《《The book of Enoch》（以诺书）》狱蛇

47、Annotation for Section XIX

　　CHAP. 92.

　　With this the practical part proper begins, and goes to chap. 105. The revelations Enoch had received and had promulgated were not without a purpose, but were intended for the instruction of mankind. He therefore applies what he has taught, admonishes, warns, upbraids, and instructs his contemporaries as to the way they should go. Of this parenetic part proper chap. 92 is the special introduction, which has some similarity with the introductions to the three Parables, chap. 38, 45, and 58. Scribe, cf. 12: 4. Doctrine of wisdom, 37: 1, in contradistinction from visions of wisdom. It is his object here to teach practical wisdom, hence the stress lies on doctrine.

　　—2. The days of sin shall pass away, the day of judgment will come, the(闪语) will give way to the N.:（闪语）; therefore the faithful should remain firm, and be in joyful hope.

　　—3.Just one, collectively used, like 91: 10, and cf. notes.

　　—4. He, i.e. God. Power, cf. 90: 19, 30; 96: 1; 98: 12.Light, cf. note on 38: 2.

　　—5. Cf. 10: 16, 20; 41: 2; 69: 29; 91: 11, etc.

　　CHAP. 93.

　　But before proceeding to his admonitions the author gives a brief survey of the development of the world’s history in ten world-weeks, each consisting of seven parts. We have then again the mysterious number seventy. Of these ten weeks seven belong to history, and three to the future. Out of the books; Enoch, the scribe, writes down his revelations, and reads them to his children; probably the books written during his tour by himself or the angel; cf. 33: 3, 4; 74: 2; 81: 1 sqq. (Parables 40: 8).

　　—2. The sources of his knowledge,as written in these books, were visions, angels, and tablets of heaven, 81: 1; cf. 103: 2 (106: 19; 107: 1; 108: 7). Plant, cf. 10: 16.

　　—3. The first week goes from the creation to Enoch’s time. Seventh, not like Jude 14, but with Dillmann and Ewald, in the seventh part of the first week, counting seven generations for this week. Retarded, i.e. the period closed before the deluge.

　　—4. The second week goes to the deluge and the covenant with Noah, Gen. viii. 21-ix. 17.

　　—5. The third week ends with the call to Abraham. Plant of the judgment of justice, i.e. the people among whom God will hold his judgment.

　　—6. The fourth week ends with the giving of the law on Mount Sinai. Visions, etc., i.e. revelations will be made to the holy and just, referring （闪族语） to the revelation of the Torah. Court, scarcely Palestine, 89: 2, because the giving of the law was already in the end thereof, but rather a central place of worship, the tabernacle, 89: 34, 35.

　　—7. The fifth week ends with the building of Solomon’s temple. Supremacy, referring to the temple; cf. next verse; i.e. of religious supremacy, as the temple is the house of the Great King, 91: 13. To eternity, for in the Messianic times it shall be rebuilt.

　　—8. The sixth week ends with the burning of the temple and the Captivity. It is the period of religious degeneration, 89: 51 sqq. A man shall ascend, i.e. Elijah; cf. 89: 52. Forgetting true wisdom is synonymous with departure from God.

　　—9. The seventh is the week in which the author lived, and hence he characterizes it more minutely; it is a rebellious age, i.e. rebellious not politically, but against God and his laws; cf. 89: 73-75.

　　—10. As according to the whole spirit and letter of the book the condition of the just shall not be ameliorated until after the judgment and the condemnation of the sinners, the reward here spoken of, and the seven portions of learning must refer to something given them during the Messianic reign. It is in all probability the much-lauded wisdom that is to form one of the blessings of this reign, e.g. 91: 10; 92: 1, and often. To see in vs. 11-14 an epexegesis of this verse, so that the sevenfold learning consists in the instruction on the physical world (Dillmann), or that this learning should refer to the book of Enoch itself, is certainly a mistake. Even if our author is not overburdened with modesty, he would scarcely dare to put a sevenfold higher estimate on his instructions than on the biblical. Besides, the author has been treating the history of his people solely and alone from a purely religious stand-point, and now to sum up all wisdom and warning in the strange, and by no means genial statements of the next verses is not only an improbability, but an impossibility. If these words are from the author of the previous parts, they certainly do not belong here; but it is more probable that they are the product of some imaginative interpolator. The attempts made to determine from the known lengths of the first six weeks the unknown length of the seventh, either by counting the years, or byreckoning, after the biblical manner, by generations have all proved mere guesswork, and have only the merit of ingenious and interesting hypotheses.

　　—11. Voice of the Holy One, i.e. thunder; cf. Job xxxvii. 4, 5; Ps. xxix.; xlvi. 7; lxxvii. 17, 18. The incomprehensibility of God’s thoughts, Job xxxviii. 33; Ps. xl. 5; xcii. 5, 6.

　　—12. Cf. Isa. xl. 13; Prov. xxx. 4; Eccles. xi. 5. Ascend, Job xxxviii. 22; Prov. xxx. 4. Their ends, probably ends of heaven so frequently spoken of above.

　　—13. Job xxxviii. 5, 18.

　　—14. Heaven, Jobxi. 8; Isa. xl. 12; Jer. xxxi. 37. Established, 18: 2, 3 (69: 16). Now follow the other weeks in 91: 12-17. The eighth week, the first one of the Messianic period, is that of justice, the time of the sword, 90: 19 (cf. vs. 34); 91: 11. Into the hands of the just, 38: 5; 92: 4; 95: 7; 96: 1; 98: 12. The end of this period will be marked by the rebuilding of Jerusalem and of the temple; cf. in general Ex. i. 21; 2 Sam. vii. 11; Isa. lx. 21, 22; lxv. 20-23. Great King, 84: 5.—14. The ninth week is the week of the judgment, however not of the final one. Dillmann explains it from 50: 2-5; 90: 30, 33, 35, as referring to the time when the true religion will proceed from Jerusalem to the so farneutral heathen nations to teach them to acknowledge the true God, and this certainly best harmonizes with the last clause. Will depart, 10: 16, 20, 21; 92: 5; cf. Ps. cii. 26, sq.; Isa. lxv. 17; lxvi. 22.

　　—15. The tenth week ends with the final judgment. Watchmen, of course the fallen angels. Even with this difference that the judgment over these watchmen is elsewhere placed in the beginning of the Messianic times, 90: 21 sqq., 10: 12; and 16: 1, the lengthy exposition of the future times occasions a doubt as to the authenticity of these verses. That they are an interpolation is almost a certainty, from the fact that the future here is pictured without any mention of the Messiah whatever being made; cf. Introd.

　　—16. Powers, 82: 8. Sevenfold, Isa. xxx. 26; lx. 19, 20; Zech. xiv. 6, 7.

　　—17. Mentioned, Isa. lxv. 17.

　　CHAP. 94.

　　The parenetic part proper, commencing here, continues to chap. 105, the end of the original book. This verse has much similarity with 91: 3. Enoch’s exhortations are intended principallyfor the faithful. Cease, cf. Ps. i. 6. The suddenness of the sinner’s destruction is noted also in vs. 6 and 96: 1 and 97: 10.

　　—2. It will easily be possible for his children to discover these paths of justice, for they will be revealed through Moses and the prophets. Paths of death, Prov. xiv. 12 (xvi. 25); Jer. xxi. 8.

　　—3. Having revealed the source of this justice, he reiterates his exhortation. Approach, 91: 4; 104: 6.

　　—4. Pleasing, i.e. in the sight of God. Paths of peace, as the opposite of the paths of death.

　　—5. This warning is of special importance, because in future times this justice, as taught by the sages of the Old Testament, will be changed and transformed and opposed by a false wisdom. With these words the true author gives us a view of his times when the lovers of Hellenistic language, ideas, and manners had become so numerous among the Israelites. Against these innovations he warns, and lauds the justice taught by the prophets. Will not find, 42: 1 sqq.

　　—6. Cf. Isa. v. 8, 11, 18, 20, 22. But those who have already made “wisdom wicked” will be punished. Build, 91: 5, to designate their intention of making these innovations permanent.

　　—7. In sin, Jer. xxii. 13. Rooted out, as the last clause shows, refers to men, vs. 10, not to houses. Not so much the acquisition of wealth, as the relying on wealth, is, as many other passages show, the cause of this “Woe.”

　　—8. Ps. lii. 7; xlix. 6; Prov. xi. 28; Jer. ix. 22; and En. 46: 7; 63: 10; 96: 4-6; 97: 7-9.

　　—9. As a consequence of their relying on wealth, they have reviled God and done injustice, and shall be destroyed in the manner described vs. 7.

　　—10. From the foundation. vs. 7. God will rejoice over this destruction, 89: 58; 97: 2, is unbiblical; cf. Ezek. xviii. 23, 32, 33; xxxiii. 11, although the different kinds of destruction here mentioned are all found in the Old Testament.

　　—11. Your, referring to his children.

　　CHAP. 95.

　　Lamentation over the sufferings of the just. The address is to the wicked. Imitation of Jer. 9: 1.

　　—3. Address to the just. In the Messianic times ye will have the power, explanation of 94: 6 and 10; cf. notes on 91: 12.

　　—4. The author evidently refers to those of his times who made a practice of magic and incantation. The shall not be healed, i.e. delivered from their punishment.

　　—6. Weigh out, as judges or witnesses.

　　—7. Ye who have pursued the just will experience the same fate at their hands; cf. note on vs. 3.

　　CHAP. 96.

　　Hope, even although ye are persecuted, for a change in the Messianic times is sure to come.Power will be to you; cf. 91: 12; and especially 92: 4.

　　—2. In the day of the trouble that comes over the sinners this change will take place. Like eagles, Isa. xl. 31. Higher than hawks, Jer. xlix. 16. Recesses and clefts, cf. on the idea Isa. ii. 10, 19, 22; Judg. vi. 2; 1 Sam. xiii. 6; xiv. 11. He here shows the wonderful protection which the just shall enjoy on that terrible day. But different will be the fate of the sinners; they shall cry like satyrs; cf. LXX of Isa. xiii. 21.

　　—3. Healing, cf. 95: 4. Light, cf. note on 38: 2.

　　—4. Riches make you appear; in the Old Testament God promises the goods of this world to the faithful, hence those wealthy sinners used this retribution doctrine as a proof of their membership among the faithful. If they were not such, how could God give them wealth This they claim, although in their hearts they know their true condition. This word (cf. 97:4), i.e. the words “that ye are sinners.” Remembrance, cf. vs. 7.

　　—5. Marrow of the wheat, Deut. xxxii. 14; Ps. lxxxi. 16; cxlvii. 14. Power of the root, i.e. the best water.

　　—6. Water is here used as opposite of fountain of life, and symbolizes the abundance of the good things of this world. The wealthy have always sought them and cared for them alone, but have neglected to drink from the fountain of life; cf. Ps. xxxvi. 9; Isa. ii. 13; xvii. 13.

　　—7. Cf. 91: 7, 8; 94: 6, 9. Remembrance, cf. vs. 4.

　　CHAP. 97.

　　Believe, i.e. in the sure fulfilment of these promises. On the day of injustice, i.e. on the day when injustice will be avenged, the same as the day of trouble, 96: 2.

　　—2. Address to the sinners. Above, 94: 10, God rejoices over this destruction, here the angels, different from Luke xv. 10.

　　—3. Cf. 38: 1 sqq.; 102: 1. Prayer of the just, vs. 5.

　　—4. Those, i.e. the just, for the simple words “Ye have been,” etc. will be enough to condemn you; cf. 96: 4.

　　—5. Reach, i.e. will be heard; cf. 47: 1-4; 99: 3, 16; 104: 3.

　　—6. Recited, i.e. out of the books in
　　which they are recorded; cf. 81: 4; 90: 20; 98: 7, 8; 104: 7. Great and Holy One, cf. note on 1: 3. Shame, 46:
　　6; 62: 10; 63: 11.

　　—7. Ocean and land, i.e. everywhere. Remembrance, cf. 100: 10, 11; 104: 8.

　　—8. Cf. 94: 7, 8; Sir. xi. 19; Luke xii. 19, and, in general, Isa. v. 8, 9; Micah ii. 2.

　　—9. Workmen, i.e. servants.

　　—10. The sinners had boasted, vs. 9, that they had treasures as abundant as water. “Yes,” says the author, “like water your words will prove false, and like water your wealth will evaporate”; cf. the figure in Isa. viii. 6 sqq.

　　CHAP. 98.

　　Swear you, for the first time here, but frequently used in the following.

　　—2. Addressing the foolish. Men, i.e. although being men. They will float, i.e. men; change from second to third person; cf. note on 1: 2.

　　—3. In murder, i.e. they will die the everlasting death; cf. note on 22: 12, 13. Poverty, as the opposite of their wealth in this world. Fiery oven, i.e. hell, same as fiery pool, 10: 6, etc., or fiery abyss, 10: 13, etc. The use of the word spirit in this connection, 103: 8; 108: 3, does not presuppose that they had no bodies, but rather that they had such.

　　—4. Sin is man’s work, hence he is the author of his own destruction. Hill, i.e. ilyJ.D a feminine noun, therefore maid is used. As certain as these things cannot occur, so sure is it also that sin has not originated in God.

　　—5. As a consequence of this sinfulness evils have come on the earth; they are punishments for this sin. Barrenness is simply a type of evils in general; cf. Gen. xx. 18; xxix. 31; Hos. ix. 14.

　　—6. These sins too are known in heaven; cf. 97: 6. It will not do to deny stoically that God takes no account of the doings in this world, Job xxii. 13, 14; Ps. lxxiii. 11; xciv. 4-7, but they all lie open before him; cf. also 100: 10; 104: 7, 8.

　　—7. They need not deny their knowledge of this fact, because it has been revealed by God.

　　—8. From now, i.e. since ye have heard my words.

　　—9. Therefore, woe to those fools, vs. 1, who in spite of this knowledge still deny. Fools, in the sense of Ps. xiv. 1 and liii. 1.

　　—10. Prepared, 94: 9. They cannot hope like the just, 96: 1. Die, as the opposite of live, implies not only eternal death, but also the loss of eternal life; cf. vs. 3. No ransom, Ps. xlix. 7, 8; Matt. xvi. 26. Great judgment, 19: 1; 22: 4; 25: 4; 94: 9; 99: 15; 100: 4; 103: 8, a name not found in the Parables.

　　—11. Devour blood, a heinous offence against the Mosaic law; cf. Book of the Jubilees, chap. vii. In addition to having all the good things of this world the renegades in Israel even sinned against the Levitical ordinances.

　　—12. They do these deeds because they love them, not because they are forced to them by persecution. Into the hands, cf. 95: 3, 7.

　　—13. Cf. Isa. xiv. 19, 20; Jer. viii. 2; xxii. 19.

　　—14. In vain, declare vain by word and deed the admonitions of the just. Hope, 96: 1.

　　—15. But more, they even write books, 104: 10, inculcating their false wisdom, and opposing the true wisdom of the prophets, and of such as the author of Enoch; cf. Isa. x. 1. Sudden, 94: 1, 6, 7; 95: 6; 96: 1, 6.

　　CHAP. 99.

　　Woe to those also who applaud these wicked writings; cf. especially 98: 15; also 94: 5; 104: 10; 108: 5.

　　—2. Law of eternity, or eternal law, i.e. the Mosaic law; while words of rectitude, mean the Old Testament revelation in general. They being members of the chosen people of God originally, go into the sphere of the sinners, i.e. of the heathens, to which they do not belong.

　　—3. Cf. 97: 5. Angels assist in prayer, 9: 2; 15: 2; 104: 1; cf. Tob. xii. 12. And also in the punishment of the wicked, 1: 9; 10: 4 sqq.; 90: 21; 100: 4.

　　—4. In nearly all apocryphal works these disturbances are signs of the last times; cf. Drummond, pp. 209-221. The author here evidently confines himself to the period of the sword, 90: 19; 91: 8-11, 12.

　　—5. Even the family ties, so firm among the Israelites, will be horribly broken.

　　—6, 7. A successful picture of the vain attempts of the sinners to secureaid. Demons, 19: 1; Sibyl. Prooem. i. 20 sqq. Tertullian quotes: “Et rursus juro, peccatores, quod in diem sanguinis perditionis justitia parata est. Qui servitis lapidibus, et qui imagines facitis aureas et argenteas et ligneas et lapideas et fictiles, et servitis phantasmatibus et daemoniis et spiritibus infamibus, et omnibus erroribus non secundum scientiam, nullum ab iis invenietis auxilium.”

　　—8. This evil condition will only increase; cf. Wisd. xiv. 12, 27; Rom. i. 21. Will become impious, literally will become forgetful or ignorant, i.e. of God’s laws, and hence impious; cf. 93: 8.

　　—9. In an instant, cf. 94: 1.

　　—10. But entirely different will be the condition of those who receive the true words of wisdom. They are the wise, 98: 1.

　　—11. Killed, 22: 13. Hell, the original has Sheol, but here he evidently refers to the place of everlasting torture, and not to the temporary abode of the wicked dead; cf. also 63: 10.

　　—12. Make a foundation, cf. 94: 6.

　　—13. Cf. 94: 7; 97: 8.—14. Measure and inheritance of the fathers, i.e. the old faith and fidelity; cf. e.g. Jer.xiii.25; 1 Macc. i. 52.

　　—15. To the day, etc. modifies directly the Woe to those. Great judgment, 16: 1; 19: 1; 91: 7; 94: 9; 98: 10.

　　CHAP. 100.

　　The author expands on the idea of 99: 6. Stream of blood, cf. Isa. xxxiv. 3, 7; Ps. lxxix. 3 (Ps. lviii. 10; Zeph. i. 17).

　　—2. On this internecine slaughter, cf. 56: 7; 99: 5; Judg. vii. 22; 1 Sam. xiv. 20; 2 Chron. xx. 23; Zech. xiv. 13; Ezek. xxxviii. 21; Hag. ii. 22.

　　—4. All those sinners who escape this slaughter will be searched out by the angels, and will, at least, not be able to escape the final judgment. It may, however, be understood that only the real open sinners shall be slain in the period of blood; while those that abetted them, escaping, indeed, this punishment, as their crime was not so great, shall, however, be punished at the last day. The distinction between sinners and those that aided and applauded them is observed throughout this adhortative part.

　　—5. But the just will be protected by these angels that punish the wicked. Apple of an eye, cf. Deut. xxxii. 10; Ps. xvii. 8. Even if the just do sleep the sleep of death, there need be no fear, for they will rise again; cf. note on 22: 12, 13.

　　—6. In view of this, those who are still capable of learning wisdom (Hos.xiv. 10) will accept the warning given by the book of Enoch. Riches will not save, Zeph. i. 18. Fall, having the picture of a building in his mind, 94: 6; 99: 12.

　　—7. On the day, modifies directly Woe to you; cf. 99: 15. Trouble, i.e. persecute on account of their fidelity. Burn; it is known that under Antiochus Epiphanes this took place; cf. 2 Macc. vi. 18-vii. 24. The story there recorded is, however, considered unhistorical by many critics.

　　—8. Watch, cf. Isa. xxix. 20.

　　—9. The great crime of the sinners consists in the persecution of the just and in reviling God. These two crimes are almost constantly named together, 5: 4; 81: 8; 91: 7, 11; 94: 9; 96: 7; 97: 6; 98: 10; 99: 1.

　　—10. The author’s epexegesis on 98: 6-8; cf. 97: 7; 104: 8.

　　—11. All nature will testify against you, because they have witnessed your deeds, and will be kept back on you account; cf. 80: 2 sqq.; Jer. iii. 3, 5, 24, 25. Shall not those who could not perform their functions on your account remember you

　　—12. Ironically; use your wealth that these powers of nature may be appeased, and they again descend.

　　—13. Even the smaller punishments of the elements ye cannot avoid or hinder, how much less the great final punishment!

　　CHAP. 101.

　　Connects closely with the preceding. The perception of these phenomena of nature should produce fear of God, and, in consequence, avoidance of evil. Children of heaven, i.e. the faithful, for it would be fruitless to ask the sinners to do so. They are called so, because they do not, like the sinners, concentrate their faith and hope on the things of the earth, but await the blessings of the Messianic kingdom from heaven.

　　—2, 3. Especially should they fear because these powers are means of punishment in the hands of God. The address changes into one to the sinners. Proudly and boldly, 5: 4; 27: 2, etc.; and examples 98: 4-8; 102: 6.

　　—4. Not to fear in view of these things is entirely unnatural, as is exemplified in various ways, e.g. by the merchant on the sea. References to navigation are found Sir. xxxiii. 2; xliii. 24; Sap. v. 10; xiv. 1 sqq. Kings; Dillmann says owners of the ships, but better pilots, as those that govern the vessel’s course.

　　—5. Even these, although they know how to manage a vessel, fear on account of the treasures entrusted to them, and for their own lives.

　　—6. But all this is God’s doings, his whom the sinners despise. Sealed, i.e. given it firm laws.

　　—7. This powerful sea, which ye fear, and is more powerful than ye are, must nevertheless obey and fear God. How much more should ye do so! Cf. on the whole picture Jer. v. 22, 23 (Job xxxviii. 8-11; Ps. lxxxix. 9; civ. 9; Prov. viii. 29); Isa. l. 2 (Nah. i. 4; Ps. cvi. 9).

　　—8. Yes, God has made not only this ocean, but all the heavens and the earth—an ascending climax. He, too, has given more, instinct to animals and reason to man.

　　—9. The conclusion; cf. on the sentiment the Sibyl. Prooem. i. 25 sqq.

　　CHAP. 102.

　　The result of such hard-heartedness and unbelief is destruction by the fire of hell, 99: 11. Word, i.e. sentence of judgment.

　　—2. The effect of this terrible judgment on the luminaries.

　　—3. The angels, though they carry out this judgment, 100: 4, 5, nevertheless, would desire to flee, as it is so terrible. This is involuntary pity, as is shown by Michael, above. Great in glory, 14: 20.

　　—4. Now his words are almost exclusively addressed to the just. Hope, 96: 1. The day of death is not to be terrible for the just, but is an entrance to a better life, 103: 3, 4.

　　—5. The persecutions, indeed, they must bear. He is to wrestle with a problem that had probably often occasioned doubt in the minds of the faithful, Why is it that the just suffer, and suffer even to the end of their lives How was this to be reconciled with the doctrine of retribution taught in the Old Testament The end of this verse must be somewhat corrupted.

　　—6. They must even endure the haughty ridicule of the sinners, that their faithfulness had been in vain; cf. Sap. ii. 1-5; iii. 2-4; v. 3, 4; Eccl.ii. 14-16; iii. 19-21; ix. 3-6; x.

　　—7. In anxiety and darkness, from the well-known idea of Sheol entertained by the Jews; cf. notes on chap. 22.

　　—8. Cf. Ps. xlix. 19.

　　—9. Answer to these arguments by the author. Sinners are satisfied with what this earth affords, but never look to the time of death, or to that beyond the grave; therefore, they can speak in this manner.

　　—10. Otherwise, the just who have thought of the future. Their death proves already a difference between them and the unjust. They die in peace with a clear conscience, but how different it is with the sinners, for whom death is only the door to future punishment! cf. Wisd. iii. 3, 4, 7 and Isa. lvii. 2.

　　—11. An objection raised by the author himself, but in reality from the opinions of the exulting sinners. The objection is not that death is annihilation (cf. Job iii. 16; Sap. ii. 2), but only that there is no retribution after death.

　　CHAP. 103.

　　Answer of the author to this self-raised objection. Being aboutto convey amost momentous fact, his oath is more emphatic than 98: 1, 4, 6; 99: 6; 104: 1.

　　—2. He does not lie in this matter, for he has his information from the best of sources, from the tablets of heaven and the book of the holy ones; cf. notes on 81: 1. Holy ones, i.e. holy men, as the last clause shows. Not only the records of the past, but the events of the future are recorded on these tablets; cf. 106: 19; also, Test. Levi, v.; Book of the Jubilees, chap. 24. He is probably opposing the germs that were developed by the Sadducees in their doctrine of the death of the soul with the body; cf. Joseph. Antiqq. xviii. 1, 4; Bel. Jud. ii. 8, 14; Lightfoot, Hor. Heb. et Talm. on Matt. xxii. 23 sqq. Cf. on the expression 108: 3 and Ps. lxix. 28.

　　—3, 4. These persecuted just shall be rewarded after death, is the important fact he wishes to inculcate. Of course he means, not an immediate happiness after death, for the just, too, are in Sheol, chap. 22., but the blessings in store for them in the Messianic kingdom. For these just shall rise (cf. note on 22: 13, 14), and partake of the glories of this reign, 91: 10; 92: 3; 100:5; 104: 4, 6; compared with 39: 1, 4-6. The change of persons is no surprise, as it is frequently found in this part. Do not fear their shame, i.e. their ridicule, 94: 11.

　　—5, 6. A different fate awaits the sinners, recurring to the idea of 102: 4. They are, indeed, blessed in their death by those like them and those that disregard the future, because they have enjoyed the benefits of the earth and were not punished during life.

　　—7. For these there is an especial apartment in Sheol, 22: 10.

　　—8. And after that, in the final punishment, they will be given over to an everlasting fire, strictly as represented in 22: 11. No peace, Isa. xlviii. 22; lvii. 21; En. 5: 4; 94: 6;98: 11, 15; 99: 13; 102: 3.

　　—9. Words spoken by the dead just, as is conclusively shown by the context, to the living just. Spirits become small, i.e. were humble.

　　—10. Cf. Deut. xxviii. 29.

　　—11. Cf. Deut. xxviii. 13, 30, 31, 44.

　　—12. Instead of possessing the land, as the Old Testament predictions promised, they became the subjects of their haters.

　　—14. Cf. chap. 89 and 90. With these rulers they did not find justice, even when they complained.

　　—15. These rulers even assisted in the persecution, and, instead of bringing it to light, they even kept it secret.

　　CHAP. 104.

　　Answer to these complaints, which are without foundation. Even if there is no deliverance on earth, they are remembered before God’s throne by the angels, 40: 5-7; 47: 2; 89: 76.

　　— 2. Therefore, even in spite of such persecutions, they shall hope, 96: 1. Shine like, etc., 43: 4; Dan. xii. 3, and therefore will be seen. Portals of heaven will be opened, not in the sense of entering heaven, but only that from heaven the blessings ye failed to receive on earth will more than abundantly be given to you.

　　—3. Continue the cry uttered, 103: 14, 15; cf., also, 97: 3, 5; 99: 3, 16.

　　— 4. Your hope shall not come to shame, for ye will be even like the angels, explained in verse 6 as being companions of the angels. The Parables teach the same; cf. chap. 39

　　.—5. Therefore, being certain of a happy future, it is unnecessary to hide on the day of judgment, as the sinners try to do, 100: 4.

　　—6. Avoid the association even of the sinners, 94: 1-3; 91: 3, 4.

　　—7. Ye cannot, etc.,i.e. the just cannot fathom the mysteries of the future, for the sins are not written down. They will write, i.e. the angels, 97: 6.

　　—8. Cf. 97: 7; 100: 10.

　　—9. All the false statements of the sinners are based upon falsifying the words of truth as they have been revealed in the Old Testament; cf. 94: 59; 98: 14-99: 2. Idols, 99: 7-9, 14.

　　—10. Their statements being nothing but lies, it is necessary to reiterate the truth. This is the object the author had in writing his work; cf., also, Dan. viii. 26; xii. 4, 9, 10. Books, 98: 15.

　　—11. We must remember here that the author pretends to write from the time of Enoch, hence his books had to be copied and recopied for preservation. It was a long period from the time of Enoch to the beginning of the Messianic rule. In their languages, presupposing that his work was to be translated, as it was not intended for Israel alone. The idea he probably got from the fact that translations were frequently made in his days.

　　—12. These other books are probably the different parts of this Book of Enoch. The comfort the just should receive from the book of Enoch could be called a mystery. Both Dillmann and Hoffmann regard this verse as a self-recommendation of Enoch.

　　CHAP. 105.

　　With the instruction thus gained, the just shall testify over the sons of the earth, and spread this wisdom.

　　—2. God will be joined with the just, 1: 8, and in the Parables, 38: 4, 6; and it is also stated that the Messiah will dwell with them (45: 4, 5), 90: 37; cf. especially 62: 14. If God can call the chosen his children, Deut. xiv. 1, and often, it is not strange that he calls the Messiah his son, and this, therefore, does not indicate a Christian origin, and can easily be understood from an Old Testament basis, Ps. ii. Cf. on the whole chapter what is said in the Introduction, and Ewald, Geschichte des Volkes Israel, Vol. v. p. 94 (Zweite Ausgabe).