《《The book of Enoch》（以诺书）》狱蛇

39、Annotation for section XV

　　CHAP. 76.
　　This and the following chapter treat of the winds and speak of some geographical matters, and may be regarded as a continuation of chap. 34-36, as the twelve portals for the winds there spoken of are here treated in detail.

　　—2. The points of the compass here given are taken from the position of a man standing with his face to the east, although the writer says west, or literally the descent, instead of back. This method of designating the four directions is frequently found in the Old Testament.

　　—3. The first three, beginning in counting them from the east, the place where the sun rises; cf. vs. 4, 7, etc.

　　—4. Through four of these portals,i.e. through the middle one of the three in each direction, come winds of blessing, while the outer two in each group produce winds of injury.

　　—5. The first wind described comes from the portal in the south-east, i.e. the south-east wind. Its character is destructive.

　　—6. Like all those winds from the middle portal of a group, the east wind has the right mixture, i.e. is neither too warm nor too cold, too wet nor too dry. Peace; Dillmann, Wohlsein; Hoffmann, Heil. The north-east wind brings coldness and dryness.

　　—7. The south-east-south wind produces heat.

　　—8. But from the middle portal of this group comes a good wind, and brings with it proofs of the sweet vegetation in the south; cf. chap. 24 and 25.

　　—9, 10. South-west-south andnorth-east-north winds. After northerly the translator adds whose name is the sea. The Palestine writer had northerly winds; but to him the Mediterranean Sea was in the west, while it was in the north for the Ethiopian.

　　—11. The symmetry of his description demands that even the north wind should be a good one; but the north-west-north wind is again injurious. On the rains cf. Prov. xxv. 23.

　　—12. The western group, and first the north-west wind.

　　—13. The west and the south-west winds.

　　—14. Methuselah. It is a peculiarity of these parts that they are entrusted to Enoch’s son Methuselah; cf. 79: 1; 82: 1. It is manifestly the object of the writer to explain how these mysteries, already made known by Enoch, were preserved so manyyears. This is especially shown by 82: 1.

　　CHAP. 77.
　　This presents a clear proof that the author wrote Hebrew or Aramaic. The first wind is called eastern, i.e.口1jJ east because it is the first, i.e.(闪族文)—The second is the southern, the（闪族文）, because either the Holy One descends there, （闪族文） or because he abides there （闪族文 cf. 25: 3.

　　—2. The west wind is the diminishing. The Hebrew probably had（闪族文） and the Greek （闪族文）, hence uaτεpew.

　　—4. Of course these seven hills are not those of 18: 6; 24: 2; 32: 1. The use of the word seven is based on its sacred character.

　　—5. Great sea is the Mediterranean Sea; cf. Num. xxxiv. 6, 7. West, probably acorruption for south; cf. Dillmann on Ethiop. Ex. xxiv. 20. The river here meant is the Nile.

　　—6. These two rivers are the Tigris and the Euphrates.

　　—7. The first two are the Indus and Ganges, and the last two possibly the Oxus and Jaxartes. The author evidently pictured the Mediterranean, Black, and Caspian seas as one. But others, says the translator (not the author, for these words are evidently interpolated), claim that these last two empty into the desert.

　　—8. What islands he means must remain uncertain.

　　CHAP. 78.
　　Names of the sun. To give these was suggested by his giving the names of the winds above. Orjares is 可1丁N., the latter word being used for sun already, Judg. viii. 13, 14, 18. Tomas is probably il口n used of the sun, Isa. xxiv. 23. He has thus the three names used for the sun in the Old Testament （闪族文）n, and（闪族文）

　　—2. Names of the moon. Asonja is uncertain. Dillmann thinks it contains a remnant of N.（闪族文）known as the name of the moon (in Heb. Aram). Ebla may be corrupted from Lebna, i.e. ilD:J7; Eccl. vi. 10; Isa. xxx.26. Benaze is explained by Hoffmann as （闪族文）:J, i.e. son of the half, i.e. the half moon; but Dillmann thinks of （闪族文）. Erae is the ordinary （闪族文）. Cf. 72: 37; 73: 3. This portion of light the moon receives gradually.

　　—5. Cf. 72: 5.

　　—6. On the topic commenced here and continued to verse 17, cf. 73: 4-74: 2. On the first day the moon receives the one half of the one seventh part of the light of the sun.

　　—7. But it happens that it takes the moon fifteen days to become full, and in this case she receives three times five portions, i.e. fifteen fourteenths, of light.

　　—8. In this case, in the decrease she decreases on the first day from fifteen portions to fourteen, etc.

　　—9. Evidently flatly contradicts plain statements made elsewhere. The verse is probably an interpolation.

　　—10. This second, or other, law refers to the relative positions of sun and moon.

　　—11. The full moon.

　　—12. The new moon.

　　—15, 16. Length of the months.

　　CHAP. 79.
　　Methuselah; cf. 76: 14.

　　—2. For every time; cf. 78: 15, 16. Every government, i.e. of the leaders of the stars; cf. chap. 82.

　　—3, 4 are both objects of he showed me, vs. 2.

　　—5. Cf. 74: 10-17.

　　CHAP. 80.
　　But all these laws, now so firm and fixed, shall be set entirely aside on account of the sinners. The revolution in the laws of nature is recognized by other writers also as the sign of the last times; cf. 3 Sibyl. 795-807; 2 Macc. v. 2, 3; 4 Ezra v. 1-13; vi. 7-28; viii. 63-ix. 6; xiv. 15-17. Those that revolve, either winds, 72: 5; 73: 2, or stars.

　　—2. In 72: 1 it has been stated that these laws should continue to the time of a new creation. But, on account of their sins, men have occasioned a change in these laws. As a punishment from God these laws are changed; cf. Jer. v. 22-25. Cf. Book of Jubilees, chap. 23. This verse is probably the basis of Barnabae Epistola, iv. 3.

　　—5. 4 Ezra says that in the last times the sun will shine at night and the moon by day.

　　—7. The effect of this change in the laws of nature will, instead of bringing about the sinners’ return to God, only cause them to sin more, by learning to worship them as stars; cf. similar sentiment in Sibyl. Prooem. i. 25.

　　—8. Then after these certain signs of the approaching evil the judgment will come; cf. on the whole Matt. xxiv. 29; Luke xxi. 25, 26.

　　CHAP. 81.
　　An account of the end of his trip. First, however, he is allowed to see the tablets of heaven. Tablets; cf. 93: 2; 103: 2; 106: 19 (107: 1; 108: 7); mentioned frequently in the Book of the Jubilees, are the （闪族文） of the Test. XII. Patriarcharum. Synonymes are writing, book, and books, 81: 1, 2; 93: 1, 3; 103: 2, 3; 108: 7; cf. 104: 1. The idea from passages like Ex. xxv. and xxvi.; xxxii. 32; Ps. lxix. 28; cxxxix. 16; Dan. xii. 1; cf. Harnack on Past. Her. Vis. 1, 3, 2.

　　—2. Not only the deeds of men, but even their names—for this is meant by and all the children—are recorded; cf. 82: 1; 83: 10

　　—3. Cf. note on 22: 14 and Apoc. Bar. xxiv. 2. Patience, that notwithstanding the record of men’s sin in heaven God was so slow in his judgment.

　　—4. Yet the judgment shall come, and therefore he is to be esteemed happy whose name is not recorded in the book of iniquity. It should be noticed here that the author teaches a retribution after death; cf. 22: 12, 13.

　　—5. From 87: 2, 3; 90: 31 we learn that the expression the other three angels is used to distinguish three archangels from Michael as the head and chief. If the author of the Parables had written this we could know the names of these three (cf. chap. 40), but our author nowhere states that there were but four archangels. The passage is a strange one, and points to an omission in the previous verses. Compared with the justice of God no flesh is just before him; cf. Job iv. 17. The creature is nothing compared with the Creator. Methuselah, cf. 76: 14.

　　—6. Strengthened, i.e. rested from the effects of thy travels; cf. Dan. viii. 16-19. But this year shall be devoted to instructing his children in the important secrets he has received.

　　—7. Although there is so much wickedness, as the records in heaven show,yet the generation of the just will not die out, and in the Messianic times after the period of the sinners, the just will rejoice together.

　　—8. As he is speaking of the final judgment, this sinking refers to their sinking in the valley of Hinnom; cf. chap. 26 and 27.

　　—9. Death, indeed, comes to the just also on account of the sinners; but there is a retribution after death, vs. 4, and these just shall rise again, 22: 12, 13; Gathered, cf. Isa. lvii. 1 and 2 Kings xxii. 20; Job iii. 13; Wisd.iv. 7-14. Lord of the world, cf. note on 1: 3.

　　CHAP. 82.

　　Address of Enoch himself.

　　—2. Wisdom, cf. note on 37: 1; cf. Ps. lxxviii. 5, 6. Above thought,
　　i.e. that could not have been developed by human thought.

　　—3. And those who understand this wisdom will be so interested in it and desirous of it that they will forget sleep. Good food. cf. Ps. xix. 10; cxix. 103; Prov.xvi. 24; xxiv. 13, 14; Sir. xxiv. 26 sqq. Tertullian also considers Methuselah as the recipient and transmissor of Enoch’s revelation; cf. De Cultu Fem. i. 3. “Enoch filio suo Matusalae nihil aliud mandaverit quam ut notitiam eorum posteris suis traderet.”

　　—4. As he is treating specially of the luminaries in this book, from chapter 72 to here, he speaks of the true reckoning of the year. The four days, i.e. the intercalary days, are introduced by four leaders; cf. 75: 1, 2; 82: 11.

　　—5. Cf. 75: 2; 80: 6.

　　—6. They, i.e. the intercalary days. Portal, cf. chap. 75.

　　—7. Uriel had been commissioned by God to give these instructions to Enoch.

　　—9. With the exception of a few casual remarks, nothing has been said of the stars. Hence his account here.

　　—11. These four leaders are named in verse 14; cf. 75: 1 sqq.; 82: 4.

　　—12. Chiliarchs.—13. Melkeel, vs. 15, Melkejal, i.e. （闪族文）; Helemmelek, i.e. （闪族文）; Melejal, i.e. 7N.可N.7口; Narel, 7N.1D.

　　—14. A verse defying all attempt at explanation.

　　—15. In the commencement, i.e. in the time from spring to summer.

　　—16. Roses, unknown in the Old testament; but cf. Sir. xxiv. 14; Wisd. ii. 8; En. 106: 2.

　　—17. The subordinate leaders, those in each one of the three months of which he is here treating.

　　—18. The hot time from summer to autumn. The names are all Semitic, but mostly of uncertain etymology.