《《The book of Enoch》（以诺书）》狱蛇

17、Annotation for Section IV

　　CHAP. 17. —
　　With this chapter commences the account by Enoch of a trip through heaven and earth in company with angels.

　　—1. With the word they the writer joins his account to the previous, referring to agents in the preceding narrative as the subject. As the following clearly show, the subject of took are the angels, chap. 12. What is stated, Gen. v. 24, of God is said here of the angels, for our verse has evidently been fashioned after that passage. These fiery images are, notwithstanding Dillmann’s objections, probably angels. In 14: 11 we also have the Cherubim, and 19: 1 states that angels can assume different forms, and in the Old Testament the angels are seldom known as such when they first appear; and adding to this the general indefinite character of the angelology of this first portion of the book, and the passages Dan. x. 16; Tob. xii. 19, Hoffmann’s interpretation of angels is undoubtedly correct.

　　—2, 3. He, indefinite subject; Place of the whirlwind, probably from Job xxxvii. 9.—3. As thunder is joined with lightning the places here are shining. The writer’s views are principally based on Job xxxvi. 30-37; v. 15; xxxviii. 25; cf. En. 41: 3; 44: 59 (60: 13-15). Bow, with which the arrows, i.e. the lightning, are shot, according to Ps. vii. 12, 13; Hab. iii. 9; Lam.ii. 4; iii. 12, and the arrows as in Ps. xviii. 14; lxxvii. 17, 18; and cxliv. 6; the quiver, Lam. iii. 12, 13; the sword, Ps. vii. 12; Deut. xxxii. 41.

　　—4. Water of life, cf. the fountain of life, in Prov. x. 11; xiii. 14; xiv. 27; xvi. 22; but water of life, Apoc. xxii. 17. The fire in the west is the great mass of fire from which the sun daily receives its necessary portion, 23: 4; 72: 4.

　　—5, 6. It is curious that a writer whose object it is to oppose the entrance of Greek ideas should resort to Greek myths himself for his ideas, for that his statements here are not based on Old Testament premises is self-evident. The river of fire is the rcuplφλεye8wv, Od. 10, 513. That he mentions only this one stream by name, and that one, too, being an unimportant one in the lower world of the Greeks (cf. Preller. Gr. Mythologie, 3d ed., p. 671 sq.) finds its explanation in its name, as suiting the connection. This stream of fire empties into the Okeanos, an idea indeed strange to the Greeks, who, however, locate Hades near the Okeanos; cf. Hesiod, Theogony, 744, 760, 767, 779 (all later interpolations in Hes. cf. Flach, Die Hes. Gedichte, p. 58). Enoch’s description is very much like Virgil’s, Aen. vi. 259, 323, 549 sqq. All the great rivers, i.e. probably the other rivers of the lower world. Where all flesh wander is Hades, cf. chap. 22. The Old Testament pictures Sheol as the receptacle of all the dead, in 1 Kings ii. 2; Job xxx. 23; Ps. lxxxix. 48.

　　—7. What is meant by these mountains is uncertain, as nothing like it is found in the Old Testament.

　　CHAP. 18,
　　—1. The winds are kept by God in repositories, on which cf. Job xxxvii. 9-13; Jer. x. 13; li. 16; Ps. cxxxv. 7, and En. 34-36; 41: 4; 60: 11, 12; and the object of such repositories is given Job xxxviii. 22 sqq. The foundations of the earth is a frequent biblical expression, cf. Isa. xxiv. 18; Jer. xxxi. 37; Mich. vi. 2; Ps. xviii. 15; lxxxii. 5; Prov. viii. 29.

　　—2. Corner-stone of the earth, cf. Job xxxviii. 6, and in general Ps. xxiv. 2; lxxxix. 11; Prov. iii. 19; xxx. 4; Isa. xlviii. 12. The four winds carrying the earth is probably the author’s explanation of Job xxvi. 7, with the assistance of Job ix. 6 and Ps. lxxv. 3.

　　—3. The pillars of heaven, Job xxvi. 11, are here declared to be the winds, for by their expansion they support the heavens.

　　—4. Distinct from the winds that support the heavens are those that turn the heavens and the luminaries; cf. 72: 5; 73: 2.

　　—5. A third class of winds are those that carry the clouds; evidently an explanation of Job xxxvi. 29; xxxvii. 16. The paths of the angels on which they as servants of God and mediums of revelation descend from the heavenly home, 15:10, on the earth, as in Jacob’s dream, Gen. xxviii. 12 sqq. It is aptly brought in here in connection with the winds.

　　—6. From the west, whither he had gone, 17: 4, Enoch now proceeds to the south. It burns, being in the south. The seven hills are in a group, six of them forming an angle. In the division of the earth between the sons of Noah, so minutely recorded in the book of the Jubilees, chap. 8, it is stated, p. 37, that the hills of fire formed a portion of Ham’s inheritance.

　　—7. Those to the south are red, probably because the heat is more intense there.

　　—8. In the angle formed by the six others stands the seventh, like the throne of God, of sapphire, after Ezek. i. 26.

　　—10. In the south he again sees the great Okeanos.

　　—11. He is still in the south, where naturally the pool of fire, as the place of punishment for the angels, could be expected. Without number, in the sense of which cannot be numbered, a clause modifying the following words. Heavenly fire, the same as in Gen. xix. 24; Ps. xi. 6; Ezek. xxxviii. 23.

　　—12. The place here pictured is a different one from the preceding, as chap. 21, which enlarges on these topics, shows.

　　—13. This latter place is occupied by disobedient stars. The seven is simply a round number, cf. 18: 6; 24: 2; 32: 1; 61: 11; 77: 4-8; 91: 16; 93: 10, and Winer, Realwrt., under “Zahlen.” Under no circumstances dare we bring in connection here the identification of angels and stars as was done in later writings (cf. Langen, p. 309), or think of the seven “throne-assistants” in Tob. xii. 15. The writer simply states that the stars, who have their laws, shall also be punished for disobedience, vs. 15, and possibly refers to the（闪族语）, or comets, of Jude 13. And like spirits is not a personification of the stars, but states only that the motions of the stars while being punished was that of petitioning spirits.

　　—14. The angel, i.e. Uriel, cf. 19: 1, and chap. 20. The stars are here termed in Old Testament phraseology host of heaven.

　　—16. The limits of the punishmentare unknown to the writer, like 21: 6.

　　CHAP. 19,
　　—1. Uriel, in conformity with the etymology of the word, is over the luminaries, as is expressly stated 75: 3, and explains his conduct here and in 21: 5, 9; 27: 2; 33: 3, 4. This other place of punishment, the one mentioned 18: 11, is not yet inhabited, but is intended for the fallen angels, who are now temporarily being punished by being bound in the desert or under the hills, chap. 10, but shall at the final judgment be condemned to this place, cf. 10: 6, 13; 21: 10. Souls of the angels, a kind of anthropomorphism, like 13: 6. With the change of forms cf. 17: 1 and Test. Ruben 5. The statements here have their parallels in Justin Martyr, Apol. Brev.(p. 92, ed. Maur.), Apol. pro Christ, p. 46 (ed. Maur.), and Tertullian, De Idol. 4: Enoch praedicans, omnia elementa, omnem mundi censum, quae coelo, quae mari, quae terra continentur, in idolatriam versuros daemonas et spiritus desertorum angelorum, ut pro Deo adversus Dominum consecrarentur; and ib. 15: Haec igitur ab initio praevidens Spiritus Sanctus etiam ostia in superstitionem versura praececinit per antiquissimum prophetam (poetam) Enoch. These demons are, according to chap. 15 and 16, the spirits of the slain giants, and these being children of the fallen angels these latter persuade mankind to worship these demons. That the gods of the heathen are demons finds expression in Baruch iv. 7, and LXX on Ps. xcvi. 5; cvi. 37; Deut. xxxii. 17; Isa. lxv. 11. In Dialog. cum Tryph. § 83 Justin Martyr refers to the passage Ps. xcvi. 5 (xcv. 5 according to LXX) as proof for his statement.

　　—2. The women, too, are to be punished, for they were not passive in the sin of the angels, but they led them astray by their beauty, cf. 6: 1 sqq. and Test. Ruben, 5.

　　—3. Probably the original of Clemens Alex. Eclog. Proph. § 2 (ed. Sylburg, p. 801):（闪族语）; and of Origen, De Princ. IV. 35: universas materias perspexi.

　　CHAP. 20.
　　The catalogue of angels in this chapter is an uncalled-for interpolation by a later hand. The number six (the same number in Past. Hermae Vis, 3, 4, 1) does not harmonize with the rest of this book, for the writer, when he does have occasion to speak of the number of angels, always chooses one of the sacred figures, three or seven, cf. 90: 21, 22; 81: 5; 90: 31. In the number (six), but not in the names, the statements here agree with Targ. Jerush. on Deut. xxxiv., and Philo, （闪族语） 22. Another reason to doubt the authenticity of this chapter are the strange functions assigned to these angels.

　　—1. Who watch, like the（闪族语）, or watchmen of later Jewish theology, based on Dan. iv. 10; xiv. 20. Cf. note on 12: 2.

　　—2. Uriel. The functions here assigned to this angel are not in harmony with his deeds nor with the statements of our book, cf. note on 19: 1. Uriel, not a biblical name, is also mentioned 4 Ezra iv. 1; v. 20; x. 28.

　　—3. Rufael (i.e. Raphael), who in later works and in En. 10: 4, 7 is the angel of healing (cf. Buxtorf, Lex., ed. Fischer, p. 27), is here vaguely called the angel of the spirits of men, the meaning of which expression is most mysterious.

　　—4.Raguel. The name is not rare in the Old Testament as the appellation of a man, （闪族语）Gen. xxxvi. 10; Ex.ii. 18; Num. x. 29, etc., and（闪族语） in Tobit, but as the name of an angel it is post-biblical. The moral accountability of the luminaries, mentioned 18: 15, is also recognized here.

　　—5. Michael is the angel of the children of Israel, in conformity with Dan. x. 13, 21; xii. 1; Assumptio Mosis x. 2, Ascensio Isaiae ix. 13, the Targumim, and later tradition.—Saraqael, a name nowhere else found.

　　—7. Gabriel, whose functions are possibly connected with the account Gen. iii. 24.

　　CHAP. 21,
　　—1. The writer begins a second narration, treated in a somewhat different manner from the above, which covers to a great extent the ground already gone over. This verse is quoted by Origen, De Princ.IV. 35, in the words: ambulavi usque ad imperfectum. Around, i.e. in a circuit.

　　—2. He here repeats and enlarges on the place of punishment for the stars already mentioned 18: 12-16.

　　—3-6. cf. chap. 18.

　　—7-10. follows a description of the place of torment for the fallen angels as in 18: 11; 19: 1 sqq. Sections; the word for this is found only in one other passage, viz. Ascensio Isaiae iv. 21, where it is used in the sense of section or verse of Scripture.