《《The book of Enoch》（以诺书）》狱蛇

13、Annotation for Section II

　　CHAP. 6.

　　With this chapter the book proper begins, and in the recital of the fall of the angels, with other attending circumstances, gives to chap.16 the historical basis of the whole. This is based on the author’s interpretation of Gen. vi. 1 sqq., and is the same as is found in Josephus Antiqq. i. 3, 1, and in Philo, De Gig.

　　1, 2.—Sons of heaven, being an imitation of the appellation sons of God applied to angels Job i. 6; ii. 1; xxxviii. 7; Ps. xxix. 1; lxxxix. 7 (cf. Heb. text), is common to both portions of this book and to the Parables; cf. 13: 8; 14: 3; 39: 1, and is explained by the author himself, 15: 1-7. Lust is throughout the whole book represented as the great sin of the angels, 9: 8; 10: 11; 12: 4; 15: 3; and this union with the daughters of men became a fruitful source of speculation for later Jewish writers. Cf. Langen, p. 321.

　　—3. Semjaza; cf. below.

　　—4. The belief that such an oath would prove true seems not to have been unpopular among the Hebrews, as is testified by the implicit faith put in the bitter water in case a man suspected the chastity of his wife; cf. Num.v. 18 and Josephus, Antiqq. iii. 11, 6.

　　—5. The number two hundred is repeated verse 8. Origen, Contra Celsum, remarks that Celsus had heard that about sixty or seventy angels had descended and become wicked. Syncellus also gives the number as twohundred.

　　—6. Ardis is a corrupt reading, and probably contracted from the（闪族语）of Syncellus; the translator omitting the words（闪族语）; for the Greek has（一长串闪族语）. Fama always placed the fall of the angels in the time of Jared. The book of the Jubilees (chap. 4, ed. Dillmann, p. 17) remarks that Jared was so called because in his days the angels descended (（闪族语）, to descend) on the earth; and Origen (Comm. in Joan. tom. viii. p. 132, ed Hurt.) mentions an explanation of the word Jordan as the descenaing, by bringing it in connection with the name Jared, and adds: （一长串闪族语） Epiphanius (adv. Haer. i. 4, ed. Petav. tom. i. p. 4) puts the origin of magic in the days of Jared. Hermon here taken from（闪族语） Hilarius (Comm. in Ps. cxxxiii. 3) remarks: Hermon mons est in Phoenice cujus interpretatio anathema est: quod enim nobis anathema nuncupatur, id hebraice Hermon dicitur. Fertur autem id, de quo etiam nescio cujus liber extat, quod angeli concupiscentes filias hominum, cum de caelo descenderunt, in hune montem maxime convenirent excelsum. This liber is undoubtedly the Book of Enoch; cf. Jerome on Ps. cxxxiii. 3. This passage proves that the original was written in one of the Semitic languages.

　　—7. This verse mentions eighteen leaders; the Gr. has twenty; and 69: 2 sqq. has twenty-one; and the difference in the names in these three lists is considerable. The disharmony between 6: 7 and 69 can easily be explained by the fact that these lists were furnished by different authors, for 69 is a portion of the Noachic fragments; and in so uncertain a subject as the names of these angels, which had to be drawn from imagination alone, this lack of agreement is natural and of little moment. The departure of the Ethiopic text from that of Syncellus is probably owing to a gradual corruption of the Ethiopic. Dillmann’s unnecessary attempt to harmonize these three lists is more ingenious than successful. Cf. his Notes, p. 93 sqq.

　　CHAP. 7.
　　In this and the following chapter the Greek and the Ethiopic texts do not harmonize; the former presenting the longer, and in general, although not always, the better, reading.

　　—1. Syncellus dates the events here recorded as（闪族语）, and says it continued（闪族语）, which certainly never was found in the original book of Enoch, as this, after the manner of apocryphal writings, avoids such specific limitations. On the use of roots as instruments for magic Hoffmann(p. 116-120) treats extensively, and draws especial attention to the instances recorded by Josephus, Bel. Jud. vii. 6, 3, and Antiqq. viii. 2, 5.

　　—2. The number three thousand, reduced by one MS. to three hundred and omitted in the Greek, is probably an interpolation. The great giants are stated by Syncellus to have been of three kinds,yevητpfα—a statement that must have been in the original, as it is presupposed in 86: 4; 88: 2, verses written by the same author. The book of the Jubilees (chap. 7, ed. Dillmann p. 31) divides them into Jerbach, Naphal, and Eljô.

　　—4. The book of the Jubilees l. c. says that only the third class of giants destroyed mankind.

　　—5. That the giants (not men) sinned with the birds, etc. is mentioned in almost the same words in the book of the Jubilees. Their flesh, i.e. that of man, as, unlike the book just quoted where the contest between the giants themselves goes on before the attack on man, the book of Enoch places this contest after the destruction of mankind. The terrible crime of drinking blood finds its most vivid expression in the book of the Jubilees: “Take heed with blood, take much heed. Bury it in the earth, and eat no blood, for it is the soul; never eat blood!”

　　—6. Like Gen. iv. 10; cf. En. 8: 4; 9: 2.

　　CHAP. 8,
　　—1. Azazel; cf. Lev. xvi. 8, 10, 26; and Gesenius, Thesaurus 1012-13; and Herzog-Plitt, II. p. 23. That Azazel（闪族语）(interpolation? of Syncellus), is mentioned first is in harmony with 9: 6; 10: 4; 13: 1. To see what was behind them, correctly explained by S. de Sacy: Edocuit artem specula faciendi. The Greek text and Tertullian (quoted by Laurence, Prelim. Disc. p. xvi.) omit this phrase. Cf. Test. Ruben, 5.

　　—2. Cf. Book of the Jubilees, 7.

　　—3. Amezarak is undoubtedly a corruption of one of the names in chap. 6, possibly of Semjaza; cf. Dillmann and Syncelius. Here, probably, the Ethiopic text has omissions, and, not being able to render the distinction between 在aτpoaKorcfα, the art of Baraqal, and 在aτpoλoyfα, that of Kokabel, he translates the latter signs, i.e. of heaven, 48: 3. This verse is freely quoted by Clemens Alex. in Eclog. Proph., ed. Sylburg, p. 808.

　　—4. Cf. note on 7: 6.

　　CHAP. 9.
　　Surjan and Urjan are Suriel and Uriel, four of the highest angels. The canonical books (Dan.) know of Michael and Gabriel, but Suriel and especially Uriel are well known in later rabbinical theology as（闪族语）. Talm. Babyl. Berachoth, fol. 51a. Generally, however, these four are Michael, Gabriel, Uriel, and Raphael; cf. Buxtorf, Lex. p. 27; and Syncellus gives this passage twice with these last names, and undoubtedly correctly. These angels being constantly near God are the proper ones to report the terrible fate of mankind to him.

　　—2. is not in the Gr. but must have been in the original. Emptied, i.e. of mankind, 67: 2; 84: 5.

　　—3. Holy ones, also a biblical name for angels; cf. Job v. 1; xv. 15; Zech. xiv. 5; Dan. iv. 14; viii. 13; cf. note on 15: 2. Most-High or Highest God is found in the whole book.

　　—4. A similar prayer is found 84: 2 sqq., and is probably an enlargement of the Trisagion. The character and wording of the prayer is strictly determined by the immediate wants; cf. Schürer in Zeitschrift für prot. Theol., 1876, p. 176.

　　—6. From 9: 8; 10: 7, and especially 16: 3 we are allowed to understand that these secrets are the ones referred to 8: 1. Without the assistance of the fallen angels men would never have learned charms and conjurations.

　　—7. Here the Gr. omits the most important words, made known conjurations.—8. How they defiled themselves is stated 15: 3 sqq.

　　—10. They are not able, i.e. the souls; the plural in the Ethiopic is decidedly better that the singular（闪族语）as subject. The cries of those that died can be heard in heaven, 22: 5 sqq.

　　CHAP. 10.
　　Arsjalaljûr, for which the Gr. has Uriel, is probably, as Dillmann remarks, a combination of （闪族语）(sun-god, light-god), and is about the same as the name Uriel. The son of Lamech, as the Gr. states, is Noah. The record here of an event that occurred after the death of Enoch does not demand that this chapter be ascribed to a new author; such chronological mistakes could easily happed to one writing thousands of years later than the events here mentioned.

　　—2. Hide thyself is a command to Noah, as Moses hides on receiving a revelation, Ex. iii. 6; cf. En. 12: 1; chap. 81.

　　—3. The additions to the Gr. in this verse are probably by Syncellus himself.

　　—4. Rufael, the same as Raphael, mentioned here for the first time, is an angel introduced by apocryphal literature, being found first Tob. xii. 15. Azazel, as the chief of these sinful beings, receives a separate punishment. Dudael is 7N. N.丁 丁, i.e. God’s kettle; cf. Jude 6; 2 Pet. ii. 4; Irenaeus, adv. Haer. iv. 30. The desert as the place of his punishment is taken from Lev. xvi. 10, 22. The desert was frequently pictured as the abiding-place of demons; cf. LXX on Isa. xiii. 21; xxxiv. 13, 14; and Tob. viii. 3. This judgment is not the last, but only a temporary one, as the next verse already indicates. This first judgment, although stated in verse 5 as one forever, is modified in verse 12 as seventy generations, and in 14: 5, as for all the days of the world.

　　—5. As light is the picture of happiness (1: 8, etc), darkness signifies misery. One of the chief horrors of Sheol is darkness; cf. Lam. iii. 6; Ps. cxliii. 3; Job x. 21, 22; xviii. 18; and in general, Ps. cvii. 10, 14; Isa. xlii. 7.

　　—6. Great day, i.e. the final judgment, 22: 11. The punishment by fire, vs.13; 18: 11; 21: 7-10, and often.

　　—7. Heal, in the sense of Isa. vi. 10, as could be expected from one whose name is from N.:>1. The action of the angel and that of God here run together as in Gen. xix. 17-22; xxxi. 3, 11, 13; Ex. xiii. 21 with xiv. 19. This healing, however, can only take place by first ridding the earth of the ulcerous giants.

　　—8. All wicked deeds are recorded, 81: 2, and the angels learn them, 100: 10.

　　—9. Bastards,i.e. the giants, the product of the union of two different kinds of beings, 15: 3-7. The manner of this destruction shall be self-slaughter, as is also stated in the book of the Jubilees (ch. 5, p. 20): “And he sent among them his sword that each one should kill his neighbor; and they commenced to kill each other, till they all fell by the sword, and were destroyed from the earth. But their fathers looked on, and after that were bound in the abysses of the earth till the day of the great judgment”; cf. En. 12: 6; 14: 6; 87: 1; 88: 2. From men, i.e. born of men.

　　—10. The petition of the fallen angels is in vain, 12: 6; 13: 4 sqq.; 14: 4, 7. Eternal life,
　　i.e. long life, as the five hundred shows.

　　—11. Michael, as the greatest of the angels, is to punish Semjaza and the rest of the fallen, with the exception of Azazel.

　　—12. This punishment consists in first seeing the destruction of their children, and then being bound under the hills for seventy generations; cf. note on verse
　　4 and chap. 91 and 93. The idea here expressed does not require to be derived from the Greek fables of the Titans, but could very easily have been deduced by a Hebrew mind from passages like Job xi. 8; xxvi. 5; cf. Isa. xiii. 16. This punishment is exceptionally heavy, as the family-ties were especially strong among the Jews.

　　—13. Abyss of fire, 90: 25, 26. The final punishment is eternal, 14: 4, 5; 22: 11; 25: 4; 27: 3, etc.; cf. Jude
　　6; 2 Pet. ii. 4.

　　—15. Souls of lust, 67: 8, 10; and both the angels and the women are meant; cf. 19: 2.

　　—16. The plant of righteousness is the people of Israel; cf. 93: 2, 5, 8, 10, a term frequently found in apocryphal writings. The picture here gradually blends into a portrait of the Messianic times.

　　—17. Long life was one ofthe greatest blessings in the Old Testament; cf. note on 5: 7, and En. 25: 5, 6; 58: 3, 6; 71: 17, etc. Sabbath, the last years of their lives, as the Sabbath is the last and resting-day of the week. A numerous progeny was also a great blessing; cf. Deut. xxviii. 4; Ps. cxxviii. 3; Prov. xvii. 6; and barrenness a result of sin, En. 98: 5.

　　—18. Cf. Hos.xiv. 8; Amos ix. 14; Jer. xxxi. 5; lxv. 21; Ezek. xxviii. 26, etc. This is the opposite from the condition pictured chap. 8 and 9. Justice is always joined with the happy time of the future; cf. note on 5: 8

　　.—19. The Old Testament frequently refers to the vine and the olive and fruitfulness as a source of blessing in the reign of the Messiah; cf. Amos ix. 13; Hos. ii. 22, 23; Isa. xxx. 23-25; Ezek. xxxiv. 26, 27; xxxvi. 8, 29, 30; Zech. viii. 12; Ps. lxxii. 16, and especially Isa. v. 10, of which this verse is an imitation; cf. also Harnack on Papias Frag.,p. 87.

　　—20. This refers to the deluge.

　　—21. A sudden transition to the times of the Messiah, containing a well-known hope frequently expressed by the Old Testament prophets. In 90: 37 the same is said of the Messiah, and in the Parables chap. 57.

　　—22. Cf. Gen. ix. 11, 15. Sin; cf. note on 5: 8.CHAP. 11, 1 Is simply a combination of the preceding; cf. Deut. xxviii.

　　CHAP.12.
　　—1. The idea that there are store-rooms or receptacles for things good and bad runs through the whole book.
　　—2. Cf. Ps. lxxxv. 10; Isa.xxxii. 17.