《《The book of Enoch》（以诺书）》狱蛇

29、Annotation for section X

　　CHAP. 60.
　　—1. This whole chapter is one of the Noachic fragments, as is shown by the contents, cf. Introd. The date being given here points to a new author; as in the other portions there is never the least hint given as to the time when the vision was received, except in an indefinite way in 83: 2 and 85: 3, and as the verse is, beyond all doubt, constructed after Gen. v. 32, and Noah, not Enoch, is the recipient of the vision in the following; and as the contents point to the time of its reception after the death of Enoch, it is an absolute certainty that for life of Enoch we should read life of Noah. Its introduction here can be explained by the fact that Noah as well as Enoch received revelations, Gen. vi. 13, and its object was probably to supplement the brief statements of the rest of the book concerning the first judgment, as the second had received such a minute description. All these additions treat of the flood. Parable, i.e. the following vision. The effort of the interpolator to connect his fragments with the Parables is also clear from 68: 1. Shaking of the heavens is a sign of a coming revelation of judgment, 1: 9; 14: 22; 40: 1; 71: 8, 13. Host, cf. note on 1: 9.

　　—2. Head of days, in imitation of the Parables, cf. 55: 1, as is also the sitting on the throne of glory, as a sign of judgment, cf. 47: 3 and passim. By remarking that the just ones stand around the throne the fragmentist blends the two judgments into one, unless, indeed, he understands by the just ones the patriarchs who had died before the time of the deluge. It is scarcely possible that he would have used the word as synonymous with angels.

　　—3. Cf. 14: 13; 14: 24. Loins, cf. Isa. xlv. 1; Ps. lxix. 23.

　　—4. Cf. Dan. viii. 17 sqq.; x. 9, 10. Michael here is the first and highest angel, strictly in accordance with 40: 4, and not like 20: 5, where he is fourth in rank. As one to whom almost divine attributes are ascribed, 40: 9, he does not raise Noah himself, but sends another angel, whose occupation is similar to that of the angel of peace (vs. 24) in the Parables; cf. note on 40: 2.

　　—6. Power, because the day of the deluge will develop God’s power. After the manner of 37-71, mankind is divided into two classes, those who bow to, i.e. believe in, the judgment and those who deny it. The writer here clearly adapts the description of the second judgment in the Parables to the first.

　　—7, 8. This judgment shall consist in a flood, as is shown by the mention of the two monsters, Behemoth and Leviathan, of Job xl. and xli., and are also, according to Jewish interpreters, to be found in Gen. i. 21; Ps. xl. 10; Isa. xxvii. 1. On this strange fancy of later Judaism, cf. Drummond, p. 352 sqq. As they are male and female, and at least one of them dwells in the water, it is probable that they are in some way connected with the masculine and feminine water of 54: 8, perhaps personifications of the destructive elements in the waters above and below; cf. verse 24. On the subterranean fountains, cf. Gen. vii. 11; Job xxxviii. 16. Dendain（闪族语） “the judgement of a judge,” is probably a fictitious place, cf. 10: 4. The garden is, of course, Eden. It is very strange that the desert should be in this garden. Probably better, to the east of the garden, as the preposition ba is frequently used in the sense of ad, apud, juxta, cf. Dillmann, Lex., col. 478. Whether the souls of the departed saints shall dwell there from their death to the last judgment, or after that, is not clear, although the former is the more probable; cf. 70:3. Enoch was in reality the great-grandfather of Noah, but cf. 65: 2, 5, 9; 67: 4; 68: 1. Taken up, cf. Dillmann, ad loc. Seventh from Adam, cf. Jude 14.

　　—9. That other angel, cf. vs. 4. How, in the sense of why.

　　—10. Son of man, the mysterious name with which Ezekiel is constantly addressed; cf. En. 71: 14.

　　—11. With the other angel, cf. vs. 4; the writer connects the following with the previous, and with his statement and showed me that which was secret enlarges on the secrets of the physical world before he answers Noah’s question, for the answer does not follow till vs. 24. The first and the last, i.e. all, Repositories of the winds, cf. 18: 1.

　　—12. Spirits are divided, i.e. to what phenomena of nature special spirits are given; cf. vs. 16-21. This peculiar, gnostic way of allotting spirits or angels is a certain proof of the comparatively late origin of these additions. The notion is frequently developed in later Jewish books, e.g. Book of the Jubilees, chap. 5. Augustine (Quest. 83, 79) remarks: unaquaeque res visibilis in hoc mundo habet potestatem angelicam sibi praepositam. Cf. also Sir.xxxviii.28, 29 and Langen, p. 306 sqq. Weighing, not in the moral and judicial sense, but rather, as in 43: 2, to indicate that these phenomena receive each only a certain mass of substance and degree of power, as in Job xxviii. 25. Power of the lights of the moon, i.e. in the different phases of her appearance; cf. 43: 2. Power of justice, i.e. that even these natural phenomena, and not only the moral world, are guided by a certain power of justice. Divisions and the following are still objects of showed in vs. 11; cf. 82: 9 sqq.

　　—13. Cf. Job xxxvii. 1-5.

　　—14. Places of rest are not repositories. Thunder and lightning originate together, but the former must wait a certain time before it can resound, and this waiting is done in the places of rest.

　　—15. The whole government of these two phenomena is in the hands of their angel. Divides equally allows them to appear only in a certain number and at a certain time.

　　—16. This explains the tide and ebb of the sea.

　　—17. Is his (own) angel, i.e. has his own peculiar (闪族语) angel (Dillmann). The spirit of hail is good to show that this generally injurious phenomenon is not under a demon.

　　—18. Left go, i.e. allowed him to be independent, but strangely on account of its strength!

　　—19. The fog he especially enlarges on, on account of its frequent occurrence. It can appear both in clear and in dark weather, and at all times. The rest of the sentence is mysterious.

　　—20. That the dew is closely connected with both rain and fog is easily understood.

　　—21. As the rain is so important for the world, even ethically(Job xxxvii. 12, 13), its guidance is entrusted not to its own spirit, but to the angels; cf. Job xxviii. 26; xxxviii. 25-27, 33-38.

　　—24. Now first comes the answer to Noah’s question, vs. 9. These monsters will be fed by those destroyed in the deluge, as God has determined, according to his greatness, and thus the punishment will not be in vain. According to other apocryphal and rabbinical writings these two monsters are to be the food of the just in the Messianic times; cf. Drummond, p. 355.

　　—25. Cf. Gen. viii. 21, 22; En. 50: 3; 61: 13.

　　CHAP. 61.
　　—1. The author of the Parables continues with an account of how the future Messianic kingdom was measured. The account is, then, in full harmony with the object of the third Parable, 58: 1, and rests on Zech. ii. 5-9; also cf. Ezek. xl. 3 sqq. and xlvii. 3 sqq. Those angels, i.e. those well-known angels, already mentioned so frequently. Took wings is especially added because the Old Testament does not represent angels as possessing wings. Towards the north, of uncertain meaning; but cf. 25: 5.

　　—2. The angel here asked is the angel of peace; cf. 40: 2. Went out to measure, the object is supplied further on in stating that they will measure the future home of the just.

　　—3. Therefore they are called the measures of the just. The result will be that the just will lean firmly on the Lord.

　　—4. After the future Messianic kingdom has been measured out, then the chosen will dwell there with the chosen, no longer mixed and interfered with by the unjust; cf. 38: 1; 53: 6; 62: 8; the reward promised to fidelity will be given them, and righteousness during the time of oppression will now receive its reward, and be manifested as being well founded.

　　—5. On the day of the Chosen One, which is the day of the realization of the prophecies just stated, the departed saints shall return and take part in the happiness. As he speaks here only of the bliss of the saints, and not of the condemnation of the sinners, he mentions only the resurrection of the former, but thereby in no wise contradicts his previous doctrine of a general resurrection, 51: 1. By the sea and by beasts, to show that God will fulfil his promises to all, even to those who according to human ideas could not possibly rise again. If we were allowed to believe that the author taught the resurrection of the body as well as of the soul, the force of this clause would be greatly increased. Unless the word earth in 51: 1 is simply used rhetorically to round off the sentence we might believe that the earth there is the receptacle for the bodies and Sheol and hell for the souls, and that the bodily resurrection is there taught also.

　　—6. All who dwell in heaven, i.e. the angels. Received command, as the following shows, to praise and to exalt.

　　—7. That one, i.e. the Messiah. It may be that instead of Kl we should read bakla, i.e. jussu, agreeing with verse 6, and thus translate: And that one, according to the command, they praised first; cf. 40: 5. Spirit of life, undoubtedly an expression for their enthusiasm.

　　—8. Modeled after Ps. cx. 1. The words as they stand indicate that the Messiah is to judge the angels also, as they alone are called holy ones in the high heavens. But in verse 10 those here judged are distinctly separated from the host of heavens, and then it is against the spirit of the book that the good angels should be judged. In high heavens is, beyond all doubt, an addition of the translator. The idea of angels was still in his mind from vs. 6 and 7, and he did not notice the change of subjects in this verse. But that the just shall be judged is in perfect harmony with the strictly forensic character of the judgment in the Parables, and suits remarkably well to the connection. Weighed, cf. note on 41: 1.

　　—9. Secret; as all the secret wickedness of the sinners shall be judged, thus too shall the secret and unappreciated virtue and firmness of the just receive their reward. By the word,i.e. either in the name of the Lord, as if the Lord himself pronounced the judgment, or, taking nagar in the sense of mandatum (Judith ii. 1; Gen. xxiv. 9), by the command of, thus commenting on verse 8.

　　—10. At the sight of this final justice and happiness accorded to the saints by God through the Messiah, all the hosts of heaven, and even the Messiah himself, will praise and glorify God. Host of God, distinguished from the general host of heavens, are the archangels, divided here and 71: 7 into the three scriptural classes of Cherubim, Seraphim, and Ophanim. The last name is from Ezra i. and x. Angels of power and supremacy, cf. Col. i. 16; Eph. i. 21. As no anticlimax can be thought of, it cannot be decided whether these co- or sub-ordinate to the archangels; cf. Test. Levi, 3. Other powers, i.e. the lower classes of angels. Chosen One, cf. 40: 5.

　　—11. The motives that prompt to this praise are of the highest spiritual character. On the doxology, cf. 39: 10.

　　—12. Who do not sleep, cf. note on 12: 2. Garden of justice. In 70: 4 Enoch finds the first patriarchs there. According to the first part, when he visited Paradise (cf. note on 32: 6) it was apparently empty. These expressions can scarcely be harmonized with the rest of the book; cf. note on 60: 7, 8. Spirit of light is founded on passages like Job xxiv. 13 sqq.; xxxviii. 15. All flesh shows that most assuredly not all flesh dwells in the Paradise. The author evidently thinks that it is the place of the departed saints, where they shall remain to the coming of the Messiah.

　　—13. They praise those attributes of God which he has chiefly exhibited in the judgment.

　　CHAP. 63,
　　—1. Connecting with one of the most interesting statements in his account of the judgment, viz. the deliverance of the wicked into the hands of the angels of punishment, 62: 11, the author relates what happens after these criminals have been removed from the presence of the just, 62: 13. While the are being led off to their punishment they petition their guards for rest, i.e. respite, until they can worship and petition the Lord of the spirits. It must be observed here that although their chief sin consisted in their relation to the Messiah and his kingdom, they desire still to petition God for mercy, again reminding us of the fact that the Messiah is only a deputy of God, and can act only in his name.

　　—2. Their prayer consists in acknowledging what they formerly denied. On the doxology cf. 22: 14; 39: 10 sqq.; 61: 11.

　　—3. Cf. 49: 2.

　　—6. Cf. vs. 2 and note on 10: 5.

　　—8. It is evidently a matter of importance for the author to inculcate the doctrine that after the appearance of the Messiah there will be no chance whatever of being delivered from the just punishment.

　　—10. Cf. chap. 53 and Ps. xlix. 7-12. Hell; the original has Sheol. That the punishment shall consist in burning is taught throughout the Parables; cf. 54: 1, 2, 5, 6; 63: 10; 48: 9.

　　—11. Cf. vs. 11 and 12.

　　—12 is a formal conclusion, not to the third parable, but only to chap. 62 and 63.

　　CHAP. 64.
　　But the Messianic kingdom is not yet completed. In 55: 4 he had said that the Messiah should judge even the fallen angels, and now he records the fact that they were in reality judged. As however this judgment was of little importance for his object, he simply mentions it here in addition to the statements of 54: 3; 55: 3, 4; cf. 90: 24. Faces, or forms, rcp6awrcα; cf. 17: 1 and 40: 2 condemned.