《《The book of Enoch》（以诺书）》狱蛇

11、Annotation for Section I

　　Chapters 1 to 5 contain the author’s introduction to his book, i.e. to 1-36 and 72-105.

　　CHAP. 1
　　— 1 gives the superscription. The blessing of Enoch is here introduced like the blessing of Moses over Israel before his death (Deut. xxxiii. 1). The writer proposes a double object—to announce the blessed condition of the just on the day of the final judgment, and the destruction of the sinners. The former is the more important object; and therefore he announces it first, and adds the second in a subordinate manner. The removal of the sinners is not their annihilation, but, as will soon appear, their removal from the earth to the place of punishment.

　　—2. Cf. Num. xxiv. 3, 4, 15. Apocryphal writers claim inspiration for their works, and thus seek to put a pia fraus on a level with the canonical books. The character and source of the vision entitles it to the appellation holy. The sudden change from the third to the first person is not rare in this book; cf. 12: 1-3 (37: 1, 2; 70: 1-3; 71: 6); 92: 1; 108: 4. Changes of similar character are found Gen. xxii. 12; Isa.i. 29; iii. 26; v. 8; xxii. 16; xxxi. 7; xlii. 20; in Gr. Thucyd. i. 128, 7; Xen. Hell. 5, 1, 31; and frequently in the Koran, The difference here noted between this generation and the far-off generations is not the（闪族语）and the（闪族语）, which in later Jewish theology designate the strictly pre and post Messianic times, but in general terms designates those that will live “in the days of the sinners.”

　　—3. The speaking and conversing with God is the author’s interpretation of Gen. v. 24. The designation of God as the Holy and the Great One is strictly confined to this portion of the book, and is found neither in the Parables nor in the Noachic fragments; cf. 10: 1; 14: 1; 25: 3; 84: 1; 92: 2; 97: 6; 98: 6; 104: 9; simply Holy, 93: 11; and Great, 14: 2; God of the world, 12: 3; 81: 10; 84: 2, and once in the Parables 58: 4. He will come from his abode, which, like Isa. xxvi. 21; Mic. i. 3, indicates him as coming to judge.

　　—4. Sinai, as the mount from which the law was given, will be the place upon which the Lord will descend to judge according to this law; cf. Deut. xxxiii. 2; Ps. lxviii. 17. God, who as（闪族语）is the god of the heavenly hosts (cf. Delitzsch, Zeitschrift für luth. Theol. u. K., 1874, p. 217-222), is here accompanied by his host, who assist in the judgment, 1: 9; 10: 4; 90: 21; 100: 4; cf. also 1 Kings xxii. 19; Ps. ciii. 21.

　　—5. Watchers, cf. notes on chap. 12-16. Them, i.e. the inhabitants of the earth: cf. Jer. xxv. 30, 31. Ends of the earth, Isa. xlii. 10; Ps. lxxii. 8; 1 Sam. ii. 10; Ps. xxii. 27; lxvii. 7; xcviii. 3; Isa. xlv. 22; lii. 10; Zech. ix. 10.

　　—6. Cf. Ps. xviii. 7; xcvii. 5; Hab. iii. 6; Judith xvi. 15. These sentiments expressed similarly in Assumptio Mosis, c. 10.

　　—7. Here the two judgments, the temporary one or the deluge, and the final one, are blended into one, just as in 10: 15 sqq. the period after the deluge and the Messianic times are combined.

　　—8. The blessedness of the just is not a reward for their firmness, but, as is taught in the Old Testament, a gift of God. The（闪族语）is the highest degree of bliss. God’s light shines for them, 38: 2, and often, similar to Dan. xii. 3; cf. Isa. ii. 5; li. 4; Prov. vi. 23; Ps. cxix. 105.

　　—9. The myriads of angels, more minutely explained 14: 22; 40: 1; 71: 8, 13, are like those in Dan. vii. 10. All flesh shall be judged, Jer. xxv. 31. This is the verse that is quoted in a free manner in the Epistle of Jude 14 and 15.
　　CHAP. 2,
　　—1. Solomon directs the sluggard to the animal kingdom; Enoch, the sinners to the inanimate, as could be expected from an author who knows the secrets of nature, and writes a “book of the luminaries,” 72-82. These obey God’s laws, but rational man does not; cf. Ps. civ. 19; Eccl. i. 5. A similar contrast is found in Testamentum Naphtali.

　　—3. The division of the year into two seasons is after the manner of the Old Testament; cf. Gen. viii. 22; Ps. lxxiv. 17; Isa. xviii. 6.

　　CHAP. 3—What fourteen evergreen trees are here meant is uncertain. Cf. Dillmann ad loc.

　　CHAP. 4—Opposite, i.e. in such a position that the heat can be best felt.

　　CHAP. 5.
　　—1. For you, i.e. for your instruction.

　　—4. Cf. Isa. 1-3. Here he applies the lesson of the preceding.Blaspheme, or slander is a sin often rebuked in this portion of the book; cf. 27: 2; 81: 8; 91: 7, 11; 94: 9; 96:7; 97: 6; 98: 15; 99: 1; 100: 9; 101: 3; but is not mentioned in 37-71; cf. Ps. xii. 4; Dan. vii. 8, 11, 20; Ps. cxxxix. 20, etc.

　　—5. Their unhappy fate will induce them to curse their day as Job did when in misfortune, Job iii. 1 sqq.; Jer. xx. 14.

　　—6. The just who had been oppressed by the sinners will curse them in the last times. You together with the sinners, i.e.you and the other sinners.

　　—7. The author’s doctrine of retribution stands substantially on the Old Testament basis; for the reward for steadfastness consists in the blessings of this world; cf. Ex. xx. 12; Lev. xxv. 18, 19; xxvi. 4 sqq.; Deut. iv. 40; v. 33; vi. 18 sqq.; 1 Chron. xxviii. 8; Ps.xxv. 13; xxxvii. 19; lxix. 35, 36; Isa. lvii. 13; lxv. 9; Ezek. xxiii. 24-26.

　　—8. The wisdom to be given to the just in the Messianic kingdom plays an important role in this part, and is one of the characteristics of the glorious time, 91: 10; 93: 10. Its throne is God’s throne, 84: 3; and is personified, 91: 10; and what he means by the word can be seen from 93: 8, where forgetting wisdom is synonymous with departure from the divine law. In the Parables it is not a distinctive feature of the just or of the Messianic kingdom, but is an attribute of the Messiah himself, 49: 3. The Messianic times will be free from sin, 92: 5,—a moral perfection, as is found Isa.iv. 3; xi. 9; xxxii. 1-6; 15-18.

　　—9. Old age, according to the Old Testament idea, was a special blessing, Gen.xv. 15; xlvii. 9; Ex. xx. 12; Job v. 26; xiv. 5; and as a blessing of the Messianic times, Isa. lxv. 20, 22; Zech.viii. 4; and especially Isa. xxv. 8. Taught also in the book of the Jubilees.