《《The book of Enoch》（以诺书）》狱蛇

25、Annotation for Section VIII

　　CHAP. 45,
　　—1. With this chapter commences the most interesting and most important part of the whole book, the second parable, which extends to chapter 57, and gives an account of the Messiah,—his person, his judgment, with its consequences for both righteous and unrighteous. The first verse, which is manifestly intended as a superscription, has been the cause of some trouble, as it does not seem to indicate the contents of the parable, and Drummond, p. 63, has made use of this apparent discrepancy for his curious theory of interpolation. Yet a proper understanding of the word concerning will probably clear up the matter. The original word is dba, and is a preposition very frequently used in an adversative and inimical sense, like（闪族语）, adversus, contra, in. It is so used in our own book 10: 9; 56: 7, and often in the Ethiopic version of the Bible,e.g. Ex. xvii. 3; Num. xvi. 3; Deut. xv. 9; Ps. xiv. 4; Ezek. xxxii. 9, 10; Matt. xii. 32; xxiv. 7; Acts xxiii. 5, 30; Mark iii. 29, etc; cf. Dillmann, Lexicon Aethiopico-Latin. col. 1104, and Aethiopis. Gramm. p. 313. The author does not so much desire to give a description of the unhappy fate of the unjust, but rather in a general manner directs his polemics against those who will not believe in a Messianic rule and judgment; it is his defense of N.:（闪族语） against those who accept only illil :J7可yil. That this object as stated here is in strict conformity with the contents of the parable is apparent at first glance.

　　—2. Cf. notes on 38: 1; 41: 2.

　　—3. Chosen One, the most frequent name of the Messiah in the Parables; cf. note on 40: 5. Throne of glory, 51: 3; 62: 1-9; 69: 27-29, also throne of God, 47: 3; 55: 4; 62: 1-9. In the first part God himself is judge, but here it is the Messiah, 51: 3; 55: 4; 69: 27; but according to 47: 3; 62: 2 it may seem as if God himself will judge. The difficulty is solved in 69: 27, where we learn that although God is in reality the judge he has empowered the Messiah to act in his name; what is done by God’s deputy is virtually done by himself; cf. note on 10: 7. Choose, cf. note on 41: 1. Without number, 39: 6; probably to indicate that many shall enjoy this happy time. Strong, i.e. hopeful and encouraged because the day of their oppression is over.

　　—4. Cf. notes on 1: 2 and 39: 1.—5. Heaven and earth changed is a characteristic of the Messianic times portrayed by both the first and this part of Enoch, based on Isa. lxv. 17 and lxvi. 2; cf. 2 Pet. iii. 13; Apoc. xxi. 1. This kingdom is to be established on earth, probably in Palestine; cf. chap. 56. His idea of this kingdom is one with a visible prince, although, unlike some of the later prophets, he does not find this prince in the house of David.

　　CHAP. 46.
　　The following is largely based on Dan. vii., and the Ancient of days becomes here the Head of days, 47: 3; 48: 2; 55: 1; (60: 2;) 71: 10, 12, 13, and is consequently peculiar to the Parables. He is called thus as the one who was from the beginning, and as in the first parable the eyes of the seer are mainly directed to the completed Messianic kingdom, and not to its process of development, the omission of this designation of God in that portion is easily understood. White, cf. Dan. vii. 9. With this Ancient of days there is joined, as in Dan. vii. 13, one who is like a son of man (not like the son of man, as the Authorized Version gives it). Whatever may be the true interpretation of Daniel’s expression, be it the personality of the Messiah, or be it the ideal Israel, it is certain that our author, perhaps from Ps. cx. 1, understood by that difficult clause a certain person, and that person was the Messiah. Son of man the Messiah is frequently called in the Parables; cf. 46: 2, 3, 4; 48: 2; 62: 7, 9, 14; 63: 11;69: 26, 27; 70: 1; 71: 17. His countenance is like an angel’s; cf. 1Sam. xxix. 9; Tob. v. 5, 11, 14; Acts vi. 15; Gal. iv. 14; Col. ii. 18.

　　—2. As Daniel, vii. 16, asks for an explanation of his mysterious vision Enoch here asks his guide; cf. note on 40: 2.

　　—3. As his chief office is that of a judge, his most important attribute is that of justice; he is idealized justice, for he possesses it as his own, and abides with it, based on passages like Isa. ix. 6; xi. 3-5; Jer. xxiii. 5, 6; xxxiii. 15; Isa. liii. 11; Zech. ix. 9; Ps. xlv. 4-8; lxxii. In this capacity as just judge he will reveal all the treasures of secrecy, a clause primarily referring to the fact that he will know all secrets so as to judge aright, but manifestly here used as referring to everything that his coming will reveal, but which is unknown at present. Chosen, cf. note on 40: 5; he does not, then, hold his office by any right of his own, but God has chosen him, 51: 3.

　　—4. Overcomes; none shall be superior to him, or be able to oppose him; cf. 48: 5; 49: 1, 2; 51: 4, etc.

　　—5. Having received such a destiny from God, even the mighty of this earth (against whom the author is continually directing his polemics) shall be overcome. The idea of a last attack and defeat of the combined enemies of the new kingdom, an idea based on statements in Ezekiel and Daniel, and promulgated by many apocryphal writers, and also by the writer of the first part in 90: 16, does not lie in this or the following verses, nor in 52: 4-9, but these rather picture the effect of the Messianic judgment on these sinners, and any otherinterpretation would not be in harmony with the strictly forensic character of this judgment as taught in the Parables; cf. note on 41: 1, and Schürer, p. 587; cf. Isa. xiv. 9, 11; Job xvii. 13, 14. Bonds, cf. Ps. cvii. 14; cxvi. 16; Jer. ii. 20; xxx. 8; Nahum i. 13. Teeth, cf. Ps. iii. 7; lviii. 6; Lam. iii. 16. Their sin is again the one that is here so frequently condemned, that of unbelief, which here, according to the subjects, takes the form of ingratitude and unwillingness to acknowledge the source of power; cf. Sap. vi. 2; Rom. xiii. 1. But against whom is this sin committed, God or the Messiah and who is the source of this power It would be strange if it were the latter person, and as in verses 6, 7, and 8 this unbelief is directed against God, we are constrained to believe that the him after exalt, and the he implied in whence is God and not the Messiah. Then he will expel, from 47: 3; 62: 2, would also indicate God as the subject, for it seems as if the Messiah is to have the purely forensic part of the judgment, but the punishment is inflicted either by God or through the agency of his angels.

　　—6. Darkness, cf. note on 10: 5. Worms, cf. Job xvii. 14; xxi. 26; Isa. xiv. 11

　　—7. Stars, cf. Dan. viii. 10, 11, 13, 25; En. 43:4. Riches, cf. Ps. xlix. 6; lii. 7.

　　—8. Houses, for which in 53: 6 we have the singular.

　　CHAP. 47,
　　—1. As the following verse shows, the just one here and verse 4 is used collectively for the just.

　　—2. The angels petition for men; cf. note on 15: 1, 2.

　　—3. Books of the living, cf. Ex. xxxii. 32 sq; Ps. lxix. 29; Mal. iii. 16; Isa. iv. 3; Dan. xii. 1; Book of Jubilees c. 30, and En. 103: 2; 104: 1, and are probably the same as the books mentioned 89: 61-64, 68, 70, 71, 76, 77; 90: 17, 20; 98: 7, 8; 104: 7; cf. Harnack’s note on Pastor Hermae, Vis. 1, 3, 2. As judgment is to be passed over both good and bad, the author evidently pictured these books of life as containing the lives of all to be judged. Host; in Dan. vii. 10 God has his host with him in the judgment; cf. note on 1: 4. Although God is here and elsewhere present at the judgment, it is not said that he judges; but other passages show that this function was assigned to the Messiah. Cf. note on 45: 4.

　　—4. Number; the words eternity, vs. 2, and demanded here show that the number signifies the number of years which God had determined should pass before the judgment should be held; cf. 18: 16.

　　CHAP. 48,
　　—1. Having just mentioned the justice that characterizes the judge and the judgment, he now states that justice or righteousness, the lack of which on earth he so deplores, will be given in abundance to the saints. This justice, 39: 5; 91: 10, they shall drink from a fountain, and from fountains of wisdom; cf. Prov.xvi. 22; Sir. i. 5; Bar. iii. 12; 4 Ezra xiv. 28, and in general Isa. lv. 1. Place, cf 46: 1.

　　—2. At that hour, i.e. at the time when Enoch was seeing and hearing these things.

　　—3. Almost the very words here are found also Targum Jonath. on Zech. iv. 7. There can be no doubt of the fact that the writer here as in Targum Jonath. on Isa. ix. 6; Mic. v. 1 plainly teaches the pre-existence of the Messiah. In verse 6 he existed before the world was created, and will continue to be to eternity, and in 62: 7 he has been hidden, but revealed to the just; cf. 69: 26, and Targum Jonath. on Mic. iv. 8; and in 70: 1 this pre-existence is presupposed. This idea the author beyond all doubt develops from Dan. vii. 13 sqq. and Mic. v. 1b (in the Heb.). Gfrrer (cf. Drummond,p. 290) sees the pre-existence of the Messiah taught in the LXX on Ps. lxxi. 5; cix. 3; Isa. ix. 6, but with doubtful results. A more successful appeal, however, can be made to 3 Sibyl. 186 sqq. and to 4 Ezra xii. 32;xiii. 26; cf. Schürer, p. 584; cf. also Prov. viii. 22-30; Sir. i. 4; xxiv. 9. Signs, of course those of heaven, the astronomical; cf. 8: 3; 72: 13, 19, and Gen. i. 14; Jer. x. 2; Epist. Jer. 67.

　　—4. This Messiah is to be the light of the nations; cf. Jer. xlii. 6; xlix. 6; 3 Sibyl. 710-726. The blessings in store are, then, by no means restricted to the people of Israel.

　　—5. All will acknowledge him, 10: 21; (53: 1;) 90: 33-38, even his enemies, 62: 6, 9, 10, and chap. 63. Cf. what is said Isa. xlix. 22; lx. 4, 9; lxvi. 20; Psalt. Salom. xvii. But as this Messiah is such only by God’s will, their praise ultimately seeks him as its object.

　　—6. For this purpose, i.e. for the one just stated. Was chosen, in explanation of his name as the Chosen One. Hidden, 62: 7, 8, exactly as in 4 Ezra xiii. 52. This Messiah, being pre-existent, shall also abide to eternity.

　　—7. Although hidden from the world the Messiah was revealed to the just in order that their portion may not fail them; they received the revelation that they might remain firm in their trials, and not miss their final blessedness. God revealed him through wisdom, 62: 7, i.e. through the revealed wisdom of the prophets.

　　—8. But he that brings happiness to the faithful has punishment for their oppressors; cf. 46: 4-8. Day of terror, i.e. day of judgment. Will not be saved, as the opposite of the saved in verse 7; cf. Job v. 4; Ps. vii. 2; lxxi. 11; Isa. xlii. 22.

　　—9. Put, cf. 38: 5, and in 50: 2 they will conquer. This appears to indicate a final struggle before the real inauguration of the judgment, for according to 50: 3, 4 some will then repent. But the great punishment is by fire; cf. Ex. xv. 10 and 7; Isa. v. 24; xlvii. 14; Obad. xviii. Or could not the chosen here possibly refer to the angels of punishment (cf. 53: 3), who throughout the Parables are the punishers of these kings The name chosen does not speak against this idea, as these angels are beyond all doubt under the rule of God, and have been selected and chosen for this special office.—10. Rest, cf. 53: 7; 62: 13. Before him, i.e. before the Messiah. Fall, as opposite of verse 4; cf. Ps. xxxvi. 12. Denied the Lord and his Anointed is taken from Ps. ii. 2. Anointed, found also 52: 4; Apoc. Baruch xxix. 3; xxx. 1; xxxix. 7; xl. 1; lxx. 9; lxxii. 2; 4 Ezra vii. 28, 29; (according to the Arabic and Arm.) xii. 32; and in Psalt. Salom. xvii. 36 and xviii. 6, 8（闪族文）(or rather it should be Kupfou).

　　CHAP. 49.
　　The ability to effect all this lies in the nature of the Messiah. On 1 cf. Isa. xi. 9, 10. For connects with the previous, and thus the verse is to show the reason for the statements just made. Wisdom, in the sense of knowledge and fear of God; cf. 37, 2.

　　—2. Secrets of justice, in explanation of which in verse 4 it is stated that he will judge the secrets; cf. Isa. xi. 2. As shadow flees when light arrives thus injustice disappears when the Messiah, who is justice itself, vs. 3, appears; cf. Job xiv. 2. Has arisen, cf. Mic. v. 2. Eternity, cf. Isa. ix. 5, 6; Mic. v. 3.

　　—3. This verse is shaped after Isa. xi. 2, and the connection points to the interpretation of the clause, those asleep in justice, as referring to the spirits of the prophets, concretely used for the spirit of prophecy; cf. Langen, p. 45.

　　—4. Cf. Isa. xi. 3, 4.

　　CHAP. 50.
　　The state of affairs will be entirely changed when the Messiah comes: the exalted shall be humiliated, and the humble exalted. The political aspects of the Messianic kingdom will be the reverse of the present. Light of days, i.e. daylight, explained well 58: 5, 6. For the just the rule of the unjust had been night; cf. Ps. cxxxix. 11.

　　—2. In addition to this political change there will be punishment in store for the wicked. Day of trouble, usually employed only of the day of final judgment, could possibly refer to a last struggle; cf. note on 48: 9. That the final judgment is not meant is clear, for the day of grace is not yet over, and the others will repent. Who the others are is uncertain (except, indeed, that they are sinners), for it is uncertain whether the contest is to be between the faithful and the renegades, or between the former and the heathen nations. If it is allowed to use 90: 30, 33, 34; 91: 14, the former would be the case, and the others would be the hitherto neutral heathens.

　　—3. But as these others did not endure the trials of the faithful their position in the Messiah’s kingdom will not be as honorable. How could a Christian with Matt. xx. 1 sqq. before him have written these words His name, i.e. God’s.

　　—4. Although God is merciful he is also just, and therefore all who do not repent in the time of grace will be destroyed. It seems, then, that the Messianic kingdom is not to come all of a sudden, but shall undergo a certain development.

　　CHAP. 51,
　　—1. The resurrection of the dead, first plainly announced by Dan. xii. 2, is to the author a universal one, thus agreeing with 2 Macc. vii. 9, 14, 23, 36; xii. 43, 44; Psalt. Salom. iii. 16; xiv. 2; Josephus, Antiqq. xviii. 1, 3; Bel. Jud. ii. 8, 14; Baruch xxx. 1-5; l. 1-li. 6; 4 Ezra vii. 32. The first part of Enoch clearly teaches the resurrection of the just (cf. notes on 22: 12, 13), but also that certain sinners shall not rise, while here the writer says that earth, Sheol, and hell will return their contents. The Old Testament idea of Sheol is here split into two notions—a place of departed spirits and of hell. The original of the latter term is haguel, i.e. destruction, and is consequently the same as the Abaddon used by the Old Testament as synonymous with Sheol, e.g. Job xxvi. 6; xxviii. 22; Prov. xv. 11. But then it is possible that the word hell here has been added by the translator, as hell, the place of fiery torment, is, according to both Part I. and the Parables, uninhabited until after the judgment. The passage 61: 5 does not contradict the idea of a universal resurrection. Whether the bodies will rise with the souls is not said, but seems probable from the use of the word earth.

　　—2. Out of this multitude he (i.e. the Messiah) will chose his holy ones. The wording is adapted to the forensic character of the judgment.

　　—3. Wisdom, cf. note on 49: 1, 3. This verse is to characterize him as regent and potentate, a role he is to assume after the judgment is over. The just will be the recipients of this wisdom, 48: 1; 49: 1; 61: 7, 11. Here again it is said that he has these powers only as a gift of God.

　　—4. Skip, cf. Ps. cxiv. 4, 6. The happiness will be like that of the heavenly angels; cf. 104: 4, 6.

　　—5. Cf. Ps. xxxvii. 3, 9, 11, 29, 34.

　　CHAP. 52,
　　—1. He is for the present done with the Messianic kingdom as such, but still desires to give some facts concerning it that could not well have been interwoven in the above, and with this partial change of subjects the scene of observation is somewhat shifted towards the west. He is carried to his destination by the wind, according to the sentiments of both authors; cf. 14: 8 and 39: 3. At that place, i.e. from heaven, for there he was.

　　—2. The metal hills belong to the secrets of heaven, i.e. it is known only in heaven that hills which now, indeed, have no existence shall exist in the Messianic times. Soft metal, or flowing metal; Dillmann has Tropfmetal, but just what is meant is uncertain; but cf. 65: 7, 8. Hoffmann thought of quicksilver, but Dillmann rightly opposes this idea.

　　—3. In secret, I, and no one else.

　　—4. The application of

　　the allegory and object of the metallic hills follows. They are for the benefit of the Anointed; but not for the increase of his power and wealth, as 6-9 exegetically explain. Anointed, 48: 10.

　　—5. Patience is enjoined on Enoch that he may learn still more secrets; a promise which is fulfilled in chap. 53 sqq.

　　—6 Now follows the true object of these mountains. They are symbolical of the enemies of the Messiah, and his power will be shown by their complete disappearance. The term mountains probably plays on the fact that the chief offenders in the Parables are the mighty of the earth. These mountains will melt; cf. Mic. i. 3; Ps. xcvii. 5, and like water that flows, cf. Mic. i. 4, and become weak that they cannot stand in his presence.

　　—7. Therefore, too, these metals will have no value to save in the time of the Messiah, as the judgment then will be according to other standards; cf. Zeph. i. 18; Ezek. vii. 19; Ps. xlix. 7-10; Jer. iv. 30; Isa. xiii. 7. Flee; it will be impossible to escape justice by buying the judge.

　　—8. Nor will the coarser metals be of any value whatever in defense against this judgment; no human weapons of defense can ward off the sure destruction.

　　—9. In plain words says the author, these instruments of war will disappear when the prince of peace arrives; cf. Hos. ii. 20; Isa.ii. 4; ix. 6; Zech. ix. 10; Ps. xlvi. 10; Mic. v. 9.

　　CHAP. 53.
　　In beginning a second parabolical sketch Enoch says he saw a deep valley whose mouth was open, to which all mankind bring offerings. These presents are, to judge from 63: 10; 98: 10; 94: 7; 97: 7-10, brought to buy release from the judgment of the Messiah, the author connecting this thought with 52: 7. The term valley is chosen only to show the vast amount of presents brought. Him i.e. the Messiah. Not full, do not suffice.

　　—2. They shows that the subject in verse 1 must berestricted tothe sinners. The reason these presents cannot be received is because their givers are criminal, and therefore, in spite of their offerings they will be destroyed. They make i.e. what the just make, for only thus can the clause be intelligently understood. Cf. note on 38: 1.

　　—3. Angels of punishment, a name mentioned here for the first time, but found also 56: 1; 62: 11; 63:
　　1; (66: 1). As in 53: 5, and in nearly all these passages (with the possible exception of 56: 1), these angels are preparing to punish the kings and the powerful. Cf. 46: 4. It seems that the author, who states that the fallen angels as special sinners had special tormentors in the higher angels, 54: 6, conceived that the mighty of this earth should find their special tormentors in the persons of these angels of punishment. They are in the service of Satan (cf. note on 40: 7), and may possibly be identical with the satans, cf. Dillmann, p. 147.

　　—6. House, cf. 38-39 and 46: 8.

　　—7. All things shall be changed, is probably the meaning of this verse. Cf. Isa.xxix. 17; xxx. 25; xl. 4. It is highly probable that the author, on the basis of Ezek. xl.-xlviii.; Isa. liv. 11 sqq.; lx.; Hag. ii. 7-9; Zech. ii. 6-17, thinks of the new Jerusalem to be brought down from heaven, although he nowhere, except possibly in chap. 56, definitely states that the Messianic kingdom shall have its centre in Jerusalem. Cf. Schürer, p. 588 and En. 56: 6; 61.

　　CHAP. 54.
　　In the third sketch he sees the execution of the judgment. This valley with the burning fire is hell. It is not the valley of Hinnom; cf. notes on 27: 1 sqq. and 38: 1.

　　—3. Instruments, cf. 53: 3, intended for Azazel and his host, for the for them in vs. 2 refers forward and backward.

　　—5. The Messiah is also judge of the angels, 55: 4; 90: 24. This is their final punishment, after the temporal one described chap. 10.

　　—6. As the expression oven of fire shows, these verses refer not to the first, but to the final judgment. The same sin that occasioned the temporal will also occasion the final punishment, and the same agents will inflict both; cf. 40: 7.

　　—7. With this verse commences an interpolation, and ends at 55: 2. It is one of the Noachic fragments; cf. Introd. The occasion of its introduction was the mention made of the fallen angels just previous. It treats of the deluge. The designation of the waters above as masculine and the waters below as feminine is altogether unlike the sentiments in either of the two main parts, but suits the gnostically tainted ideas of this fragmentist; cf. 60: 7, 8, 16.

　　—10. Interpreting they as referring to men gives the best sense.

　　CHAP. 55.
　　As we have positive evidence, 68: 1, that the Noachic fragmentist made use of the Parables, we can understand why he here changes the subject in Gen. viii. 21, and uses the term Head of days instead of God.

　　—2. The sign is, of course, the rainbow.

　　—3. This continues the account of 54: 6, and therefore angel is here collectively used.

　　—4. To increase the torments of the punishment the kings must first behold the terrors of the fallen angels, as these had to see the death of their own children, 10: 12. If he judges the angels and overpowers them, how much more easily will the kings of the earth be punished by him

　　CHAP. 56.
　　Angels of punishment, cf. note on 53: 3, from which it also appears that those here punished are the kings themselves, for that their turn is next follows from chap. 55. There, cf. 54: 3, 1.

　　—3. The chosen and beloved of these angels are then probably the mighty kings, as it would be too extravagant to suppose that all the sinners were to be bound by special officers.

　　—4. Will not be counted, because they have ended.

　　—5. This verse is important as it may furnish an historical hint as to the time when the Parables were written. The whole description is certainly prophetical, and pictures the last struggle of the new kingdom with its enemies, on the basis of passages like Joel iv.; Zech. xii. and xiv.; Ezek. xxxviii. and xxxix. In summoning up these enemies as Parthians and Medes, the author indicates that he regarded these as dangerous to the new Israel, but whether the basis of his prophecy is a concrete case, the invasion of Palestine by the Parthians about 40 B.C., mentioned by Joseph. Antiqq. xiv. 13; Bel. Jud. i. 13 must, as the statements are so very vague, remain doubtful. Hilgenfeld strangely finds here an indication of the belief that Nero would return from the east! Lions, symbol of strength and bravery, Judges xiv. 18; 2 Sam. i. 23; xvii. 10; Prov. xxviii. 1; xxx. 30; wolf, symbol of a robbing disposition, Gen. xlix. 27; Ezek. xxii. 27; Zeph. iii. 3; Hab. i. 8. He avoids an anthropomorphismby substituting the angels in the place of God, as it stands in Isa. xix. 2 sqq.; Ezek. xxxviii., xxxix; cf. Zech. vi. 1-8; Dan. x. 13, 14, 20, 21; xi. 1, 2; xii. 1. The motive that prompted this change was probably the idea that God who had established the new kingdom through his Chosen One could not aid in its embarrassment. This passage makes it probable that Palestine is to be the country where the Messianic kingdom will be established. Threshing-floor, partly from Isa. xxi. 10. Cf. Isa. xli. 15; Jer. li. 33; Mic. iv. 12 sq.; Amos i. 3.

　　—7. But the attempt will fail, Zech. xii. 2, 3, and revolution will break out among themselves, Ezek.xxxviii.21; Zech. xiv. 13; Hag. ii. 22. The ties of relationship are disregarded, Isa. iii. 5; ix. 19, 21. Sufficient,i.e. for the satisfaction of justice. Opened, Num. xvi. 31 sqq.; Isa. v. 14.

　　CHAP. 57.
　　The result of this repulse is of importance for the new kingdom, for all the nations, Isa. xiv. 1; xliv. 6; lv. 5; lvi. 3 sqq.; Zech. viii. 21 sqq.; Ezek. xlvii. 22 sqq.,(and not simply scattered Israel, Dillmann) come to take part in it. That it must be taken in this wide sense is apparent from vs. 3, where all worship him, an expression used in other parts of the book for the coming of the heathens. And then too it is a suitable ending for this important Parable. Came upon the wind indicates their eager longings and haste; cf. Isa. v. 28; Jer. iv. 13; Ezek. x. 13.

　　—2. Cf. Hag. ii. 6, 7; Zech. i. 11 sqq.; Isa. xxvii. 13; xliii. 5, 6; xlix. 12, 13, 22, 23; xxiv.
　　18; Ps. lxxxii. 5; Prov. viii. 29.