 1048, Pharisees, religious and literary strife with the Sadducees or Hellenistic party, 9815 (1.) 1024-10418, their varying relations with the Maccabees, liii, liv. the children of heaven, 1011, Philistines dogs in 894?) 46, 47 49, Pistis Sophia, xcii, xciii. Plant, of righteousness 1016 (.). of righteousness, 935. of righteousness, the eternal, 93″, of righteous judgement, 935. of uprightness, 937. of the eternal seed, 84. Power, 95 419 467 60 1215 61 10 638 65 682 6911; 15 7111 28 924 982, angels of, 611 powers of heaven, 828. on earth, 611. over water, 61 and truth, 325 Power : Dominion, 524 84? 938, Lordship, 961. Might, 492 627 1082, Prayer, of righteous, 471) 4975) 998, Presences, the four, 40!-8. See Angels. Priscillian, xci. Prophecy and Law, x. Prophets, 108. Pseudo-Cyprian, Ixxxvii, 19 (n.). Pseudonymity, x. Pseudo-Tertullian, lzxxvi. Punishment, 41? (m.) 80 10617. day, power, p., judgement, 60. earth cleansed from all defilement, sin, p., 10. of kings, 567. of Lord of Spirits, 6025. from Lord of Spirits, 547. great, on the earth, 10617. See also Angels, Chastisement, Judgement, Wrath. Quarters, the Four, 77!. Raguel, 204 234. Ram Chasids, 901 11. David, 894-4. Elijah, 90, Judas Maccabaeus, 901 14; 16, Saul, 8943-47, Rameel, 67. Ramiel, 67. Raphael, 91 104 26 22 32 409 548 682 814 718) 9 18, Ravens Syrians, 90 Ravine, deep and narrow ( Kedron or valley of Jehoshaphat) 26; deep and dry ( valley of Hinnom), 264 6, See also Abyss, Chasm, Valley. Remiel, 20. Repent, 50? 551, Repentance unto hope, 40. Contrast no place of repentance, 6511, and 631-11, Resurrection, cx, 57 22’3 51! 615 9038 91 1005. to earthly Messianic kingdom of eternal duration, of soul (spirit) and body, 6-36, 83-90. 9, 12, 826 The Book Resurrection : tospiritual kingdom,in which theright- eous have a spiritual body, 37-71. resurrection of spirit only, 91-104. Cf. 911 1005, Retribution, national and individual, evii-cviii. Reveal, everything revealed by Enoch, 82!; to Enoch, 525; to righteous and elect, 6118. evil deeds revealed in the heavens, 98. mysteries not allrevealedto Watchers, 16. name of Son of Man revealed, 692, righteous judgement, 9114. secrets (by angels), 9 107 64. treasures of that which is hidden (by Son of Man), 46. Riches, 467 94 964 971 1008. 1035, See Wealth. Righteous, 18 (2.) 56 1017 21 254 388) 4:2 394 434 45 471) 4 481, 7, 9 502 537 567 58 5 602 618 628 824 9110 948,11 953: 7 961,8 971,38, 5 ggi2-14 g93 1005) 7 10 1024, 10 1933 1041, 6 12, 13, Righteous and Elect One, 53, See Messiah. righteous and elect, 38 8 396 7 581, 2 6138 621 18, 15; righteous and holy, 254; righteous, holy, and elect, 481. Righteousness, acquire houses through their, 9118, earth tilled in, 1038, Enoch lifted up hands in, 841. of the Elect One, 537 614 6238, flowed like water, 395. of God, 418 638 991 1018. is the judgement of God, 1088, issue not in, 104. love and walk in, 941. man who dies in, 814. never forsaketh the Son of Man, 7116. prevails in Elect Ones days, 39. seek and choose, 94’. Son of Man born unto, 71″. Son of Man who hath, 468;… whom dwelleth r., 46. those who have died in, 1038. who have fallen asleep in, 498. those who practise, 819. walk in, 914. Cf. 988 with of Enoch Righteousness : week of, 911, weeks without number in, 9117, ye that have died in, 1024. See also Children, Elect One, Flesh , Fountain, Garden, Lord, Path, Plant, Scribe , Secret, Spirit, Way, Word, Work. Rivers, seven, 775-7, Rumaelt, 692. Rumjal, 69? Sacrifice, civ. Sadducees, 385 94 95 9815 19314, 15, support O. T. view of Sheol, 1024- 1049, children of earth, 1006, Salvation by works and yet by grace, cy, evi. Samaritans, 907? (7.). Samjaza, 692, See also Semjaza. Samsapeel, 67. See also Shamsiel and Simapesiel . Samuel, 894 4 (n.). Saraqael, 20. Sariel, 67 88. Satan, 54. Satans, 65. accuse as in O.T., 407. tempt, 694 514. punish, 53 56! 6211 631, Satarel, 67. Saul, 8943 (2.). Save, 487 50 51? 6218 638 9910 10616, 18, Scribe. See Enoch. Sea, the Great the Mediterranean, 775, 7, 8, Secrets, 415 65! 681; 2 718, (evil), 698. Secret(s) of angels, 65 11, clouds, 415. depths, 615. eternal… in heaven, 96. Cf. 107 16. God, 638. the heavens, 41, ends of heaven, 734. the holy, 1061. See Mysteries. lightning, 598. See Thunder, the righteous, 388. righteousness, 492 58 718, Cf. 40? 462. Index IT. Names and Subjects Secret(s) : sin, 837, thunder and lightning, 413 591,25 8, winds, 413, wisdom, 518 698, Seleucidae, 90? (.). Semiazaz, 67. Semjaza, 65 6 9710″. See also 67 692, Seneser, 13. Seraphim. See Angels. Serpents, the, 207. Seth, 371; a great white bull, 85. Seven, 18 (n.) 24? 321 611! (n.) 7287 774 5 8 (n.) 784 9118 9310, Shamasiel, 8. Sheep, blinded, 9026 Sheep, white ( Jacob), 8912. Lord of. See God, titles of. Sheol, 22 (7.) 51 568 631 (n.) 991! (n.) 1024 (.)-1045 (n.), ex. O.T. conception of, the goal of all, and involving social not moral distinctions, 631 (n.) 102″, the intermediate state of the righteous and the wicked involving moral distinctions, 22 511 631 (m.) 1625. Cf. 1005, three hollow places in, 22. the intermediate state of the wicked, 632 (n.). the final abode of the wicked hell, 6319 (7) 9911 (n.) 1037 (7). See also Gehenna. Shepherds, the seventy, 95 (n.)-90 9018, 17, 26, Sign, 55. (of Zodiac), 721 1. of the days, 8215) 19, Signs (of Zodiac), 48 758. Siloah, 26?. Simapesiel, 69 Sin, due to the fall of the angels, and the knowledge they imparted to mankind, civ-evi, 75 91 8 108 (x ) 168, Cf. 6911. due to demons, 15 11 167, due to Satans, 407. due to man, 984. of Adam, 32. of Eve attributed to a Satan, Gadreel, 698. 327 Sin: man of himself has created, 984, evi. Sinai, 14 892 32 33 (,), Sins, penalty of a great sin, 6. revealed to them (women) all kinds of sin, 98, to him (Azazel) ascribe all sin, 10. cleanse earth from all oppression, all unrighteousness, sin, godlessness, 102. earth cleansed from all defilement, sin, punishment, torment, 1022. no forgiveness of, 125. works of godlessness, unrighteousness, and sin shown to men, 18?. for what sin are they bound, 214. the time entailed by their sins, 21. Cf. 1816, sinners judged for their sins, 38). kings and mighty confess their sins, 631, all our sins are reckoned up in righteousness, 63. angels seduced the children of men into committing, 64. sin, unrighteousness, violence increase, 917. sin shall perish in darkness . . . no more seen from that day, 925. sin no more mentioned for ever, 9117, build houses with sin, 947. healing far from you because of your sins, 954. has not been sent upon the earth… man of himself hath created it… under a great curse shall they fall who commit it, 984. every sin is every day recorded in heaven, 987. place the sin of the sinners for a me- morial before the Most High, 995. sin is prepared for a day of unceasing bloodshed, 998. the bricks and stones of sin, 9918. the holy and righteous shall remember your sins, 9916, those who brought down sin, 1004. an end ofall wickedness and sin, 100. the overthrow of their sins, 100, inquire of sun and moon in reference to sins, 1001, blasphemy, 828 The Book Sins : mist, dew, and rain mindful of sins, 1001, wealth of sins, 103. ous gains, 631 sins not searched out or written down … they shall write down your sins every day, 1047. light and darkness, day and night, see all your sins, 104. lying and godlessness issue in great sin, 104, commit sin (with the women), 1064. Cf. unrighte- of Enoch Sons, of the God of heaven, 106. holy, of God, 71. of heaven, 138, of Watchers, 1012 148, See Children. Soul, Who could see a, 9337, Souls, of dead, 223. of those who have died, 91. of flesh, 16. of men, 98. of righteous, 1024. See Spirit . Soul and spirit, ev. Cf. 10211, Spectacle, 219 273 6212. Cf. 48. Spirit, 13 1520 22 7, 9-13 gg8 12 604 1 15, 17 6789 6S2 72 711,511 922 git 9312 98 7,19 10211 1038 9 10617 108) 7. (evil), 15 161 20 69″. evil, 15 9, See Demons of Abel, 227. angels, 191. dead, 225: , dew, 607 755. earth, 151. faith, 6111. giants, 151!) 12 161. wood, 1081, goodness, 611), hail, 6017. heaven, 151. hoar-frost, 607, insight, 49. judgement, 61″. life, 617. light, 6172, lightning and thunder, 604: 4, Lord, 671. man, 987. men, 203 22 418. mercy, 6111, mist, 601 patience, 611, peace, 6141, power, 7111, rain, 60, reprobate, 101, righteous, 22 418. righteousness, 62?, sea, 6016, sinners, 22!8 1088, all the sin consummated, 10618. till sin passes away from the earth, 1071. till sin has passed away, 108. See also Apostasy, Blasphemy , Deceit, Godlessness , Oppres- sion, Transgression, Unclean- ness, Unrighteousness, Vio- lence, Wickedness . Sinners, 5 2270, 18 381-8 412 45 5, 6 502 532, 7 622 18 927, caused to pass away, 6927, destroyed by the sword, 9111. judged for their sins, 381. judgement impending for, 45. shall not set foot on new earth, 455. tempt men to evilly-entreat wisdom, 945, Sirens, 192, Slay, 6025 622 9812 9915, spirits not slain, 2215. slain in Sheol, 994. spirits slain, 108. Sleep not, those who. See Watchers Solar Year, 74. Son of Man, 46? (.) 48? (m.). See Ixiii-lxvi, also Appendix IT, pp. 806-809. meaning of title, p. 307. all judgement committed to, 697, pre-existence of the, 48? (n.). universal dominion of, 625. to sit on Gods throne, 513, Son of man Enoch, 601. See also Messiah . Son, My (Gods), 105?. of serpent, 6912. Sons, of God, 694 See Angels, Index II. Names and Subjects Spirit : of snow, 6017, souls of dead, 223, those who died in righteousness, 49 103 4, thunder, See Lightning . understanding and might, 493, water, 6922, winds and zephyrs, 6922, wisdom, 493 6111, Lord of Spirits. See God. punishment of, 678. slain. See Slay . See Soul, Spirits over natural phenomena, 60!2 Spring, bright, of water, 22. Stars, conscious existence of, 415 (n.), punished (the seven), 1813-16 211-6, shooting, 44 (n.). symbolize angels, 86153; men, 434 467. Styx, 176 (n.). Sun, 41 4156 8 493 583 6920 792-734 7536 781,4,10 795 gl go4, 8, 15, 18 834 100 10 names of, 781, Sword, period of, 385 9812 994, 6, given to the sheep, 9019 9112, used figuratively, 621? 6311, Synagogues. See Congregation. Syncellus, xiv, xcii, 62 (n.), p. 305. Syrians ravens in 90 12, Tabaet, 6912, Tablets, heavenly, 811) 2 982 1032 10619. Cf. 478 (n.). tTamainit, 8215, Tamiel, 67. Tartarus, 202. Tatian, lxxxii. Temple. See Holy Place, Tower. Ten thousand, 14?? 401, Tertullian, Ixxxiv, 8! 15 9 19! 996, 7 (notes). Testaments of the Twelve Patriarclis, influence of 1 Enoch on, Ixxv- Ixxvi. Testimony, 6712 898, 76 964 974 998. Cf. 898 1034, Thomas, Acts of, xiii. 329 Throne, of God, 253, of glory, the Elect One sits on, 453 554 625) 5, Thrones, of the elect, 10812, Thunder. See Lightning, 59. Tigers Assyrians, 8955 (n… Tigris, 776 (n.). Times. See Hours. Tomas, 781. Tongue, 142. Tower Temple, 895 (1.) 54) 58, 67, 73, Transgression, 22!8 917 1071, See Sin. Transgressors, 2213, Translation. See Enoch, Treasuries, of the stars, 171, of the winds, 181, Trees, desirable, 1039. fourteen evergreen, 3. fragrant, 245 292 308 321, with branches abiding and blooming, 261. Tree of life, 244 254-8, of wisdom, 323-6 (n.). dismembered Israel, 261. Tumael, 692. Turaelt, 69, Turel, 67 69. Turelt, 692. Uncleanness, 101,20 917, See Sin. Ungodly, ungodliness, 1. Unrepentant, 504. Unrighteous, 62 1 962 Sinners, Wicked. Unrighteous gains, 631. See Wealth. Unrighteousness, taught u. on earth, 95, cleanse earth from all u., 10? u. went forth, whom she sought not she found, 428. their deeds manifest u., 467. this world of u., 487. shall disappear as a shadow, 497. shall not maintain itself, 504. u, in becoming subject to Satan, 54, because of their.u. their judgement has been determined upon, 651, angels who have shown u., 674. no book of u. written, 814. all u. come to an end, 915, Cf. 10617. 10311, See 330 Unrighteousness : u. shall again be consummated… … deeds of u. prevail, 91 sin, u., blasphemy, violence increase, 917, roots of u., 918. roots of u…. cut off, 911. walk in paths of u., 911, u. shall grow up, 934. paths of u., 941, those who build u. and oppression , 94. commit blasphemy and u., 94. work u., deceit, blasphemy, 967. the day of u., 971, words of your u…. read out, 97 work u. and help oppression, 9916. u. consummated on the earth, 10618, still more u. consummated, 1061 See Sin. Uprightness, 55 671 84 921) 4 915 4 93? 9114 10412 13 1052, children of, 1052. paths of, 105 Cf. 10818, plant of, 937, See Righteousness. Uriel, 9! 10! 191 20? (over Tartarus), 215, 9 272 334 721 742 758) 4 7g10 796 80! 827, Valley, accursed (Gehenna), 272. burning, among metal mountains, 674. Cf. 677. See 547-55 (n.). deep, with burning fire, 54!) , deep, with open mouths, 53, full of water, 301, Valleys, cinnamon, 308. of the earth, 10!2, See Abyss, Chasm, Deep, Depth, Gehenna, Ravine. Violence, 65 915 91 8, 11, 18, 19 942 19210 1048. See Oppression , Sin. Vision, of the Holy One, 12. of chastisement, 138, of cherubim, 1418, of wisdom, 374. heavenly, 932. Visions, 138 144, 8 14 198 371 931, 2, 8,7 85 8 872 B88 Bg7, 70 902 8 40, 42 992 106, Vultures Graeco-Egyptians, 90. Cf, 9045 18 (n.), The Book of Enoch Watchers archangels, 12:5. Cf, 201 (who watch), also 391 18 40? 612 717 (who sleep not). fallen angels, 15 10 15 124 131 14) 8 15? 163, 2 9116, Water, 181? 28 395 526 607 21 6110 661 675 6 8 1, 18 gg17 7g4 893, of the deep, 177. of judgement, 6718, above the heavens, 547 8. beneath the earth, 548 661. earth upon, 6917. See also 10? 262 30! 587 89? 28, 24 968, See Fountain, Spring. Waters, living, 174. Cf. 22. Way, 61; of righteousness, 824. See Paths. Ways, the Two, 914 (n.) 9 (n.). Wealth, of sins, 1035, See Unrighteous. Week, 93 9112-17, Weighing, 411! 432 6012 618. West, 674 708, White, symbolizes righteousness, 835(n.). Wicked, 11 104! 10819 See Un- righteous . Wickedness, 934 952 9811 10058, See Sin. Windows, 7237 757 831! 1012, Winds, 181-5 34-36 414 6012 76. the twelve, 76!; portals of, 761. See Chambers, Treasuries. Wisdom, 58 328,6 371, 2,3,4 421,2 481 491 518 617,11 632 698 82 8 843 9110 938 945 988 9910 1018 10412 1052, Wisdom, assessor of God, 843, allegory concerning, 421; 2. beginning of, 378. bestowed on the elect, 58 9119, Cf, 374. claimed for Enochic revelations, 374 822 921 9310, Lord of, 637, fountains of, 481. poured out as water before the Messiah, 491 518, secrets of, 698, sinners evilly-entreat, 945, spirit of, 614, tree of, 323, vision of, 375. words of, 372 9910, Index IT. Names and Subjects Witchcraft, 65. Wolves Egyptians, 8913-27, 55, Woman, 62! 984, Women, 61 71 9 9 101 124 158, 4, 12 168 19152 10614, Word, 141) 4, 592 619 623 68 6979 1021 104 1 10618, Words, 54 13! 272 372 615 9814 992, 10, of the holy angels, 93, of the Holy One, 37? 104. of righteousness, 131 141 10419, of wisdom, 148 372 9919, Works, 111 38? 618 813, of righteousness and truth, 101 Salvation by. See Salvation . World, 75 9, creation of, 48 6916, days of, 112. elect of, 931. generations of, 15 82! 1034 1048. God of. See God. good things in, 108. led astray, 6927, life in, 108!9, Lord of. See God. quarters of, 771. works of, 81. whole, 84? 9114. years of, 72. 331 World: of luminaries, 204, to come, 7115. of unrighteousness, 487. world-stations, 7417 75?. See Age, Earth. Wrath (of God), 55 6212 844 9018 917. ; anger, 591018. Cf. 1816 9916, Write down (sins), 897 988 1047. for destruction, 9114. Cf. record, 8962: 4, See Name. Year, 7410 828, four parts of, 824) 6 11, 18. Years, 500, 101 of destruction, 55, joy, 5. life, 5, of world, 721. reckoning of, 825, Zaqiel, 67. Zelebsel, 8217. Zerubbabel, 907? (7.). Zion, 26? (n.). Zodiac. See Signs. Zosimus of Panopolis, lxxxvii, Zotiel (the angel), 32, OXFORD: HORACE HART, M.A. PRINTER TO THE UNIVERSITY heen peshameae ee eee ese eas eo eat Sect gpcoct ESSE ES