BOOK OF ENOCH: TRANSLATED FROM THE ETHIOPIC TEXT

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3 1924 067

146 173

‘THE BOOK OF ENOCH
OR

1 ENOCH
TRANSLATED

AND

FROM

THE

ETHIOPIC

TEXT

EDITED

WITH

INDEXES

OF

RECAST
TOGETHER

WITH

THE

THE

EDITOR’S

INTRODUCTION
FIRST

ENLARGED

EDITION

AND

A REPRINT

FROM

FRAGMENTS

By R. H. CHARLES,
FELLOW
FELLOW

OF

OF

MERTON

THE

BRITISH

THE

EDITOR’S

D.Lirv.,
COLLEGE
ACADEMY

OXFORD
AT 'THE

CLARENDON
1912

AND

REWRITTEN

THE

GREEK

NOTES
WHOLLY

PRESS

TEXT

D.D.

OF

HENRY
PUBLISHER

FROWDE,

M.A.

TO THE UNIVERSITY

LONDON,

EDINBURGH,

TORONTO

AND

NEW

OF OXFORD
YORK

MELBOURNE

TO

THE

WARDEN
OF

MERTON

AND

FELLOWS

COLLEGE

PREFACE
Tuts is not so much a second edition as a new book. A brief
comparison of the first edition and the present work will make
this clear even to the cursory reader. Alike in the translation
and in the commentary it forms a vast advance on its predecessor.
TI cannot claim to be satisfied with it even as it stands, and yet
twenty additional years spent in Apocalyptic and Biblical studies
have not, I would fain hope, been fruitless with regard to the
present work.
The translation in the first edition was made from Dillmann’s
edition of the Ethiopic text, which was based on five MSS.
With a view to this translation the present editor emended and
revised Dillmann’s text in accordance with nine hitherto uncollated Ethiopic MSS. in the British Museum, and the Greek and
Latin fragments which had just come to light, but notwithstanding every care he felt his work in this respect to be of a
wholly provisional character. From the date of the publication
of the first edition in 1893 he steadily made preparation for
an edition of the Ethiopic text and of the Greek and Latin
__ fragments. This text, which is exhaustive of existing textual
materials in these languages, was published by the University
Press in 1906, and from this text the present translation is made.
A new and revolutionary feature in the translation is due to the
_ editor’s discovery of the poetical structure of a considerable
portion of the work. I call it revolutionary ; for such it proves
to be in respect of the critical problems of the text. By its means
the lost original of the text is not infrequently recovered, phrases
and clauses recognized as obvious interpolations, and not a few
lines restored to their original context, whose claims to a place
in the text were hitherto ignored on the ground of the weakness
of their textual attestation.
During the past eighteen years the criticism of the book has
made undoubted headway, and that, I am glad to say, mainly in
the direction defined in the first edition. The idea of a Grundschrift, which was accepted by most of the chief scholars in this
field till its appearance, and to which I strove and not in vain
to give the coup de grdce, is now universally abandoned. The
critical advance made in the present volume is not of a revolu-

vi

Preface

tionary character, but consists rather in a more detailed application of the principles of criticism pursued in the first edition.
In my first edition I said that a knowledge of 1 Enoch was
indispensable to N.T. students. The further study of Apocalyptic
and Biblical literature, Jewish and Christian, in the score of
years that have since elapsed, has convineed me still more fully
of this fact. And I might add here that to the O.T. student
it is likewise indispensable, if we would understand many of the
problems underlying O.T. prophecy. To the biblical scholar
and to the student of Jewish and Christian theology 1 Enoch is
the most important Jewish work written between 200 B.c. and
100 a.p. For a short account of the book the reader should
consult the Introduction, § l.
I cannot help expressing here my deep regret that Jewish
scholars are still so backward in recognizing the value of this
literature for their own history. Apocalyptic is the true child
of Prophecy, and became its true representative to the Jews from
the unhappy moment that the Law won an absolute autocracy
in Judaism, and made the utterance of God-sent prophetic men
impossible except through the medium of Pseudepigraphs, some
of which, like Daniel, gained an entrance despite the Law into
the O.T. Canon. It is true that eminent Jewish scholars in
America and elsewhere have in part recognized the value of
Apocalyptic literature, but, as a whole, Orthodox Judaism still
confesses and still champions the one-sided Judaism, which came
into being after the Fall of Jerusalem in 70 s.p., a Judaism
lopped in the main of its spiritual and prophetic side and given
over all but wholly to a legalistic conception of religion. It is
not strange that since that disastrous period Judaism became
to a great extent a barren faith, and lost its leadership in the
spiritual things of the world.
I cannot close this Preface without recording my deep obligations to the officials of the University Press for the skill, care

and expedition with which they have carried this work through;
and likewise acknowledging the very helpful service rendered
to me by a promising scholar, the Rev. A. L. Davies, in the
correction of proofs, the verification of references, and at times
the acquisition of fresh materials.
24 BarDwELu

Roap, OxForp.

June 1, 1912.

CONTENTS
GENERAL INTRODUCTION
§
§
§
§
§

PAGE

.

ix-—cx

1. Short Account of the Book
2. The Title
3. Its Canonicity
7
:
k
4, The Greek Versions,
Editions of these Versions
r
5. The Relations of the G* and G£ to each other and to E

(the Ethiopic Version)

.

.

‘

ix-xii
xii-xiii
xiii-xiv

xiv-xvi

.

xvii-xix

§ 6. The Latin Version and Quotations .

xix-xx

§ 7. The Ethiopic Version
.
§ 8. Ethiopic MSS. Relation of the Bthiopic MSS.
§ 9. Editions of the pee, Version
‘
§ 10. Translations

xx-xxi
xxi-xxvii
xxvii-xxix

.

XXIX-XXX

§ 11. Critical Inquiries.

m

§ 12. The Different Blameaeainl risa,

:

.

xxx-xlvi

f

xlvi-lii

§ 13. Characteristics and Dates of the Different Elements
§ 14. The Poetical Element in 1 Enoch
§ 15. Original Language of Chapters 6-36— Ayamaic ; of

Chapters 1-5, 37-104—Hebrew
§ 16.
§ 17.
§ 18.
§ 19.
§ 20.

Tor

lii-lvi
lvi

‘

The Influence of 1 Enoch on Jewish Gitertice
The Hebrew Book of Enoch .
5
¥
The Influence of 1 Enoch on Patristic Lemme
The Influence of 1 Enoch on the New Testament
Theology

Ivii-Ixx

-

.

.

Book or Enocu.—SpeciaL Inrropuctions,
LATION, CRITICAL AND IixEGErIcAL NoTES

Secrion I (chapters i-xxxvi)

lxx-Ixxix
Ixxix-lxxxi
Ixxxi-xev
xev-ciii
cili-ex

TRANS1-272
:

:

IntTropuction.—A. Critical Structure nme Dates, B. Relation of
this Section to (a) 72-82; (b) 83-90; ae91-104.
C. The
Problem and its Solution
r
TRANSLATION AND CRITICAL AND Henecuiiur Notes
Section II.—Tue PaRaBLeEs (chapters xxxvii-Ixxi)
Intropuction.—A. Critical Structure.
B. Relation of 87-7 1 to

the rest of the Book.

C. The Date.

.

of 1-36.

64-146

64-68
69-146

OF THE HEAVENLY Lumt-

NARIES (chapters Ixxii-lxxxii)
Inrropuction.—A. Its Critical Structure ae “Object.
Independence

1-4
4-63

D. The Problem and its

Solution
i
5
‘i
TRANSLATION AND Chines AND Hunotitedt: Narn
Section III.—TxHeE Book orf THE CouRSES

1-63

.
B. Its

147-178

C. Its Calendar and the Knowledge

therein implied
TRANSLATION AND CRITICAL AND Rxageuieie Nomis

.

147-150
151-178

vill

Contents
PAGE

Srcrion IV.—TuE Drean-Vistons (chapters lxxxiii-xc)

:

Intropuction.—A.
Critical Structure.
B, Relation
Section to (a) 1-36; (b) 91-104.
C. The Date.
Problem and its Solution
:
TRANSLATION AND CRITICAL AND Hesuntioan Norns

Section V (chapters xci-civ)
IntroDuction.—A,

(a) 1-36;

‘

Critical Str siatipies

(b) 83-90.

179-217

of this
D. The
3
.

:

‘

179-182
182-217

218-272

B. Relation of 91-104 to

C. Authorship

and

Date.

Problem win its Solution
TRANSLATION AND CRITICAL AND averiend Novae

D. The

‘

.

218-223
224-272

Appenpix I,—Tue Gizen GRreEk FRAGMENT (i-xxxii) AND
THE GREEK FRAGMENTS PRESERVED
CHRONOGRAPHIA .
:
z
<

IN SYNCELLUS’
F
j
. 273-305

APPENDIX IJ.—TueE Son oF Man; ITS MEANING IN JEWISH
APOCALYPTIC AND THE NEW TESTAMENT
4
- 306-309
InpDEx I.—PASSAGES AND PHRASES
CONNECTED WITH 1 ENocH

CLOSELY PARALLEL
.
:
:
:

InpEx IJ.—NAMEs AND SUBJECTS

‘

:

:

:

OR
. 311-314
. 315-331

THE

BOOK OF ENOCH
ie. 1 ENOCH
INTRODUCTION

§ 1.

Snorr Accounr or tHE Book.

Ir is seldom that authors attain to the immortality which
they hope for, and it is still more seldom that anonymous
authors achieve this distinction.
And yet it is just such a
distinction that the authors of the Book of Enoch have achieved.
That such should be ultimately his lot was the deep-rooted conviction of one of this literary circle. He looked forward (1041!~12)
to the time when his writings would be translated into various
languages, and become to the righteous ‘a cause of joy and
uprightness and much wisdom’.

This hope was to a large degree

realized in the centuries immediately preceding and following the
Christian era, when the currency of these apocalyptic writings
was very widespread, because they almost alone represented the
advance of the higher theology in Judaism, which culminated
in Christianity.1 But our book contained much of a questionable
character, and from the fourth century of our era onward it fell
into discredit ; and under the ban of such authorities as Hilary,

Jerome, and Augustine, it gradually passed out of circulation,
and became lost to the knowledge of Western Christendom till
over a century ago, when an Ethiopic version of the work was
found in Abyssinia by Bruce, who brought home three MSS. of
it, from one of which Laurence made the first modern translation
1 Nearly all the writers of the New Testament were familiar with it, and were
more or Jess influenced by it in thought and diction.
It is quoted as a genuine

production of Enoch by St. Jude, and as Scripture by St. Barnabas. The authors
of the Book of Jubilees, the Apocalypse of Baruch, and 4 Ezra, laid it under
contribution.

With the earlier Fathers and Apologists it had all the weight of

a canonical book.

x

The Book of Knoch

of Enoch. It was not, however, till recent years that the Book of
Enoch and similar works have begun to come into their own
owing to their immeasurable value as being practically the only
historical memorials of the religious development of Judaism
from 200 B.c. to 100 a.p., and particularly of the development
of that side of Judaism, to which historically Christendom in
large measure owes its existence.
The Book of Enoch is for the history of theological development the most important pseudepigraph of the first two centuries
B.c. Some of its authors—-and there were many—belonged to
the true succession of the prophets, and it was simply owing
to the evil character of the period, in which their lot was cast,
that these enthusiasts and mystics, exhibiting on occasions the
inspiration of the O.T. prophets, were obliged to issue their works
under the aegis of some ancient name. The Law which claimed
to be the highest and final word from God could tolerate no fresh
message from God, and so, when men were moved by the Spirit
of God to make known their visions relating to the past, the
present, and the future, and to proclaim the higher ethical truths
they had won, they could not do so openly, but were forced to
resort to pseudonymous publication.
To describe in short compass the Book of Enoch is impossible.
It comes from many writers and almost as many periods. It
touches upon every subject that could have arisen in the ancient
schools of the prophets, but naturally it deals with these subjects
in an advanced stage of development. Nearly every religious
idea appears in a variety of forms, and, if these are studied in
relation to their contexts and dates, we cannot fail to observe that
in the age to which the Enoch literature belongs there is movement everywhere, and nowhere dogmatic fixity and finality.
And though at times the movement may be reactionary, yet the
general trend is onward and upward. In fact the history of
the development of the higher theology during the two centuries
before the Christian era could not be written without the Book
of Enoch.
From what has been already said it is clear that no unity of

LNTVOMUCTION

Xl

time, authorship, or teaching is to be looked for. Indeed, certain
considerable portions of the book belonged originally not to the
Enoch literature at all, but to an earlier work, i.e. the Book of
Noah, which probably exhibited in some degree the syncretism
of the work into which it was subsequently incorporated. This
Book of Noah clearly embraced chapters 6-11, 547-552, 60,
65-695, 106-107.1
As regards the Enoch elements, the oldest portions of them are
likewise pre-Maccabean, i.e. 12-36, and probably 90'!° 911217,
i.e. the Apocalypse of Weeks. The Dream Visions, i. e. 83-90,
were in all probability written when Judas the Maccabee was
still warring, 165-161 B.c., 72-82 before 110 3.c., the Parables,

37-71 and 91-104, 105-64 B.c.
The authors of all the sections belong to the Chasids or their
successors the Pharisees.
Conflicting views are advanced on the Messiah, the Messianic
kingdom, the origin of sin, Sheol, the final judgement, the
resurrection, and the nature of the future life.

There

is an

elaborate angelology and demonology, and much space is devoted
to the calendar and the heavenly bodies and their movements.
Babylonian influences are here manifest and in a slight degree
Greek,
The Book of Enoch, like the Book of Daniel, was written
originally partly in Aramaic and partly in Hebrew. From an
Aramaic original is derived 6-36, and possibly 83-90, while the

rest of the book comes from a Hebrew original. To determine
these questions categorically is a task of no little difficulty,
seeing that for four-fifths of the text we have only a translation
of a translation, and that such

close affinities exist between

Hebrew and Aramaic. For the resemblances between the two
languages are so great that frequently retranslation from the
Ethiopic into either is sufficient to explain corruptions in the
former. There has accordingly been great divergence of opinion
on this question, but in the opinion of the present writer, who
1 Portions have been preserved in Jubilees 720-59 101-15, but the date of this
Noachic literature is at latest pre-Maccabean.

Xil

The Book of Enoch

has spent considerable time on the problem, the balance of evidence
is decidedly in favour of the view above stated.
In the course of his studies it suddenly dawned upon the
writer that much of the text was originally written in verse.
This discovery has frequently proved helpful in the criticism of
difficult passages, and the recovery of the original in a multitude
of cases.
§ 2.

Tue Trrte.

Our book appears under various titles, which may be briefly
enumerated as follows :
le, Enoch. Jude 14 éxpopiytevory... EBdopnos ad Addy Evoy
Neywo.

Ep. Barn. iv. 3 os Evy déyet.
Clem. Alex. Lelog. Proph. (Dindorf, iii. 456) 6 AavujA dyer
dpodoéOyv To Evedy : also in iii, 474.
Origen, Ju loannem vi. 25 ws év té ’Evox yéypantar: Contra
Celsum v. 54 ray év to’ Evay yeypappevwr.
Tertullian, De Cultu Fem. it. 10 ‘Ut Enoch refert’?; De Idol.
iv ‘Enoch praedicens’; xv ‘Spiritus . . . praececinit per . .
Enoch ’.

Anatolius of Laodicaea (cited by Eus. /7. 2. vii. 82.19 ra év ro
"Evax padsjpara).

2°. The Books of Enoch, This is probably the oldest title.
The fifth Section of the book itself opens with the words:
921 «The book written by Enoch’,
108! begins: ‘Another
book which Enoch wrote.” In 821! Enoch says to Methuselah :
‘ All these things I am recounting to thee . . . and given thee
books concerning all these: so preserve . . . the books from thy
father’s hand.’ 141 ‘The book of the words of righteousness’.
The third Section, i.e. 721, begins, ‘The book of the courses of

the luminaries’, These passages imply a plurality of books,
But though apparently the oldest title, it has not the oldest
independent attestation. It is found in the following works:
T, Jud. xviii, 1 (8 AS1) ey PiBros "Evoy rod dixatov.
T, Lev. x. 5 (A) = xadas yéypanrat ev BiBdors ’Eréy.

Introduction

xu

Origen, Contra Celsum, v. 54 ta émtyeypappéva 05 Evay BiBrla:
Lu Num, Homil, xxviii, 2 “In libellis qui appellantur Enoch ’.
Pistis Sophia (ed. Schwartze, p: 245) ‘Ea in secundo libro Ieu,
quae scripsit Enoch’.
Syneellus (Chronographia, ed. Dind.), i. p. 20 ék rod mpdrov
BiBdAtov rob "Eveéx. The same phrase recurs in i. p. 21, 47. Cf,
1, 42 é« rod mpérov Adyov’Eveyx. Here and in the preceding work
the division of Enoch into books is clearly recognized. There
were five such divisions or books; see § 6.
3°. Book of Enoch, This title is found in:
T. Lev. x. 5 (a, deg) xadws mepiéxer 9 (> ab/') BiBros Evax
Tob dikatov.

Origen, De Princ. i, 8. 8 ‘In Enoch libro’: iv. 85 ‘in libro
suo Enoch ita ait’,
Hilary, Comment. in Ps, cxxxii. 3 ‘Fertur id de quo etiam
nescio cuius liber exstat’.
Jerome, De Viris illustr. iv “De libro Enoch qui apocryphus est’,
Syncellus, op. cit. 1. 60 os év TH BIBAw adtod "Evay éperar.

But this title may refer merely to one of the books of Enoch,
and so come under 2°.
3°. Words of Enoch, This title has the oldest external attestation. Jub, 211° ‘For thus I have found it written in the books
of my forefathers and in the words of Enoch, and in the words
of Noah’.
T. Benj. ix. 1 dé Aoyiwy (= Adywv B-d) ’EvOyx Tod dixatov.
This title finds some justification in 1 Enoch 11 ‘ Words of the
blessing of Enoch’; 14! ‘book of the words of righteousness ’.
4°, Writing of Enoch:
T. Lev. xiv. 1 (8 A) éyvwv and ypapijs "Evdy. See also in
T. Sim. v. 4, T. Naph. iv. 1.
Tertullian, De Cudtu Fem. i. 8 ‘Scio scripturam Enoch .. . cum
Enoch eadem scriptura etiam de domino praedicarit ’.
§ 3.

Irs Canontciry,

The citations of Enoch by the Testaments of the Twelve
Patriarchs and by the Book of Jubilees show that at the close

XIV

The Book of Enoch

of the second century B.c., and during the first century B.c., this
book was regarded in certain circles as inspired. When we come
down to the first century a.p., we find that it is recognized as
Scripture by Jude, See under § 2, 1°. In the next century this
recognition is given amply in the Ep. Barnabas xvi. 5 déyer yap
7 yeadyn; by Athenagoras, Legatio pro Christianis 24 & rots
mpopiras exmepavytat (referring to Enoch); in the third century by Clem. Alex. Helog. Prophet. ii, see § 2, 1°; by Irenaeus
iv. 6. 12 ‘Enoch ... placens Deo . . . legatione ad angelos
fungebatur’; by Tertullian, De Cultu Fem. i. 8, De Idol. xv,
see § 2,1°; by Zosimus of Panopolis, quoted in Syncellus (Dind.
i. 24) rodro ody Epacay ai dpyaia kal ai Oetar ypapat, dte ayyedot
tives eneOtynoay tov yvakéy.
After the third century the
Book of Enoch fell into discredit and gradually passed out of
circulation.

§ 4.

Tue Greex Versions.

Eprtions or THESE VERSIONS.

The Greek Versions have only in part been preserved. Chapters 1-328 and 19°-21° in a duplicate form were discovered in
1886-1887 at Akhmim by the Mission Archéologique Frangaise
at Cairo, and published by M. Bouriant in 1892. These are
designated as Ge, and Gs! and G®? in the case of the duplicate
passage.
Large fragments have been preserved in Syncellus,
namely 6-10" 158-161, and 8*-9! in a duplicate form. These
are designated as G* and G*!, G* in the case of the duplicate
passage.
The chief literature on these fragments is as follows :—
Bouriant, Fragments grecs du livre @ Enoch.

Mémoires publiés

par les membres de la Mission arehéologique frangaise au Cuire,
tom. ix, pp. 91-186, 1892. This is praiseworthy as a first edition,
but the text is disfigured by many errors.
—— L’Evangile et ? Apocalypse de Pierre avec le texte gree du
livre @ Enoch.

Texte publié en fac-similé par Vhéliogravure apres

les photographies du manuserit de Gizeh. Paris, 1893.
Dillmann, Sitzungsberichte d. kgl. Preuss. Akademie d. Wissenschaften zu Berlin, 1892, li-liii, pp. 1039-1054, 1079-1092,

Introduction

XV

These studies are of course good, and several of this scholar’s
suggestions are excellent. In his comparison of the Ethiopic
and Greek Versions he had the benefit of having collations of
q¢tu before him. These gave him no inconsiderable advantage
in dealing with the problems before him, though his article takes
cognizance of only a limited number of readings where these
MSS. furnish a superior text.
Lods, Le Livre d’Hénoch, Fragments grecs découverts & Akhmin,
publiés avec les variantes du texte Ethiopien, traduits et annotés.
Paris,

1892.

Lods’

contribution

is learned,

scholarly,

and

judicious, but as he had the misfortune to base his work on
the corrupt text published by Dillmann in 1851, a large portion
of his conclusions was vitiated from the outset.
Charles, Z2e Book of Enoch, pp. 318-370.
Oxford, 1893.
In this work I attempted an exhaustive comparison of the Greek
and Ethiopic texts, and carried the criticism of the materials
several stages beyond previous scholars in this department.
Swete, Zhe Old Testament in Greek, vol. 11I.

Radermacher, Das Buch Henoch, herausgegeben . . . von
J. Hemming und L. Radermacher, pp. 18-60, 118-114. Leipzig,
1901.
This text, on the whole, is well edited and forms an
advance on preceding editions. But, unless I am greatly mistaken, Dr. Radermacher is not a Semitic scholar, This deficiency
in his equipment proved a sore handicap in the task he undertook.
How is a purely classical scholar to edit a Greek text which is
Greek in vocabulary, but largely Semitic in idiom? To show
that our text is of this character it will be sufficient to adduce
the following

passages:

22°

of » any

Tob toatos

ev_adre

(in. .... Ws)= ‘in which there is the spring of water’.
17) év @ of ovres exel yiyvovra. (DY... We) = ‘where the
dwellers become’. ‘Here, it is true, éxe? could be taken with
of dvtes.
82° ob eoOiovow dylov Tob Kapmod atrod (,... WN
wp) = ‘ whose holy fruit they eat’. The editor’s failure to
recognize this idiom in 16! has led. him to emend the text
in such a way as to obliterate wholly its original form. The
unemended text runs: amd fyépas ... . Oavdrov ap av ra

xvl
nvedpata

The Book of Enoch
exmopevdueva

ex THs Woxis

This

THs sTapKos avTav.

in aa slightly
Semitic construction is supported by E though in
though as I
preserved,
be
must
it
Hence
form.
corrupted
loss of téy
the
E
to
according
is
pointed out in 1893, there

ywydvrov

before

af’ dv.

This

ytydvrwy is found in G°, though

very

phrase,

this version

moreover,
inserts

Tay

after it

a gloss (?) containing the names of the three orders of giants
as they are given in the Targum of Jonathan on Gen. 61-4
The text and notes are accurately edited, but there are some
In v. 6 Radermacher reads of duiavro. as an emendation
errors.
of the corrupt reading which he says is aya |rou and not apaptnro:,

as Bouriant and Lods stated.

Bouriant and Lods were certainly

wrong, and Dillmann’s edition and mine, which were necessarily
The
based on the work of these scholars, shared in their error.

autotype reproduction of the text was not published till after
the issue of these editions. But if Bouriant and Lods deciphered
the MS. wrongly, so also has Radermacher.
It reads ayap|rou.
The p is partially obliterated, but it is unmistakable in the
photographic reproduction of the MS. Hence we might possibly
emend apaprot into dvapdapryrot, but certainly not into dulavro..
Notwithstanding, this forms a serviceable edition of the Greek.
Another fragment is found in a Vatican Greek MS., No. 1809,

written in tachygraphic characters. This was published by Mai,
Patrum Nova Bibliotheca, tom, ii, and deciphered by Gildemeister
in the ZDA/G., 1855, pp. 621-624,

and studied afresh by von

Gebhardt in Merx’ Archiv, ii. 248, 1872. Besides the above,
references to or Greek quotations explicitly or implicitly from
Enoch are found in the Ly. of Barnabas (see iv. 8; xvi. 4, 6);
Justin Martyr, Apol. 11.5; Athenagoras in his IpeoBela, x;
Clement Alex., Belogae Prophet. iii. 456 (ed. Dindorf) ; iii, 474;

Strom. tii. 9; Origen, Contra Celsum, v. 52, 54; In Toannem,
vi. 25 (Lommatzsch, i. 241); Clementine Homilies, viii. 12.
Since these last afford but slight help in correcting the text, we
shall do no more here than refer to Lawlor’s article on this subject
in the Journal of Philology, xxv. 164-225, 1897.
1 I have given the idiom in Hebrew, though the original was in Aramaic,

Introduction
§ 5.

Xvi

Tue Revations or THe G* anp GS TO BACH OTHER
AND To E (raz Eraiortc Version).

(a) G® more original than G9. These two fragments are closely
related and yet exhibit marks of independence.
They are
closely related, and probably go back to the same Greek translation of the Aramaic text, since they present in so many passages
identically the same text. On the other hand G* has in several
passages a different and undoubtedly better order of text. Thus
Gs rightly places 72-5 of Gé (or rather its equivalent of 73-5)
after 8° of Ge. For manifestly 74? 81-8 precede 73°, Thus it
alone preserves the original order. The angels went in to the
daughters of men, who bare to them three classes of giants.
And the angels taught their women sorceries and incantations
(74%), Then follows a detailed account of the art, which each
of the leading twenty angels taught mankind. And after this
the giants turned against men and began to devour their flesh
(Gs 81-3 Gs 8t-3 73-5), It will be observed that in 8° Gé& is
very defective compared with G* in the list of the offices of the
various angels. The additional elements in G* here could not
have been written by a Greek, for in every instance the office
constitutes when translated into Aramaic a play on the name of
the angel who discharges the office. Similarly in 67 the order
of the names of the angels is different and G* is here preferable
to Ge E,
Again, 8* of G* has preserved in all probability a more original
text than G&E. For it is natural that the substance of the
prayer of men as they were slain by the giants should be given
when it is first referred to in 84, Here, indeed, G* presents a
duplicate text, and both texts give the prayer in question. Gs E,
on the other hand, do not give the words of the prayer till 9°,
when the angels are presenting it before God. G®* in Semitic
fashion gives the prayer ix extenso here also, Again the additional clauses (sopevov xtA.) in G* 10% * belong most probably to
the original work but have been lost in GE, see note on 10?.
The same is true of the addition in G* 9° with its peculiar diction,
as is clear from a comparison of 10% 1’.
1870
b

XVili

The Book of Enoch

Finally G* preserves several right readings over against Ge E.
Thus dfcov in 104 where Gs E corruptly read d7Awcor, cataxplOn
in 10% where Ge E read xaraxavoby. Cp. also 107.
(4) Relations of G* and G9 to LZ. Even the most superficial
study makes it clear that E and Ge are more closely related than
E and G* or Gt and Gs. Indeed the evidence makes it clear that
E was translated from a MS. which was also the parent or ancestor
This follows from the fact that the same corruptions
of GI.
appear in GSE over against true readings in G* where this
exists. Thus they both give impossible readings in 10’ tézdtagav (G* etzov); 10! dijdwooy (G8 djoov); 10! txataxavedy
(G* karaxptO); 148 ¢e0optBagov (a mistranslation of the Aramaic
original) Ge; 1418 topos (G8. E = dads) (corrupt for dpacis *);
15° tavwrépwv (G* avOpdmwv) ; 18° tBasrd(ovras év vepédry ; 224
Témoincav for erouInoay ; 25° Fels Conv; 28% tard Tay omeppa-

In 9% all the authorities are corrupt, but G# E agree
tov.
closely.
On the other hand # preserves certain original readings lost by
G9 and vice versa. Thus E G® rightly add atrots after éyervnOnoar
in 6! and read Bacirebs tév BactAevdvrwy in 9* where Gé reads
B. tév aidvwv, and rdvtov thy é€ovciav in 9° where G2 reads racav
tr. e€ovclay, and attest év rais @nrelars in 98 and eds GAAjAous &&
avtépy ets avtovs in 10°, which Gs in both cases omits.
More-

over, in 9" the corruption in K = ra els adtovs (for éas abtovs so
Gs) is easy of correction, whereas G# offers the corrupt atas.
In the following passages G9 omits clauses and passages preserved
ty E. Thus it omits by hmt. clauses in 91 ® 101° 123 14% 15?
18%, and without any such intelligible ground 2%, all 8 and 4
except six words, words and clauses in 6! © 98 110 19, 20 1414 1548
162 19? 2258 241,2 271. On the other hand / omits words and
clauses preserved by GY in 149 51, 8 101 2 137 1425 151 208 22% 5 261,
Naturally Gé and E have severally developed corruptions which
it is generally possible to emend in either case by the help of the
other.
In the following passages E presupposes 600 pera for duodyrat
in 5°; ra pera adrd for péradda in 81; avayw for davayvé in 18;

Introduction

xix

pvotypiou for pupimy in 181%; es eipyvata for eis ceipyvas in 19? ;
Aa@ for xam in 20°; Kkotdor for kadoé in 22%°. Corruptions of
Gs will be found in the following passages: 1% * 5 8 9 51 68 94 5
1019 131 146) 8,18, 15, 18,19 158,9 163 173 7 184711 2710 995, 6,9 932
248 267 31°.
(c) From the above facts it follows that G9 aud EB spring from
a comimon ancestor which we may designate x, and that this w and
G® proceed ultimately from the same original, the first Greek trauslatiow of the Book of Enoch" Hence the genealogy of the above
documents might be represented as follows :—
Original Greek Translation from the Semitic

§ 6.

Tue

Latin

Version

anpd Quorarions.

The Latin Fragment, which constitutes a very imperfect
reproduction of 106'~18, was discovered in 1893 in the British
Museum by Dr. James, the present Provost of King’s College,
Cambridge, and most kindly placed at my service for publication
in my edition of 1 Hvoch in 1893. In the same year he issued
it in the Cambridge Texts and Studies 11, No. 8, Apocrypha
Lnecdola, pp. 146-150.
The text has suffered from additions, omissions, and corruptions,

and is very seldom a literal rendering of the original for many
words together. Notwithstanding, it makes some contribution
to the formation of a better text of 106.
This MS. further may point to a Latin translation, or at
least to a partially completed Latin translation of Enoch ; for
(1) oceurring in the midst of original Latin treatises it appears
to have been found in Latin by the collector or scribe of these
1 This conclusion hardly seems adequate to explain all the phenomena mentioned
on pp. xvii-xix.
These postulate not only the occurrence of duplicate renderings
in the Greek translation, but most probably also the occurrence
of variants in the
Hebrew original.

b2

KX

The Book of Enoch

treatises. (2) It has suffered much in the course of tradition,
and may, therefore, go back to a date when the Book of Enoch
was not reprobated generally, and when a Latin translation would
have been acceptable. (8) It does not show signs of being an
excerpt from a collection of excerpts, such as we find in the
Greek fragment of Enoch, 89#2-#9; but standing as it does
without any introductory note or explanation, it looks as if it
had been drawn directly from at least a larger Latin fragment
of Enoch.
It is possible that the absurd statement with which the fragment opens—‘[Cum

esset Lamech

annorum

tricentorum quin-

quaginta] natus est ei filius’—originally referred to Methuselah,
who was 355 years old when Noah was born according to the
LXX Chronology. E speaks here of Methuselah taking a wife
for his son Lamech and of a son being born to him.
Latin Quotations. These have been collected most fully by
Dr. Lawlor in his article in the Journal of Classical Philology,
xxv. 164-225.
$7.

Tuu Evniopic Version,

The Ethiopic Version has been preserved in twenty-nine MSS.
of which fifteen are to be fuund in England, eight in France,
four in Germany, one in Italy, and one in America. Of these
MSS. there are only three of which my knowledge is indirect
and slight, but not yet too slight to enable me to estimate their
value and their affinities with the other MSS.
These MSS. are
p and z, 42. OF these z indeed was most kindly lent to the
Bodleian Library for my use, but unhappily I was absent part
of the time of its sojourn there, and whilst I was present the
officials of the Bodleian did not notify me of its arrival. 2 is of
no account as it is merely an exact transcript of 4. Next as
regards p, this MS.

formerly belonged to Lord Crawford, and

was lent by him to the editor of the German edition of the
Ethiopic text of Enoch which appeared in 1901, but since that
date this MS. passed into the hands of a lady, who refused
to lend it or any other MS. in her possession to the Bodleian

Introduction

XX1

Library for the use of English editors. Of the remaining MSS
I have directly examined twenty-two, i.e. g,gmqtu, abfhikino,
and suvwy a,b. Of these I photographed thirteen, 1.e. g,ymqtu,
Shikino. Five others, i.e. aby,a,4, I had no need to photograph,
as the owners of ,a, most kindly put these MSS. at my service
for the space of two years, while aby were always at hand for
consultation in the Bodleian, to which y had been lent for that
purpose by the Munich Library. Of the Abbadian MSS. rsvw
I made collations on a number of test passages while at Abbadia.
These readings are appended in foot-notes on these MSS. in the
following list, and are sufficient to show the affinities of these
MSS. amongst MSS. of the second class. Finally, as regards
cedex I have used Dillmann’s collation of ede and a photograph
of w which I procured from the Vatican. Thus for the construction of the present text I have had at my service photographs
of fourteen MSS. y,9mqtu, the constant use of the five MSS.
aby a,b, Dillmann’s collations of ede, Flemming’s collation of p

(which I have used sparingly)—in all twenty-three MSS. Four
other MSS. 7s vw I have collated sufficiently to determine their
character. Of the remaining MS. < (for ,z may be ignored as
a transcript of 4) it is enough that we have Flemming’s assurance
that it is closely related to abcde.
The division of Enoch into chapters was made apparently in
the sixteenth century. The division into 108 chapters was made
by Dillmann without MSS. authority, but as it has been followed
by all subsequent scholars it is here adopted for the sake of convenience.
The above division is indeed found in one MS., i.e.
i, but this MS. was unknown to Dillmann when he made his

text. Moreover, the chapters in 2 vary frequently in length
from those in Dillmann’s text.
§ 8.

Erutoric MSS.

The full list of the MSS. is as follows :—
a. Bodley, No. 4. Large quarto. 40 foll.
Latter half of 18th cent. Enoch only.!

3 cols.

1 Laurence issued a transcript of this MS. in 1838.

105 chapters.

XXil

The Book of Enoch

b. Bodley, No. 5. Large quarto.
141 foll. 3 cols, 18th cent. (?).
Enoch (98 chapters), Job, Isaiah, 12 Minor Prophets, Proverbs,
Wisdom, Ecclesiastes, Canticles, Daniel.

c. Frankfort

18th cent.

In several

hands.

181

30cm.

34x

Riipp. Il. 1.

MS.

Enoch

foll.

3 cols.

(98 chapters),

Job,

Octateuch.
d. Curzon MS.
Quarto.
91 foll.
Job, Daniel, 4 Ezra, Sirach.

2 cols.

Enoch

(102 chapters),

e. Curzon MS.
Small quarto.
101 foll.
2 cols.
Marginal notes
from another hand.
Enoch (98 chapters?), Samuel, Kings, and
Apocryphal book.

f. British Museum.

Add. 24185 (Wright’s Catalogue, 1877, No. 5).

2 cols. of 23 lines.
y. Brit. Mus. Orient.

19th cent.

Enoch only.

485 (Wright, No. 6).

106 chapters.

190 foll.

23 x 19 cm.

2 cols. of 23 or 24 lines. First half of 16th cent. Enoch
(without division into chapters), Book of Jubilees. On foll. 168—
177® a duplicate of chapters 97%_1081 is inserted from another
MS. akin to g.

See next MS.

i7- This MS. consists only of 97>—1081°, and is found in foll. 168a177° of g. It is inserted between the last word and the last
but one of 918.
It is written by the same scribe, but the text
though belonging to the best type differs from g.

h. Brit. Mus. Orient. 484 (Wright, No. 7).

3 cols. of 50 or 51 lines.

18th cent.
Enoch (108 chapters), Octateuch, Jeremiah, Daniel,
Ezekiel, 1-4 Ezra, Tobit, Judith, Esther, Sirach.

@. Brit. Mus. Orient. 486 (Wright, No. 8).
18th cent.
Chapters 1-60 missing.
chapters erase.

3 cols. of 29 lines,
Nos. of remaining

Enoch, Samuel, Kings, Jeremiah, Sirach.

k, Brit. Mus. Orient. 490 (Wright, No. 12).

3 cols. of 30 lines.

18th cent.
Enoch (107 chapters), Job, Daniel,
12 Minor Prophets.

1 Ezra, Isaiah,

!, Brit, Mus. 24990 (Wright, No. 13). 3 cols. of 31 lines. 18th cent,
Enoch (divided into chapters, but no numbers supplied), Job,
Books ascribed to Solomon. Isaiah, 12 Minor Prophets, Daniel.
m. Brit. Mus, Orient. 491 (Wright. No. 15). 219 foll. 40 x 32 em.
3 cols. of 27 lines. 18th cent. Enoch (without. division into
chapters), Job,
Maccabees.

12

Minor

Prophets,

Tobit,

Judith,

Esther,

Introduction

xxill

. Brit. Mus. Orient. 492 (Wright, No. 16).
18th cent.

Enoch

(87 chapters), Books

3 cols. of 30 lines.
ascribed to Solomon,

Jeremiah, 1 Ezra, Canticles, Sirach, Judith, Esther, Tobit.
. Brit. Mus. Orient. 499 (Wright, No. 23). 3 cols. of 31 lines.
18th cent.
Sirach, Daniel, Enoch (106 chapters), Isaiah,
12 Minor

Prophets.

. Formerly in the possession of Lord Crawford—now in the
Rylands Collection. 67 foll. 39x33 cm.
8 cols. 17th cent.
Enoch and other books.
. Berlin MS.
167 foll.

Peterm.
17x14

IJ. Nachtr.
cm.

Without division into chapters.
», Abbadianus

16

No. 29 (Dillmann’s Cat. 1).

2 cols. of 13 to 14 lines.

(vid. Cat.

16th cent,

Enoch only.

raison.

de mss.

éthiop. appartenant

& A. d’ Abbadie, Paris, 1859). 19th cent. Enoch (77 chapters)
and other works. This is a poor MS., but it exhibits a few
good readings.?
s; Abbadianus

30.

18th cent.

Enoch

and other works.

This is

a poor MS., but has some notably good readings.!
. Abbadianus 35. 40x 35cm.
3 cols. of 38 to 39 lines. 17th cent.
There are many erasures and corrections and marginal notes.
The latter belong to the later type of text, and are designated

as t®.

The division into chapters is marked in the margin on

the first few folios.
Enoch, Job, Samuel
Chronicles, Books ascribed to Solomon,
1-4 Ezra, Tobit, Judith. Esther.

. Abbadianus 55.

191 foll.

51x39 cm.

Possibly as early as the 15th cent.

chapters) and other works.

I and II, Kings,
Prophets, Sirach,

3 cols. of 48 to 50 lines.

Enoch (without division into

Text of Enoch much abbreviated

after chapter 83.

. Abbadianus 99.
70 foll. 23 X 17 cm.
2 cols.
19th cent.
Copy made for M. d’Abbadie from a MS. in high estimation
among the native scholars. This MS. has all the bad characteristics of the later type of text, but has some excellent
readings. Enoch only!
. Abbadianus 197. 157 foll. 26X23 cm. 3 cols. of 29 lines.
17th or 18th cent. Enoch (98 chapters) and other works.?
1 For further descriptions see my Ethiopic Text, Introd. p. xx.
2 See my Ethiopic Text, p. xxi.

XXIV

The Book of Enoch

x. Vatican

MS. 71 (ef. Mai, Script. veterum

1831, T. v. 2, p. 100).

27 foll.

Enoch only.

98 chapters.

y. Munich MS. 30.

61 foll.

17th

cent.

collectio, Romae,

17th cent.

25x15 cm. 2 cols. of 20 to 28 lines.
into chapters

Division

nova

3 cols. of 32 lines.

only at the beginning.

Enoch only.

z. Paris MS. 50 (see Zotenberg’s Cat.).

17th cent.

Enoch (division

into chapters only at the beginning) and other works.

wz. Paris MS. 49.

18th cent.

a. Garrett MS.

17x12cm.

18th cent.

Enoch only.

Copy of 6.

2 cols. of 22 lines.

19th or end of

1D. Westenholz MS.
71 foll., of which first and last two are empty.
2 cols. of 24 lines. 18th cent.
106 chapters. Enoch only.
Retations

or tur

Erniopic

MSS.

(a) Two forms of text, a, 8, of which B is late and secondary.

There are two forms of the Ethiopic text. The first is represented
by 7,9mqtu (and in some degree by ~), which we shall henceforth designate by a, and the second, which owes its origin to
the labours of native scholars of the sixteenth and seventeenth
centuries, by all the remaining MSS., i.e. 8. The result of
these labours has been on the whole disastrous ; for these scholars

had neither the knowledge of the subject-matter nor yet critical
materials to guide them as to the form of the text. Hence in
nearly every instance where they have departed from the original
unrevised text they have done so to the detriment of the book.
But it is not to be inferred from the above that a always
represents one type of text and 8 another type opposed to the
former ; for the attestation of neither group is wholly uniform,
as each group is divided within itself. This statement holds true
ina much greater degree of a. Indeed, the cases are comparatively few where a differs as a whole from p, Fifty readings
out of fifty-one which any editor must adopt will have the
support of one MS, singly as g, 1, g, ¢, u, or of groups such as

I%,99, 94,9", gm, gmt, gmu, &e., and the fifty-first time of

Introduction

the undivided a,

XXV

For instances of the latter see 19 (note 23), 8!

(note 34), 10% (note 36), 10!8 (note 28), 10!” (note 7), 10°? (note
48), 15° (note 24).1

Moreover, when

the attestation

of a is

divided, the individual or group of a attesting the right reading
will often have the support of #8 or of groups within 8. The
above facts serve to prove that the recension was not the work of
a few years, but was rather a process which culminated in such a teat

as we find in B, but particularly in the MS. »v.
(2) B or groups in B sometimes preserve the original texts, Again
it is noteworthy that in a limited number of cases 8 preserves the
original text where a is secondary.?
(c) The character and affinities of the chief MSS.
g. Of the MSS. of a, g is decidedly the best all-round MS.
This does not mean that it has more unique and right readings
than any other MS. of the older type of text, but that when all
the good points of the various MSS. are summed up, g comes
out an easy first. In the first thirty-two chapters g alone attests
the right reading in 64 (note 37),1 173 (note 27), 187 (note 33),
21° (note 8), 28% (note 11). In 89" (note 4) it has only the
support of 2, the best of the second class MSS. This MS. has
been made the basis, so far as any single MS. can, of my text.
It exhibits much strange orthography and bad grammar, and
many corruptions. Notwithstanding it is by far the best representative we have of the ancient text. It was this MS. together
with m that I used when emending Dillmann’s text for my
translation and commentary which appeared in 1898.
ig: This MS., which has already been described, shows
certain idiosyncrasies in 103°-!5, where it uses the first person
over against the third in the other MSS. Outside this chapter it
agrees in turn with g, m, g, ¢, v or with combinations of these or
with one or more of these combined with £, but it is most nearly
related to g.

m.

This MS. is in some respects the weakest of the older

1 The references enclosed in brackets are to the critical notes in my edition of the

Ethiopic text, 1906,
2 See further my Ethiopic Text, p. xxii.

XXV1

The Book of Enoch

group. It attaches itself so closely to y that we must assume
This fact becomes of
its having come under its influence.
where we have
976-108",
chapters
to
come
we
importance when
both g and ,g. In the vast majority of its unique readings 4 18

unaccompanied by m.

Yet somehow i has been influenced by

the readings both of g and ,y. In 10? (note 33)" and 174 (nate 36)
it alone attests the primitive text, in 7° (note 9) alone with /,

and in 15" (note 21) with Jay.
q. Though teeming with every form of error incident to the
transmission of a text in the way of additions, corruptions, and
omissions, this MS. contains a larger number of unique original
Thus it alone
readings than any other used in our text.
preserves the original text in 9% (note 21),' 10% (note 16), 14?
(note 39), 212 (note 24), 229 (note 25), 242 (note 41), 26% (note
33), 274 (note 47), 824 (note 31). It approximates more closely
to g,gm than to ¢m,
4, This is a most interesting MS.,? as it gives the older type
of reading in the text and the later either over erasures or above
the line or in the margin, with the rejected words in the text
bracketed. The corrector has rot done his work thorcughly.
Accordingly many of the older readings remain untouched. The
work of erasing has been so frequently perfunctory that it is
generally possible to decipher the original text. Moreover, in
some cases the correction represents a return to the older text.

Cf. 1° (note 5).1 As yjgm are closely connected, so are 7 and w.
/is the least original of the MSS. of the first class. Thus it is
hardly ever right alone. For one instance in the first thirty-two
chapters see 10! (note 3).
* The references enclosed in brackets are to the critical notes in my edition of
the Ethiopic text, 1906.
® This MS. is notable also from the fact that for the Books of Samuel and Kings
it alone exhibits a third type of text diverging from the two types of text in

circulation in Abyssinia, These were the first and primitive type of text and the
later or Vulgate. Where this MS. diverges from these two classes of text it
repeatedly agrees with the Hebrew (Massoretic) text. Subsequently a corrector
worked over this MS, and erased readings belonging to the first class, as well as
those peculiar to this MS. which were derived from the Hebrew, and substituted
readings of the second or Vulgate type.

Introduction

XXvil

wu. This MS. would form a good third to g and g but that it
is so imperfect after chapter 83, for nearly one-seventh of
the entire book is omitted in the course of 83-108.
These
omissions are made in the most capricious way. Sometimes
words, sometimes phrases, sometimes whole sentences and paragraphs are excised to the entire destruction of the sense, Notwithstanding as w is a valuable MS. I have most faithfully
recorded all its omissions and changes,
In chapters 1-32 it
alone preserves the true text in 3 (note 23),) 4 (note 33), 217
(note 40).

n. Of MSS. of the second class is by far the best. Indeed,
though in the main embodying the second type of text, it attests
more unique and original readings in chapters 1-32 than m or /
or uv. Thus it stands alone in giving the original text in 9"
(note 15),! 10% (note 37), 107 (note 21), 22° (note 29) (?), Alone
of MSS. of the second class it gives along with various MSS. of
the first class the true text as in 1* (note 18),! 147! (note 10), 257
(note 19), 89% (note 4), &e. Thus x exhibits the characteristics
of both types of text.
§ 9,

Eprrioxs or THE Eruropic Verstoy,

Laurence, Libri Enoch Versio Aethiopica,

Oxoniae, 1838.

This

text was issued simply as a transcript of a, one of the MSS.
brought to Europe by Bruce, the great Abyssinian traveller, in
1773. The transcription is not very accurate in the early
chapters, though the errors are as a rule easy to correct. In
chapters 5-10 there are ten; most of these have passed over
into Dillmann’s Apparatus Criticus, and from Dillmann’s to
Flemming’s. As the text advances it becomes more accurate,
so that I found its citation by Dillmann to be sufficiently trustworthy for use in the present edition.
Dillmann, Liber Henoch, Aethiopice, ad quinque codieum jidem
editus, cum variis lectionibus. Lipsiae, 1851. This edition was
No further work on the Ethiopic
based on five MSS., adede.
1 The references enclosed in brackets are to the critical notes in my edition of
the Ethiopic text, 1906.

XXVili

The Book of Enoch

text appeared till 1892, when Dillmann (Sitzwngsberichte d. kgl.
Preuss, Akad, d. Wiss, zu Berlin, 1892, li-liti, pp. 1039-1054,

1079-1092) published some variants from three MSS. on the
first thirty-two chapters of Enoch in connexion with his edition
of the fragmentary Greek Version.
Charles, The Book of Enoch translated from Professor Dillmann’s
Ethiopie

Text emended and revised

im accordance

with

hitherto

ancollated MSS, and with the Gizeh and other Greek and Latin
Fragments,
Oxford, 1893.
This translation was based on
a drastic revision of Dillmann’s text.

Ten new

MSS.,

which

belong to the British Museum, were used, three of them, 9 ,g 7,
being of primary importance, and seven, £47420, being of only
secondary.
Of these MSS. I collated m,fhik/no on about
three hundred passages; but g,g I collated throughout, on the
whole accurately, but defectively, as I now find, in a relatively
small number of passages.
Flemming, Das Bueh Henoch: dethiopischer Text herausgegeben
von

Joh. Flemming (= Texte und

VII. i). Leipzig,
fifteen MSS.,

1902.

Dr.

Untersuchungen,

Flemming’s

abedeg gmpqtuvwy.

Neue

Folge,

text is based

on

Of these six belong to

the first class, g,gmqtw, and the rest to the second class, This
editor has been at no little pains in the preparation of his text.
Thus he has himself collated ym pqy. His knowledge of ¢u he
owes to photographs taken by Professor Meyer in France, and
of vw to collations of the same scholar. It was a fatal error on
Dr, Flemming’s part that he did not photograph g m q, or, at all
events, revise his collations of them.
Flemming’s text naturally constitutes an immeasurable advance
on that of Dillmann, and a considerable advance on Dillmann’s
text as emended in my commentary in 1893. With the help of
the three new first-class MSS., qtu, this editor was able to point

out a few passages where I followed mere idiosyncrasies of g,
and also some others where I preferred the less trustworthy of

the two texts y ,g in chapters 9710819,

On the whole, Flemming’s text is good, as might be expected

from so excellent an Ethiopic scholar, and several of
his sugges-

Introduction
tions have

been accepted in the present edition,

XX1X
On close

examination, however, Flemming’s edition proves unsatisfactory
from its frequent inaccuracy in the collation of the MSS.
generally, and its inadequate collation of the first-class MSS.
In my review of this edition in the American Journal of Theology,
pp. 689-703, 1903, I have summed up its serious shortcomings
under the following heads : (i) Inaccurate and defective collation of
the MSS.; (ii) The adoption of inferior readings into the teat
where the MSS. evidence for the true text is incontrovertible,
Flemming’s treatment of the great Berlin MS. q on chapters
10-32 will exemplify his method in dealing with the other
MSS. In six passages in these chapters g alone amongst the
Ethiopic MSS. preserves the true text of E, as is proved by G.

Yet in two of them, 21? (note 24),! 24 (note 41), ¢ is not collated
at all, and in the remaining four, 1011 (note 16), 141 (note 39),
22° (note 25), 82* (note 31), the reading of ¢ is relegated to the
notes, and the wrong reading adopted.
In 107 (note 21) ¢
practically gives the original text (which is preserved by x alone),
but the corrupt text is adopted by this editor. (iii) Corrupt
passages are left in the teat without any attempt to emend them
or even to call attention to their viciousness, (iv) Divergencies
between G and E are left unexplained.
(v) Practically no use
is made of the Semitic background for purposes of emendation.
Notwithstanding the above shortcomings, Dr. Flemming’s
edition is deserving of the gratitude of Orientalists, as it constitutes a vast advance on that of Dillmann, and forms on the

whole a serviceable work for students generally.
Charles, The Ethiopic Version of the Book of Enoch, edited from
twenty-three MSS. together with the fragmentary Greek and Latin
Versions, 1906.

$10.

TRansiations.

Laurence, The Book of Enoch, an apocryphal production, now

first translated from an Ethiopic MS. in the Bodleian Library,
Oxford, 1821.
1 The references enclosed in brackets are to the critical notes in my edition of

the Ethiopic text, 1906.

XXX

The Book of Enoch

Horruann (A.G,), Das Buch Henoch in vollstdndiger Ubersetzung
mit fortlaufendem Commentar, ausfihrlicher Hinleitung und erlduternden Excursen, 2 vols.,
Ditimany,

1853.

Jena, 1833-1838.

Das Buch Henoch tibersetzt und erklart, Leipzig,

(See below under § 11, Critical Inquiries.)

Scnoppr, Le

Book of Enoch translated with Introduction and

Notes, Andover, 1882.

Cuarues, Zhe Book of Enoch translated from Dillmanws Ethiopic
Teal, emended

and revised in accordance with

hitherto uncollated

Ethiopie MSS. and with the Gizeh and other Greek and Latin Fragments, Oxford, 1898.
Brrr, in Kautzsch’s Die Apokryphen

und Pseudepigraphen

des

Allen Testaments, Tabingen, 1900, u. 286-310.

Firumine and Rapermacuer, Das Buch Henoch herausgegeben
im cLuftrage der Kirchenvéter-Commission der Kéniglich Preussischen
lhademie der Wissenschaften, Leipzig, 1901.
Manin, Le Livre ? Hénoch traduit sur le tevte ehiopien, Paris,
1906,
S ll.

Critica,

Inquirizs.

I had intended to give a critical history of all the work done
on Enoch since 1850, and had collected almost sufficient materials

for that purpose, when I found that my space would not permit
of such a large addition to the book. TI shall therefore content
myself with enumerating these inquiries and adding occasional
notes.

Litckn, Minleilung in die Offenbarung des Johaunes (2nd ed.
1852), pp. 89-144: 1071-1073.
Licke regards the book as
consisting of two parts; the first embraces 1-85 71-105,
written at the beginning of the Maccabaean revolt (p. 142),
or, according to his later view, in the reign of J. Hyrcanus
(p. 1072); the second consists of the Parables and was written
in the early years of Herod the Great (p. 142). 597-14 and
64-671 are interpolations of an uncertain date.
In his first
edition Liicke maintained the Christian authorship of the whole
book.

Introduction

XXX1

Hormann (J. Chr. K.), ‘ Ueber die Entstehungszeit des Buch
Henoch’ (Zeitschr. D. M. G. vi. 1852, pp. 87-91); Schriftbeweis
(2nd ed.), 1. 420-423 ; Die heil. Schrift N. 7’s zusammenhdngend
untersucht, vii, 2, pp. 205 sqq. Hofmann regards Enoch as the
work of a Christian writer of the second century a.p. His chief
contribution to the understanding of Enoch is his correct: interpretation of the seventy shepherds in 89-90.
Ditimany, Das Buch Henoch iibersetzt und erklért, Leipzig,
1853. This edition at once displaced the two that preceded
it, corrected their many ungrammatical renderings, and furnished
an excellent translation of a text based on five MSS.
So much,
however, has been done in the criticism of Enoch since 1858 that

the need of a new edition was imperatively needed alike in respect
of the text, translation, interpretation, and criticism of the book.
As for the translation some of the renderings are grammatically
impossible; and as regards his interpretation of the book, this
has been pressed and strained in order to support the critical
views which he then held but which he has long since abandoned.
His critical views indeed have undergone many changes, but
these undoubtedly are in the right direction.
In his edition of 1858 Dillmann insisted that the book proceeded from one author, with the exception of certain historical
additions, 6-16 9112-17 93 106-107, and of certain Noachic inter-

polations, 547-55? 60 65-69%, and also of 20 70 755 82°-*?
108.
In 1860 in Herzog’s 2-H, ed. 1, vol. xii. 308-310, and
in 1871 in Schenkel’s Bibel-Lew. iii. 10-18, he recognized the
separate authorship of 87-71 and asserted with Ewald its priority
to the rest of the book.
In

1883

in Herzog’s #.-H.,

ed. 2, vol. xu.

350-352

he

abandons his original standpoint so far as to describe the
Book of Enoch as a mere ‘ combination of the Enoch and Noah
writings ’, and concedes that 37-71 are later than the rest of the
book. His final analysis is as follows.
(1) 1-86 72-105, with
the exception of certain interpolations, form the groundwork
and were composed in the time of J. Hyrcanus. (2) 37-71,

XXXii

The Book of Enoch

together probably with 17-19, were written at latest before 64 8. C.
(3) The Noachic fragments 62-8 8-3 97 101 1! 20 89h 24 547-55?
60 65-697 106-107. (4) 108.

See also Zeitschr. D. M. G., 1861, pp. 126-181, for a criticism
by Dillmann of Volkmar’s theory.
JELLINEK, Zeitschr. D. M. G., 18538, p. 249.
GitpemetstEer, Zeitschr. D. M. G., 1855, pp. 621-624, gives
the Greek fragment of Enoch from the Codex Vaticanus (Cod. Gr.
1809) and discusses the relative merits of the Greek and Ethiopic
versions,

Ewawp, Abhaudlung tiber des dthiopischen Buches Henokh
Entstehung, Sinn und Zusammensetzung, 1855 ; History of Israel,
v. 345-349 (translated from the German), It was the merit of
Ewald first to discern that Enoch was composed of several
originally independent books.
It is, in fact, as he declares,
‘the precipitate of a literature once very active which revolved
. round Enoch’ (Hist, v. 349). Though this view was at
once assailed by Késtlin and nearly every other critic since, its
truth can no longer be denied, and Holtzmann’s declaration that
‘the so-called groundwork (i. e. 1-387 72-105) is composed of
a whole series of sections, some of Pharisaic and others of Essene
origin’ (Theol. Literaturzeitung, 1890, p. 497), was a notable sign
of the return to Ewald’s view. But though future criticism
must confirm Ewald’s general judgement of the book, it will
just as surely reject his detailed analysis of its parts.
His
scheme is—
(1) Book I, 37-71 (with the exception of certain interpolations),
cire. 144 B.c.
(2) Book II, 1-16 81!~4 84 91-105, cire. 135 B. oc.
(3) Book HI, 20-36 72-90 106-107, circ. 128 B.c.; 108
later.
(4) Book IV, the Noah book. 63-8 81-3 97 101%, 11, 22 1719
547-55? 601-1 24, 25 646915, Somewhat later than the former.
(5) Finally the editing, compressing, and enlarging of the
former books into one vol.

Introduction
WeissE, Die Evangelien-Frage,

1856, pp. 214-224.

XXX
Weisse

agrees with Hofmann and Philippi in maintaining a Christian
authorship of the book, but his advocacy of this view springs
from the dogmatic principle that the entire idea of Christianity
was in its pure originality derived from the self-consciousness
of Christ.

Kostiry, ‘ Ueber die Entstehung des Buchs Henoch’ (Theo/.
Jahrb., 1856, pp. 240-279, 370-386).
Kostlin, as we have
already remarked, contended against Ewald that the book of
Enoch did not arise through the editing of independent works,
but that by far the larger part of Enoch was the work of one
author which through subsequent accretions became the present
book. Though this view must be speedily abandoned, it must be
confessed that the articles in which it is advocated are masterly
performances, and possess a permanent value for the student of
Enoch.
HILGenFELp, Die jiidische Apokalyptik, 1857, pp. 91-184. This
work, like that of Késtlin, is of lasting worth and indispensable in
the study of Enoch. We cannot, however, say so much for the
conclusions arrived at. Many of these are, in fact, demonstrably
wrong. According to Hilgenfeld, the groundwork consists of
1-16 20-86 72-105 written not later than 98 B.c. The later
additions, i, e. 17-19 87-71 106-108 are the work of a Christian

Gnostic about the time between Saturninus and Marcion. There
are no Noachic interpolations.
There is no occasion to enter on the, for the most part, barren
polemic between Hilgenfeld and Volkmar on the interpretation
and date of Enoch, to which we owe the following writings
of Hilgenfeld :-—‘ Die jiidische Apokalyptik und die neuesten
Forschungen’ (Zeitschr. f. wissenschaftl. Theol., iii. 1860, pp. 8319—
834): ‘Die Entstehungszeit des urspringlichen Buchs Henoch ’
(Z. f. w. Theol., iv. 1861, pp. 212-222) : ‘Noch ein Wort iiber das
Buch Henoch’ (Z. f. w. Theol., v. 1862, pp. 216-221).
In
Z. f. w. Theol., xv. 1872, pp. 584-587, there is a rejoinder to
Gebhardt (see below).
1870

ce

XXXIV

The Book of Enoch

Vorkmar, ‘Beitrage zur Erklarung des Buches Henoch ’
(Zeitschr. D. M. G., xiv. 1860, pp. 87-134, 296): ‘ Einige Bemerkungen tiber Apokalyptik’ (Zettschr. f. w. Theol., iv. 1861, pp. 111136): ‘Ueber

die katholischen

Briefe und Henoch’ (iv. 1861,

pp. 422-436 ; v. 1862, pp. 46-75). As Hilgenfeld reckoned the
periods of the Seventy Shepherds at seven years each, starting
from 588 B.c., and thus arrived at 98 3B. c., Volkmar started
from the same anterior limit and reckoned each period at ten
years. He thus found the entire rule of the shepherds to last
700 years or, through certain refinements, peculiarly Volkmarian,
720 years, and so arrived at the year of Barcochab’s rebellion
A.D. 182—a year which has exercised a strange fascination over
him and has been fatal to his reputation asa critic. Thus Enoch
was written 132 B.c. It was the work of a disciple of Akiba, and
was designed to announce the final victory of Barcochab. Volkmar
restated his theory in an essay: Eine Neutestamentliche Entdeckung, Ziirich, 1862. His views have received more attention
than they deserved through the rejoinders of Hilgenfeld, Dillmann, Langen, Sieffert, Gebhardt, Drummond, and Stanton.
Grtemr, Jidlische Zeitschr. f. Wissensch. und Leben, 1864-1865,

pp. 196-204.
This article deals mainly with the Calendar in
Enoch, I have adopted one of his suggestions in 10+,

Lancen, Das Judenthum in Paléstina, 1866, pp. 85-64.
Langen regards Enoch as an early but highly composite work
put together in its present form about 160 B.c. (pp. 36, 64), and
emanating from orthodox and patriotic Judaism as a protest
against heathen religion and philosophy.
Srzrrert, De apoeryphi libri Henochi origine et argumento,
Regimonti, 1867. Sieffert (p. 3) takes the groundwork to be
1-16 20-86 72-82 91-105, written by a Chasid in the age
of Simon the Maccabee (pp. 11-13): 83-90 is a later addition
about the year 108 s. c., and 17-19 37-71 106-108 are of Essene
origin and composed before 64 B. c. (pp. 27-29).

Hourzmann,

202.

Geschichte des Volkes Israel, 1867, vol. ii, pp. 201,

Introduction

XXXKV

Hatkvy, ‘ Recherches sur Ja langue de la rédaction primitive

du livre d’Enoch’? (Journal Asiatique, 1867, pp. 352-395).

This

most interesting essay sought to prove that Enoch was originally
written in Hebrew. Unhappily the writer lost much time over
passages which better MSS. show to be mere corruptions of the
text. I have given several of the most probable of Halévy’s
suggestions in my Notes.
Puittprt, Das Buch Henoch, sein Zeitalter und sein Verhaltniss

cum Judasbriefe, Stuttg, 1868. This writer agrees with Hofmann,
Weisse and Volkmar, in regarding the book as post-Christian. He

thinks it was written in Greek by one author, a Christian, about
A.D. 100. It is notable that all the four writers, who assign
a post-Christian origin to the book, have done so for dogmatic
reasons,
Wirricumn, Die Idee des Menschen, 1868, pp. 63-71; Die Idee
des Reiches Gottes, 1872, pp. 118-133, 145-150. He sees the
primitive work in 1-5 17-19 211-54° 55°-59% 61-64 696-%
711-828 831-9111, 18,19 92 94-105; while he discovers later
additions in 6-16 98 9112-17 106-107; still later additions in

20 547-552 60 651-6925 70 829-29, and the latest in 108."
Gzpnarpt, ‘Die 70 Hirten des Buches Henoch und ihre
Deutungen mit besonderer Riicksicht auf die BarkochbaHypothese’ (Merx’ Archiv fiir wissenscha/tl. Enforschung des
A. T. 1872, vol. ii. Heft ii, pp. 163-246). In this most trenchant
criticism of the different explanations of chaps. 89-90 the writer
carefully refrains from advancing any theory of his own. Nay
more, he holds it impossible with our present text to arrive at a
true interpretation of the author’s meaning. But this writer’s
despair of a true interpretation is over-hasty and his condemnation
of the text is unwarrantable.
Anour, Vorlesungen tiber die Geschichte der Messianischen Idee,
1873, pp. 83-84.
Vernes, Histoire des Idées Messianiques, 1874, pp. 66-117,
264-271.

These

sections are

composed

mainly

of a French

1 The above details regarding Wittichen are due to. Martin,

e2

XXXVI

The Book of Enoch

translation of Dillmann’s German version.

Vernes thinks that the

earliest part of Enoch was written in Aramaic by a contemporary
of J. Hyreanus ; and that the Parables spring from a Christian
and Gnostic circle about the close of the first century A.D.
(pp. 264 sqq.).
Kugnen, Religion of Israel, 1874-1875, 111. 265, 266 (translated

from the Dutch Edition of 1869-70).

Tiprman, ‘De Apocalypse van Henoch en het Essenisme’
(Theol. Tijdschrift, 1875, pp. 261-296). Tideman regards the
book as proceeding from different authors living at different
periods. His analysis is as follows :—
(1) The oldest book: 1-16 20-36 72-82 93 9117-19 92 94-105,
from the hand of a Pharisee in the early times of the Maccabees
158-135 B.c.
(2) The second book: 83-91!°, from an Essene writer who
added it to the older book 184-106 B.c.
(3) The Apocalypse of Noah: 17-19 41°-° 48) ? 44 547-55?
59-60 65-6925 70 106-107, from an author versed in Jewish
Gnosticism a.D. 80.
(4) The Parables (with the exception of the Noachic interpolations), written by a Christian in the days of Domitian or Trajan,
when the Christians were persecuted and the Romans were at war
with the Parthians, a.p. 90-100.

(5) Chapter 108 by the final editor of the book, a Christian
Gnostic of the type of Saturninus, a.p. 125.
Christian interpolations are found in 908 105.
Tideman thinks that we have in the Parables a combination of
the thought that the Messiah is to be a man in the clouds (Daniel),
and of the doctrine that he was to proceed from the community,
1 En. 90° °8.

Drumuonn, The Jewish Messiah, 1877, pp. 17-73. Drunmond gives a concise and able review of the work of former
critics on Enoch.
THe rightly approves and further enforces
Hofmann’s interpretation of the seventy shepherds as angels,
He agrees with the limits assigned by Tideman to the oldest

Introduction
book in Enoch;
man, that

XXXVI

but concludes, against Hilgenfeld and Tide-

the Parables

could

not

entirely be the work

of a

Christian; for if they were such, there would undoubtedly
have been some reference to the crucified and risen Christ such
as we find in Test. Levi 444. The difficulties of the case are
met, he believes, by supposing that a Christian Apocalypse has
been worked into the tissue of an earlier Jewish production, and
that all the Messiah passages are due to the former. His chief
arguments are: (i) the title ‘son of a woman’ could not have
been applied by a pre-Christian Jew to a supernatural Messiah ;
(ii) a consistent text is possible by an omission of the Messiah
passages, a text also which answers to the title placed at the
beginning of each Parable ; (iii) the closing chap. 71 confirms this
view where in the description of a Theophany there is no
mention of the Messiah and the title ‘Son of Man’ is applied
to Enoch; (iv) the Book of Jubilees, though using Enoch
extensively, does not cite the Messiah passages.
Of these arguments the only one that can still be maintained
with any show of reason is (ii), and this in itself will have no
weight if we bear in mind the want of logical sequence and the
frequent redundancy characteristic of Semitic writings generally

and of Jewish apocalypses in particular. Moreover, in no instance that I am aware of does any superscription in Enoch give
an exact account of the chapters it introduces.
Hausratu,
3rd

1-36

Zeitgeschichte,

Kyster

Theil,

191-193.

oldest

book,

72-105, is referred to the time of J. Hyreanus.

The

ed., 1879,

Parables,

with

Neulestamentliche
pp.
the

185-189,
exception

of

the

The

Noachic

interpolations,

were probably composed in the reign of Herod the Great.
Hausrath thinks that the Messiah-passages may have won
somewhat of a Christian colouring in the process of translation
from Hebrew to Greek and Greek to Ethiopic by Christian
hands.
Liesivs, art. ‘Enoch’ in Smith and Wace’s Dictionary of
Christian Biography, vol. ii, 1880, pp. 124-128.
(1) The oldest

XXXVIil

The Book of Enoch

book dealt with the Heavenly Luminaries, 17-19 21-36 72-79
82, in which Enoch appears as a teacher of such higher wisdom.
This, however, is an unhappy synthesis; for the demonic doctrine
of 17-19 connects it peculiarly with the Noachie interpolations,
while its Greek colouring as strongly disconnects it with the
ultra-Jewish

72-79

82.

(2) In the second

book, 1-16 80-81

83-105, which never existed independently but only as an
expansion of the former, Enoch is represented as a preacher of
righteousness, This book belongs to the reign of J. Hyrcanus.
(3) The Parables, written under the later Maccabeans or the
Herods. (4) Noachie interpolations 547-55? 607-*5 65-68! and
probably 10!~%: 22b 412-8 43-44 59 69% ? 106-107.
Other interpolations and additions 20 108,
This article forms a valuable contribution to the criticism
of Enoch, and I welcome it all the more gladly as I arrived
at many of its results before I was acquainted with it.
Westocorr, Introduction to the study of the Gospels, 1881,
6th ed., pp. 99-109; Gospel of St. Johu, 1882, p. 84. In
the former work this writer recognizes the probability of the
different sections of the book as proceeding from different
authors, yet he essays the impossible task of moulding their
conflicting features into one consistent whole. In the latter
work Dr. Westcott asserts that the title in Enoch is ‘A Son
of Man’; but wrongly; for it is as definitely ‘The Son of
Man’ as the language and sense can make it. The being so
named,

further,

is superhuman,

and

not

merely

human

as

Dr. Westcott states.

Scuoppe.

The Book of Euoch

aud Notes, Andover, 1882.

translated with Introduction

The introduction is interesting and

the account of the bibliography though incomplete is helpful,
but the arrangement of the text and notes in this edition
is most inconvenient. The translation is made from Dillmann’s
Ethiopic text. But the work as a whole is unsatisfactory.

All Dillmann’s slips and inaccuracies, with one or two excep tions,
are perpetuated.

Dr, Schodde’s analysis of 2 Enoch is :-—

Introduction
i, The groundwork
Maccabaeus.

XXX1X

1-86 72-105, before the death of Judas

ii, The Parables 87-71, between 37-4: B.c.

i. Noachie interpolations 547-55? 60 65-6975 106-107.
He thinks it probable that 20 70 755 829-20 9311-14 are also
interpolations.
Wiersrrer, ‘Ueber die Form des judischen Jahres um die
Zeit Jesu’ (Beitrdge zur richtigen Wirdigung der Evangelien,
1869). We have here an interesting and valuable discussion
of the Calendar in Enoch.
‘Zur Abfassungszeit des Buchs Henoch’ (Zeitschr. D. ML. G.,
1882, pp. 185-193). Wieseler assigns the Parables no less
than the rest of the book to the reign of J. Hyrcanus.
Scutur,
History of the Jewish People im the Time of
Jesus Christ (translated from the second and Revised Edition
of the German), vol. iii, div. ii, pp. 54-738, 1886. This is
a most judicious statement of the results already attained by
criticism.
In accordance with these Schiirer divides the
book into three parts: (1) ‘ the original writing’ 1-386 72-105,
written in the reign of J. Hyrcanus; (2) the Parables, written
in the time of Herod the Great; (8) the Noachian Fragments, 547-552 60 65-69, and probably 106-107. 108 is a later
addition. He is careful, however, to remind us that the
‘ original writing is composed of very heterogeneous elements’.
While he rightly dismisses as idle all attempts to introduce
chronological exactness into the interpretation of the Seventy
Shepherds, he thinks there can be no doubt as to where the
different periods are intended to begin and end. It was Schurer
who was the first to recognize the validity of Hoffmann’s
interpretation of the Shepherds and to give it currency. This
article concludes with a very full list of patristic passages referring to Enoch and with an excellent bibliography of the
literature.

In his third edition, 1898, pp. 192-209, he maintains

the same position.

Srawron, The Jewish and the Christian Messiah,

1886, pp.

The Book of Enoch

xl

44-64, 189-140, 142, 153, 170-175, 286, 305, 311-815, 332,
335, 347.

The analysis of the book given in Schiirer is adopted also
Dr. Stanton agrees likewise with the generality of
here.
critics in assigning the first part, i.e. 1-36 72-105, to the reign
of J. Hyreanus. The Parables must, he thinks, be ascribed to
a Jewish Christian or to a Jew influenced by Christian ideas.
The fragments of a lost Apocalypse of Noah are probably
39} 28 54755? 60 65-69.

Ruuss, Gesch. der heil. Schriften des A. Ts, §§ 498-500.
Hourzmann, Linleitung in das N. 7, 1886, 109, 110.
Frinpuies, Das Leben Jesu Christi des Erlosers, 1887, pp. 126-

151. Friedlieb divides the book thus: 1-86 37-64 70-71 72—
82, the original work by one and the same author, composed
between 141 and 180 B.c. 65-69 are by a second writer; 83105 by a third, writing between 129 and 125 B.c. The two
appendices 106-107 and 108 are perhaps by the final editor.’
Honrzmann (Oskan), in Stade’s Geschichte des Tolkes Israel,
ii. 1888, pp. 416-429, and 483-490.
He resumes, but with
more success, the principle laid down by Ewald. He sees in
1 Enoch a whole literature made up of independent fragments
which, however, form a complete whole though often mutilated in
their existing condition. He distinguishes thus not merely the
five constituent books, but even

of varied origin.

their subdivisions

as sections

In Book I, for instance, he reckons four

sections: (i) 1-5, Introduction, of the date of the early Maccabees. (ii) 6-11, Two narratives, of the same date. (iii) 12-16.

(iv) 17-86, Enoch’s journey to the hidden places of the earth.
This last section contains various accounts dealing with the
same theme, and some fragments about the revolution of the
stars are interpolated in it. He separates also the Apocalypse
of Weeks in Book V. It is earlier than 20 B.c. The rest of that
book goes back to the time of the struggle between the Pharisees
on one side and the Sadducees and Hasmonaeans on the other,
1 The above details are due to Martin.

Introduction

xli

with some Christian insertions at the end. The whole work ends
with an appendix containing a Noachic fragment 106-107, and
a later addition 108. ‘These views on the whole were on the
right lines, but did not meet with immediate acceptance.!
PrLerpERER, Das Urchristenthum, 1887, pp. 810-318. This
writer accepts the traditional view with regard to the groundwork, and approves of Drummond’s theory as to the origin of
the Messiah-passages in the Parables. This theory he seeks
further to substantiate, but without success.

Baupenspercer, Das Selbsthewusstsein Jesu, 1888, pp. 7-16.
This writer assents to the traditional view and date of the
groundwork.
The Parables he assigns to the years immediately following on the death of Herod the Great. He
believes there are many references to the Romans in the
Parables, and that Augustus and Herod are designed under the
phrase ‘the kings and the mighty ’.
Satmon,

Introduction

to the N. 7., 4th ed., 1889, pp. 527,

528,
Perer, Le Livre d’Hénoch.
Eschatologie,

Genéve,

1890.

Ses Tilées Messianiques
This

is

an_

interesting

et son
little

treatise, but by no means free from blemishes, ‘The Parables
are pre-Christian, and the traditional view and date of the
groundwork are here reproduced.
Deans, The Pseudepigrapha, 1891, pp. 49-94. This is a
praiseworthy attempt to popularize a knowledge of these
works. The writer assigns the traditional groundwork to
the years 153-130 B.c., and regards the Parables as written
a few years later. Many of this writer’s statements on the
theology and influence of 1 Enoch are to be taken with extreme
caution,
Tuouson, Books that influenced our Lord and His Apostles,

1891, pp. 95, 103, 108, 225-248, 389-411.
analysis is as follows :—
1 The above details are due to Martin.

Mr. Thomson’s

xlii

The Book of Enoch

(1) Book of the Parables and the Book of the Weeks, 37-71
9199, written about the year 210 B.c.
(2) Noachic Fragments, 60 65-69%.
(3) Book of the Fall of the Angels and of the Luminaries,
1-86 72-91

100-107, written not later than 160 B.c.

(4) 108.
Mr. Thomson’s chief ground for regarding 37-71 as the
oldest Section is derived from the presence of the Noachic
interpolations. As he believes that these interpolations are
confined to this Section, he infers that 37-71 is therefore the
oldest and that 1-36 72-91 were not yet in existence. Lven if
Mr, Thomson were right in his facts, quite another conclusion
would be possible. But this writer’s premises are without
foundation.
Interpolations are found in every section in Enoch
and numerously in the sections which Mr. Thomson regards as
free from them. It cannot be said that this book contributes
much to the better interpretation of Enoch, and this is all the
more to be deplored as its author obviously possesses abundant
ability for the task.
CuHEYNE,

Ovigin

414, 423-424,

of the Psalter,

448-449, and about

1891,

pp. 22, 375,

412-

fifty references besides.

‘Possible Zoroastrian Influences on the Religion of Israel,’
Lepository Times, 1891, p. 207. Dr. Cheyne accepts provisionally the traditional division of Enoch into the groundwork, Parables and Noachic fragments,and regards the Parables
as pre-Christian. He deals mainly with the dogmatic teaching
of the book and its place in the development of Jewish religious
thought, and points to the Essene and Zoroastrian elements which
have found a place in it.
De Fan, Les Apocalypses juives, Paris, 1892, pp. 28-88, 205216.
Lops, Le Livre i’ Hénoch, 1892, reckons in the original work
1-16 (with certain Noachic interpolations in 6-8) 21 36 7282 901-H 94-105.1
1 The above details are due to Martin.

Introduction

xhiii

Cuarues.
The Book of Enoch, translated from Professor
Dillmann’s Ethiopic Text, emended and revised in accordance with
hitherto uncollated Ethiopic MSS, and with the Gizeh and other
Greek and Latin Fragments, Oxford, 1898.
Cremen, Theologische
227,

‘Die

emphasizes

Studien und Kritiken, 1898, pp. 211—-

Zusammensetzung

des

Buches

Henoch.’

He

the varied traditions represented by the different

portions of the book.

These twelve traditions the ‘author

of

the book’ either found committed to writing or he collected them
from oral transmission. The earliest go back to 167 B.c., the
latest to 64. B.c. These traditions are (1) 1-5, (2) 6-11, (3) 1216, (4) 17-19, (5) 20(?)-86, (6) 37-69, with some interpolations, (7) 70-71, (8) 721-9138 et sqq.(?), (9) 92 938 9122-17
94—105, (10) 106-107, (11) 108, (12) the Noachic fragments
54755? 60 651-6925, The author found already existing in
a written form (9) (11) (12), probably (3), and perhaps even (6).
Clemen lays great stress on the changes of person as betraying
the composite character of the work.
Buzr, ‘Das Buch Henoch’?

(Die Apokryphen und Pseudep-

graphen des A. 7., Kautzsch, vol. ii, 1900, pp. 224-230).

Beer

thus divides the work :—
(1) 1-5, a work complete in itself and yet forming an introduction in the form of an apologia to the whole book.
(2) 6-11 comprise two different traditions interwoven. The
burden of the former is the revelation of mysteries, and the
judgement by the Flood: that of the latter is the fall of
the angels, their punishment, and the wickedness of the giants.
The blending together of the two traditions was made easier by
the fact that they both alike dealt with the leading astray of
the angels by the daughters of men. ‘his fragment, thus
surviving in two mutilated groups, has been drawn from a
larger cycle of legends which grew up around the name of Noah.
The two groups might be distinguished as follows (a) : 6°>-$ 73°
84 9I-6, 9-11 10411? and (2) 71% 8I-8 96-8 101-8,
1 The above details are due to Martin.

xliv

The Book of Enoch

(3) 12-16. These chapters had originally nothing to do with
6-11. They spring from the Enoch cycle, whereas 6-11 spring
from the Noah cycle.
(4) 17-86 likewise belong to the Enoch cycle, and contain two
accounts which narrate the same journey in different words,
17-19 and 20-36. Possibly, however, 20 was composed after the
other chapters, This Section cannot be shown to depend directly
on 12-16 or 6-11.

(5) 37-71. This Book, dealing with the Messiah, is nearer to
the ruling idea of chapter 1, which centres round the Messianic
account of the last times. The Book is not a single homogeneous
work in its present form, as it contains Noachic interpolations
and other distinct documents.
Thus in 40? we have ‘the angel
who went with me’, while in 40° we have ‘the angel of peace’ ;
the Messiah bears the name

of the ‘ Elect One’ in 45 and 49,

but that of ‘the Son of Man’ in 46 and 487-7. Parallel with
the use of these names is the title of the two angels who are
commissioned to interpret the visions. For instance, the ‘angel
who went with me’ explains that of the Son of Man, 46?; the
‘angel of peace’ explains that of the Elect One, 52°. Beer
questions whether these two names and two angels do not
suggest two different texts in the Parables. There is the same
doubt as to the authenticity of the passages dealing with physical
phenomena which are inserted in this Section.

These chapters,

though like 17-86 betraying a duplicate origin, are not the
continuation of those chapters. 87 begins anew and introduces
Enoch as a hitherto unknown person. The physical secrets are
common

to 33-36

and the Parables,

Spirits’ is peculiar to the latter.
inoch’s

name,

but the title ‘ Lord

of

6-11 do not even mention

while 1-5 and 12-16

recount

not visions, but

an actual journey of Enoch. These chapters therefore are all
of distinct origin from 37-71.
(6) 70 and 71 belong to an independent tradition, for in 7114
Enoch

is identified

with the Son of Man.

This

Section

1s,

however, connected with the Parables, as the Messiah is here
also, in 701, called the Son of Man, but not with 12-16, as 71

Introduction

xlv

would be merely a useless repetition of 14—a description of
God’s habitation.
(7) 72-82. Chapter 80 gives us the somewhat artificial connexion by which ‘the writer’ has joined on this treatise on
the stars to a book on the Messianic kingdom: the fair order
described in 72-82 will change in the days of the sinners. This
Section has not come down to us in its original condition. 76-77
deal with the winds, the points of the compass, &c., though these
subjects have not been promised in 724. Moreover, 79!~® and
821-6 each form a conclusion: 82°-%° is incomplete, and ought
to come before 79. Despite the partial resemblance in the subject, especially in regard to the second source of 17-36 (=21-36),
72-82 is not, at least in its original form, by the same author as
21-86.

For instance, the function of Uriel in 72! agrees with

that in 20? 21°; but Uriel writes for Enoch, 334, while Enoch
writes himself, 742.
(8) 838-108, This part is quite in harmony with the subject
proposed in 1!. Beer reckons in this Section six fragments more
or less distinct: first, 83-84; second, 85-90; third, the Apocalypse of Weeks, 92 931-14 9112-17; fourth, the admonitions,
911-11, 17,18 94-105 ; fifth, 106-107; sixth, 108. The Messiah

occurs in 907: 8, but not at all in 1-36 or 72-82, This Messiah,
sprung from Abraham, is not the Messiah of the Parables, who
is a heavenly, pre-existent being.
Finally, Beer thus assigns the various passages to their different
sources: A, from the Enoch cycle, (1) 1-5, (2) 12-16, (3) 17-19
(4) 20-26, (5) 87-69, (6) 70-71, (7) 72-82, (8) 83-84, (9) 8590, (10) 92 931-14 9112-17, (11) 911-1! 94-105, (12) 108. Of
these (5) and (7) may be subdivided, as above. B, from the Noah

eyele, (13) 6-11, (14) 39% 2 547-552 60 65-69, (15) 106 107.

Martin, Le Livre d’Hénoch traduit sur le teate cthiopien,
1906. This scholar (see pp. Ixxxviii—xevii) designates the Book
of Enoch as a mosaic composed of nine or ten distinct works or
traditions emanating from the Enoch cycle. These are 1° 1-5 ;
2° 6-16 20-36, before 166 B.c.; 3° 17-19, before 166 B.c. ;
4° 37-69, 95-78 B.c.; 5° 70-71; 6° 72-82, before 135 B.c.;

xlvi

The Book of Enoch

7° 83-90, 166-161 B.c.;
before 170 a.D.;

8° 91-105, 95-78 B.c.; 9°93 91°",

10° 108, before 64 B.c.

A certain number of strange elements have been incorporated
into most of the above works: 1° various fragments, 415~* 431~?
44 59 607-10, 11-28, 24, 25 6923 77 8] BQ%1b 9015 9111 105% ;perhaps
also 524 68!—from the Enoch eycle (with the exception of 105”) :
2° fragments from the Noah cycle, 10!~% 39!~% 547-55? 601~*
65-6975 106 sq.
There are many ingenious suggestions in Professor Martin’s
Commentary, some of which I have adopted with due recognition,
$12.

Tue pirrerrnt Erements

IN THE Boox or Enocu.

The Book of Enoch was intended by its final editor to consist
of five Sections, like the Pentateuch, the Psalms, Proverbs,
Sirach, and many other Jewish works (see p. xiv). These consist
of 1-386 37-71 72-82 83-90 91-108. Behind this apparently
artificial division lies a real difference as to authorship, system
of thought, and date. When I edited my first edition of Enoch
in 1893 it was necessary for me to go at great length into the
differentiae marking these divisions, since the accepted criticism
of the day regarded 1-36 72-104 as forming the groundwork, and
proceeding from one and the same author. Since that date this
impossible hypothesis has vanished from the field of criticism.
My task here is, therefore, no longer of a polemical nature, but
simply to determine so far as possible the extent, character, and

date of the various independent writings embodied in this work.
The various Sections will now be dealt with in the order of their
occurrence,
Fragments of the Book of Noah. But before we enter on the
criticism of the various elements in the book, we should observe
first of all that it contains fragments of an earlier work—entitled
the Book of Noah.
Of the existence of this book we know
independently from the Book of Jubilees, 10! 211°, and later
sources. But even if we had possessed no independent reference
to such a book, we could have had no doubt as to its existence ;

for the contents of chapters 60 65-69% prove conclusively that

Introduction

xvii

they are from this source; also 106-107. Furthermore, 6-111
are derived from the same work. These latter chapters never
refer to Enoch, but to Noah. Moreover, where the author of
Jubilees in 72°~%5 describes the laws laid down by Noah for his
children, and Noah’s accounts of the evils that had brought the
Flood upon the earth, he borrows not only the ideas, but at
times the very phraseology of these chapters. Finally, we may
observe that chapters 88-89! presuppose a minute acquaintance
with chapter 10, 547-55? probably belong to the same source.
The Noachic fragments preserved in this book are thus: 6-11 54-552
60 65-695 106-107.
These facts throw some light on the strange vicissitudes to
which even the traditional legends were subject. Thus it would
appear that the Noah saga is older than the Enoch, and that
the latter was built up on the débris of the former.
Having now disposed of the earlier materials utilized by the
writers of the different Sections of Enoch, we shall now proceed
to deal with the five Sections or Books in the order of their
occurrence.
Srotion I.

1-36.

We have already seen that 6-11 belonged

originally to the Book of Noah;

12-16, on the other hand, are

a vision or visions of Enoch in which he intercedes on behalf of
Azazel and the Watchers.
These visions are preserved in a
fragmentary form, and not in their original order—a fact which
is most probably due to the editor of the whole work, since the
same dislocation of the text recurs in 78-80 and 91-93. The
original order of 12-16 was, so far as the present fragmentary
text goes: 144... 131-2 189 123 134-19 142-16? 124-6 ||168-4,
121-2 is an editorial introduction.
This portion of our text began obviously with the words: 144
‘The book of the words of righteousness, and of the reprimand
1 Even these chapters are composite; for they are a conflation of two distinct
cycles of myths relating respectively to Semjaza and Azazel (see later under

the text, pp. 13-14 notes), and this conflation was anterior to the date of the
Dream Visions, which presuppose the existence of these chapters in their present
form, or at all events of chapter 10,

xlvili

The Book of Enoch

of the eternal Watchers.’ Then came a request on the part of
Azazel that Enoch should intercede for him. This request was
acceded to on the part of Enoch, who in a vision received God’s
judgement on Azazel. But both the request and the vision are
lost. In 131-2, however, the answer to Azazel’s request is given
in the divine doom announced by Enoch, Next Enoch is besought
by the Watchers to intercede for them, 13° 12° 13-7. Thereupon Enoch has a vision regarding them, 13°, which he recounts
to them, 13°"! 142-162. Finally the Section closes with the
message of doom, which Enoch is bidden to take to the Watchers,
Of 16-4 there is a doublet, 124~*, which is more original
16-4.
than 16°-4.

17-19 stand

by themselves, exhibiting, as they do, strong

traces of Greek influences in their description of the underworld,

and yet showing a close affinity to 20-86, since 18°~° is a doublet
of 241-8, 1811 of 217-19, 1812-16 of 211-6;

192, moreover, reflects

the same view as 101+.
20-36 come apparently from one and the same author: the
functions ascribed to the archangels in 20 are tolerably borne out
in 21-36. But since only four of the seven archangels mentioned
in 20 are dealt with in 21-86, it is possible that a considerable
passage was early lost.
1-5 now call for treatment. These chapters are connected in
phraseology with every section of the book save 72-82. (See
p- 2 sq.) Thus the phrase ‘he took up his parable’, 1?,
suggests a connexion with 387-71, but this may be a mere
coincidence, since the writer is here consciously influenced

by

Num, 23-24, where the phrase recurs several times. These
chapters, moreover, appear to be of composite origin. 2-5 seem
to be a unity. But I see no satisfactory solution of the problem.
To sum up. 1-86 may be analysed into the following independent

elements,

1-5

6-11

12-16

17-19

20-36.

When

the Book of Jubilees was written we shall see that 6-86 had
already been put together.

Section II. 37-71. As all critics are now agreed that the
Parables are distinct in origin from the rest of the book, I will

Introduction

xhlx

simply refer the reader here to p. 65 sq., for some of the grounds
for this conclusion.
37-71 have been handed down in a fragmentary condition,
and many of the problems they suggest can only be tentatively
solved or merely stated,
37-71 consist in the main of three Parables, 38-44 45-57
58-69. These are introduced by 37 and concluded by 70, which

describes Enoch’s final translation in terms of that of Elijah.
71, which contains two visions received in his lifetime, belongs
to one of the three Parables. We have already seen that 54’
55% 60 65-69” are interpolated from the ancient Book of Noah.
Behind the Parables there appear to lie two sources, as Beer
suggested though he did not work out his suggestion. The one
was the ‘Son of Man’ source, in which the angelic interpreter
was ‘the angel who went with me’: i.e, 403-7 46-487 52°4
615-* 62%63

6975-29 70-71, and

the

other ‘the Elect

One’

source, in which the angelic interpreter was ‘the angel of
peace’: i.e, 38-389 401-2 8-10 4yt-2 9 45 488-10 5090-52172, 9-9
53-54" 55°-57 611-4 °-™ 62" See pp. 64-65.
Section III.
72-82.
Chapter 72 introduces a scientific
treatise. In this treatise the writer attempts to bring the many
utterances

in the O.T. regardiny physical phenomena into one

system. The sole aim of his book is to give the laws of the
heavenly bodies, and this object he pursues undeviatingly to 79',
where it is said that his treatise is finished. Through all these
chapters there is not a single ethical reference. The author’s
interest is scientific, and, like the author of Jubilees in 6*~**, he
upholds the accuracy of the sun and stars as dividers of time,
74)2, And this order is inflexible and will not change till the
new

creation,

721.

But

in 80?-® the interest is ethical

and

nothing clse, and though it recognizes an order of nature, this
order is more conspicuous in its breach than in its observance.
802-8 appears then to be an addition. Nor, again, can 81 belong
Whereas the blessing of 72-79 82 is for the man
to 72-82.
who knows the right reckoning of the years, the blessing of 81+
1370

d

]

The Book of Enoch

is for the man ‘ who dies in righteousness’. 81 is of the nature
of a mosaic and may come from the hand of the editor of the
complete Enoch. Finally 82 stood originally before 79° ‘ Such
is the . . . sketch of every luminary which Uriel . . . showed
unto me’. After the long disquisition on the stars in 82, the
first words in 79! come in most appropriately :‘I have shown
thee everything, and the law of all the stars of the heaven is
completed,’
justified.

If 82 did not precede, these words

could not be

For like dislocations ef. 12-16 91-93.

Thus the original order of this Section was: 72-78 82 79.
For a full discussion of this Section, and its independence of 1-36
and the knowledge it implies of the Calendar, see pp. 147-150.
Suction IV.

83-90.

This is the most complete and self-

consistent of all the Sections, and has suffered least from the

hand of the interpolator.

For passages that have suffered in

the course of transmission see 901°, which I have restored before

9014: also 894%. In 90, vv. 18-15 are a doublet of vv. 16-18.
83-90 is of different authorship from 6-36. (1) The descent
of the Watchers in 86!~° differs from that in 6. (2) The throne
of judgement is in Palestine in 907°-**, but in the N.W. in the
midst of the Seven Mountains in 18° 25°. (3) The scene of the
kingdom in 83-90 is the New Jerusalem set up by God Himself :
in 1-86 it is Jerusalem and the earth wachanged though purified,
1018 2". (4) 83-90 are only visions assigned to Enoch’s earlier
and unwedded life: 6-36 are accounts of actual bodily translations and are assigned to his later life. If these two Sections
were from one and the same author, and that an ascetic, exactly
the converse would have been the case. For other grounds see
p. 179 sq.

Identity of authorship appears, therefore, to be impossible;
but the similarities in phraseology and idea (see doc. cit.) prove
that one of the authors had the work of the other before him.
Of the two Sections there is no room for doubt that 83-90 is
the later,
Section V,.

91-104.

Critical Structure.

This Seetion

is in

Introduction

li

the main complete and self-consistent. It has, however, suffered
at the hands of the editor of the entire work in the way of
direct interpolation and of severe dislocations of the text. We
have already seen his handiwork in the case of 12-16 and 78-82.
The dislocations of the text are a remarkable feature in this
Section, and I cannot see any adequate explanation.

The editor

incorporated an earlier work—the Apocalypse of Weeks—into
his text, 93!-1° 9112-1", the former part dealing with the first
seven weeks of the world’s history and the latter with the last
three. Taken together these form an independent whole. But
this is not all. Since this Section is of different authorship from
the other Sections of the book it is obvious that it began originally
with 92!, ‘Written by Enoch the scribe, &c. On 92 follows
911-16, 18-19 as a natural sequel, where Enoch summons his children
to receive his parting words, Then comes the Apocalypse of
Weeks: 93!’ 9112-17, Thus the original order of the book is
gr

9 11-19, 18-19

931-10

Q]12-17

94,

Relation to 6-86. At first sight the evidence for the unity of
authorship of these two Sections is very great. They have many
phrases in common.
In each there are references to the law, to
the eating of blood, and to the regularity of nature. There is no
hint of a Messiah in either,

There are other resemblances, but

they are seeming and not real. On the other hand, in 6-86 the
Messianic kingdom is eternal, in 91-104 it is temporary, if the
Apocalypse of Weeks is taken to be a constituent part of 91-104.
In the former the final judgement is held before the establishment of the kingdom, 10! 161, in the latter at the close of the

temporary kingdom (93'-!° 911-1°), Whereas the resurrection
in 6-36 is a resuscitation to a temporary blessedness, 101” 25°,
in the latter it is not to the temporary kingdom spoken of in
9113, 14 968, but to one of eternal blessedness subsequent to the
final judgement, 1004 ° Whereas the resurrection in 6-36 is
a resuscitation in a physical body, in 91-104 it is a resurrection
in a spiritual body, 92% 4104 °, In the latter there is a resurrection of the righteous only: not so in the former. For other
grounds see p. 219 sq.
d 2

lii

The Book of Enoch

Relalion to 83-90. In 91-104 the Messianic kingdom is
temporary in duration, but not so in 83-90: in the former the
final judgement is consummated at the close of the kingdom, in
the latter at its beginning. In 91-104 there is a resurrection of
the righteous only ; in 83-90 of the righteous and the apostate
Jews. The kingdom to which the righteous rise in 91-104 is not
the temporary kingdom on the earth but the new heaven, but in
83-90 it is the Messianic kingdom on the earth.
105. This chapter appears to be an independent fragment.
These chapters have already been dealt with as
106-107.
part of the Book of Noah.
108. This chapter forms an Appendix to the entire work,
added not by the editor but by a subsequent writer to confirm
the righteous in the face of repeated disappointment in their
expectations.
§ 13.

Cianacreristics AND Daves OF THE DIFFERENT
ELEMENTS.

I will here deal with these elements in the order of their age.
Book of Noah. This book was, as we have seen already, laid
under contribution by the author of the Book of Jubilees and by
the general editor of Enoch. Part of it is embodied in 6-36,
and this part is presupposed as already existing by 83-90. Now,
since 83-90 cannot be later than 161 8.c., it follows that we have
here the /erwinus ad quem of this work.

6-86. Since 6-16 23-36 were known to the author of the
Book of Jubilees (see my edition, p. xix), this Section must have
been written before the latter half of the second century B.c.
Since, further, 83-90, written before 161 B.c., show a minute

acquaintance with 10, the date of 6-11 must be put back to the
first third of that century. Many other points in 83-90 (sec
p. 179) point to the acquaintance of the author of 83-90 with
6-36. Again, since 6-36 makes no reference to the persecution of Antiochus, the terminus ad quem is thus fixed at 170 B.c.
The fact that 6-86 was written in Aramaic

is in favour of pre-

Maceabean date; for when once a nation recovers, or is trying

Introduction

li

to recover, its independence, we know from history that it seeks
to revive its national language.
83-90.
The fourth and last of the four periods into which
83-90 divides history between the destruction of Jerusalem

and the establishment of the Messianic kingdom began about
200 B.c. (see pp. 180 sq., 206 sqq.), and marks the transition
of supremacy over Israel from the Graeco-Egyptians to the
Graeco-Syrians, as well as the rise of the Chasids. The Chasids,
symbolized by the lambs that are borne by the white sheep, 90°,
are already an organized party in the Maccabean revolt. But
certain of these lambs became horned, i.e. the Maccabean family,
and the great horn is Judas Maccabaeus, 90°. As this great
horn is still warring at the close of the rule of the shepherds,
901%, this Section must have been written

before the death of

Judas, 161 B.c.
931-19 91-17,
This—the Apocalypse of Weeks—may have
been written before the Maccabean revolt. There is no reference
in it to the persecution of Antiochus. But the date is wholly
doubtful.
72-82.

This Section is referred to in Jubilees 417 21, where

the author tells how Enoch wrote a book of the order of the
months, the seasons of the years, and the rule of the sun. Hence
the ¢erminus ad quem is 110 B.c. or thereabouts.
91-104, In 83-90 the Maccabees were the religious champions
of the nation and the friends of the Chasidim. Here they are
leagued with the Sadducees and are the foes of the Pharisaic
party.

This

Section

was

written,

therefore,

after

109

3.c.,

when (/) the breach between John Hyreanus and the Pharisees
took place. But a later date must be assumed according to the
literal interpretation of 103! 1°, where the rulers are said to
uphold the Sadducean oppressors and to share in the murder of
the righteous. This charge is not justified before 95 B.c. As
for the Jater limit, the Herodian princes cannot be the rulers
here mentioned ; for the Sadducees were irrevocably opposed to
these as aliens and usurpers. ‘The date, therefore, may be either
95-79 B.c. or 70-64 B.c., during which periods the Pharisees

liv

The Book of Enoch

were oppressed by both rulers and Sadducees. In my edition of
Jubilees, pp. lxix—Ixxi, I have given various grounds for regarding
91-104 as dependent on Jubilees.
37-71. From a full review of the evidence, which is given
and discussed in the notes on 38°, it appears that the kings and
the mighty so often denounced in the Parables are the later Maccabean princes and their Sadducean supporters—the later Maccabean
princes, on the one hand, and not the earlier; for the blood
of the righteous was not shed, as the writer complains (471: * 4),
before 95 B.c.: the later Maccabean princes, on the other
hand, and not the Herodians; for (1) the Sadducees were not

supporters of the latter, and (2) Rome was not as yet known
to the writer as one of the great world-powers—a fact which
necessitates an earlier date than 64 B.c., when Rome interposed
authoritatively in the affairs of Judaea. Thus the date of the
Parables could not have been earlier than 94 B.c. or later than
But it is possible to define the date more precisely.
64 B.c.
As the Pharisees enjoyed unbroken power and prosperity under
Alexandra 79-70 B.c., the Parables must be assigned either to
the years 94-79 or 70-64.
The varying relations in which the Maccabees stand to the
Chasid or Pharisaic party are faithfully reflected in the books of
Enoch. In 83-90 the Maccabees are the leaders of the righteous,
and their efforts form the prelude to the Messianic kingdom. In
91-104 they are no longer regarded as the chiefs and friends of
the Chasids, and yet they have not become their open foes. They
are, however, the secret abettors of their Sadducean oppressors.

But when we turn to the Parables the scene is wholly changed.
The Maccabeans are now the open and declared enemies of
the Pharisees and add to their other guilt the slaying of the
righteous.
It is still more instructive to observe the conceptions regarding
the Messiah to which the writers of these books were led by the
events of their times. In 83-90 we have the Messiah coming
forth from the bosom of the community.
He is a man only,
but yet a glorified man and superior to the community from

Introduction

lv

which he springs. So far as he is a man only, he may be
regarded as the prophetic Messiah as opposed to the Apocalyptic
Messiah of the Parables: and yet he is not truly the prophetic
Messiah ; for he has absolutely no function to perform, and he
does not appear till the world’s history is finally closed. Accordingly his presence here must be accounted for purely through
literary reminiscence, and the hope of the Messiah must be
regarded as practically dead at this period. The writer felt no
need of such a personality so long as the nation had such a chief
as Judas Maccabaeus.
It was very different fifty years or more
later, when the fondest enthusiasts could no longer look to the
Asmonaeans for any help or stay in the time of their distress.
Accordingly the writer of 91-104 refers only once to the recreant
chiefs of the nation as secret upholders of the enemies of the
righteous, and directs the thoughts of his readers no longer to a
religious monarchy but to a religious commonwealth or restored
theocracy established by the righteous themselves, and owning
no head but God alone.
This Messianic kingdom, further,
which was without a Messiah, was to have only a temporary
continuance, and heaven was to be the true and final abode of

the righteous. Once more, as we turn to a somewhat later book,
we find in the Parables that the irremediable degradation and
open hostility of the Maccabees have caused the hopes and aspirations of religious thinkers to take various directions. Of these
some returned to a fresh study of the Old Testament, and revived,
as in the Psalms of Solomon, the expectation of a prophetic
Messiah, sprung from the house and lineage of David. Others
followed the bold and original thinker of this period, who, starting
from a suggestive phrase in Daniel, conceived the Messiah as the
supernatural Son of Man, who, possessing divine prerogatives,
should destroy the wicked, and justify the righteous, and vindicate a transformed heaven and earth as their habitation for
everlasting. For some account of the Messiah of the Parables
we must refer the reader to the notes on 46° and 38.
The teaching of the Parables stands throughout in clear
contrast to that of 91-104. Whilst in the latter there is no

lvi

The Book of Enoch

Messiah, in the former the conception of the Messiah plays
a more important role than had ever yet been assigned to
him. In the former, again, there was only a resurrection of
the righteous; in the latter a resurrection of all Israelites. In
the former the Messianic kingdom was only temporary ; in the
latter it was of everlasting continuance. In the former the final
judgement was held at the close of the Messianic kingdom; in
the latter at its beginning. In the former there was a resurrection
of the spirit only, in the latter of the body also.
§ 14.

Tue Poxutican ELement 1n ] Enocn.

In the course of editing the Ethiopic text of 1 Enoch I was
fortunate enough to discover that no small proportion of it
was written originally in verse. But the full extent of the
poetical element was not recognized till the completion of
the present edition. This discovery not only adds to the interest
of the book, but also illuminates many a dark passage, suggests
the right connexions of wrongly disjoined clauses, and forms an
admirable instrument of criticism generally. Our recognition of
this fact enables us to recognize the genuineness of verses which
had hitherto been regarded as interpolations, and to excise others
which were often in themselves unmeaning or at variance with
their contexts. The very first chapter is the best witness in these
respects. There we find that 1°°~* consists of nine stanzas of
three lines each. FE had lost two of the lines of stanza seven,
but happily these had been preserved by G*. Again, in 54-® we
have eight stanzas of four lines each. The order of the lines has
been disarranged as will be seen in 5°-7, but here the parallelism
enables us to effect their restoration.
Ch. 51 would without
a recognition of the poetical character be in many respects inexplicable. In other passages it enables us to recognize certain
lines as dittographs : ef. 59° 71% 807° 82% 9474,

Introduction.
§ 15.

lvii

Ortcinat Lianauacr or Crarrers VI-XXXVI—
Aramaic; ov I-V, XXXVII-CIV—Hesrew.

That 1 Enoch was originally written in a Semitic language is

now universally admitted.

But what that language is is still,

as regards portions of the book, a question of dispute.

In the

past, Murray, Jellinek, Hilgenfeld, Halévy, Goldschmidt, Charles
(formerly), Littmann, and Martin have advocated a Hebrew
original, while at various times an Aramaic original has been
maintained by De Sacy, Lévi, Eerdmans, Schmidt, Lietzmann,
Wellhausen, and Praetorius.

Ewald, Dillmann, Lods, Flemming

could not come to a decision between Hebrew and Aramaic. But
of the above scholars only three have really grappled with the
subject, i.e. Halévy, Charles, and Schmidt, and three different
theses are advanced by them. While Halévy maintains a Hebrew
original, and Schmidt an Aramaic, the present writer, as a result
of his studies in editing the Ethiopic text and the translation and
commentary based upon it, is convinced that neither view can be
established, but that each appears to be true in part.'| In other
words, like the Book of Daniel, part of 1 Enoch was written
originally in Aramaic and part in Hebrew. The proofs of this
thesis amount

in certain Sections almost to demonstration:

in

the case of others only to a high probability. The results of the
present study of this problem tend to show that chapters 6-36
were originally written in Aramaic, and 37-104, and probably
1-5, in Hebrew.
Chapters 1-5.

Probably from a Hebrew original.

as we have shown elsewhere, «lo not come

These chapters,

from the same

author or

period as 6-36.
11, In EK the text = égapar mavras tots wovnpovs whereas Gé has
egGpar wavtas Tovs éxGpovs. The former, as the context shows, as well
as Pgs. Sol. 49 (see note on p. 4 of the Commentary), is original, the
latter not.
Now the former= oyyan-d, the latter= ovyn-bs, a

corruption of the former.
The same corruption is found in the
LXX of Prov. 2022, Since EH and Gé are in the main derived from
the same Greek translation, this fact, unless due to a sheer blunder
1 This view was first advanced in my edition of the Ethiopic text, pp. xxvii-xxxiii.

lviii

The Book of Enoch

of a copyist, points to the presence of alternative readings in the
margin of the Hebrew archetype, which were reproduced by the
Greek translator. Other facts point in the same direction: see note
on 59D below.
19. In‘ He

cometh

with ten thousands of His holy ones’ the text

reproduces the Massoretic of Deut. 33? in reading 8S = épxerat,
whereas the three Targums, the Syriac and Vulgate read TAX = per’
airod.

Flere the LXX

diverges wholly.

The reading NNW is recog-

nized as original. The writer of 1-5 therefore used the Hebrew
text and presumably wrote in Hebrew.
55>, éy jpiv xarapdcovrat mévres of KaTapapevor = bp» p23
mdsprn-b5

is, so far as I am

aware, a Hebrew

idiom, and not an

Aramaic.
See note on p. 12.
5°b. Here G8 reads dudprwow, but E = KpiOyoovtas = wow
(cf. Prov. 301° Isa, 24° Jer. 23, &c.). The parallelism shows that
Gs is right. Here, as in 1! above, we can explain the double
rendering by assuming that one of these readings stood in the text
and the other in the margin.

Since none

of the evidence

favours

an Aramaic

whatever linguistic evidence there is makes for
provisionally conclude in favour of the latter.

Chapters 6-36.

original, and

a Hebrew, we may

The evidence in favour of an Aramaic original

of these chapters is practically conclusive.

(a) Aramaic words transliterated in the Greek or Ethiopie.
Amongst the many Semitic words transliterated in these versions
the following

are

Aramaic

and Aramaic

only:

in G8 dovka,

18°,

i.e. NID, pavdoBapa, 281, and BaBdnpd, 291, i.e. NIAID.
Another
Aramaic form is xepovBiv, 144» 8 207, but this form is indecisive as
it is found not infrequently in the LXNN.
In E manzeran? for
manzerin,

10°, i.e. poo;

‘alwi, 317 (see note

in loc.) = nbn.

The Ilebrew form is p>nN.
Other

transliterations

are

Barovs,

101,

i.e. na,

which

is both

Hebrew and Aramaic: xaASdvy, 311, ie. maabn Hebrew or xnadn
Aramaic.
On the other hand there are two Hebrew words transliterated: thus cappay, 31'= “¥, which is not found in Aramaic
but which is rendered in Aramaic by yop: and yf, 277=NI2=
‘valley’, which is a pure Hebrew word, the Aramaic being ybvn.
1 Here G® has pa¢npéovs and cannot account for E. Hence E here, as in 1} 5»
above, presupposes another reading than that in GE, this reading being in the text

or margin of the Greek translation.

Introduction

lix

These last two cases are somewhat strange, but, since N°) is here
used as a proper name, its use in an Aramaic document may be

justified.
(b) Aramaic constructions,
In 19% we have the peculiar Greek
ai yuvaixes atrav tov rapaBdvrwv é&yyéAwv. This is a literal reproduction of the Aramaic idiom yon 1 woxdy 4 pws
The same
construction recurs in E 9° which = cvvexoysnPnoav per adtrov pera
Tov Onredy = NWI DY pny iaDy. Tlere Gs, it is true, has omitted
peta tov OnrAadv.
This omission was probably due to the unintelligibility of the construction to a Greek scribe.
G®, however,
preserves the missing clause but wrongly connects it with the
following verb-—this change being due no doubt to an attempt to

normalize the Greek. Thus G8 reads cuvexowpynOnoav per aitav Kai
év tats Onrcias euidvOnoav.
Here the xai should be restored after
OnAeiats. In 68 we have a third instance of this idiom, though in
a corrupt form: otro eicw dpxat airdv trav dexa(dwv) = }INUN7A
xmpyt.

This

Aramaic

idiom

has found

its way

into the 0.T.

as in Cant. 37,
(c) Some of the proper names with which paronomasias are connected postulate an Aramaic original. Thus in G3 83 we have 6 de
tpitos edidake 7a oynpeia THs ys. Now the 6 tpéros in 67 is ’Apaxujd
= 5y’pay, where pax is Aramaic for ‘earth’. Thus this angel
naturally taught the signs of the earth: NDTN ‘NN pow Sypan.
Again in G8 8° we have 6 8 eixooros ed(8aée TA onpeta THs TEAnVYS,
where 6 eixoords according to G* 67 is SapujA = byvanp.
Here snp
is Aramaic for ‘moon’.
Again in 8° the 6 dydoos in 4 dydoos edidake

depookoriay is in G* 67 "Bexund (GS Zaxujd) = Sywpne.

pny ( = drip),

it is true, is Ilebrew as well as Aramaic.
In 137 it is said that ‘the angels were

in Abilene’,

mourning

i.e. povaxa poax. In Gs 67 the play on Hermon is possible both in
Aramaic and Hebrew (see note in loc.), but the play on Jared in the
same verse is only possible in Hebrew.

Whence

we may infer that

this paronomasia originated in Hebrew and is only reproduced in
this Aramaic document.
Finally in E Gs 107 the command is given
to Raphael: tacae tiv yay = NYINT D7, in which there is an obvious
play on Raphael’s name.
But though Néldeke states that ‘Nan ist
gemeinsemitisch’? (Z7D.MG, 1886, xl. 723, quoted by Schmidt), it is
not found in the Targums and later rabbinical literature.
Here,
therefore, the play may be due to a pre-existing Hebrew document
or myth, just as we are obliged to make the same presupposition in

the case of ‘ Jared’ above.

lx

The Book of Enoch

(d) Text restored through retranslation into Aramaic.
In this
Section there are many corrupt passages, as might be expected, which
can be restored through retranslation either into Aramaic or Hebrew,
owing to the close affinities of these languages.
This may be the

case

in 94 wabp (i.e. réy Baowdéwy BE) corrupt

aiwvev, or ort

for wnby
= rar

for onby ; similarly in 107 érdragav EG = 738,

which is both Hebrew and Aramaic, and corrupt for 28 = etov Gs.!
In 10!7 74 céBBara abrdv = 1NN3BW, wrongly vocalized for finnav,
or = ON2Y corrupt for ONY,
148 careomovdaLov cal teOoptBaLlovt.
Ilere the second verb is impossible. The clause in Aramaic=
baa

pny.

Now

the pael

noma = OoprBalev,

tapacoev,

OY ovv-

tapdooew in Dan. 4% 16 5% 10 715 28, and is rendered by Theodotion
by the latter two verbs.

On the other hand, the LXX

same Aramaic verb by xaracrevdew in 4!° 5%

renders the

Thus the translator

of the LXX, who, as we know from the rest of his translation of the
Aramaic section of Daniel, was very familiar with Aramaic, assigns

to the pael of the Aramaic verb the same meaning as the piel and
hiphil of the Hebrew bma.

Hence

we may assume

that the pael in

Aramaic could mean xatagrevdew or OopvBdlew.
Thus we could
explain eopBafov as a mistranslation in this context of pona. It
is also possible that the two verbs are alternative renderings of one
and the same verb in the Aramaic.
This would have been possible
also if the original had been Hebrew; for vn pointed as a piel

would mean xareorovdaloy and éfopiBalov as a niphal. In 13?
15%: 1! 29? also the text can be restored by either language.
(See
notes in loc.)
But there are other passages that apparently defy restoration save
through retranslation into Aramaic.
In 9! dvéBy 6 orevaypds
abrav cat ob Stvara féeedOetv{, the e&edOciy is meaningless, but hy
retranslation we discover the origin of the corruption.
é&eAdety =
pad corrupt for poand = ‘cease’,
The lamentations ‘cannot. cease
hecause of the lawless deeds which are wrought on the earth’.

In 107 (where see note) the variations of the versions can he
explained through the Aramaic, where E has twice ‘earth’ (= yn),
Cis has once yj and once rAyyy, and G8 wdyy}j both times. The
variations could, of course, have originated in G, but yf and rAnyy
can be readily accounted for as renderings of AYN, which, punctuated

as NON = yf, and as NYS = adAny7.
} Here again the two readings in the Greek versions can be best explained by
variants in the margin of the Semitic original. See foot-note under (@) above
and the paragraphs on 148 (ad fin.), 177.

Introduction

lxi

Ju 177 E=ra épyn rav yddov
= xdap yy.
The phrase was
derived most probably from Jer. 131 Avia an.
But Ge reads avépovs
TOV

yvoduv = xdap

‘m7.

Here,

as

we

have

seen

several

times

uready, the Greek translator appears to have found ‘yp in the text
and ‘m7 in the margin (or vice versa), and to have rendered both,
one of which was preserved by Gs and the other by the Greek
ancestor of E.
In 18? the text ‘Soy rois rércapas dvéwous THY yyv Baotdlovtas

Kal

To orepéwpa (GEE) is quite impossible. The winds do not bear the
earth. By retranslation into Aramaic we see that THY yhv arose in
the Aramaic through a dittograpby.
The clause = yaa~ Sym nn
{31D NN, where Xprw is a dittograph of yany.
the firmament, not the earth.

In 28? rdnpys dévdpwv Kat dard tov orepudrov.

The winds bear

It would be absurd

to speak of a plain as being ‘full of trees and seeds’.

Here dro rov

oTeppdtov = pyro, corrupt for pryan (cf. Dan. 11416; Mishna, Ail.
ii. 2; ili, 2) = Kat tov gurevpdrov.
Or the wrong phrase may be
due to a wrong punctuation of the Aramaic word by the Greek

translator. See note in loc.
In 313 éray tpiBwow refer to certain fragrant trees mentioned in
the preceding

verse.

These

trees yielded

a fragrant

odour

when

burnt, (See note in loc.) Hence 1 assume that ppt’ (= zp/Boow)
is corrupt for pot = xavowou.
Chapters 37-71 from a Hebrew original.
Halévy

In support of this view

(op. eft. pp. 364 sqq.) criticized over

a dozen

of passages

from the Parables and the interpolations with a view to showing
that the meaning of the text could
retranslation from a Hebrew original.

not be recovered unless by
Unhappily Halévy based his

work on the corrupt text of Dillmann, and most of his conclusions
have thereby been invalidated.

Some, however, are of permanent

value. On the other hand Schmidt (0.7. and Semitic Studies,
ii, 336-43) strongly contests this view, and maintains the hypothesis
of an Aramaic original.
I have studied carefully his ingenious
essay, but this study has served to confirm me in the belief in
« Hebrew original, which I assumed in my edition of 1893, and
supported by arguments in my text of 1908.
The preparation of
my new edition has served to bring fresh evidence on this question
to light.

on

First of all I will give (a) a list of passayes which can be restored
the hypothesis of either a LMebrew or an Aramaic original;

lxii

The Book of Enoch

(b) passages which are believed to presuppose an Aramaic only; and
(c) passages which postulate a Hebrew original.

(a) Passages which can be restored on the hypothesis of « Hebrew or
an Aramaic original. 37% ‘Till the present day such wisdom has
never been given by the Lord of Spirits’. Here the Ethiopic has
*emqédma
practically

= ék mpoowrov or gumpoobey = “20519, ‘trom before,’ or
‘by’, as I have rendered it. This late use of 05D is

found in Esther
in Aramaic,

The same idiom is found

119 48 1 Chron. 291%.

idiom

The same

i.e. pap po: ef. Dan. 677 (| 37922),

recurs in 651°, and possibly in 48 3 9,
409. The play on the names of Raphael and Gabriel is found in
Hebrew ; it is possible in Aramaic in the case of Gabriel, but a play
on Raphael

has never been found in Aramaic.

In fact, ND"

is not

found in the Targums.

453, ‘Shall try their works.’ For ‘try’ the text reads ‘ choose ’.
Now, as I pointed out in 1906, this = na, corrupt for jna: or, if
the original had been Aramaic, we had to suppose that the translator
followed the wrong

meaning

of “n2).

Schmidt accepts the latter

supposition.
464», ‘Shall traise upt the kings ... from their seats.’

A ditto-

graph of this verse reappears in 465@‘ shall put down the kings from
their thrones’.
Here ‘raise up’ = dw» is corrupt for bray = ‘put
down’.
‘This restoration is possible either in Hebrew or Aramaic.
5410. “And when.’
Here the text reads ‘and
context requires ‘when’,
The wrong rendering

because’, but the
can be explained

either from Hebrew or Aramaic (see note én loc.).
553, In my note I have restored the text by means of Hebrew: but
it is possible also through Aramaic, since DIP"? can also mean
“because of ’.
6511. See note in loc.
667. Here the text reads ‘hands’

pA

or NT

corrupt for on

or ND.

68%, Text reads ‘ provokes me’ = ‘30 or NTN.
691. As in 68%.

69*. The corruption can be explained either by Hebrew or Aramaic.
691°, Task. Here ‘number’ = p39 (or N21 as Schmidt points
out) which seems corrupt for 2p (or Ny) = ‘ task’.

711, Same corruption as in 69+.
(b) Phrases and passayes which are adduced by Schmidt in support
of an Aramaic original. Some of these have been dealt with already

Introduction

xiti

under (a), i.e. 374 409 453 6511 682 6913, in which cases Schmidt
suggests that the corrupt passages in question can be best explained
by an Aramaic original, though possible also by a Hebrew original.
His suggestions on 513 415 are unnecessary, as the corruptions are
native to E, and that on 52°, as we shall see later, is untenable, and

his transformation of 38? ‘ whose elect works hang upon the Lord of
Spirits’ into ‘whose worship has been rendered solely to the Lord
of Spirits’ is wholly uncalled for, since there is no difficulty in the

phrase which recurs twice in 40° 468, and has a parallel in Judith 82,
The plurals Sairafén, Kiribén, Afnin in 612° 717 are certainly
Aramaic in form, but cepade‘y which occurs only twice in the 0.T.,
i.e. in Isa. 6% 5, appears both times in the oldest MSS. of the x A of
the LXX in this form, in Isa. 62 and in B in 6%. The Aramaic form
xepouBeiy is often found in the LXX.
Hence this evidence for an
Aramaic original is without weight.
But ‘the most convincing evidence ... of an Aramaic original is
furnished by the Ethiopic translations of the term ‘Son of Man”.
They are walda sab’é 46% % # 482 6010: walda b’ési 6256924 b 711:
and walda *éguala *émahtjaw 627% 1 631 6926, 27 701 7117,
Of these the last is the most peculiar.
Literally it means “the son
of the offspring of the mother of the living”... and is a rendering
of of dvOpwrot, ot viot Tav GvOpurwv and especially of vids dvOparov.’
Schmidt then proceeds to emphasize the importance of these different
renderings in the Parables, whereas in the N:T. it is the last that is
uniformly used as a rendering of 6 vids rod dvOpurov, and observes :
‘before 62 he uses no other term than walda sab’é, the equivalent of

the Aramaic Xw) 73. Later he employs four times the phrase walda
bé’si which corresponds to the Aramaic N[229 M42... . This title is
found in the Palestinian Lectionary, the Curetonian Fragments, and
the Sinaitic text.’
From the above evidence Schmidt concludes
that, if the translator had ‘a Greek text before him in which the

N.T. title 6 vids rod dvOpirov was uniformly used’, it would be
scarcely conceivable that he would have used three distinct Ethiopic
expressions to render it, and ‘ these of such a nature as to correspond
exactly to the three different Aramaic terms’,
He holds, therefore,
that ‘ the conclusion seems inevitable that he translated directly from
the Aramaic... . General considerations strengthen this conclusion.

If the Parables of Enoch

were

translated from a Greek

text one

would certainly expect to find somewhere a quotation from it or
a reference to it in early Christian literature’.
But Schmidt can

find none,

lxiv

The Book of Enoch

The last argument I will answer first. The reader has only to
refer to the list of parallels between the N.T. books and the Parables
on pp. xev sqq. in order to learn that the Parables did influence, and
that directly, the writers of the N.'T.
Further, Tertullian’s words,
when discussing the authenticity of 1 Enoch, cannot be adequately
explained, unless as bearing on passages in the Parables referring to

the Son of Man:
praedicarit,

a

‘Cum Enoch eadem scriptura etiam de domino

nobis

quidem

nihil

omnino

reiiciendum

est

quod

pertineat ad nos.... A Iudaeis potest iam videri propterea reiecta,
sicut et cetera fere quae Christum sonant’ (De Cultu Fem. 18). The
Noah Apocalypse, moreover, which

is interpolated

in the Parables,

is referred to in Origen, Contra Celsum 5° (i.e, rots dyyéAous) yevécOa kaxovs, Kai KoAdlecbar Secpots troBAnbévras ev yy dOev Kal Tas
Geppas myyas tvat Ta éxeivww Saxpva (1 En. 67% 11,12),
This evidence
necessitates the existence of a Greek Version of the Parables.

Let us turn now to the next argument,
The Ethiopic must have
been made direct from the Aramaic because of the three forms in
which the title ‘Son of Man’ is given in the lthiopic, since these,
according

to

Aramaic.

But here

failed

wholly

Schmidt,

correspond

exactly

I must join issue,

in this

study,

seen

to the three

We

forms

in

have, unless I have

that the evidence

adduced

by

Schmidt for an Aramaic original is quite inconclusive, and that on
the contrary the evidence so far points, though not conclusively, to
a Hebrew original.
For this conclusion other evidence will be
adduced later.
We are not, therefore, predisposed to accept such an

extraordinary thesis as that the Ethiopic must have been made
directly from the Aramaic,
Before dealing directly with the titles
in question we might point to two facts which render this thesis not
merely improbable, but incredible.
1°. No known Ethiopic version
has been made directly from the Aramaic,
2°, The Book of Enoch,

by its artificial division into five books, like the five books of the
Pentateuch, the five books of the Psalms, the five Megilloth, the five
books in Proverbs, in Sirach, the five divisions in the Pirke
Aloth, and the five books of the Maccabean wars by Jason of Cyrene

(see Hawkins *, Horae Synopticae, p. 164), was after its kind a carefully edited work in which the fragments of a literature were put
together with just as much fitness and insight as that of the Proverbs

or the Pirke Aboth.

This fivefold division was thus a well-known

Jewish device, and, since according

to the use of the book made by

the N.T. writers it existed in its completed form in the first half of
the first century

A.D,

if not nearly a century earlier, we

cannot

Introduction

lxv

understand how an Ethiopic translator in the sixth or seventh
century A.D. could have used the Greek version for the four books of
Fnoch, 1-36 72-82

83-90

90-108, and

an

Aramaic

for the fifth,

i.e, the Parables, 37-71.
It is very probable that the entire book
was translated early in the first century of the Christian era into
Greek, That the Semitic original was early lost is to be inferred
from the fact that no evidence of any kind testifies to its existence

after the birth of Christianity, whereas multitudinous evidence attests
the existence of the Greek version.
We may, therefore, safely relegate to the limbo of impossibilities
the hypothesis that chapters 37-71 of the Ethiopic version were
translated directly from the Aramaic.

We have now to consider what Schmidt terms ‘ the most convincing
evidence

of an Aramaic

original’, i.e. the Ethiopic translations of

the term ‘Son of Man’.
The Ethiopic translation was made, as we
have just seen, from the Greek.
Hence whatever explanation we
give of the three forms must be justified by a Greek retranslation.
This fact at once discounts any attempt to find a Greek prototype for

Sguala “émahtjaw ‘offspring of the mother of the living’. This
Ethiopic phrase is used indifferently as a rendering of dvpwros, vids
dvOpwrov, dvOpwrot, viot avOparuv,

dvyp.

And

the full form walda

*Sguala “émahéjiw = vids dvOpHrov in Dan. 713 Ps, 7918, in Ezekiel
about ninety times, Rey. 1! 1414, and in the Gospels always = 6
vids tod dvOpwrov. In itself the Ethiopic phrase can mean ‘son of
man’ or ‘the Son of Man’,
But if the translator wished to make
it clear that the latter title was used, he could do so by prefixing
a demonstrative pronoun as a rendering of the Greek article 6. This
is done in every instance in the Parables save three. In the course
of eight verses in 89!*~® the Greek article is so rendered eleven
times,
Let us now examine the other two titles walda sab’é and walda
b’ési.
sab’ distinctively = dy@pwros (though in a few cases
it = dvjp). Thus walda sab’é = vids dvOpdrov. It can also = 6 vids
700 dvOpérov, but to make this unmistakable the translator
prefix the demonstrative pronoun as the equivalent of 6.

could

Next comes walda b’ési. b’ési = dvyp generally, but as Dillmann
(Lex. 519) puts it, it stands creberrime for dvOpwros. In fact in the
Ethiopic Version of our book it is used as a rendering of dv@pw7os in
12151, If more of the Greek version had survived we should no
doubt find many other instances.
The result of the above examination comes to this. The above
1870

e€

lxvi
three

The Book of Enoch
renderings

do

not presuppose

three

different

forms

in the

Greek. They most probably presuppose merely one, i.e. 6 vids Tod
avOpurov, but walda bési may presuppose 6 vids tod dvdpds. But
I think the latter improbable.
In 625 69% (bis) 7114 b@’si may be
a rendering of évOpaov as in 1? 15},
This change of rendering may seem surprising, but we have
a perfect parallel in the Curetonian and Sinaitic versions of the

Syriac N.T.1. Thus whereas in the Peshitto b’reh dé-na3& (n72
NwWIN7) occurs uniformly as a rendering of 6 vids tod dvOpuw7ov, in the

Curetonian version we have b’reh de-gabra ($7239 73) in Luke 734
926 9948. and in the Sinaitic version beh
Luke

7°4 John

de-nasa.

1331, and

elsewhere

de-gabra

in both

in Mark

these versions

8°8
b’reh

In the Palestinian Lectionary there is still another way of

rendering the phrase, but this does not concern us here.
We have,
however, learnt from these versions that differences in the manner

of rendering the title

‘Son of Man’

in these versions does not imply

any difference in the original Greek. Similarly we conclude that the
three renderings of this title in the Parables do not presuppose

corresponding variations in the Greek, but are due to the translator.
If, then, these variations in the Parables are due to the translator
or translators it follows that these translators were Aramaic-speaking
Jews, since the phrases walda b’ési and walda sab’é are respectively

equivalents of b’reh de-gabra and b’reh dé-na3sa.?
On the above grounds we conclude that é vids tod dvOpdzov stood
in all cases in the Greek version of the Parables.3 That this Greek
phrase represents the Hebrew DINAT}3, we shall further conclude from
the evidence given in the next section.

(c) Passages which postulate a Hebrew oriyinal.
39", ‘The righteous . . . shall +be strong+ (a—m: ‘be beautiful} ’
m, 8) as fiery lights.’ Neither reading is satisfactory. o—m = ypim)
which may be corrupt for 7! = ‘shine’: cf. Dan. 123 , , y5mN
p°35)55.

46". ‘These are they who tjudget the stars of heaven.’

Here, as

I have shown, the text appears to be based on Dan. 819, and should
be read (see my note in loc.) as follows :—

1 See Schmidt in Eneyle. Bibl. iv.4714.
? The Aramaisms in the Ethiopic version of the 0. T. are probably due to
Aramaean missionaries,
8 There is just a possibility that two forms stood in the Greek version, ive. db vids

Tov dvOpwnov and6 ulds 708 dvdpés, and that these were due to the translators, who
in this case also would be Aramaic- -speaking Jews, but this is highly improbable.

Tutroduction

Ixvii

‘These are they who raise their hands against the Most High,
And cast down the stars of heaven,

And tread them upon the earth.’
Thus

‘judge’ = 1

which

the context

shows

to be corrupt

for

mF = ‘cast down’,
47*b, ‘Because the number of the righteous had been offered.’
As the context shows (see my note in loc.) these words mean that the
number of the righteous, i.e. the martyrs, is complete: ef. Rev. 61% 11,

Now a reads qartéba = #yyuwe = TP, which in Mishnaic Hebrew =
‘has been offered’.

This meaning is not found in the qal of this

verb in Aramaic.

52°, ‘All these things. shall be [denied and] destroyed from the
surface of the earth.’

ngs of 1793%.

Here there were two alternative Greek render-

One was originally in the text, and the other in the

argin, but subsequently both were incorporated into the text.

Or

the dittograph was native to the Hebrew, i.e. wna and 1IN>).
Schmidt attempts to explain the corruption from an Aramaic basis
by assuming that pp n’ stood in the original, and that this
received the two renderings in the text.
But xo" does not mean
‘to destroy’.
Moreover, the Ethiopic word kéhéda here, which
means ‘to deny’, occurs again in 45! 467 4819, in which three
passages Schmidt says it goes back to the Aramaic 453.
Thus his
proposal is satisfactory in no respect.

60°, I have followed u in the text, but the parallelism is in favour
of regarding the text as corrupt in the word ‘ worship’.
This word
is wholly unsatisfactory.
It = nnnw, which may be corrupt (or
inn. = ‘pervert’ or ‘corrupt’), Thus we recover an excellent
parallelism :—
‘For those who corrupt the righteous law,
And for those who deny the righteous judgement,

And for those who take His name in vain.’
651%, ‘Their judgement has been determined upon and shall not
be withheld by me for ever.’

For ‘ withheld’ the text reads AoywrPyoerae or dpiOpnOynoera. The
Ethiopic word can mean either. The former rendering (as in 5284)
is generally followed here.
It is, however, unsatisfactory.
The true
reading, as I pointed out in my text, can be recovered by retransla-

tion into Hebrew.

od AoywOrjoeran = Wm

Nd, corrupt for WN N

= ‘shall not be withheld’, Here Schmidt follows the other possible
meaning of the Ethiopic word dpOunOyoeras = NI2N—a corruption of
:

yan’.

e2

Ixvill

The Book of Enoch

651¢b, ‘Because of the sorceries which they have searched out and
learnt, the earth

and those who dwell

upon

it shall be destroyed.’

Instead of ‘sorceries ’ the Ethiopic reads ‘months’ = pwn, which
Halévy rightly recognized

as a corruption

of pb'wam =‘ sorceries ’.

Tt is true that on an exceptional occasion Aramaic-speaking Jews
used NWN instead of their own word x'n7. Hence the evidence for
a Hebrew original is slightly weakened here.
The text of this passage as known to Halévy and originally to
myself was corrupt, and Schmidt rightly objected to this text even
when emended as follows: ‘ because of the sorceries which they have
searched out and (through which) they know that the earth... will

be destroyed.’

Schmidt observes that it ‘is a strange idea that the

terrible judgement of the flood would come because men had succeeded in discovering that the earth with its inhabitants would be
destroyed’.
This observation is just, but the remedy lies in the

MSS. g t u, which

omit the ‘that’.

The omission

of this word

restores the meaning of the whole verse.
See note on p. 131.
From the above evidence we infer a Hebrew original.
As in the
Hebrew chapters of Daniel, so here there were possibly many
Aramaisms.

Chapters 72-82.
76 4,

From a Hebrew original.

Here the word in the text ‘ winds’ = nin, which should

have been rendered ‘ quarters’.

This restoration is possible both in

Hebrew and Aramaic.
771. In this verse there is a play on the four quarters of the earth.
It is possible to recover this play by retranslation into either Hebrew
or Aramaic in the case of the ‘east’ and ‘north’: D7? or DMP and

ney or PBY.
But this is not so in the case of the ‘south’ and‘ west’.

As regards

the first the text reads
descend there, yea there

‘the south, because the Most High will
.. will He... descend’ = 02 7) 3 DN,
This is possible only in Hebrew.

77°, ‘And the west quarter is named (lit. ‘its name ’) diminished
because there all the luminaries wane.’ °> ans wow MDAyeA man

nimwend> vane? nw.

781. Of the two names of the sun which are transliterated, though
corruptly, in this verse, one is Hebrew and not Aramaic 3; le

Orjares = DJ] "iN.
Aramaic;

The other, Témas cf, = MOA, is Hebrew and

but if it is corrupt from mn,

it is Hebrew.

as Halévy conjectures,

Introduction

lxix

78°. Of the four names of the moon which are liere transliterated,
three are Hebrew only, Asénja, i.e. NWN, Ebla, i.e. m3, and Benasé,
i.e. ADI]A,
805. See note in loc.
8210. See note in loc.

8215. <Tam’dini and Sun.’ These two names are one, i. e. 22° VY,
This is Hebrew, and not Aramaic.

Chapters 83-90. From a Hebrew (or Aramaic ?) original.
8944, The emendation suggested here is possible both in Hebrew
wand Aramaic.
golsa, 16a, In the duplicate version which we have of these verses,
‘shepherds’ in 9018 corresponds to ‘ravens’ in 90!
The latter
is right. The corruption can be explained from a Hebrew background, OY", corrupt for 2279, or from an Aramaic py, corrupt for

pany.
901», 16b, In the former ‘cried to’ corresponds to ‘ were gathered

together’ in the latter.

Now the former = éxpaov = 3PYT or PY3},

and the latter 3PY¥" or PYS) in Hebrew.
But this explanation is
impossible in Aramaic; for though py? and pyy occur in the sense
of ‘to cry’, no mood of this verb is used in the sense of ‘to
assemble’.

For this word they use w92,

9018. covered them.

The Ethiopic expression here is not good

Ethiopic, but reproduces the Greek éxdAvwev éx’ adrovs, Which in turn
is a literal rendering of omy no2 (Hebrew), or pmdy (or *DD) NBN in
Aramaic.

9027, ‘I saw those sheep tburning and their bones

burningt.’

This clause is obviously corrupt.
In ‘bones’ there appears to be
a mistranslation of the late Hebrew oyy or the Aramaic.on3, which
literally mean ‘ bone’ or ‘ bones’, but which when compounded with
a suffix = ‘self’ or ‘selves’.
The participle is then a doublet.
Hence we have nay ADyy NNIT [NYT NIN = ‘I saw those very

sheep burning’
This is possible also in Aramaic.
9088. ‘The first among them became the lamb.’ ‘The lamb’ =
nbyn, which was corrupted into nbn, as Goldschmidt has pointed
out, whence the corruption in the Ethiopic text ‘the word’
This
explanation is possible also in Aramaic.
Chapters 91-104.
From a Hebrew original.
935, Text reads ‘after him’ = yn, which I take to be corrupt
for INNS = ‘his posterity ’.
938, The Ethiopic has a peculiar form, and = dveSyoovow Kapdia

Ixx

The Book of Enoch

TavTwy aro THs copias, Which is pure Hebrew = NMD3NI2 pbs 235 yur.

Cf. Ps. 1822 aby nye.
951@, ‘Oh that mine eyes were [a cloud of] waters.’

The bracketed

word is either an intrusion and = }y, a dittograph of ‘xy = ‘eyes’;
or py is corrupt for py = ‘fount’, the corruption

being due to the

occurrence of the phrase ‘ cloud of waters’ in 95!¢, Hence ‘Oh that
mine eyes were a fount of waters’. This is possible also in Aramaic.
96°.

‘Who devour the finest of the wheat
And drink wine in large bowls.’

For the emended phrase E has here the extraordinary words ‘ strength
of the root of the fountain’ = iocyty pilys ryyys = PY PY M3, corrupt for (% *PW22 (Amos 68). See my note zn loc.
96%,

From every fountain.

E reads ‘at every time’ = ny-b53,

corrupt for py-ban.

978b~®,

We

have

here

a remarkable

series of rhyming

verses

which arise on retranslation into Hebrew.

sh

Be.

aNwy wy

wd BAIN

WIP 9d}
IWIN WA

9.

wavny Avy

WDON FDN JOD *D

gi
Qe,

wna ND DI
WAIN DDD DIN

ggtab, See note in loc.
99°, Here E = cis ucpav aiparos ddiadedrrov, but in Tertullian
(De Idol. iv) the phrase appears as ‘in diem sanguinis perditionis’=
eis Huepay aiparos amwAeas = TN? D7 ord, where ab is corrupt
for WW) = ddadcirrov.

991°, E(,g 8) reads ‘the spirit of His indignation’ = 1ax nn,
corrupt for \BN jn = ‘ His fierce indignation ’.
100%, See note in loc.
1014.

E reads ‘ kings’ = "DDD, corrupt for nbn, ‘sailors.’

This is

also possible in Aramaic.

$16.

Tue [nrtuence or 1 Eyocn

on Jewisn

Literature.

In the Book of Jubilees, written before 105 3.c., 1 Enoch is
largely drawn upon, as may be seen from the following parallel
passages and phrases :—
Jubilees
11! “sacrifice... to demons’.
12,

1 Enoch
19' ‘sacrificing to
gods ’.

3951-53,

demons

as

lxxi

Introduction
Jubilees
16 «the plant of uprightness’.
Cf. 1626,

26 + until 1 descend
with them’.

and

dwell

#0 - angel of the presence ’.
“9 “the heavens shall be renewed

... the powers of the heaven...
the luminaries be renewed’.

2% ‘the spirit of the winds’.
‘the spirit of snow ’.
‘the spirit of hail ’.
‘the spirit of hoar-frost ’.
‘the angels of the voices and
of the thunder and of the light-

ning’.
ot.
310 ‘the heavenly tablets’, and
passim,

heavens

shall

give

sevenfold

light’.
60”,
18 ‘the spirit of the snow ’.

#1 ‘the spirit of the rain.’
W ‘the spirit of the hoar-frost’.
13-15 “the thunder—lightningpeals—the spirit ’.
54k 8.

8142

93?

103? ‘the heavenly

tablets ’.
225-7,

43

15 «Jared;

1 Lnoch
10! ‘the plant of righteousness
and truth’.
93? ‘the plant of uprightness’.
Cf. 935 1°; also 84%.
25% ‘the Lord of Glory... when
He shall come down to visit
the earth ’.
40% 3 * four presences ’.
9116 ‘a new heaven shall appear,
and all the powers of the

for in his days the

angels of the Lord descended
on the earth’.

‘the Watchers’.
Cf. 10°.
VW ‘the first ... who learnt writ-

6° (the angels) ‘descended in the
days of Jared’.
15 122-4 ‘the Watchers ’.
123 © Enoch the scribe ’.

ing’.
‘who wrote down the signs of
heaven, &c.’

72-82.

19 «what was and what will be,

83-90.

he saw in a vision of his sleep
.. until the day of judgement ’.

‘placed the testimony on earth
for all the children of men and

The Dream-Visions.

12 372-4 92! 1041-18,

for their generations’.

20 ‘he took to himself a wife,
and her name was Edni’,

853 ‘Before I took... Edna’.

The Book of Enoch

Ixxli
Jubilees
“I ¢he was

with

1 Enoch

the angels

of

God these six jubilees of years’.

activities had to do with

the

Watchers, &c.’
23-36.

‘and they showed, &c.’
‘the rule of the sun’.

8213-20,

22 < testified to the Watchers ’.

123-6

‘who had sinned withthe daugh-

ters of men’.

1212 “he was hidden... and his

131-12

62 71 98 101

144-7

152sq4.

124 15% 4,

Cf. 52.

‘unite themselves, so as to be
defiled with the daughters of
men’.

1011 ‘united

themselves

*3¢we conducted him
Garden of Eden’.

50° ‘... the garden

with

women so as to have defiled
themselves with them’.
Cf.
15% 4,

into the

where

the

elect and righteousd well where
my grandfather was taken up,
the seventh from Adam’.

Cf,

701-8,

the con-

124 15! ‘scribe of righteousness ’.

“9 «the Mount of the Hast’ (one

1878 as for those towards the

of the four places of the Lord

east ;
. the middle one
reached to heaven like the
throne of God’.
Cf. 248 258.

‘there he writes down
demnation, &c.’

on earth).
51 ‘they bare unto them sons,
and they were giants’.

“all

of them

Cf.

15% 8,

corrupted their

ways and their orders, and
they began to devour each

other’.

7? ‘they bare great giants’.
7> ‘they began
birds

and

to sin against

beasts...

and

to

devour one another’s flesh ’.

Cf. 74.

6 *He bade us to bind them in

the depths of the earth’.

Cf.

10! ‘ bind them fast in the val-

leys (emended) of the earth’.

510 107,

7 Destruction

of

the

angels’

children by the sword.
° ‘that each should slay

10° 145, 5,

his

10° ‘that they may destroy each
other in battle?
Ch 1012

10 “and their fathers were witnesses (of their destruction),
and after this they were bound

101° ‘ and when their sons have
slain one another, and they

neighbour ’.

881,

have seen

the destruction

of

Introduction

lxxiil

Jubilees
in the depths of the earth for
ever, until the day of the great
condemnation
when judge-

1 Enoch
their beloved ones, bind them
fast for seventy generations in
the valleys of the earth till

ment is executed, &c.’

the day of their judgement and
of their consummation, till the

Ml, 12 « He destroyed all... and
He made... a new and right-

eous nature, &c.’
“4 «seven flood-gates of heaven’.
* ¢the fountains of the deep also
sent up waters ’.

* «the fountains of the great
deep were closed and the floodgates of heaven were restrained;
and... all the mouths of the
abysses of the earth were

opened, and the water began
to descend

into the deep be-

low’. Cf. 626,
673, 29-32 A year of 364

days,

judgement that is for ever and
ever is consummated ’.
126 ‘the murder of their beloved
ones shallt+ they see’. Cf. 148.
101% 16 «destroy all... and let
the plant of righteousness and
truth appear, &c.’
892 ‘heaven ...a lofty roof with
seven water torrents thereon ’.
898 ‘fountains were opened on
the surface of that great enclosure, &c.’
897 ‘those water torrents were
removed from that high roof
and the chasms of the earth
were levelled up and other
abysses were opened.
® Then
the water began to run down
into these, &c.’
751, 2 894, 6 11,

four being intercalary days.

52-38 Warning against the use of

824-7,

any other calendar.

7*1 The deluge due to the Watch-

10%.

ers’ sin.

The Watchers’ sin. Cf. 42.
‘against the law of their ordinances’.

71, &e.

‘they made the beginning of un-

8? ‘there arose much godlessness
and they committed fornication ’.
9° ‘hath taught all unrighteousness on earth’.

cleanness ’-

153-7,

108 «... tohim ascribe all sin’.

The Book of Enoch

lxxiv

1 Enoch

Jubilees

22 The

Bljé.

Giants, the Naphil, the

71 (Syncellus’s Greek Version) The
Giants, Nephilim, the Eliud.

‘they devoured

one

another ’.

Cf. 5%.
*3 ¢shed much blood ... the earth
was filled with iniquity ’.

871 ‘devour each other’. Cf.
10% 12 88h.
91 «much blood being shed...
all lawlessness being wrought
upon the earth’.

+t «they sinned, &c.’ (emended).

7,

29 «into Sheol shall they go, and

1037 8 * their souls shall be made
to descend into Sheol... and

into the place of condemnation
shall they descend, and into

the darkness’.

Cf. 227%,

89 ‘the seventh in his generation’.
‘whilst still living he testified
to his son, &c.’

8! ‘the middle of the earth’
(Shem’s lot).
* «the mountains of fire’.
10! ‘the unclean demons began
to lead astray ... and destroy

them’.

into darkness... and a burning flame where there is griev-

ous judgement...’
608 ‘the seventh from Adam ’.
933 ‘the seventh in the first week’.
931 2.
261 ‘the middle
(Palestine).

of the earth’

Cf. 188-9 241-8,

158 ‘the giants shall be called
evil spirits...

?

’.

Cf. 115
ll «, |. afflict, oppress, destroy,
attack, do battle’. Cf. 161.
19! ‘their (the angels’) spirits
assuming many different forms
are defiling mankind and will
lead them astray into sacrificing
to demons as gods’.

‘hold them fast in the place of
condemnation ’.

191 ‘here shall they stand till the

12 «we

107 ‘heal

explained to Noah the
medicines . . how he might

day of the great judgement ’.

the earth which

the

angels have corrupted, &c.’

heal’.

12? ‘what help and profit have
we from those idols’.
* «who causes the rain and the
dew to descend on the earth’.

997 *... shall get no manner of
help from them ’.
101? ‘ withholds the rain and the
dew

from

earth ’.

descending

on

the

lxxv

Introduction
Jubilees

1 Enoch

15°" ‘ But over Israel He did not
appoint any angel or spirit for
He alone is their ruler’. This
contradicts 1 Ein. 895°.
‘He will require them at the
hands of His angels, &c.’
1675 ‘plant of righteousness ’.
Cf. 21.
2217 ‘worship evil spirits’.

89 ‘and He called seventy
shepherds and cast those sheep
to them, &c.’

22 «For they will descend into
Sheol, &c.’? See 729 above.
2316sqa- Rise of the Chasids.

gQ1T, 22,
10! ‘plant of righteousness ’.
Cf. 93% ®
997 * worship impure spirits and
demons ’.
10378,
9087,

324 Attack of the (?) Syrians.

908-4,

77-2) A future time of peace
and joy and plenty, with long

5° 1017; also 91-104 passim.

life.
31 « their spirits will have much

joy’ (though ‘their bones will
rest in the earth’).

30%

‘the book of life’. Cf. 361°

3213,19 Jacob’s seed rule and
judge.
3517 ‘the guardian of Jacob’.

1038 ‘all goodness and joy and
glory

execration
and
and anger ’.

indignation

‘the book of life’. Cf. 307%.
3729 ‘the boar’ (Esau speaks in
reference to himself).

written

down

judge.

205 ‘Michael . . . set over
best

36! ‘the day of turbulence and

are...

for the spirits of them, &c.’
1034 ‘and the spirits ... shall
live and rejoice... and their
spirits shall not perish ’.
47% ‘the books of the living’.
953 961 The righteous rule and

part

of

mankind’

the
[+

‘over the people’. Eth]
392 “books of zeal and wrath,
and

books

of

disquiet

and

expulsion ’.

47% ‘the books of the living’.
ggl2, 42, 49, 66 « wild boar’, ‘ wild

boars’ (= Edom).

In the Testaments of the Twelve Patriarchs, written between
137 and 105 (possibly 109-107) 3B.c., there are nine direct
references to a book of Enoch :—

The Book of Enoch

lxxvi

T. Lev. 10° ‘the house which the
Lord shall choose . , . as is
contained
in the book
Enoch the righteous ’.

‘the

1 En, 895°
Lord’.

house

for

the

of

161 ‘I have learned (in the book
of Enoch
fBA8&S).. . for

8959 saq-

seventy weeks’.

141 ‘I have learned (from the
writing of Enoch 8 A8$"') &c.’

91%7,
cannot be traced directly to any
passage in 1 Enoch.
In T.

T. Dan. 5°
T, Sim. 54

Zeb. 34 there is a slip, ‘ Enoch ’

T, Jud. 18! (8)

being written

for ‘Moses’ in

T. Zeb. 34 (B)
T. Naph. 4+
T. Benj. 91, 10°

BS!,

a scribe

or else

has

changed the reference to Moses
as being an anachronism on

the lips of Zebulon.

There are also passages in the Z'estaments which are more or
less closely parallel to 1 Enoch, e. g. :—
T. Reub. 557 The Watchers, the

1 En. 6-92.

women and the giants.

T. Lev. 34 ‘the
Great
Glory’
(a B AB 8).
T. Ley. 16% ‘make void the law
and set at naught... by evil

142° 1028,

99% 14 194% 10,

perverseness ’.

18° (see note on 1 En. 51%).
T. Naph. 3° ‘the Watchers
changed the
nature ’.

order

of

their

1 Enoch was probably used by the author of the Assumption of
Moses, written between a.p. 7 and 80. Cf.:—
1 Enoch

Ass. Mos.
4° ‘sad and lamenting

because

they will not be able to offer
sacrifices to the Lord of their

8975 «they began to place a table
.. . but all the bread on it was

polluted and not pure ’.

fathers ’.

104
«He will go forth from
His holy habitation ’.

13 ‘will

come

dwelling ’.

forth

from

His

Ixxvil

Introduction
1 Enoch

Ass, Mos.

104 ‘And the earth shall tremble:
toits confines shall it be shaken:
And the high mountains shall

be made

low, and the hills

15°*,,. unto

earth:

the ends

of the

© And the high moun-

tains shall be shaken and the
high hills... made low’.

shall be shaken and fall’.

2 Baruch (for date see Introd. to my Apoe. Bar. $7, pp. lvii and
lxiv) has many affinities with 1 Enoch both in diction and in
thought, and is manifestly dependent on it.
2 Baruch

108,
108 Sirens.
138 ‘The judgement of the Lofty
One who has no respect of per-

1 Enoch
387.
19? Sirens,
63° ‘His judgements have
respect of persons ’.

no

sons’.

2128 ‘treasuries of souls *.

100°.

241 ‘the books shall be opened

902° ‘he took the sealed books
and opened those books ’”.

in which
are written
the
sins of all those who have
sinned ’,

29* A later form of the myth of

607-9; 24,

Behemoth and Leviathan which

is found first in En. 607—.
295 ‘The earth also shall yield

1019 ‘each measure shall bear a

its fruit ten thousandfold ’.
326 ‘renew His creation ’.

thousand ’,
454.

352‘O

that

mine

springs, and mine
fount of tears’.

eyes

were

eyelids

a

95! ‘Oh that mine eyes were [a

cloud of] waters that I might
weep over you and pour down
my

tears

as

a

cloud

toft

waters ’.

48° ‘The spheres .. . in their
orders ’.

21 «The luminaries... rise and

507.

51},

513 ‘who have planted in their
heart the root of wisdom’ (cf.
597).
5110 ‘they shall be made like
unto the angels, and be made

1016

equal to the stars’.

set in order ’.

‘the

plant

of righteous-

ness’,

104%4

‘shine

heaven.

as the lights of
. have great joy as

the angels’.

Cf. 6911.

The Book of Enoch

Ixxvlll
2 Baruch

1 Enoch

54? ‘for Whom nothing is too
hard ’.
553 Remiel.
56° ‘when he (Adam) transgressed, untimely death came

848 ‘nothing is too hard for
Thee’.
207 Ramiel (Greek).
691! ‘men were created exactly
like the angels—and death...

into being’.

could not have taken

hold of

them’

5610-18 + even to the angels be-

6-10.

came hea danger. For, moreover, at that time, when he was
created, they enjoyed liberty.
And some of them descended
and mingled with the women.
And then those who did so
were tormented in chains’.

59% ‘the eternal law ’.

992 ‘the eternal law ’.

595, 8

1811 247-10 4014 12 475,

10 Gchenna.

27% 354 6212 9026 27,

‘the station of vengeance ’.

1812-16

19 21

2210-18 54t-6

9024-27,

8Q73, 74,

68°.

The dependence of this book on 1 Enoch is still more evident
if we may regard it as proceeding from one author ; for it reproduces in the main the conceptions of 1 En. 91-104 save that
it expects a Messiah, Thus in this Apocalypse of Baruch the
Messianic Kingdom is only of temporary duration. The Messiah
reigns till sin is at an end 74°, During his reign the earth
yields ten thousandfold, and there are no premature deaths. At
the close of this period the Messiah returns to heaven and the
resurrection ensues 50-51°, The righteous are then transformed
and made like the angels 51° 1°,
The author of 4 Ezra, writing between a.p. 81-96, has made
a not infrequent use of 1 Enoch, and this mainly of the Parables.
4 Ezra

64-82 takes up and develops
further the myth found in
En. 6077°,

1 Enoch
607—

Leviathan and Behemoth.

Introduction

Ixxix

4 Ezra

1 noch

752, 38 « Et terra reddet qui in ea
dormiunt, et pulvis qui in eo
silentio habitant, et promptu-

514 4° And in those days shall the
earth also give back that which
has been entrusted to it, And

aria reddent quae eis commen-

Sheol also shall give back that

datae

sunt

velabitur

animae.

Et re-

which

Altissimus

super

hell shall give back that which

sedem iudicii ’.

it has

received,

And

it owes... And the Elect One
shall in those days sit on My
throne ’,

737 «Tit dicet tune Altissimus ad

621 ‘thus the Lord commanded

excitatas gentes: videte et intellegite quem negastis, vel cui
non servistis vel cuius diligen-

... those who dwell on the
earth, and said: “Open your

tias sprevistis ’.

eyes and lift up your horns if
ye are

able to recognize

the

Elect One” ’.
60° ‘Who worship not the right-

796 «Clibanus gehennae ostendetur, et contra

eum

eous law and... who deny
the righteous judgement and
.. who take His name in
vain’.
48% 10 973,

iocundi-

tatis paradisus ’.
7 ‘incipiescreaturam renovare’.

785, 95.

A development of 1 En.

721,
1005.

100°.

725,

«Super stellas fulgebunt

facies eorum’.
‘

Cf. 797,

.. nostrae autem facies super

tenebras nigrae ’.

1042 ‘yeshall shine as the lights
of heaven ’.
6210 « darkness shall grow deeper
on their faces’.

From the second century a.p. onwards all knowledge of
1 Enoch vanishes from Jewish literature with the exception of
a few references that are given by Jellinek in the Zeitschr, D.ILG.,

1858, p. 249.
§17.. THe Heprew Book oF Enocu.
The Hebrew

Book of Enoch, Jn 18D, of which a complete

but: unedited MS, exists in the Bodleian Library, is a work which

Ixxx

The Book of Enoch

must be dated later than the Book of the Secrets of Enoch (or
2 Enoch), as it continually betrays its dependence on that work.
A printed edition of the book is given by Jellinek, Bet /aMidrasch, 1878, v. 170-190, but in an incomplete form. It
describes the ascent into heaven of Rabbi Ishmael, who receives
a series of revelations from Metatron, who relates in chaps, 3-5
7-16 (cf, 1 En, 148 70?) that he is Enoch the son of Jared, translated to heaven in a chariot of fire at the time of the Deluge, to
bear eternal witness against his sinful contemporaries (1 En, 5*~®
141-7), He had there been instructed by the Angel of Wisdom
in all wisdom and knowledge, and all the mysteries of creation
(1 En. 931° 631!-*1), of heaven and earth, of past and future
things, and of the world to come.
In chap. 6 it is said that
Adam and his generation beheld the heavenly glory, until in the
time of Enoch ‘ Aza and Azael led men to idolatry’. Cf. ‘in
the days of Jared’ (1 En, 6°)—‘ Azazel’ (1 En. 8! 104 13!)—‘ the
angels ., . spirits shall lead them astray into sacrificing to demons
as gods’ (1 En. 191).
Chaps. 18-22 (not in Jellinek’s edition) describe the seven
heavens with their hosts of angels, and the courses of the sun,

moon, and stars (1 En, 72-82). In chap. 23 Metatron describes
the fragrant odours and perfumes wafted into paradise to the
pious and just, for whom paradise and the‘tree of life are prepared as an eternal inheritance (1 En. 244-257). In 24-26 he
describes the chariot of God, and the many-eyed, radiant, God-

praising Ophannim and Seraphim (1 En, 611° 71"). The latter
burn the accusations continually brought by Satan against
Israel (1 En. 40°"), In 27 he tells of a heavenly registrar and
keeper of the archives (cf. 1 En, 89°64, 79, 76 9gé-8 1047),
Chaps. 35-40 relate how the heavenly hosts pass into God’s

presence to praise and glorify Him with the song, ‘ Holy, Holy,
Holy is the Lord Sabaoth,’ and how at that the Ophannim,
Cherubim, Chayyoth, and Seraphim prostrate themselves

1 En, 391918 6110-12),

(ef.

In 41-47 Metatron shows Ishmael the

repositories of the rain, snow, hail, thunder and lightning (cf.
1 En, 601!1), the spirits of those angels who were punished,

Introduction

lxxxi

and whose bodies were turned to great fiery mountains (1 En.
181% 21), the places of punishment (cf, 1 En. 18! 191 217
271-*, &e.); Metatron next shows all past and future ages from
Adam to the end of time, including the Messiah ben David and
his age, and the wars of Gog and Magog (1 En, 56°-572), and
other events of the Messianic

era.

In the last chap., 48, he

shows Ishmael the glorious future Jerusalem (1 En, 892), where
the souls of the righteous stand praying for its advent upon
earth (1 En. 97% 5 99% 16 1048),
The date of this work cannot be later than the time of the
completion of the Babylonian Talmud,
An apocalyptic fragment (dealt with in Jewish Eueye. i. 678, 679), apparently
written under the immediate impression of the Hadrianic persecution, seems to supply the link which connects 2 Enoch with
this Neo-Hebrew

Book

of Enoch, which itself must be dated

earlier than Talmud Berachoth 7 a which quotes from it.
§ 18.

Tux

Ixvtunncr

or Enocu

Lpistle of Barnabas (soon after
70 A.D.).
43 70 réNevov oxaydadov yyyexev
TEept ov yeypamtat, ws “Evax
Aéyet.
16° Adyar yap % ypady «Kai
€ora. én eoxaTwy TaV HEpov
Kal Tapadwoes KUplos Ta mpoBata
THS vouAs Kal THY pdvepay Kat
Tov mipyov avTOv eis KatapOopar.

on Patristic

Literature.

Not in our Enoch.

i Mn. 895° + He forsook that
their house and their tower
and gave them (those sheep) all
into the hands of the lions, to
... devour them”
6... devoured...those sheep... and
they burnt that tower and
demolished that house’.

16°.
Apocalypse of Peter (early in
second century) (ed. Robinson

918,

and James, 1892).
* robs mewSvras
«at Supavtas
kat OABopévous, kal év tTovTw

1087 * those who have afflicted
their bodies, &c.’

1 This account is based on that given in Jewish Eucyce. i, 676-679.

1370

f

The Book of Enoch

lxxxil

7 Biw tois wuyds éavrdv
doxipalovras.
3 Description
of the ‘two

106219 «body whiter than snow,

righteous brethren ’.
6
a
eller
-YNv...
dpwpdtwv

245 25* Fragrant.

&c.’

;
mAnpyn

See notes in loc.

Kal putav edavOav Kal abOaprov
kat Kapmov
‘

evAoynuevoy

\

¥

pepov-

La

Li

Tov.
pua povy tov Kipiov Geov dvevdipour.
ot d€ oikytopes Tod Tdmov éxeivou
evdedvpevor Hoay evoupa ayyedwv
e

‘

|

>

a

t

‘A

,

2

or

>

619-12

‘one voice... bless, &c.’

108! ‘in shining light’.

-

¥

guwtivoav.

® of Kodalopevor. .. oKOTLVOV etxoV
aitav To évdupa Kata Tov dépa
Tov TOTOV.

6210, 15, 16,

ot

53° 56! 624. 631 66! < the angels

+

*.

XN

my

Be

KoAdlovres

adyyedo.

‘

Cf.

ayyeAo. Bacavictai.
7 rip pArcyopevov.
ot Bracdypotrvres . . . THY
n~
t
Cf. 1°.
THs SuKatoovvys.
y

af

8

of punishment ’.
10! 9074 983 1085,

la

odor

272 ‘utter... unseemly words,
&e.”’

Cf. 108°.

9118 941 ‘the paths of righteous4
15 of wAovrotvres

ee
Kal TO

ness ’.

Fi
trOUTD

6319 948-11

ailtav memobores ... dAN dpedrcartes THS evTOATS TOU Geov.
Justin Martyr (died between A.D. 163 and 167),
Apol. i. 5 of b€ adyyeAo . .. yuvarkov pigeow
yrtjOynoav Kai maidas eéTéexvwcay, of elow ot
deyopevor Saipoves Kat eis dvOpwrovs dédvovs,
ToX€pous, pouyelas Kal Tacav Kakiay éo7reipay.
Cf. i. 5.
Tatian (flor. A.D. 160), Oratio adv. Graecos 8
troGecis d€ aitois THS amootacias ot dvOpwrot
€

Pe

\

yiovra.
dvadetEarres

3

~

Let

Siaypappa

>

-

e

964-8

978-10,

gs-9

155

9,

83 ‘astrology’.

y

yap attois dotpobecias

2.

20. petwxicOnoar of daipoves.. . Kal of pev am’
obpavod KateBAnOyoar.
Athenagoras (about a.p. 170), Legatio pro
Christianis, 24 ‘De angelis et gigantibus’,
regards Enoch, though he does not name him,

6° «who descended’, 1559.

Introduction

]xxxiil

as a true prophet tore d¢ pndiv yas dudprupov
déyew, & 8 Tos tpopyrais exmepuvyrat, pnview.
exewvor pév, eis erifupiay wecdvtes, maphévov ...
ek pev ody TOV Tepitas mapbévous éxdvTwy ot
KaAovpevor

eyevvyOnoay

yiyavres.

25.

67 135145 158-10,

ovtor

toivuv ot d&yyedor of éxrecdvres TAY Odpavav Tepl
Tov dépa éxovtes kal THv yyy, ovKére cis TH
tmepovpavia trepxiar Suvapevor’ Kat at TOV
yrydvtwv Wuxai, ot wept tov Kécpov ciot mAaVepevor Saipoves.
Minucius Felix (second century), Octavius, xxvi

8 158-12 161 191.

‘Isti igitur spiritus, posteaquam simplicitatem substantiae suae, onusti et immersi
vitiis, perdiderunt, ad solatium calamitatis

suae non desinunt perditi iam perdere . . . et
alienati a Deo, inductis pravis religionibus a
Deo segregare.
Eos spiritus daemonas esse
poetae sciunt, philosophi disserunt, Socrates
novit. .. Magi quoque... quicquid miraculi
ludunt, per daemonas faciunt.’

Irenaeus (ob. circa A.D. 202).
i. 10. 1 (ed. Stieren).

Tvetpa adyiov, 7d dea tov

mpopyTav Kexnpvxos.
. Kplow dixalay ev Tots
maou mouonta (sc. Xpiotds “Incots) Ta pev
TVEUMATLKA THS Tovnptas, Kal dyyéAous mapaBeByxoras, kal év drocracia yeyovdtas, Kai Tovs
doeBeis kal dSixous Kal dvépous Kai BAaogdrpovs
tov avOparuv eis TO aidviov Tip Témy.
rar

15.6 (a quotation from a ‘divine elder and
preacher of the truth’):

1 Lin. 1018, 14

54, Kc.

8° ‘enchantments
... astrology ’.

EidwAororé, Mapxe, kai reparockdre,

’Aatporoyinis urreipe Kal payiKys TEXVYS,
Ae dv kparives THs wAdrys Ta Siddypara,
Snpeia Sexvis Tois irs cod wAavwpévors,
’Aroorarixys Suvdpews eyxXeipypara
“A cou xopyyel ods watTyp Yarav dei,
Ae dyyedixijs Suvdpews “ALalid morety,

"Exov oe rpddpopov dvtibéov ravoupyias.
iv. 16. 2. ‘Sed et Enoch,... cum esset homo,
legatione ad angelos fungebatur et translatus

est et conservatur usque nunc testis iudicii

£2

8! « Azazel taught

men, &c.’
12°13 148-715
16.

Ixxxiv
Dei,

The Book of Enoch
quoniam

angeli

quidam

transgressi

deciderunt in terram in iudicium.’
iy. 36.4. ‘Et temporibus Noe diluvium inducens,

uti exstingueret pessimum genus eorum

qui

10% ‘a deluge is
about to come

tune erant hominum, qui iam fructificare
Deo non poterant, cum angeli transgressores
commixti fuisseut eis.’

upon the whole

earth, &c.’

98

‘slept with the
women ’.

997‘impure spirits
y. 28. 2. ‘Et non est mirandum, si daemoniis
and demons’.
et apostaticis spiritibus ministrantibus ei,
191 ‘lead (manper eos faciat signa, in quibus seducat habikind)astray, &c.’
tantes super terram.’
Cf. Tert. De Idol. iv.
Tertullian, writing between 197 and 223, regards

Enoch as Scripture, Apol. xxii.

Cf. 1 En, 15% 9.

(Quoted in note on 15* %.)
De Cultu Femin. i. 2.
(Quoted in note on 8}.)
i. 3. ‘Scio scripturam Enoch quae hunc ordinem angelis
dedit, non recipi a quibusdam, quia nec in armarium Iudaicum admittitur.
Opinor, non putaverunt illum ante cataclysmum editam post eum

casum orbis omnium rerum abolitorem salvam esse
potuisse.’ But Tertullian proceeds to show that this
was possible : ‘cum Enoch filio suo Matusalae nihil
aliud mandaverit quam ut notitiam eorum posteris
suis traderet.’
Ife then pronounces the singular
critical canon: ‘cum Enoch eadem scriptura etiam
de domino praedicarit, a nobis quidem nihil omnino
reiiciendum est quod pertineat ad nos....A

Iudaeis potest iam videri propterea reiecta, sicut
et cetera fere quae Christum sonant. ... Eo accedit

quod Enoch apud Iudam apostolum testimonium
possidet.’
ii. 10 (quoted in note on 8!).

gl

De Idol. iv.
(Quoted in notes on 19! and 99% 7.)

191 99% 7

De Idol. ix. De Virg. Veland. vii ‘Si enim propter
angelos, scilicet quos legimus a Deo et caelo excidisse

6 14°,

ob concupiscentiam feminarum, &c.’

Clement of Alexandria (circa A.D. 150-210) Ecloyae
Prophet. (ed. Dindorf).

Introduction

lxxxv

iii. 456 (quoted in note on 193),
iii. 474 (quoted in note on 8% 3),
Strom. (ed. Dindorf), iii. 9 (quoted in note on 163),
Bardesanes(?) (154-222).
Book of the Laws of

193,
8% 3.
81-3 16%.
6. &e.

Countries.
‘Tf the angels likewise had not been
possessed of personal freedom they would not have
consorted with the daughters of men and sinned

and fallen from their places,
Julius Africanus (ob. circ, 237) Chronographia,
TAnOovs dvOpdarwv yevouevov emt ris ys ayyedor Tod
otpavod Ovyatpdow dvOporov cuv@dOov. "Ev evios
dytypagots edpov, ‘of viol rod @eod....
Ei 88 er
dyyéhwv vootro éxew TovTous, To's rept payelas Kal

71 8, &e.

youtetas, er. 88 dpiOpav Kujoews, tov peTedpwv Tals

yuugi rv yvoow rapadeduxévar, dd’ Sv éerotnoay
Tous raidas Tods yiyavtas, 80 ods THs Kakias emvyevopeévys, &e.

Origen (185-254) does not regard Enoch as inspired, and yet
he does not wholly reject it. Cf. Contra Celsum, v. 52. Celsus
argues that other &yyeAou descended to the earth before Christ:
eAOety yap Kal GAAovs A€yovor ToAAAKIS Kal Spod ye éLfxovra 3)
EBdopjcovta’

ods 8% yevéoOar

Kaxovs

Kal

KorddecOar

depots

broBrnOértas ev yy’ GOev xal Tas Oepuds mynyds elvar Td exelvwv
ddxpva. In a lengthy rejoinder Origen remarks, v. 54 éy rats
exxAnalars od mavy éperar ws Dela ra emyeypaypéva

rod ’Evax

BiBrta (cf. 1 En. 6 101-1 675-7), That Origen was undecided
as to the value to be attached to Enoch is clearer from the following passages.

In Joannem, vi, 25 (Lommatzsch, i, 241) as ev ro

"Evax yéypantar, & tw pidrov mapadéxecOat ws dytov Td BufSrdor.

In Num, Homil, xxviii, 2 (Lommatzsch, x. 366) ‘De quibus
quidem nominibus plurima in libellis, qui appellantur Enoch,
secreta continentur, et arcana: sed quia libelli ipsi non videntur
apud Hebraeos in auctoritate haberi, interim nunc ea quae ibi
nominantur ad exemplum vocare differamus’. De Princip.i.3.8
(Lommatzsch, xxi. 73) ‘Sed et in Enoch libro his similia describuntur’;

iv. 35 (Lommatzsch, xxi. 476), quoted on 19°,

lxxxvi

The Book of Enoch

In the vision of Perpetua in Acta SS. Perpet. et Felic. (early
in third century) vii, viii (ed. Robinson, pp. 72 sqq.), we have
a remarkable parallel :
vii. After prayer for Dinocrates
she sees the place once gloomy
now

bright, and one drawing

1 En, 22. The divisions for the
souls of the dead.
° ‘this division
in which

... ©Then I understood that he

was translated from punishment.’
xii, ‘the house built of light’

made

has been

for the spirits of the righteous

water from the pool incessantly.

there is the

bright

spring of water ’.
149-17,

Pseudo-Tertullian, Five Books against Marcion, iit.
ch. ii (Migne, ii. 1070). A summary of Enoch’s life
is given in which

occur

the words:

‘Sacrilegum

genus ut fugeret crudele gigantum.’

Commodianus (flor. 250 a. D.), Instructiones (ed. Migne,
P.L. v. 203, 204), i. 3:
‘(Deus) Visitari voluit terram ab angelis istam

(cf Jub.4!°.)

Legitima cuius spreverunt illi dimissi :
Tanta fuit forma feminarum, quae flecteret illos.

61s 2.

Ut coinquinati non possent caelo redire,
Rebelles ex illo contra Deum verba misere.

14°,
19 13%,

Altissimus inde sententiam misit in illis

10484- 12sq.

De semine quorum gigantes nati feruntur.
Ab ipsis in terra artes prolatae fucre,

72,

Et tingere lanas docuerunt et quaeque geruntur,

8st

Mortales et illi mortuos simulacro ponebant.

19%,

Omnipotens autem, quod essent de semine pravo,
Non censuit illos recipi defunctos e morte.

Unde modo vagi subvertunt corpora multa :

15°

Maxime quos hodie colitis et deos oratis.

191,

Carmen Apologeticum (1011) :
‘Stellae cadunt caeli, iudicantur astra nobiscum.’
Cyprian (flor. 250 a.v.), De Hab. Virg. 14 (Hartel, i,
p. 197):
Neque Deus... tinguere... docuit... lapillisaut
margaritis... conspiciatur id desuper quod diabolus
invenit... quae omnia peccatores et apostatac angeli
suis artibus prodiderunt, quando ad terrena contagia
devoluti a caelesti vigore recesserunt illi et oculos

1818-16,

8! &c.

Introduction

)xxxvil

circumducto nigrore fucare et genas mendacio
ruboris inficere. ..
Pseudo-Cyprian (third century), Ad Novatianum (ed.
Hartel, Cyprian,
iii,p.67)—a citation of 1 En. 19:
‘ecce venit cum multis milibus nuntiorum suorum
facere iudicium de omnibus et perdere omnes impios
et arguere

omnem

carnem

de omnibus

1°.

factis im-

piorum quae fecerunt impie et de omnibus verbis
impiis quae de Deo locuti sunt peccatores.’
Hippolytus (flor. 220 a.v.), Or.
adv. Graecos (ed. Bunsen, Analecta Ante-Nicaena, i. 393):
kal otros ev 6 rept Saipdvev réros.
1 En. 22? ‘all the souls of the
Tlepi 8 “Aidov, ev & cuvéxovtat
children of men’.
Wuyal

Te

Kat

ddckur,

eimetv.

“O

"Aidys

dtxatwy

dvayxaiov

Toros éotiy év TH KTicet dkata-

211 * where things were chaotic’.

oKkevacros, xupiov brdyeor, ev @
n
,
>
2
4
Pas
koopov
ovK«
émiAdurret.

Anatolius appointed Bishop of Laodicea in 269,

Quoted in

Euseb. HHis/, Hecl. vii, 82. 19 rov b& tov mpdrov tap’ ‘EBpatous

Bijra wept
padnpara,
Zosimus

ionpeplay

etvar, mapactatixad

of Panopolis

(third century),

Kal Ta ev To ’Evax

quoted

in

Syncellus (Dindorf, i, 1829, p. 24):

rovto otv éhacav ai dpyatar Kal ai Geta ypadai, dre
dyyedot twes emeOvpnoay tov yuvawéav, Kal KaTedOdvres eidakav aitas wdvra Ta THs pPicews epya. av

1 En. 6 7.
8.

xdpw, pyoi, tpooKpovoartes é& Tov odpavod émevar,
bru rdvra To Tovypa Kat pnd wpedodivra Ti Wrxijv,
ediSagav tots dvOpwrous.
é& aitav ddoxovew ai

airat ypapal Kal tovs ylyavtas yeyevjo Oat.
Clementine Homilies (written perhaps in the fourth century) :
1 En, 19! After the angels’ fall—
viii. 12-18: The angels before
their

fall

descended

the

to

earth (ef. Jub. 415) and zpos
macav éavtovs petéBadov picw,
dre Oewwdeotépas
ry

ovTes
a

ovotas,
>

rs

‘their

spirits assuming

different forms ’.

many

The Book of Enoch

lxxxvili

kat padiws mpos mavTa peTatpérec ban Suvdpevot. Kal éyivovTo
Aidos tTipsos, &C.. . .
‘
Z
Kparovpevor, «is yuvarkdv
ple
adwcbov: ais cupmAaKevtes. .. .
capKos yap atrot decpots TereSynpeévor xaréxyovta, Kal iaxupds
‘

e

7

XN

of

£

,

a

‘

nan

bédevrar. ob &vexey eis odpavors
dvedOety odxére eduvnOnoav.
i
4
Mera yap cvvovoiay 6 16 mparov
éyivovro dmaurnbévres, Kal Tapaoye pnkére duvnbevtes bua TO
GAXo Te peTa pacpov adrovs
“
i
mojoar pry Svvacbat, apeoKev
Te Tals epwyévats Povddpevor,
~

4

ie

x,

‘

81 * all kinds of costly stones’.
61,2

71.

10% 131 145,

14° * You shall not ascend into
heaven unto all eternity’.
71 ‘they began to go in unto them
..., and they taught them,

&e,’

‘

2%

>

2

pe

av

tA

A

‘

N

€QAUTWV

TOUS

A

a

THS

yus

N
pvedovs

trédeéav. A€ywdeTa ek peTaALwv
avOn, xpuorov,
apyvpov,
vO
j xadkov,
AKov,
apy
oidnpov, Kal Ta Opova, ov Tots
TyuwTdtos amacw AGos. odv
Tovrots de Tots payevdetow ALBors
Kal Tas Téyvas TOV Tpds éxacTa
Tpaypatwv Tapébocay, Kal payelas tredekay, Kat dotpovomtav
edtdagav, duvdpes Te pilav, Kal
boa Tote tro avOpwrivys évvotas
,

3

+

€

ft

tf

Lig

*

a

Nos

81‘ metals and the art of working them...
costly stones ’.

all

kinds

of

S.

2

3

is

ie

7) ‘charms and enchantments ’.

83 « enchantments... astrology’.
71 ‘the cutting of roots ’.

ia

etpeOnvat advvarov: ere O& ypuood
kal dpy’pov kat Tov dpotwv
xvow, tds Te Tov eobyTwV
motkiAas Baas. kal trav? drdOs
OoaTep Tpds KOTpOV Kal Téppeuis
ov

‘

éore

4

x

yuvaikov,

TOV

4

*

ev

»

>

cas

be

r

lol

a

&

56.

>

if

and all colouring tinctures ’.

-

capKi

debévrwy Saidver éoriv ebpypara. ex
d¢ THs vobov pikews
abtov, dvOpwno. éyévovto vdOot
12. 0Us... ylyavtas dvépacay
. 4. Tpos THY EavTaOV TANT pOVIV
Tov Kdopov obK exovTes alTdpKy
. tov be dAdywv Lowy tére
érurrovtwv, of vd00r avOpwrot
es

8! “bracelets . . . ornaments

ie

,

gig

7? &e.

FS

ay

x

‘

€

cat

‘

,

Kae

‘

>
a
évOpurrivev

an
aapkwv

2
,
eyeu-

73 ‘And
longer

when men could no
sustain them.
+4 The

giantsturned against themand

devoured

mankind.

° And

they began to sin against birds

Introduction
gavTo....

lxxxix

and beasts... and to devour
one another’s flesh ”.

"Exel oby ai rv TeOvedtwv yrydvtwy
Yoyxal,...ds Kauvov yévos, kawd
Kal TO dvdmare mpoonyopevOnoay
. €LereupOy yap adrots ims
N
,
»
son
abrod
Tis, THY
Tova Geod~ dyyedds
ah
s
5
,
a
y
Bovdiyv pyviwv, cai éywv.
Tdde doxet. .. areference to Jub.

158 161.

15%.

4”? not 1 Enoch.
There is a parallel but independent passage in the Clementine
Recognitions (put together in the fourth century), Both the
Homilies and the Recognitions are alike indebted for their main
ideas to 1 Enoch.
Clem. Recog. iv. 26, 27 (ed. Cotelier, i, p. 543):
‘unde

colendi

Angeli

idola

quidam,

exordium

relicto

mundo

proprii

huic...

ordinis

cursu,

hominum favere vitiis coepere, et libidini eorum...
illorum opera, suis magis voluptatibus morem
gererent : quique .. . docuerunt homines quod
daemones artibus quibusdam obedire mortalibus,

id est, magicis invocationibus possent; ac... totum
mundum, subtracto pietatis lumine, impietatisfumo
repleverunt.
Pro his et aliis nonnullis caussis (cf.
Jub. 771) diluvium mundo introductum est .. .’

1 Rn, 191,

15% 67,
7! 83, &e.

8.
10210618-15.

Lactantius (flor. 820), Instit, (Migne, P. L. vi. 3830-332; Brandt
and Laubmann, i, pp. 162 sqq.), gives quite a long passage which
for its main features is indebted to 1 Enoch.
Instit. ii. 14 ‘Deus... misitan-

(Jub. 4.)

gelos ad tutelam cultumque
generis humani: quibus .

praecepit,

ante

omnia,

ne

145-7.

terrae contagione maculati substantiae coelestis amitterent

dignitatem.

. . . Itaque illos

cum hominibus commorantes
dominator ille terrae... ad

69* ‘Jeqén... who

led astray

all the sons of God... through
the daughters of men’,

xe

The Book of Enoch
vitia pellexit, et mulierum congressibus inquinavit.
Tum in caelum ob peccata quibus se immerserant
non recepti ceciderunt in terram.
Sic eos diabolus
ex

angelis

Dei

suos

fecit satellites

71.
149,
54°.

ac ministros,

Qui autem sunt ex his procreati, quia neque angeli
neque

homines

fuerunt,

sed

mediam

naturam gerentes, non sunt ad
sicut in caelum parentes eorum.
daemonum

facta

terrenum.

Hi sunt immundi

sunt,

unum

caeleste,

spiritus

quae geruntur, auctores, quorum
princeps.

15°11 167.

alterum

malorum,

idem diabolus est

. . . Quod idcirco dictum

custodes eos humano

quandam

inferos recepti,
Ita duo genera

54°, &c.

est, quoniam

generi Deus miserat: sed et

ipsi, cum sint perditores hominum, custodes tamen
se videri volunt, ut ipsi colantur, et Deus non

191.

colatur,...Magorum quoque ars omnis ac potentia
horum

adspirationibus

constat, a quibus invocati,

visus hominum praestigiis obcaecantibus fallunt.
... Hi, ut dico, spiritus contaminati ac perditi per

omnem terram vagantur, et in solacium perditionis
suae

perdendis hominibus

operautur....Hos

158-!! 161.

in

suis penetralibus consecrant, his cotidie vina profundunt, et, scientes, daemonas venerantur, quasi
terrestres deos.... 15... . ex caelestibus e-

pravatos, terrenos esse coepisse.... 16... . Eorum
inventa sunt astrologia et haruspicina ... et ars
magica. ... Hi sunt qui fingere imagines et simulacra docuerunt. ... Sed eos magi... veris suis
nominibus cient, illis caelestibus, quae in litteris
sanctis leguntur, &c.’
Inst. iv, 27, v. 18. Idol-worship due to demons who
were condemned to everlasting fire.

vii. 7. The abode of the dead.
vii. 16. In the last days ‘nec

terra

homini

dabit

1 En.191,&c.

22.
807.

fructum ... Luna... meatus extraordinarios peraget... Tune annus breviabitur’.

vii. 19. The slaughter of the wicked by the just

90% 911%.

when the sword has descended from heaven.
The special judgement of the princes and tyrants.
The judgement ‘in the middle of the earth’.

vii, 24.

In the millennium ‘ qui erunt in corporibus

54 63.
9026.

Introduction
vivi non morientur,

sed per eosdem

xe
mille annos

1017 sa-

infinitam multitudinem generabunt... Terra vero
aperiet fecunditatem suam et uberrimas fruges sua
sponte generabit, rupes montium melle sudabunt,

per rivos vina decurrent, &c.’
vii. 26, All the wicked ‘shall be burnt for ever inthe

1 En, 48°.

sight of the angels and righteous’.

Priscillian (ob. 380), De Fide et de Apocryphis
(Schepss, 1889, p. 44), apparently did not know
1 Enoch, but urges from the example of ‘ Jude’ and
‘Paul’ (Ep, Hebr. 115) that it is admissible to
cite non-canonical works, as they both refer to
Enoch.
Cassianus (360-435), Collatio VIII. xxi‘... illa opinio

1 En. 81,

vulgi, qua credunt angelos vel maleficia vel diversas

artes hominibus tradidisse ’,

Thenceforward the book fails to secure a single favourable
notice. LZidary, who died 368 a.p., writes in his Comment. in Ps.
exxxil. 8 ‘ Fertur id de quo etiam nescio cuius liber extat, quod
angeli concupiscentes filias hominum, cum de caelo descenderent,
in hunec montem Hermon maxime convenerant excelsum’. Chrysostom (346-407) does not indeed mention Enoch, but declares
that the story of the angels and the daughters of men rests on
a false exegesis, Homil. in Gen. vi. 1, and is a blasphemous fable.
Jerome (846-420) regards Enoch as apocryphal.
De Viris
Illustr. iv ‘Tudas frater Iacobi parvam, quae de septem catholicis est, epistolam reliquit.
Et quia de libro Enoch, qui
apocryphus est, in ea assumit testimonia a plerisque reiicitur:
tamen auctoritatem vetustate iam et usu meruit et inter sanctas
computatur ’, Comment. in Ps. cxxxii. 3 ‘ Legimus in quodam
libro apoerypho, eo tempore, quo descendebant filii dei ad filias
hominum, descendisse illos in montem Hermon, et ibi iniisse
pactum quomodo venirent ad filias hominum et sibi eas sociarent.
Manifestissimus liber est et inter apocryphos computatur’.
Comment. in Epist, ad Titum, i. 12 ‘Qui autem putant totum
librum debere sequi eum, qui libri parte usus sit, videntur mihi
et. apocryphum Enochi, de quo Apostolus Iudas in Epistola sua
testimonium posuit, inter ecclesiae scripturas recipere ’.

xcll

The Book of Enoch

Augustine (354-429) pronounces strongly against Enoch. De
Civ. Dei, xv. 28. 4 ‘Scripsisse quidem nonnulla divina Enoch
illum septimum ab Adam, negare non possumus, cum hoc in

Epistola canonica Iudas Apostolus dicat.

Sed non frustra non

sunt in eo canone Scripturarum .. . Unde illa quae sub eius
nomine proferuntur et continent istas de gigantibus fabulas,
quod non habuerint homines patres, recte a prudentibus
iudicantur non ipsius esse credenda’.
Cp. also De Civ. Dev,
xvi. 38.
Enoch is finally condemned in explicit terms in Constit.
Apostol. vi. 16 wal éy tots madawois b€ twes ovvéypaway BiBAta
andkpupa Macéws cat ’Evay cai "Addy, "Hoatov re cal Aafid

cal ‘Hala cai tv tpidv marpiapxv, POopoTod Kal Tis ddnOetas
éxOpd>

toatta

kai viv

enevdnoay

of dvodyupor,

braBdddovTes

Onueoupylay, ydpov, mpdvo.ay, Texvoyovlay, vopov, mpopyras.

Under the ban of such authorities the book of Enoch gradually
passed out of circulation and knowledge in the Western Church,
and with the exception of 6-9 84-1014 158-16! and another
fragment which are preserved by Syzce//us in his Chronography,
pp. 20-23; 42-47 (ed. Dind. 1829), it was lost to Western
Christendom till the present century. Syncellus adds that the
book of Enoch runs counter in some respects to the tradition of
the Church, and is untrustworthy through the interpolations of
Jews and heretics: kal ratra pey ex Tod mpwrov BiBAtov ’Evax
mept T&v eypynydpav, et Kal pr Tedrefws xpi) Tpooexey amoxpdpors
pddiora tous atAovaTépous, bid Te TO TEpiTTa TIWa Kal arpLBHR THs
exkAnolactiKhs Tapaddcews exe kal did Td vevobedobat adra b7d
Tovdaiwy kat atpetixdv (ed. Dindorf, pp. 47, 48).

There are also parallels in Gnostic and Apocryphal Literature
to 1 Enoch.
In the Gnostic work, Pistis Sophia, composed in Egypt in the
third century, we find two apparent references to Enoch.
Pistis

Sophia

(ed.

Schwartze,

1851-1853, p. 245):
‘Invenietis ea in secundo libro
Teu, quae scripsit Enoch, quum

1 En, 323 ‘the
Garden
of
Righteousness... the tree of

Introduction
loquerer cum eo ex arbore cognitionis et ex arbore vitae in
mapadefom Adami, (Translated
from the Coptic.)
(p- 25) ‘puvorypia
— quae por-

xeili

knowledge’.

°®‘thy father old

wy OC.’

71 88.

tarant desuper dyyeAo. pecca-

tores, quorum (nverypiwv) sunt
payia. ’-

In the Gnostie Acts of Thomas 1 Enoch may be referred to in
the words of the Dragon :—
ch. xxxii (Tisch. Acta Apostolorum Apocrypha, p. 218) :
Oe
ee
eae
»
eyw eit O Tous ayyédous avwbev
3

KaTW

er

pias

}

KQL

et

a

€V Tals

*

6° ‘they descended, &c.’;

4

TOV yuvatKdy aitods KaTadycas,
iva ynyevets aides e& adbrav
yévovta, &e.

86°

‘many stars descend and cast
themselves down from heaven,

erOupiats

&e,”
74 4, &c., ‘giants ’.

The dets of ‘the Disyutation of Archelaus with Manes’ (written
perhaps at the beginning of the fourth century).
ch. xxxii (Routh, Reliquiae, iv,
p. 211):
‘Angelorum quidam,mandato Dei
non
subditi, voluntati eius
restiterunt, et aliquis quidem
de caelo, tanquam fulgur ignis,
cecidit super terram, alii vero
infelicitate hominum filiabus
admixti, «a dracone afflicti,

86!

‘a star fell from

3 ‘many
cast

heaven’.

stars

descend

and

themselves

down

from

heaven’.

7! ‘they began to

goin untothem’.,

15° 181b12.

ignis aeterni poenam suscipere
meruerunt ’,

The Narrative of Joseph of Arimathea (date uncertain) has an
unexpected parallel to 1 Enoch.
iii, 3 (Tisch.

Evangelia

Apo-

crypha, 2nd ed., Lipsiae, 1876,

p. 465): The dying thief addresses Christ in the following

words:
pay ev é€erace. gov Tomoes To

100212

‘from

the angels

He

Xciv

The Book of Enoch

dotpa

éAOeivy

”

2

euod

i THY

will inquire as to your deeds

péAAns
‘

xKptvat

in heaven, from the sun

Kar

eS

ceAnvyv, dtav
.
,
a

4

>

3

a

XN

*.

tal

and

TACTAY THY OLKOUPLEVNV, OTL EV VUKTL

from the moon

émpatrov Tas Kakdés pov Bovdds:
yg
293
pneee
Kunoes TOV. WALov
. . . ovdEeY
yop adécews dpapridv Sdépov
dvvapal cor mapacyetv.

stars in reference to your sins

ey

x

®%

by

Fd

La

,

e

lan

lat

to

and from the

. , And now give presents
the rain that it be not

withheld, &c,’

The Apocalypse of Paul has a similar but not identical idea.
4 sqq. (Tisch, Apocal.

Apocr.,

10011,

p. 36).
The sun, and also the moon and
the stars, come to the Lord and
ask leave to punish men for

their sins.
As the sun sets
mavres Ol ayyeAor epxovrar pos
tov Gedy mpookvjcat aitd, Kat
mpocayovow Ta épya Tov avOpuuv éxaaTov 6 TL empager, KC,
Cd

o

In the Book of Adam and Eve we have references to 1 Enoch as
well as to 2 Enoch, and a definite rejection of its teaching.
2%2 (ed. Malan, 1882).
‘Enoch to whom many wonders
happened and who also wrote
a celebrated book ’.
3! ‘Certain wise men of old
wrote concerning them (the

6-10.

giants) and say in their books,
that angels came down from

heaven and mingled with the
daughters of Cain, who bare
unto them these giants.
But
those err in what they say....

They were children of Seth’.
2!) «Jared continued to teach
his children eighty years; but
after that they began to go

down from the Holy Mountain
.and

to

mix

children of Cain’.

with

the

Genun had

6° ‘who descended
of Jared’.

in the days

Introduction

xev

taught the children of Cain to
make musical instruments and
induced

them

to commit

all

kinds of wickedness, and finally
‘took iron and

with it made — 1,

weapons of war’.
‘ Satan
taught him (Genun) to make
dyeing-stuffs for garments of
divers patterns, and made
him

to

understand

how

to

dye crimson and purple and
what not’... .‘Yeshallnot

81,
145,

come up hither again for ever.’

2° ‘the

middle

of the earth’?

26! 9026.

(=Jerusalem). Cf, 221 31% 14 43,
2 ‘the mansions of therighteous

and of the chosen ’,

394 ‘the

mansions

of the

holy

and the resting-places of the
righteous ’.
6, 7 * the righteous and the elect ’.

For further treatment of the subject see H. J. Lawlor’s
article in the Journal of Philology, vol. xxv, pp. 164-225, to
which I express my indebtedness.
§ 19. Tue Inrivence or 1 Enocu

on tax New Trstamenv.

The influence of 1 Enoch on the New Testament has been
greater than that of all the other apocryphal and _pseudepigraphal books taken together.

The evidence for this con-

clusion may for the sake of convenience be arranged under
two heads. (A) A series of passages of the New Testament
which either in phraseology or idea directly depend on or are
illustrative of passages in 1 Enoch. (B) Doctrines in 1 Enoch
which had an undoubted share in moulding the corresponding
New Testament doctrines.
(A) We will begin with the General Epistles. I quote from
the Revised Version when a more accurate rendering is desirable.
New

Testament

(a) St. Jude # Denying our only
Master and Lord Jesus Christ.

1 Enoch

481 ‘Denied the Lord of Spirits
and His anointed’. Cf, 38? 41°.

The Book of Enoch

Xevi

6 «The

New

Testament

angels

which

1 Enoch
left their

own abode’.
‘reserved ... great day ’.

13 «Wandering stars’.
14 «The seventh from Adam’.
1415 A direct quotation from
1 St. Peter 31% 20,

124 ‘the Watchers... who have
left the high heaven, &c.’

104-6 11,12 «Bind... darkness
.. . judgement’
1815 21% 3, 6,

608 ‘The seventh from Adam ’.

1°.

Cf. 54 27%.

104 5, 12,13

491

9201,

2 St. Peter 24.

104-6 12,13

125

132,

38 *A new heaven and a new

45% 5 721 9116,

earth ’.

1 St. John 17 ‘ Walk in the light’.

924 «The

righteous ..

. shall

walk in eternal light’.
[The contrast between light and darkness

enforced in 1 Enoch.

in St. John’s Epistles repeatedly

See 384 (note).]

21 ‘Jesus Christ the righteous ’.

53° *The

Righteous

and

Elect

One’.d

28 ‘The darkness is past and the
true light already shineth’.

58° ‘It has become bright as the

215 «Love not the world, nor the

sun upon earth, and the darkness is past’.
1088 ‘loved... nor any of the

things which are in the world’.

good things which are in the

world’.

Cf. 487.

9037, 38.

3° * We shall be like Him ’”.
St. James 18 ‘ Double-minded

91! «A double heart’.

man’.
51-® Woes against the rich.

948-11;

also

467

See note.

6319

964-8

978-10,

(6) Book of Revelation.—The writer or writers of this book are
steeped in Jewish apocalyptic literature.
Rey. 14 ‘Seven spirits which are
before His throne’.
Cf. 4°;
also ‘the seven angels’ 8?.

9021 ‘those men the seven first
white ones’.
Cf. Tobit 121°.

27 “To him that overcometh will

254-6 Only the elect, the right-

I give to eat of the tree of

eous and holy, inthe Messianic
kingdom are allowed. to eat of
the tree of life.

life’: also 22% 14 (‘the right
to the tree of life’) 1°.

Introduction
New

Testament

3° ‘Clothed in white raiment ’.

10 «Them

xevil

that dwell upon the

earth ’.

1 Enoch
902! ‘Clothed in white’.
375 “Those that dwell on
earth’,

the

[This phrase has always a bad sense in Revelation with the exception of 14°

Cf, 67° 815 1110 138, 14178, and that in this respect Revelation follows the
use of this phrase in the Noachic interpolations, see 1 En. 375 (note).]
3! «The New Jerusalem ’.
317 «T am rich and increased
with goods ’.

20 ¢«T will come

unto him and

sup with him’.

909 «A new house’.
978 ‘We have become rich with
riches and have possessions,
&e’
6214 ‘and with that Son of Man
shall they (the righteous) eat,
and lie down, and rise up for
ever and ever ’.

21 «Sit with Me on My throne’.
Cf. 204.

10814 <I will seat each

4° ‘Round about the throne were
four living creatures’.

40? ‘On the four sides of the
Lord of Spirits I saw four pre-

48 ‘they rest not... saying’.

3913 «who

throne

on the

of his honour ’.

sences ’.

sleep

not...

and

say ’-

51,
6'° ‘How long, O Master, the
holy and true, dost thou not
judge and avenge our blood
on them that dwell on the

earth ?’

1472 40! 718.

47? ‘that the prayer of the righteous may not be in vain before
the Lord of Spirits, That judgement may be done unto them,
And that they may not have

to suffer for ever’. Cf. 973-5
99% 16 1048: also 225-7 where

615,16 Compare the fear of ‘ the
kings of the earth, and the
princes, and the chief captains,

the soul of a righteous man in
Hades prays for vengeance.
6235 ‘the kings, and the mighty,
and the exalted... shall be
terrified .
. And pain shall

and the rich, and the strong’

seize

when they see ‘the face of him
that sitteth on the throne ’.

that Son of Man Sitting on
the throne of his glory ’.

71 The four angels of the winds.

them,

6922 ‘The
winds ’.

1370

When

spirits ...

they

of

see

the

The Book of Enoch

X¢CVIll
New

1 Enoch

Testament

15 « He that sitteth on the threne
shall dwell among them’,

17 «Shall guide them unto fountains of waters of life’.

8% 4 Angel

with golden

censer

of incense offers it with the
prayersof the saints before God.
In 58 the elders do so also.

91 <T saw

a star from heaven

454 ‘I willcause Mine Elect One
to dwell among them ’,
481 ‘ fountain of righteousness ...
fountains of wisdom’.
This intercession of the angels is
found frequently in 1 Enoch,
gl-3, 11 152 407 472 998,

861 ‘And Isaw... and behold
a star fell from heaven ’.

fallen unto the earth ’.
14-15,

20 «Repented not of the works of
their hands that they should
not worship demons, and the
idols of gold, and of silver,
and of brass, and of stone, and
of wood’.

661.
997

‘who

erave

worship
of

images

stones

and

gold,

and

silver, and wood, (and stone)
and clay, and those who wor-

ship impure

spirits and de-

mons’.

1057,

161.

1219 «The accuser of our brethren
is cast down ’.

40’ ‘ fending off the Satans and
forbidding them to come...

to accuse them who dwell on
the earth’.

1314 ‘Deceiveth them that dwell
on the earth’.

14% 10. The worshippers

of the

beast are to be ‘tormented
with fire and brimstone in the
. presence of the holy angels, and
in the presence of the lamb’.

10 * Holy angels’.
13 «Blessed are the dead, &c.’

20 «Blood came out of the winepress even
bridles ’.

unto

the

horses’

16° ‘ Angel of the waters’.
174 ‘Lord of lords and King of
kings ”.

2012 «And the books were opened’
and ‘ another book was opened
which is the book of life’.

54° ‘Leading astray those who
dwell on the earth’.
Cf. 677.
48° The unrighteous ‘burn before
the face of the holy... sink
before the face of therighteous’.

passim: e.g. 711.
814.
100° ‘ The horse shall walk up to
the breast in the blood of sin-

ners ’.
601° ‘the spirit of the sea’.
9* ‘Lord of lords. . . King of
kings’.
90° «took the sealed books and
opened those books ’.

47° «The books of the living ’.

Introduction
New Testament
1 <The sea gave up the dead
which were in it, and death
and Hades gave up the dead
which were in them ’.

XCIX

1 Enoch
651? ‘in those days shall the earth
also give back that which has
been entrusted to it, and Sheol
also shall give back that which
it has received, and hell shall

give back that which it owes’.
Cf. 615.
204-15,

The last judgement is held after the temporary Messianic kingdom

(204 5), just as in 1 En. 91-104.
There is, however, no resurrection in the
temporary Messianic kingdom of 1 Enoch as there is in Revelation.

15 «Cast into the lake of fire’.
214%

9026 * Cast into this fiery abyss’.

We have here a new heaven

and a new earth, and a new Jerusalem

coming down from heaven : yet in 22! 15 all classes of sinners are said to
be without the gates of the city. But if there were « new earth this
would be impossible,

This contradiction may have arisen from combining

the divergent Messianic conceptions which appear in 1 Enoch. Cf. 454) 5 9029

22° *no more curse’

25°

‘no

sorrow

or

plague

or

torment or calamity ’.

(c) We shall next deal with the Hpistles of St. Paul. This
Apostle, as we know, borrowed both phraseology and ideas from
many quarters: from the Greek poets; from the apocryphal
writings, as the Book of Wisdom; from the lost Revelation of
Elias—1 Cor. 2° according to Origen, and Eph. 51 according to
Epiphanius, We shall find that he was well acquainted with
and used 1 Enoch.
Rom.

884 ‘Neither

angels,

nor

611° ‘angels of power and

principalities, nor powers ’.

angels of principalities ’.

9° ‘God blessed for ever ’.
1 Cor. 6! ‘Justified inthe name

771 ‘He who is blessed for ever ’.
487 ‘in his (i.e. the Messiah’s)

of the Lord Jesus’.
1 Cor. 11,

name they are saved’,

Tertullian, C. Marc. v. 8; de Virg. Veland.

7, explains this

verse through a reference to the bad angels spoken of in 1 Enoch who
would be incited to wantonness

by unveiled women.

2 Cor. 4° ‘To give the light of
the knowledge

God

in

38' ‘The

of the glory of

the face

of

caused

Jesus

Lord

of Spirits has

His light to appear

on the face of the holy, right-

Christ ’.

eous, and elect ’.
og
to]

2

c

The Book of Enoch
New

5e-4,

Testament

11°! ‘He who is blessed for ever’.

Gal. 14‘ This present evil world’.
Eph, 17! ¢ Above all principality
and power ’,
® «According to His good plea-

powers’.

“In whom

771 ‘ He who is blessed for ever ’.
487 ‘this world of unrighteousness ’,
611° ‘angels of power and...
angels of principalities ’.
494 ‘according to His good pleasure ’.

sure’.

58 ‘Children of light.’
Phil. 21° ‘At the name of Jesus
every knee should bow ’.
Col. 11°
< Principalities
and
2°

1 Enoch

6215-16,

1081! ‘the generation of light’.
485 ‘shall fall down and worship
before Him’ (i.e. the Messiah).
611° «angels of powers and
angels of principalities ’.

are hid

all the

treasures of wisdom and knowledge ’.
1 Thess. 5° ‘Then sudden destruction cometh upon them as upon

46% ‘the Son of man...

who

reveals all the treasures of that
which is hidden ’,

62* ‘Then shall pain come upon
them as on a woman intravail’.

a woman with child’.
Both these passages refer to the sudden appearing of the Messiah,

5° ‘Sons of light ’.
2 Thess. 17 ‘The angels of His

1081! ‘the generation of light ’.
611° ‘the angels of power ’.

power’.

1 Tim. 1° ‘ Law is not made for
a righteous man but for the

93* ‘a law shall

be made for

the sinners ’.

lawless ’, &c.

115 «Worthy of all acceptation’
(cf. 4°).
521 ‘The elect angels ’.
6

‘King of Kings and Lord of
Lords’.

94! * worthy of acceptation ’.
391 ‘elect and holy children .
from the high heaven ’.
9* ‘Lord of Lords.. King of
Kings’.

16 «Dwelling in the light which
no man can approach unto,

1471 “None of the angels could

whom no man hath seen’.

face by reason of the magnifi-

enter

and

could

behold

His

cence and glory’.

(d) Epistle to the Hebrews, This Epistle was possibly written
by Barnabas. As we have seen above (p. lxxxi) this writer cites
1 Enoch as Scripture in the Epistle which goes by his name.

Introduction
New

ci

Testament

Ilebrews 45 ‘ There is no creature
that is not manifest in His

sight : but all things are naked
and laid open before the eyes
of Him with whom we have to
do’.
11° ‘Enoch was translated...
for before his translation he
had this testimony that he

pleased God ’.

1 Enoch

9° ‘all

things

are

naked

and

open in Thy sight, and Thou

seest all things, and nothing
can hide itself from Thee’.

The

parallel

passage

must,

it

seems, depend on the Enoch
book where Enoch is always

accounted an example of righteousness

lated.

and therefore trans-

Cf. 15! &e.

In Sirach

441° Hnoch istranslated indeed,

but is cited as an example
ofrepentance. Philo, De Abrahamo, speaks of the
evil life of Enoch.

111° «The city which hath foundations whose builder and
maker is God ’ (cf. 1314).
12° «Father of spirits ’.
*4 «The heavenly Jerusalem ’.

former

90° God Himself builds the New
Jerusalem.

‘Lord of Spirits ’, 37? and passim
in Parables.
9079,

(e) «lets of the Apostles.
314 «The Righteous One’, i.e.
Christ. Cf. also 752 2214,
412 «There is none other name
under heaven... whereby we
must be saved ”.

53° ‘the Righteous and Elect
One’ (i.e, the Messiah).
487 ‘in His (i.e. the Messiah’s)

10¢ ‘Thy prayers... are gone up

993 ‘raise your prayers as a me-

for a memorial before God ’.
1751 * He will judge the world in
righteousness bytheman whom

He hath ordained ’.

name they are saved’.

morial

. . . before

the

Most

High ’.
419 ‘He appoints a judge for
them all and he judges them
all before Him ’.

(f) The Gospels,
St. John 21° The temple is called
‘“God’s house’, but owing to

895! Temple = ‘house’
Lord of the sheep’.

of ‘the
But in

cli

The Book of Enoch
New

1 Enoch

Testament

89°65 owing to sin of Israel it

sin of Israel ‘ your house ’, i.e.
merely house of Israel in St.
Luke 13° and parallels.
572 «He hath committed all

6927 “the sum of judgement was

judgement unto the Son’.

given unto the Son of Man’.

27 «He

gave

execute

him

authority

is said ‘He forsook that their
house ’.

to

judgement because he

is the Son of Man’.
giz.

484

1236 «Sons of light ’
14? ‘Many mansions’.

1081! ‘the generation of light ’394 «dwelling-places of the holy
and the resting-place of the
righteous’. Cf. 397 481, &c.
464 ‘shall fraise upt (Read ‘put
down’) the kings .. . from their

St. Luke 15? ‘He hath put down
princes from their thrones ’.

seats ’-

935 «This is My Son, the Elect
One’. So Greek 6 éxAedeypevos.
13%5 See on St. John 216,
16° ‘Sons of the light ’”.
16° ‘Mammon
of unrighteousness ’.
187 ‘Shall not God avenge His
elect which cry to Him day

and

night, and

suffering

over

405 ‘the Elect One’, i.e. the
Messiah.
Cf. 454 (‘Mine
Elect One’); 4924, &c.
1081! ‘the generation of light’.
6310 ‘unrighteous gains’.
4712 ‘the prayer of the right-

He is long-

eous...
be done

them’.

Cf.

they may not have to suffer for

draweth

512 ‘the day has drawn nigh
that they should be saved’.
40° ‘The Elect One’.

2 Pet. 39; Sir. 3218.
2173 ‘Your redemption

that judgement
unto them and

may
that

ever’.

nigh ’.
23°° <The Christ of God,
Elect One ’, 6 éxXextos.

the

St. Matthew 52% 29, 80 10?8 where
Gehenna is the place of final

272 902 27 where Gehenna first
definitely appears as hell.

punishment.
8”),
138s

1923 * When the Son of Man shall
sit on the throne of His glory ’.

16}.

983,
62° ‘When they see that Son of
Man sitting on the throne of
his glory ’

clil

Introduction
New

Testament

1 Enoch

1928 ‘Ye also shall sit on twelve
thrones ’.
1929 ‘Inherit eternal life ’.
2138 2338.

See St. John 214.

2541 * Prepared for the devil and
his angels’
2674 «It had been good for that
man if he bad not been born’.
2818 «All authority hath been
given to Me in heaven and on
earth’.
St. Mark 1117.

See St. John 26,

108!2 ‘I will seat each on the
throne of his honour’.

40° ‘inherit eternal life ”
8958,

ent
5446 “chains . .. prepared for
the hosts of Azazel’.

38? ‘It had been good for them
if they had not been born’.
626 ‘(the Son of man) who rules
over all’.
8.954,

§ 20, THroLoey.
The books or sections of Enoch were written by orthodox
Jews, who belonged to the apocalyptic or prophetic side of
Judaism, and by Judaism is here meant, not the one-sided
legalistic Judaism that posed as the sole and orthodox Judaism
after the fall of Jerusalem in 70 a.p., but the larger and more
comprehensive Judaism that preceded it. This larger Judaism
embraced both the prophetic and the legalistic elements. No
religion can make progress without both elements, and, if progress
in spiritual development is to be realized, the prophetic element
is absolutely indispensable.
Most Jewish writers have ascribed the Book of Enoch and
kindred literature to the Essenes. But this is indefensible. For
the Essenes, if we are to accept the account of Josephus, Be//.
Tud. ti. 8.2;

Ané. xvii. 1.5; Philo, it. 683-6384. Eocalwpy otdeis

dyerat yuvaika; and Pliny, Hist. Nat. v.17 (see Schiirer’, ii. 568) ;
Hippolytus, Refutatio omnium Haeres. ix. 18-28, entirely condemned marriage. Now so far is this from being the case in
1 Enoch, that not only is no word said against marriage in any
of the sections, but marriage is glorified and fruitful wedlock in
6-86 as having its place in the Messianic kingdom. When later
this kingdom became wholly of a spiritual nature, as in 91-104

civ

The Book of Enoch

or 87-71, marriage could no longer be considered as a part of the
Messianic blessedness. Again, whereas the Essenes objected to
animal sacrifice, no such objection is taken either in 1 or 2 Enoch
In the former in 89°° the temple sacrifices are referred to with
complete approval in the words ‘and they offered a full table
before Him’. In 897° the sacrifices are said to be ‘ polluted ’, but
no condemnation of sacrifice in itself is here implied. The writer
uses no stronger words than Mal. 17, ‘Ye offer polluted bread
upon Mine altar”
In 2 Enoch 592% the spiritual value of
animal sacrifice is clearly expressed. Furthermore, not a word is
said on behalf of certain characteristic beliefs of Essenism—such
as the necessity of bathing before meals and at other times, the
duty of having all things in common and of having common
meals, the rejection of anointing the body, the claim that all
were free and that none should be slaves.
The teaching of our books on the chief doctrines of Judaism
will now be given under the following heads.
Origin of evil, Moral evil is not brought into causal connexion
with the transgression of Adam save in one passage, i.e. 691
(Book of Noah), where it is stated that man was created originally
righteous and immortal, but that death got power over him
through sin.! This thought is not worked out or even touched
upon in the other sections.
Throughout 6-36 moral evil is
traced to the lust of the Watchers 6-7, 15, and the revelations

of Azazel 9° 10%. The origin of evil is thus carried back into
the spiritual world, But even when the Watchers were judged
and imprisoned and their children destroyed, the evil set in
movement by them was not at an end; for the disembodied
spirits of their children became demons 15% % 1! 16! (cf, 997),
who were to work moral ruin on the earth without hindrance
till the final judgement 164. 6-36, here, develops the view
propounded in Gen. 6'~* that evil originated in the angelic world ;
and the same view is implied in 83-90. The origin of evil is
1 In this same source 696 it is said that the Satan Gadreel seduced Eve:
4 Macc. 18753)

cf,

Introduction

cv

carried back one stage further in 87-71. Sin, as affecting mankind at large, did not originate with the Watchers, but with the
Satans, 40’, who appear to belong to a counter kingdom of evil
ruled by a chief called Satan 53°, They existed as evil
agencies before the fall of the Watchers; for the guilt of the

latter consisted in their becoming subject to Satan, and so subsequently leading mankind astray 54°,
Angelology.
The angelology appears in our book in a very
developed form. The subject is too large to enter on here. The
reader can consult the Index.
We might, however, shortly
remark that the seven archangels 20!~8 815 87% ° 88! 907)
form
the highest order, their names being given in 207, In 40 only four
of these are mentioned as the angels of the presence. Then come
the Cherubim, Seraphim, Ophannim, the angel of peace, angels
of principalities and powers, Watchers, angels of punishment.
Demonology. Two classes can be clearly distinguished here.
(2) The fallen Watchers or the angels who kept not their first
estate 6 15° 697-® 86 1062-14, These are referred to in Jude 6
and 1 Pet. 24. From the time of their first judgement anterior
to the Deluge they were kept imprisoned in darkness. They

were subject to Satan 54°.

(4) The demons 15% * 1! 16! 19 997,

The demons are, according to 16', the spirits which went forth

from the souls of the giants, who were the children of the fallen
angels and the daughters of men. These demons were to work
moral ruin on the earth without hindrance till the final judgement as disembodied spirits.
So in the N.T. the demons are disembodied spirits, Matt. 12*°-*
Luke 1124-*°, They are not punished till the final judgement.
This is clearly the explanation of Matt. 8%, ‘Art thou come
hither to torment us defore the time?’
They are subject to
Satan, Matt, 12?4-?°.

Soul and Spirit. On this very complex problem see my
Eschatology, 281-238.
Salvation by works and yet by grace.
The moral ideal is summed up in terms of righteousness and

evi

The Book of Enoch

uprightness.
one 463 :—

‘The Son of Man is himself the ideally righteous

‘This is the Son of Man who hath righteousness
With whom dwelleth righteousness ...
And whose lot hath the pre-eminence before the Lord of
Spirits in uprightness for ever.’
Man’s duty is to ‘love righteousness and walk therein’ 94".
Cf. 911°, The freedom of the will is assumed, and two ways are
set before man for his choice, ‘the ways of righteousness and the
ways of violence’ 9118 94°, Though the writer of 91-104
acknowledges the activity of the demonic world 99" (cf, 1004),
yet he maintains that it is in man’s power to attain to righteousness and that a man’s sin is of his own devising, and attacks
in unmeasured terms the immoral view that sin is something
original and unavoidable, 984¢4* :—
‘Even so sin has not been sent upon the earth,
But man of himself has created it,

And under a great curse shall they fall who commit it.’
On the other hand, the writer of 37-71 is conscious of the need
of a spiritual dynamic.
Thus he very frequently calls the
righteous ‘the elect ’—a phrase found only four times outside
37-71 in this book. Yet there is no determinism. All righteous
living is the outcome of dependence on God. Thus he speaks of
‘the faithful who hang upon the name of the Lord of Spirits ’
468", ‘the elect ones who hang upon the Lord of Spirits’ 40°,
and of ‘the nighteous whose elect works hang upon the Lord
of Spirits’ 38%. Their works are thus wrought in conscious
fellowship with God. And when by sin they fall from such
fellowship, they are forgiven on repentance 40° These works,
moreover, shall be tested at the judgement 45°», they shall be

weighed in the balance 41! 618°. But this idea is not incompatible with divine grace. But progress is not limited to this
world. In the Messianic kingdom they will seek the light and
find righteousness, and they will have peace 58», and their life
1 The Gentiles also can repent and turn to God 50% 8,

Introduction

evil

will be a constant progress from light to light and righteousness
to righteousness—which is the heritage that has been preserved
for them by the Messiah 58% °,
Retribution, national and individual,
The problem of combining both these types of retribution had been partly solved in
the O.T. With the new solution of the problem of national
retribution we shall deal under the title ‘the Kingdom’. But
the more difficult of the two problems had to do with the
individual, Earthly prosperity is no mark of the divine favour,
but only a source of delusion to those who experience it.
In 9-104 the writer denies Ezekiel’s doctrine that a man’s
earthly condition corresponds to his moral desert. The wicked
often enjoy unbroken prosperity in this life 10261! 10354, %,
and

die in honour

103°,

and

the righteous

fare ill 102°,

and die in darkness and tribulation 1027.
But the righteous are bidden to be of good cheer, though their life on
earth be only such as sinners deserved, and their latter end be
full of grief; for in the next life the balance will be redressed,

and ‘all goodness and joy and glory are prepared for them and
written down for the spirits of those who have died in righteousness’ 103°. ‘The angels remember’ them ‘ for good before the
glory of the Great One’ 1041, for though aforetime they were
‘put to shame through ill and affliction’, they shall in due time
‘shine as the lights of heaven ’ and ‘ the portals of heaven shall
be opened ’ to them 104?, and they ‘ shall become companions of
the hosts of heaven’ 104°, And as for the wicked their recompense is awaiting them ; for they shall ‘ descend into Sheol. . .
and into darkness and chains and a burning flame where there
is grievous judgement’ shall their spirits enter for all the
generations of the world 103” 8.
We cannot leave this subject without confessing ‘ how nobly
its author maintains the cause of goodness in the face of
triumphant evil, how unhesitatingly he concedes that this
world gives its best to the unrighteous and the sinner, and
that godliness can find no stay or encouragement therein. Yet

evil

The Book of Enoch

though the lot of the latter is thus one of contumely and
rebuke and shame, the righteous are not for a moment to
regret their high calling, but to be steadfast and hopeful ; for
the day of their glorification is at hand. It is a noble work, yet

falls... short of what was noblest in the past. It never reminds
the faithful, as do some of the psalmists, that present life and
communion with God more than outweigh every temporal blessing’ (see my Eschatology, Hebrew, Jewish, and Christian, p. 212).

On the teaching of 6-36 see pp. 3 sq., 222; and on that
of 37-71 see pp. 67 sq.
The Kingdom. On this subject the teaching of our book is most
revolutionary.
In 6-86 it presents a picture of the kingdom of
the O.T. prophetic type of a very sensuous character. The Kingdom of God was to be established on the earth, as it is, though
purified, with Jerusalem as its centre, the righteous were to live

patriarchal lives and have a thousand children each, and God was
to come down and dwell with men.
91-104. A great gulf divides as a whole the eschatology of
this section from 6-86 and that of the O.T. The hope of
an eternal Messianic kingdom on the present earth is now
absolutely and finally abandoned.
The hopes of the faithful
were lifted bodily out of their old materialistic environment that
hampered every advance, and were established in a spiritual
region of illimitable horizons, and thus the possibility was
achieved of endless development in every direction. The way
was thus made possible for the rise of Christianity.
) The incident recorded in Matt, 2278-83 Mark 1218-27 Luke 2027-88 can hardly
be understood apart from Enoch.

When

the Sadducees

said, ‘ Whose

wife shall

she be of them? for the seven had her to wife,’ they are arguing from the sensuous
conception of the Messianic kingdom—no doubt the popular one—given in 1 Enoch
1-36, according to which its members, including the risen righteous, were to enjoy

every good thing of earth and have each a thousand children.

They thought

therefore to place Jesus on the horns of a dilemma, and oblige Him to confess
either that there was no resurrection or else that polygamy or polyandry would
be practised in the coming kingdom.
But the dilemma proves invalid: and the

conception of the future life portrayed in our Lord’s reply tallies almost exactly in
thought and partially in word with that described in 91-104, according to which
there is to be a resurrection indeed, but a resurrection of the spirit, and the risen

Introduction

cix

This transference of the hopes of the faithful to a spiritual and
eternal kingdom necessitated the recasting of many other theological beliefs. There was still a Messianic kingdom on earth
looked forward to but it was to be of merely temporary duration—
from the eighth to the tenth world week, 9112-17. On this change
of conception two others perforce followed. The resurrection and
the final judgement could not initiate a temporary Messianic
kingdom, but were of necessity adjourned to its close.
The Messiah. There are two very different conceptions of the
Messiah in 1 Enoch. In 83-90 he is represented as the head of
the Messianic community out of which he proceeds, but he has
no special réle to fulfil.
But in the Parables (37-71) the case is very different. Four
titles applied for the first time in literature to the personal
Messiah are afterwards reproduced in the N.T.—‘ the Christ’,
‘the Righteous One’, ‘ the Elect One’, and ‘ the Son of Man’.
‘The Christ’ or ‘the Anointed One’, variously applied in
the O.T., is for the

first time

associated

in 48!° 524 with

the Messiah.
‘The Righteous One.’ This title, which occurs in Acts 3!4 7
2214, first appears in 38? 53°.
‘The Elect One.’ This title, likewise appearing first in 40°
45°-* 492; 4 51% 58, &c,, passes over into the N.T.—Luke 9° 23°

‘The Son of Man
This definite title (see notes on 46% °) is
found first in the Parables, and is historically the source of the
N.T. designation. See Appendix IT on this title.
Conversion of the Gentiles. The conversion of the Gentiles
is looked for in four Sections of our book, i.e. 107 90°% °
91" 502.

Judgement. Where the eternal Messianic kingdom on earth is
expected as in 1-36, the final judgement naturally precedes it, but
where, as in 91-104, only a temporary Messianic kingdom is
righteous are to rejoice ‘as the angels of heaven’ (104* Matt. 225° Mark 12%),
being ‘ companions of the hosts of heaven’, 104°.

cx

The Book of Enoch

expected, the final judgement naturally takes place at its close.
In the Parables (37-71), where the kingdom is at once eternal and
embraces earth and heaven, it is initiated by the final judgement.
Sheol.

This word bears several different meanings in our text,

see note on 631°; also my Hschatology, 184-188, 286-237. In
91-104 Sheol—or rather a part of it—has for the first time
become an abode of fire, so far as the wicked are concerned, and
become identical with Gehenna, 98? 991 1037 844 Another
part of Sheol is the intermediate abode of the righteous, 102% 1"

(cf. 100°).

The Resurrection. In 6-86 the resurrection is to an earthly
Messianic kingdom of eternal duration, and the resurrection is of
both soul (or spirit) and body. The body is a physical body. The
same holds true of 83-90. In 37-71 the resurrection is to a
spiritual kingdom, in which the righteous are clothed with a
spiritual body—‘ garments of life’, ‘ garments of glory’, 621°.
In 91-104 there is only a resurrection of the spirit: see notes on
2218 51! 615 903% 911° 100%
In this last Section only the
righteous attain to the resurrection.

THE

BOOK

OF

ENOCH

ABBREVIATIONS, BRACKETS, AND SYMBOLS
SPECIALLY USED IN THE TRANSLATION
OF 1 ENOCH
a, b,c, d, &c., denote the Ethiopic MSS.
a denotes the earlier Ethiopic MSS., i.e. gig magtu.

B denotes the later Ethiopic MSS., ie. abe d, &e. (ie. from a to zab, with
the exception of the earlier MSS.).
a-g denotes all the MSS. of the a class but gy, and so on.
B-abe denotes all the MSS. of the B class but a, b, and ¢, and go on.
E denotes the Ethiopic Version.

G® denotes the fragments of the Greek Version preserved in Syncellus: in the
case of 8-9 there are two forms of the text, GS! G*.
G& denotes the large fragment of the Greek Version discovered at Akhmim,
and deposited in the Gizeh Museum,

Cairo.

The following brackets are used in the translation of 1 Enoch :
c

1, The use of these brackets means that the words so enclosed are found

in G& but not in E.

rT
1, The use of these brackets means that the words so enclosed are found
in E but not in G® or G*,
¢
). The use of these brackets means that the words so enclosed are
restored.

{
]. The use of these brackets means that the words so enclosed are
interpolations.
(
). The use of these brackets means that the words so enclosed are supplied
by the editor.
The use of thick type denotes that the words so printed are emended.

THE

BOOK

OF

SECTION

ENOCH
I

(CHAPTERS I—XXXxVI)
INTRODUCTION

A. Critical Structure

(a) 72-82;

and Dates.

B. Relation of this Section

(b) 83-90; (c) 91-104.

to

C. The Problem and its

Solution.
A. Critical Structure and Dates.
structure and from many hands.

First

of all 6-11

stand

This Section is of composite

We shall consider 1-5 last of all.

apart from

the rest.

These

chapters

belonged originally to the Book of Noah, many fragments of which
are found throughout this book.
They never refer to Enoch but

only to Noah, 10'. Since this Section was known to the author
of the Book of Jubilees it must have been written before the last
quarter of the second century B.c. But since we see that 88-89!
presupposes a minute acquaintance with 10, and since 83-90 were
written before the death of Judas tlhe Maccabee in 161, the date of
6-11 must be put back to the first third of the second century B.¢.
Again, since these chapters and 12-36 make no reference to the
persecution of Antiochus, the terminus ad quem is thus fixed at
170 B.c.
The fact that 4-36 were written in Aramaic is also in
favour of a pre-Maccabean date; for when once a nation recovers,
or even when it is trying to recover, its independence, we know from
history that it seeks to revive its national language, in case it had
lost it. Jubilees and the Testaments of the XII Patriarchs which

were composed about 107 B.c. were written in Hebrew, as we might
expect.
Later we shall see grounds for regarding 83-90 and other
sections of Enoch as having been written in Hebrew.
12-16

next

call for consideration.

These

chapters preserve

a fragmentary and dislocated form a vision or visions of Enoch.

in

The

original order, as I have shown on pp. 27, 28, was 14!: some verses

lost: 13173 123 134-10 142-162 124 (of which 169-4 is a doublet).
12!-2 is merely an editorial addition.
Similar dislocations of the
1370

B

[Sect. I

The Book of Enoch

2

text will be found in 79-82

and 91-93.

Since 12-16 were known

to the author of the Book of Jubilees and were

written in Aramaic

In these chapters the tranthey were probably pre-Maccabean.
scendence of God is pictured in an extreme degree. He dwells in
in a crystal palace of fire, into which

heaven

not even

an

angel

may enter, 149-23, whereas in 6-11, 20-36 the old Hebrew standpoint is fairly preserved.

The Messianic Kingdom will be established

on earth, and all sin vanish, 1017-22; the chambers of blessing in
will be opened,

heaven

111;

Jerusalem

will be the centre of the

Messianic Kingdom, 255, and God Ilimself will come down to visit
the earth with blessing

and will sit on His throne on earth, 258;

men will enjoy patriarchal lives and die in happy old age, 107 25°.
17-19 stand by themselves, exhibiting, as they do, strong traces of

Greek influence in the adoption of Greek conceptions of the underworld (cf. 175 84-\—a thing that a Chasid could not have done
after the Maccabean revolt.
And yet, though these chapters betray
Greek influences, they attest their close relationship with 20-36; for

185-9 is a doublet of 24!-%, 181! of 217-10, 1812-16 of 211~% and 19?
of 10".
20-36 springs apparently from one and the same hand.
The
connexion of 20 with 21-36 is loose it is true, and yet the functions
ascribed to the Archangels in 20 are tolerably borne out in 21-36.

These chapters also were known to the author of the Book of Jubilees.
They

were

written

in Aramaic.

Their

probably pre-Maccabean.
Only 1-5 have now to be dealt with.

date,

therefore,

is most

It is difficult to say any-

thing definite regarding them.
They look like an introduction to
the entire book written by the final editor.
Their phraseology
connects them with every Section of the book but 72-82.
Thus the

phrases ‘ the Holy One’, 12, ‘the elect’, 1°, ‘the Holy Great One’, 1°,
‘the eternal God’ (or ‘the God of the world’), 14, ‘the Watchers ’,
1°, ‘ the righteous ’, 18, ‘ His holy ones’, 1°, ‘proud and hard words ’,

54, ‘hard-hearted ’, 5+, ‘ Ye shall find no peace ’, 54, are found in some
cases in every Section of the book, and in all cases in one or more.
In 5° the righteous look forward to a Messianic Kingdom on earth,
in which they should enjoy patriarchal lives in blessedness and peace.
There

a quo.

is one passage

which

helps us to determine

the terminus

In 5° the words
‘ They shall complete the number of the days of their life
And their lives shall be increased in peace
And the years of their joy shall be multiplied’

Sect. 1]

Introduction

3

are most probably derived from Jub. 232% 2;
‘And the days shall begin to grow many and increase amongst the
children of men
...And all their days they shall complete and live in peace and
joy?’
The terminus ad quem

cannot be definitely determined.

possible that there is some
Thus

the resemblance

connexion

in word

and

between
thought

1-5

It is

and Wisdom.

between

5’ kal rots

exAextots Eotar Pas Kal xdpis Kal etpyvy and 18 kai et Tods exAeKtors
gota owTypyots Kal éw aitots yevnoerat édeos and Wisd. 44
dtu ydpis Kal éXeos ev Tots exAeKTOIsS avTOD
kal émurxomy ev trois datos (éxextois A) abrod
can hardly be accidental.
Since 1-5 is derived from a Semitic
original, the borrowing, if there is any, would naturally be on the
part of Wisdom.
The date of Wisdom is disputed.
It is earlier

than Philo at all events.
B. (a) Relation

Pss. Sol. 4° presuppose 1!»

of 1-36

to 72-82.

(see note).

‘These two Sections

come

from different authors; see Special Introd. to 72-82. (b) Relation.
of 1-86 to 88-90.
‘These two Sections are of distinct authorship.
The former, with the exception of chapters 1-5, is older, and was
known in part to the author of the latter; see Special Introd. to
83-90. (c) Relation of 1-36 to 91-104.
These two Sections are
likewise independent ; but the author of the latter was acquainted

with 1-36 or some form of it; see Special Introd. to 91-104.
C. The Problem and its Solution.
Under this heading I treat
for convenience sake 1-36 as the work of a single writer.
The
author essays to justify the ways of God.
The righteous will not

always suffer, and the wicked will not always prosper,

11.

The

limits thereto are set by death, 22, and by great world judgements.

But the cure of the world’s corruption can only be understood by
apprehending its cause, and this cause is to be traced to the lust of
the fallen Watchers for the daughters of men.
Original sin stands
not in the following of Adam—whose sin seems limited in its effects
to himself, 32°—but in the evil engendered through the Watchers,

g® % 10 108, Hence the Watchers, their companions and children
were destroyed, 104—!% 12; and their condemnation and confinement
form the prelude to the first world judgement, of which the Deluge
forms the completion, 10!~8. But though only the righteous survived
the Deluge, sin still prevailed

in the world through the demons—

the spirits which had gone forth from the slaughtered children of
B2

4

The Book of Enoch

[Sect. I

the Watchers and the daughters of men, and all manner of corrup-

tion was wrought through them, 161, as they escape punishment till
the final judgement. But the recompense of character is not withheld till the last judgement; there is a foretaste of the final doom
immediately after death, 22. In the second and last judgement on
Sinai, 1‘, the Watchers, the demons, and godless, 1013 161, and all

classes of Israel, with one exception, receive their final award, 1%.
To make this possible, this judgement is preceded by a General
Resurrection of Israel, 22.

The

fallen angels are transferred

their preliminary to their final place of punishment,

from

10% 18—14,

A final end is now made of sin on the earth, and the earth cleansed,
1015 16, 20-22; the wicked are cast into Gehenna, and their punish-

ment is a spectacle for the righteous to behold, 272; the Messianic
kingdom is established, with Jerusalem and Palestine as its centre,
255—there is no Messiah, and God abides with men, 25%; all the
Gentiles will become righteous and worship God, 102!; the righteous

are allowed to eat of the tree of life, 254-8, and
patriarchal lives, 5° 25°, each begetting

thereby enjoy

1,000 children,

1017, and

enjoying unlimited material blessings, 57 101% 19 112,
As to what becomes of the righteous, after the second death, thero

is no hint in this fragmentary Section.

There is much

celestial,

terrestrial, and subterrestrial geography in 17-19, 21-36.

L-V. Parable of Enoch on the Future Lot of the Wicked and the
Righteous.

I. 1. The words of the blessing of Enoch, wherewith he
blessed the elect “and” righteous, who will be living in the day
of tribulation, when all the wicked "and godless" are to be
removed,
2. And he took up his parable and said—Enoch
a righteous man, whose eyes were opened by God, saw the vision
I. 1. The blessing of Enoch. Cf
Deut. 331, ‘the blessing of Moses.”
The elect and righteous. This designation is found also in 38% % 4
39% 7 481 584 2 6119 6212, 18, 15
703,

Allthe wicked.

isan ie

HereGreads

éybpods = DN-b5

corrupt

for oytn-$5. Hence E is right here.
The same corruption is attested by the

LXX in Prov. 20%
This passage
appears to have been known by the
author of the Pss. Sol. 497d xplya rod
¢e0d adtdy ey 7h éefaipecbu duaprwrods
dad mpoownov dixaiov.
Removed, +
‘And the righteous shall be saved’
2. Saw.

Ge ‘had’ corrupt.

(is.

The cor-

ruption might have arisen in G: i.e,
€xev corrupt for dp@v. The phrase ‘saw
the vision’ is taken from Num. 244

Chapter I. 1-4

Sect. I]

5

of the Holy One in the heavens, which’ the angels showed me,

and from them I heard everything, and from them I understood
as I saw, but not for this generation, but for a remote one which

is for to come.
3. Concerning the elect I said, and took up
my parable concerning them :
The Holy Great One will come forth from His dwelling,
4, And the eternal God will tread upon the earth, (even) on
Mount Sinai,
mm sw mind.
The Holy One.
For this and similar designations of God
see 1°. The change from the third
to the first person in this verse

is of

frequent occurrence in this book:

cf.

121-3 374, 2 701-8 715 921,
the angels showed me.

‘Which
G® reads cor-

ruptly ‘he showed me’, and adds «at
ayordyav dyiwv jxovoa éyw,
And
from them. Gé# ‘and when (ds) from
them’.
AsIsaw. SoG* dewpav, Fi
probably implies the same text.

mul?

read ‘what I saw’ and gqt ‘ (that)
I should see’.
To come.
+ ‘do
I speak’ G& (éy@ AaA® em. by Swete
from eyw addAo).
3. The elect.
This designation belongs mainly to the

Parables.

It is found in 18 57 255 405

412 481) 9 515 568) ® 583 614112 627) %

11932,

Z nbiya Ds, 6 Beds Tod aidvos,

Cf.

Gen, 21° ndiy dy 1s. 407 adiy *nby,
6 aldmos Oe6s, Rom. 1626 Ass. Moysis
10!” Deus aeternus. This could also be
translated ‘God of the world’ as I have
shown below, but I have here with
Dalman (The Words of Jesus, 168
sqq., Eng. Transl.) adopted the former

rendering.

Thus in 25% 5% 7 27% we

have 6 Baotdeds Tov aidvos in the Greek
where E renders 6 Baoireds 6© aidmos,

ef. Jer. 10 Ddiy 4H: in 129 6 Baareds Tov aldvev (so 1 Tim. 117) (where

E = 6 Bag. 10d aidvos): in 94 (GS) 6
Bac,

Tav

taiwvwy,

for aiwywy

there

stood Baoikéwy in the original as in
G°L2E: in 946 xdpios ray aiwvew (G3)

Before ‘concerning’ G inserts ‘and’.
My. SoG&. >E.
—3°-9. A poem con-

(where E = 6 kupios trav + Baotréar,
the
corruption originating in the
Aramaic (here G5? om.)). With 6 «vp.

sisting of tristichs. The discovery of this
structure is helpful in the restoration of

aia@vos.

the text.
The

See specially Stanzas 1 and 7.

Holy

‘and’,

Great

One.

G® prefixes

E reads here and always ‘ the

Holy and Great One’, but G® seems to

preserve the original here as in 101 141
where it recurs. This title is found
in the following passages: 101 141 253
841 92? 97° 98° 104°,
God is designated simply as ‘the Holy One’,
1? 9311, and as ‘the Great

One’, 14?

1034

1041 (twice).

Come

from

His

Cf.

japan

dwelling.

xys,

Moysis 103.

Is. 26%

forth

Mic.

18

Assumptio

4. The eternal God

Tay alwyey compare 22! xupiedwy Tov
In 94 we have eds Tay aiwvey

in GS1, where G8? has @e0s trav dvOpwrmy.
Here aidvwy was wrongly read as
This idea of time comes out
avituv.
clearly in 51 kal ¢y «is mavras robs
ai@vas, where E has 6 (av for «al ¢7.
With

this we might compare Dan. 127

pbiya oy (Aram. NPY 'T) Dan. 4°),
Dalman (op. cit. 164), however, thinks

it probable that Dy, when united with
the article in the Book of Enoch, does

not

merely

‘eternal’.

represent

the adjective

nowy =n means ‘ eternal

king’; ndyyn 10 is ‘the king who

6

[Sect. T

The Book of Enoch

[And appear from His camp]
And appear in the strength of His might from the heaven
Tof heavens',

5. And all shall be smitten with fear,
And the Watchers shall quake,
And great fear and trembling shall seize them unto the
ends of the earth.

6. And the high mountains shall be shaken,
And the high hills shall be made low,
as ruler controls the immeasurable duration of the world’,
Against this view
we might set the fact that E renders
6 Baatrels Tod aidvos as é Baatreds 6
aiwvios (see above), and that in 153 in
G& 7vd aidvos can only mean ‘ eternal’

in tov

ovpavoy tov tynddy .. . Tod

Watchers.
These are the DO') first
mentioned in Dan, 41% 14,20 (in Hebrew
text) 2 Enoch 181. This name belongs
to the fallen angels here and in 10°:
16

124

1310

14);

3

152

16);

2

Q1t5,

In 12% $ 201 391%, 18 402 6112 717
it designates the archangels.
And

ai@vos.
But the words which I have
rendered ‘ the eternal God’ could also
be rendered ‘God of the world’: cf.

the Watchers shall quake.
So E.
But G& has here ‘And the watchers

shall + believe’ (i.e. moredcovawv).

This

584

change seems due to the scribe
added the following words :

who

Will

8119

827

tread

84%:

upon

also
the

12%

819,

earth.

So

G. From Mic. 13 pax... Sy J,

‘ And they shall sing hidden things in

Here for éni tiv yiv E reads corruptly
éxeidev,
Sinai, whence the Law was
given, will likewise be the place of

the ends of the (word omitted)
And all the ends of the earth shall be

future judgement.
Cf. Deut. 33?
Ps. 6817,
[And appear from His
camp]. So G¥. This I have bracketed
ag an addition.
It is against the
parallelism.
It is also against the
sense. In 3 it isalready said that ‘the
Holy One will come forth from His
dwelling ’, and

the writer

has gone on

shaken.’
The scribe seems to have been thinking
of 2 Enoch 18 where the singing of the
Watchers is mentioned.
But the text
of E is right and gives a sense which

accords perfectly with 102-4.

=Fear

and trembling.
So E.
G¥® trans.
‘trembling and fear’. The order of E

is probably original.

Cf. Job 414 Ps.

to speak of God’s advent on Sinai. E,
it is true, reads ‘And appear with His

2" Mk. 5° 2 Cor. 715 Eph. 65. Yet
the order here in G recurs in Gfin 133.

hosts’. But if G€ originally read év 77
napevBoan it is wholly improbable that

6. Cf. Judges 55 Ps. 975 Js, 641) 8
Mie. 14 Hab, 3° Judith 1615 Assumpt.
Moyseos 104.
Shaken. + ‘shall fall
and be dissolved’ G® (mecodyra: xat
diadvOynoovrat),
But this addition of

a scribe

would

change it into é« rijs

mapevBodns against the context.

5-9.

Din. thinks that we have in 5-9 a
description combining the two great
judgements; but everything from verse 4
to end is perfectly applicable to the final

judgement.

Yet cf. 837,

5. The

GE is against the parallelism.

low.

Made

+ ‘so that the mountains shall

waste away’ G® (rod d:a(p)pufva opn),
Another
impossible —_interpolation.

Chapter I, 5-9

Sect. 1]

7

And shall melt like wax before the flame.

7. And the earth shall be ‘wholly’ rent in sunder,
And all that is upon the earth shall perish,
And there shall be a judgement upon all (men).
@ But with the righteous He will make peace,

And will protect the elect,
And mercy shall be upon them.

'

And they shall all belong to God,
And they shall be prospered,
And they shall ‘all’ be blessed.
"And He will help them all’,
And light shall appear unto them,
"And He will make peace with them’.
9, And behold!

He cometh with ten thousands of "His! holy

ones

Hills... melt like wax.
From Ps.
975,
Before the flame.
G® reads
‘before the fire in the flame’. The idea
of the destruction of the world by fire
may be here hinted at as in Sibyl.

5211 saa.

on our text: Kal émoxom) év ois
éxdexTots abrod, After ouvrjpyos GS
adds xal eipqyvn, All belong to God.

498 8%, but

Ps. 100% Jer, 314 ° Hos, 1% 1 &e.

The text does not go

They shall be prospered.
G® reads
Thy tevboxiav
Soe
adtois, where
eddoxiay is corrupt for ebod{ayv—a cor-

Or. 354, 60, 72, 81-87

4172 sag,

2 Pet. 87 19 Life of Adam

it is unlikely.

This is probably a free rendering of G®
émt rots éxdextods Eorat ouvtipyars.
Wisdom 41° may here be dependent

beyond Mic. 14 Nah. 15 Ps. 975 104%.
7. ‘Wholly’.
So G8 oxiopa [payad.}.
oxiopa aud fayad: appear to be duplicate renderings of the same Hebrew

ruption found also in Sir, 4326,

Here

64% 5 for

again the active construction in G® is
probably right.
All’ be blessed. G&
reads ‘ He will bless them all’.
‘And
He will help them). So Gé «al raytwy

the phrase pera . . . elpyynv mono
On the idea cf. 5! of the text. See 54

dyriAnpperat, Here there is an obvious
dittograph in G*®; for it adds xat

note.
Therighteous. This designation is found in all parts of the book :
1% 8 58 254 38° 394 434 471, % 4
481, 4, 9 502 537 567 58% 5 6(2
613 623 824 94% 11 955% 7 96%) 8
971, 3, 5 98i2-14 993 100% 7 10 1024,

BonOnoe juiv. This line is omitted in
E quite wrongly.
In fact E preserves
only the second line of this stanza
Light shall appear unto them (GS),

word. SiacxoOnoera
Hebrew construction.
peace with.

.. . oxicpa a
8. Make

Cf. 1 Macc.

10 103! 1041s % 1% 18,
With the
righteous. There is a dittography in
E here.

Will

protect, &.

So

E.

E reads ‘ light (+ ‘ of God’ a-g, B-o)
shall shine upon them’.

Cf. 384.

TAnd

He will make peace with them] (G8).
E om. but the tristich requires it.
9.
This verse is composed of two tristichs,

8

The Book of Enoch

[Sect. I

To execute judgement upon all,
And to destroy ‘all’ the ungodly :
And to convict all flesh
Of all the works ‘of their ungodliness'

which they have

ungodly committed,
And of all the hard things which’ ungodly sinners ‘have
spoken’ against Him.
Il. 1. Observe ye every thing that takes place in the heaven,
And behold.
So E. G® reads ore
corrupt for iSov. So Jude idod 7Adev
Kipios év dyias pupidow atrod: Ps,
Cypr. Ad Novatianum (Hartel’s Cyprian iii, 67) ‘Ecce venit cum multis
milibus nuntiorum suorum’: Ps. Vigi-

lius (Migne Ixii, col. 363) ‘Ecce
veniet Dominus in millibus’.
Cometh
with

ones.

wp.
civ

av
ay

KaTeAGAnoay,

II. The author in 2-53 emphasizes
the order and regularity that prevail in

of ‘His!

holy

NNN
renders

Hooker (J’eclesiastical Polity, i. 16. 8)

thousands

Since the LXX
pupidow

Kadyjs

here

our

author

has

The ' His? is found

text, and not from it indirectly through
This

entire

verse

has

been

quoted by Jude 14, 15 in a compressed
form, who in the same

54 27? 608%

of ‘His!
Dan. 71°.

passage draws

Ten thousands

holy ones.
Cf. Deut. 33?
The angels are so called in

12? 1495 395 472 572 604 618 10 12
65! 6915 815 103? 1061, as already
in Job 51 15% Zech. 145 Dan. 418
813. They are called ‘holy angels’ in
201-7 218 9 993 246 272 326 718
93%
‘Holy ones of heaven’: 98, For
other designations see 6? (note),
All
the ungodly.
The ‘all’ is corrupt in

E, but recoverable by an easy emendation.

The text of G® here

From Deut. 33? MAI

ten

GS, Jude, and Ps. Cyprian.
As Zahn
pointed out, the above passage from Ps.
Cyprian is derived directly from our

upon

(G8).

the world of nature in contrast to the
disorder that prevails in the world of
This was a favourite theme with
man,
Jewish writers.
The noble words of

followed the M.T.

Jude.

spoken’

oKAnpay
presents a dittograph.
édAaAnoay Adywv kal mepl mavTav

Which

committed (G%).

they

have

Here

ungodly

E is corrupt,

reading warasaju for zarase‘t.
the hard things which'...

TAll

"have

express the view of these old writers:

‘Of Law there can be no less acknowledged than that... her voice is the
harmony of the world:

all things in

heaven and earth do her homage, the
very least as feeling her care, the
greatest as not exempted from her
power.’ In Sir. 43 we have the glorification of the sun, moon, stars, the rain-

bow, clouds, snow, lightning, thunder,
dew,

and

The moon

other

natural

phenomena.

is especially glorified since

the Jewish feasts were

celebrated in

accordance with the moon’s phases,
This last is, of course, a view in which

the author of 72-82 would not have
agreed, since he held that the only true

divider of time was the sun. In Sir.
1676-%8 there is a nearer approximation
to our text, though there is no sure
ground for recognizing it as a source of
it. Sirach runs :—

27, éxdopnoer cis aidva ra epya abrod,
kat tas dpyds adrav eis yeveds
avrav ...

Chapter IT. 1-8

Sect. 1]

.

9

how they do not change their orbits, "and’ the luminaries which
are in the heaven, how they all rise and set in order each in
its season, and transgress not against their appointed order.
2. Behold ye the earth, and give heed to the things which
take place upon it from first to last, "how steadfast they are’,
how ‘none of the things upon earth’ change, "but’ all the
3. Behold the summer and
works of God appear ‘to you’,
the winter, "how the whole earth is filled with water, and clouds
and dew and rain lie upon it”.
kal ove éfédrmov amo Tay Epywv
airav

28. éxacros Tov
eOAupev,

mAngiov

avTod ovK

kal éws alavos otk dreOnoovow
ToD pyyaros abou.
The next work that calls for considera-

tion here is the T. Napht. 2° ovrws oby
ésrwoay, Téxva pov, mavTa Ta epya buov
év réger eis dyabov évy pdBy Ge0d, wat
pysiv &raxroy momjonre tv KaTapporncc,
pnde ew caipod avrod.
3% * 6 HAros rat
4 oednvn Kal of dorépes ove ddAAOLOvoW
tiv Taéw adtadv? otrw kal byets pty

addowWonTe vopov Geod év arafia Tav
mpagewy bpav.
38, €0vn wrAavnOévra Kai
dpévta Kupioy 7Adoiwaav tiv rag

avray.

These passages may have been

before our

writer.

From

works

that

preceded our book we now pass to
works which were written later. The
earliest of these is the Pss, Sol. 1812-14,
2. 5 diardgas év mopelg pworhpas eis
Katpovs wpav dp’ hepa els Huépas,
kai ob mapéBnoav amd 6500 iy éveTeihw avrots.
3. év pbBw Ocod % ddds aitay Kad?

ExaoTny Huepav,
ag’ fs Auepas Exticev altovs 6 Beds
nal éws aidvos,

4. wat ov« érravnbynoay ap’ Hs yuépas
éxTigev avtovs*

dnd yevediv dpyaiwy ob anéotnoay
amd 6800 abrav,
el py 6 eds evereiAaro adTois
émray7SovAwy ator.

év

The next writer who deals with the
same subject is the author of 1 Apoc.

Bar, 48° 10,
‘Thou instructest created things in

the understanding of Thee,
And Thou makest wise the spheres
so as to minister in their orders.
Armies innumerable
Thee,

stand

befure

And minister in their orders quietly
at thy nod’

In Clement’s Ep. ad Cor. 20 the same
theme is dealt with at length in dependence mainly

on the sources

already

mentioned.
1. Observe (G8), and
so Eby achange ofa vowel,
Season.
+ ‘and for (or ‘in’) their own festivals
they appear’ GE.
2. The Hebrews
divided the year into two seasons, }*?
embracing Spring and Summer, and
yn embracing Autumn

and Winter.

Gen. 8% Is. 18° Zech. 14°.
"How
steadfast they are.’ Gé§ reads ds eiow
~oapra. But POapré is impossible in
this context.

The object of the writer

is to praise the works of nature,
pOapra is corrupt.

Hence

Possibly it is a ren-

dering of mSa3 (as in Is. 244) corrupt
for 099) = ‘steadfast’, Hence render:
‘how steadfast they are.’
How
Tnone of the things upon earth!, &c.
E reads ‘ how none of the works of God

change in appearing’.

10

The Book of Enoch

[ect. I

III. Observe and see how (in the winter) all the trees "seem as
though they had withered and shed all their leaves, except fourteen trees, which do not lose their foliage but retain the old
foliage from two to three years till the new comes.
IV. And again, observe ye the days of summer how the sun
is above the earth over against it. And you seek shade and
shelter by reason of the heat of the sun, and the earth also burns
with glowing heat, and so you cannot tread on the earth, or on
a rock by reason of its heat.
V. 1. Observe ye" how the trees cover themselves with green
leaves and bear fruit: wherefore give ye heed ‘and know! with
regard to all "His works', and recognize how He that liveth for
ever hath made them so.
2. And ‘all’ His works go on ‘thus’ from year to year ‘for
ever', and all the tasks ‘which’ they accomplish for Him, and
"their tasks' change not, but according as "God" hath ordained
so is it done.
3. And behold how the sea and the rivers in like manner

accomplish ‘and change not! their tasks "from His commandments!
III. In the Geoponica 11! fourteen

cover the trees and all their fruit is for

evergreen trees are mentioned.
Aévdpa
deOari ort, undémore pvddoppoobyra év
TO XELpOvil5 poin€, xitpiov, oT pdBiros,
5apyn, édXaia, Kumdpicoos, xeparéa, aitTus,
mpivos, mugos, pupaivn, kédpos, itéa, Kal
dpxevOos, The twelve trees enumerated

honour and glory’.
He that liveth
(cf. Sir. 181)... them so. Here I have
emended gabarkemmii la’éldntd kuéll6-

in Jub, 21! as fitting for use on the
altar have nothing to do with this list;

mi into gabrémf la’éléntd kamahd in
accordance with G&. G® = ‘the living
God hath made them so and He liveth for

for they are not all evergreen.
Nor
have those referred to in T. Lev. 912
(see my edition of the text of the

ever’, Here there is a manifest dittograph,
2. 'All) His works. E adds
qedméht = ‘before Him’. This seems
corrupt for kamaht = ‘thus’ (obtws
in G®) or for kuéllémet = ‘all’.

Test. XII Patr., pp. 248 sq. for a full
discussion of the twelve trees which are

for Him.

mentioned in Jub. 2112, and the Aramaic
and Greek fragments of a still older

mean ‘ the works’ as in the beginning

work).

1. In GF 31-514 has been

lost through homoeoteleuton.
V. 1. The trees. . . bear fruit.
G® reads ‘the green leaves on them

The

tasks

which

they

accomplish

So G5 rdyta 80a dnoredovow

ait 7a épya.

Here

ra épya does not

of the verse, but the ‘offices’ or
‘tasks ’ discharged by them as the next

sentence—xai ov« dAAotodyTat attav Ta
épya—proves, and likewise the clause

Chapter III—V.

Sect. I]

6

11

4. But ye—ye have not been steadfast, nor done the commandments of the Lord,

But ye have turned away

and spoken proud and hard

words

With your impure mouths against His greatness.
Oh, ye hard-hearted, ye shall find no peace.
5. Therefore shall ye execrate your days,
And the years of your life shall perish,
And ‘the years of your destruction’ shall be multiplied in
eternal execration,
And ye shall find no mercy.
. In those days ye shall make your names an eternal execration
unto all the righteous,
kal ove

dddotodaw

Ta épya in

are ten lines, one of which—the eighth

ver. 3.

But E omits 6a before drore-

(6 h)—nal abrot xrnpovoyycovow Tiv
viv is a doublet of 7b.
Strangely
enough this line is repeated in an impossible place in v. 8. Now when we
excise this line we have in vv. 6-7 the

altay

Aovow and abray ra éEpya, and renders
‘all His works serve Him and change
not’.
God. > G8.
4, Of the
Lord.

G®

reads

‘ His’.

Spoken.

The charge of blasphemy is frequent
in 91-104.
Cf. 91% 11 94° 967 100°.

Proud

and

hard

words.

Cf. 27?

1015. From these passages the close
of St. Jude 15 is drawn.
Cf. Ps. 124

Dan.

7% J, 2

Rev.

135,

His

greatness.
G® adds a gloss ‘for ye
have
spoken
(«aTeAadjoare)
with
your lies’,
Hard-hearted.
Cf, 98"

1008 ‘ obstinate of heart’.

Ye shall

tind no peace.
This phrase occurs in
Sects. 1-36 and 91-104 only: 18 54
125 13! 164 946 981 15 9915 1018
1023 1038.
It is derived from Is.
4822 6721,
5. Therefore.
All

MSS.
Shall

of E but g prefix ‘and’.
perish (G& drodcira).
E

tahaguélt
( = ‘ye shall
corrupt for jahaguéld =
Mercy.+. «ai cipnyn G8.

I have

been

obliged

destroy ’)
dmodAecirat.
6-7

to rearrange

the text of these verses, which is cer-

tainly in disorder.

Thus in v. 6 there

following arrangement:

a tristich, a

tetrastich, a distich, and a tristich.
This of course cannot be right. Removing the tetrastich from considera-

tion, 6 defy, which is right, we have
a tristich, a distich, anda tristich. Now
the first tristich deals with the curse
that will befall sinners in many forms.
A fourth line is wanting that deals
with the same subject.
There are
actually two suitable, either the last
line of v. 6 GAA@ ént mavras buds KaraAvoe: katdpa or the last line of v. 7

byiv 8t rois doeBéow eora wardpa.

But

6) follows closely on 67; hence we have
found the missing line of the first stanza

in7c.

Thus we have two complete

tetrastichs in v. 6, i.e.
6ac, 76, and
6 defg. It is now obvious that the
remaining distich in v.6 belongs to the
distich in v. 7, and thus the stanza in
y. 7 is completed.
6. Ye shall
make your names (where E = dwoere

[Sect. I

The Book of Enoch

6, And by you shall ‘all’ who curse, curse.
c. ‘And all’ the sinners "and godless" shall imprecate by you,
And for you the godless there shall be a curse.
"And all the. . . shall rejoice,
e. And there shall be forgiveness of sins,
jf. And every mercy and peace and forbearance:

g. There shall be salvation unto them, a goodly light.
2, And for all of you sinners there shall be no salvation,
g- But on you all shall abide a curse’.
But for the elect there shall be light and grace and peace,
6, And they shall inherit the earth.
Ta dvdpara tydv).

GS

reads ‘your

E is corrupt.

Here again we have the

names shall be’ (€o7a).
But, since
the phrase is clearly from Ts. 6515

same idiom as in the preceding line.
éy tpivy dpoovra = YOY O33.
This

may

be corrupt for dwoere.

we

compare Is. 6515, on which this

\yava: ‘they who are mad against
me swear by me.’ See also Is, 6518 and

line was modelled, it is probable that

Jer. 2922, ‘And of them shall a curse

senad mya paw AMIN, gora

But if

idiom

is found

in Ps. 102°

°3

Shap

instead of 1INN (= bwaere) there stood

(nddp) be taken ly all the captives of

originally in the text 33M (= caraAeiere), as in Is, For in the preceding verse it is said that their life would
prematurely come to an end, and so
here it is added that they would leave
as a kind of inheritance their name to
be used in formulas of cursing, i. e. as
an example of one cursed.
This is the
meaning of the next two difficult lines,
where G® is to be followed.
And by
you shall ‘all! who curse, curse.

Judah... saying: the Lord make thee
like Zedekiah... whom the king of

So Gf nal éy byiy xarapdcovra mavres
ot karapwpevot,

E =‘and you shall the

sinners curse’.

G& is clearly right and

reflects a Hebrew idiom. All who curse
will introduce the names of these sinners into their formulas of cursing as
instances of persons wholly accursed.

The text = DSdppacha wSdpr naa,
TAnd all’ the sinners ‘and godless!
shall imprecate by you.
So G® since

Babylon roasted in the fire”

And all

the ...shallrejoice.
The MS. reads
of apaprot.
What does this corrupt

form stand for?

It may be corrupt for

of (dv)apap(7n)ror, a bad rendering of

DNONNIIN = ‘those cleansed’ or ‘ purified’. The piel and hithpael of NUN in
this sense means purification from ceremonial andritual uncleannessin the O.T.,
whereas the context requires spiritual
cleansing.
Forgiveness
of sins.
This forgiveness will fit them for the
sinless life spoken of inv. 9. But for

the Watchers there is no forgiveness 125,
7. G® rots éxAexrois ora
gas xat
xapis xa eipqvn. Has this influenced
Wisd. 415 ydpis wat deos rots éderrors

avrov?

Grace. SoG xdpis, E = yapd.

They shall inherit the earth.

From

Chapters V. 7—VI.

Sect. I]

1

13

8. And then there shall be bestowed upon the elect wisdom,
And they shall all live and never again sin,
Fither through ungodliness or through pride:
But they who are wise shall be humble,
9, And they shall not again transgress,
Nor shall they sin all the days of their life,

Nor shall they die of (the divine) anger or wrath,
But they shall complete the number of the days of their life.
And their lives shall be increased in peace,
And the years of their joy shall be multiplied,
In eternal gladness and peace,
All the days of their life.

VI-XI. Phe Fall of the Angels: the Demoratisation of Mankind:
the Intercession of the Angels on behalf of Mankind. The
Dooms pronounced by God on the Angels: the Messianie King-

dom (a Noah fragment),
VI. 1, And it came to pass when the children of men had
multiplied that in those days were born unto them beautiful and
Ps. 87".
8, And. >G®. Wisdom:
see 421, % + gas nal xapis, kai abrot

4225, &c.

They shall complete...

in

And

peace,

the

years

of

their

KANpovopnoovaw Thy yhv. TT 5oOncETAL
maw Tois etdexrois GF, Here pas...
yiv is a doublet from v. 7, and ré7e...

joy. Expanded from Jub. 239(?),

éxAextois a doublet of the first line of

817 Jer, 238 ‘Increase and multiply’.
But the increase is a spiritual increase
and not a materialistic, asin
Joy...
gladness,
Cf, Is. 3519.

this verse.

They who are wise, &c.

Here Gé gives ‘ And there shall be light
in the enlightened man and in the man
of knowledge understanding’.
This
line does not seem to be original.
9.

creased... multiplied.

The

Inwords

recall the familiar phrase in Gen. 12% 28

VI-XI. The abruptness with which
6-11 are introduced is quite in keeping

Cf. Is. 851951116520: text 254note. Sin.
SoG8 dpdprwav. But E = xpiOnoovra

with the fragmentary and composite
nature of the rest of the Section.
As

= WW

Dillmann (Herzog, R. £.? xii, 352) has
already seen, 68-8 81-8 97 101! belong to

(cf. Prov. 30! Is, 248 Jer.

28,&c. The word means ‘reum iudicare’
in Arabic), But this is not the meaning of the word here. The parallelism
requires us to follow the other meaning

of this word as given in G%,
divine)

anger

or

wrath.

(The
Gé reads

opyt Ovpod, ‘ the anger of (the divine)
wrath’, which may be right,
Cf, Is.

a Semjaza cycle of myths ; for in these
passages Semjaza is represented as chief

and Azazel tenth in command: as also
in 692, Elsewhere in Enoch Azazel is
chief and Semjaza is not mentioned.
Again 10!-8 belongs to an Apocalypse

of Noah, many fragments of which are

14

The Book of Enoch

comely daughters.

[Sect. I

2. And the angels, the children of the

found in Enoch. Another fragment of
this Apocalypse is preserved by Syncellus in the Greek ; but to this there
is no corresponding text in the Ethiopic.
But these myths were already combined
in their present form, when 88-89!

the myths regarding the intercourse of
angels with the daughters of men, see

Griinbaum

in ZDMG.

xxxi.

225 ff.

(Referred to by Delitzsch.)
For statements of later writers either depend-

ing directly on this account in Enoch

were written. But not only does 10!-%
belong to the Book of Noah but 6-11

or harmonizing with it, cf. T. Reuben

asawhole,
These never refer to Enoch
but to Noah 101, Moreover, when the
author of Jubilees is clearly drawing on
the Book of Noah, his subject matter

Ant. i. 38,1; Philo, de Gigantibus ;
2 Enoch 7, 18; Jude 6; 2 Pet. 24;
Justin Martyr, Apol.i.5; Ps. Clemens,
Hom. viii. 13; Clem. Alex. Strom. v.

771-2 agrees closely with that of these
chapters in Enoch (see Charles’s edition

5°; Napth. 35; Jub. 415 51#9%. 5 Joseph.

1.10; Tert. De Virg. Veland. vii; Adv.

of Jubilees, pp. Ixxi sq., 61, 264).
12-16 on the other hand belong to the
Book of Enoch,
And comely (EG).

Mare. v.18; De Idol.ix; Lact. Instit.
ii. 15; Commodian. Instruct. i. 3. In
the De Cir, Dei xv. 23, Augustine
combats this view, and denies the in-

> Gs

spiration of Enoch, which is upheld by

VI.

2. Children

of the heaven.

Cf, 138148391, See 151-7. Cf. ‘Sons of
the holy angels’, 711. The entire myth
of the angels and the daughters of men
in Enoch springs originally from Gen.
61-4, where it is said that ‘the sons of
God came in to the daughters of men’.
These words are not to be taken as expressing alliances between the Sethites

and the Cainites, but as belonging to a
very early myth, possibly of Persian
origin, to the effect that demons had
corrupted the earth before the coming
of Zoroaster and had allied themselves

Tertullian.
J append here a fragment
of the Book of Noah, relating not to the
fallen angels but to mankind.
It may
have belonged to it. Fragment of the
Book of Noah which Syncellus states
wag derived é& rod mpurov BiBXriov

*Evwy. ‘And again; “ from the mountain
on which they swore and bound themselves by common imprecations, [that]
cold shall not depart from it for ever, nor
snow nor hoar-frost, and dew shall not
descend on it except it descend on it for
a curse, until the great day of judge-

ment.

In that season (time) it shall be

ally rendered the words ‘sons of God’

consumed and brought low and shall be
burnt up and melt as wax before fire ; so
shall it be burnt up by reason of all the
works thereof. And now I say to you,
sons of men, great wrath is upon you,

by dyyedor 70d cod, and this rendering
is found in Philo, de Gigantibus, Eusebius, Augustine, and Ambrose.
This
view of Gen, 6!~4 was held by most of
the early fathers. That this was the

not cease from you until the time of
the slaughter of your sons.
And your
beloved ones shall perish and your
honoured ones shall die from off all the

with

women.

See

Delitzsch,

Neuer

Commentar iiber d. Genesis, 1887, pp.
146-8. Bousset, Rel. d. Jud? 382, 560;
Gunkel, Genesis 56. The LXX origin-

original meaning of Gen. 61-4 Is, 2421
is now generally admitted.
history of the interpretation

For a
of this

passage in Jewish and Christian writers
see my edition of Jubilees 415 note, On

upon your sons, and this wrath shall

earth; for all the days of their life from
henceforth shall not be more than an
hundred and twenty years. And think
not that they may yet live for more

years.

For

there is not for them

Sect. 1]

Chapter VI, 2-6

15

heaven, saw and lusted after them, and said to one another:
‘Come, let us choose us wives from among the children of
3. And Semjiza, who was their
men and beget us children,’
‘I
fear
ye will not indeed agree to do
leader, said unto them:
this deed, and I alone shall have to pay the penalty of a great
4, And they all answered him and said: ‘Let us all swear
sin, ?
an oath, and all bind ourselves by mutual imprecations not to
abandon this plan but to do this thing’
5. Then sware they
all together and bound themselves by mutual imprecations upon
it.
6. And they were in all two hundred; who descended ‘in
any way of escape from this time by
reason of the wrath, wherewith the
king of all the ages is wroth with you.
Imagine not that you will escape these

things.” And these (words) are from
the first book of Enoch concerning the
watchers.
Saw and > G*.
4,
And said (E G‘). > G8.
This
thing.

We must

with GS omit mékér

(= ‘plan’) as a gloss on ‘thing’ in
E. Its presence makes the text ungrammatical,
6. And they were
in all.
G® joav & otra.
Who
descended .. . on Mount Hermon.

T have here followed G* of caraBdytes
év rats Hpepas “Idped eis tiv Kopupiy

Tov ‘Eppovtety dpovs.

The Ethiopic text

reads: ‘and they descended on Ardis

which is the summit of Mt. Hermon.’
The name Ardis, otherwise unknown, is

to be explained with Dillmann as a compression of ’Idpe6 eis, the translator not

having found év rats #yépas in his text.
Halévy in the Journal Asiatique, AvrilMai 1867, pp. 356-7, reproduces this
verse in Hebrew, whereby we see at a

glance why the angels descended in the
days of Jared—from 7° to descend,
and why it was that they bound themselves by mutual oaths on Hermon—
from D'}M a curse.

pow Wa wx by say ra aT
wor 3yaw? 12D jon anb wp’
DANA

Cf. Book of Jubilees 435: ‘Jared; for
in his days the angels of the Lord

descended on the earth.’

This play

on Jared shows that the idea originated

in Hebrew. It cannot be reproduced
in Aramaic, which does not possess the
root

47>,

The

play on

Hermon

is

possible not only in Hebrew (see above)
but also in Aramaic }OMINN « « » fOIN,
Cf. Hilary, Comm. in Pss. 132° ‘Hermon
autem mons

est in Phoenice, cuius in-

terpretatio anathema est. Fertur id de
quo etiam nescio cuius liber exstat,
quod angeli concupiscentes filias hominum, cum de caelo descenderent, in
hunc montem Hermon maxime convenerant excelsum,’
The reasons for the

descent of the angels in the Book of
Jubilees differ from those given in this
chapter. In 415 and 5159 of that book
it is stated that the watchers were sent

to the earth by God ‘to instruct the
children of men to do judgement and
uprightness’, and that when so doing
they began to lust after the daughters
of men.
This form of the myth seems

to be followed in Test. Reuben 58.
Enoch the angels
descended through

In

are said to have
their lust for the

daughters of men, and the same reason is
given in Jalkut Shim. Beresh.44. See
Weber, Jiid. Theologie 253. Against
this and other statements of Enoch
there is an implicit polemic in the Book

16

The Book of Enoch

[Sect. I

the days! of Jared on the summit of Mount Hermon, and they
called it Mount Hermon, because they had sworn and bound
themselves by mutual imprecations upon it.
7, And these
are the names of their leaders: Sémiazdz, their leader, Arakiba,
Raméél, Kokabiél, Tamiél, Ramiél, Dinél, Ezéqéél, Baraqijal,
Asiél, Armarés, Batarél, Ananél, Zaqiél, Samsdpéél, Satarél,
Tirél, Jomjaél, Sariél.
8. These are their chiefs of tens,
of Jubilees.

menger,

In later tradition (Eisen-

Entdeckt.

Jud. ii. 387) the

reason that Azazel could not return to
heaven was that he had outstayed
the limit of time assigned tu angelic
visitants to earth—seven days. In the
Targ. Jon. on Gen. 6% Shamchazai and
Uziel (i.e. Azazel) are mentioned in

connexion with this myth.

7. This

list is incomplete,
A name has been
lost after Tirél,
Semiazaz. Deriva-

tion doubtful.

Possibly from Mynw

‘mighty name’

or ‘NINDY,

Raméél.

This is probably corrupt for Arakiél—
*Apaxijd as in GS. Now in GS 8% where

= 5yopna = ‘lightning of God’.
Armfarés.
This is the form in E, but
G® gives @appapis and G® ’Apeapds,

Since G§ 8% writes in reference to this
angel édi5afev . . , énaoidds . . . nal
éraodaiv AvTijpiov the word may go back
to 03M = ‘an incantation’, ‘ spell’.
If so Armarés or ’Apeapws would be
corruptions

of Abaros

or

something

similar,

Ananél = 5y9y,

sipéél.
shiel’,

The word should be ‘ShamSince G* §% describes the

Sam-

functions of this angel as 6 5 ¢85op0s
edibage TA onpeia Tod FAtov the name is

it is speaking of ’ApaximA we have 6

from WOU, i.e. Sewing ‘sun of God’,

5é rpiros edidagey 7a onycia Tis yhs.
Thus *Apaxind = byopas where PN

On Shamash the sun god see K.A.T.3

= ‘earth’,

Thus we see that the duties

of the angel are reflected in his name.
This is frequent in Judaism,
Arakiél
is mentioned as unfallen in Sib. Or.

9215-17,

Kékabiél = Sye2D»D = “star

of God’,

Tamtél = 591 = “the

perfection of God’,
Ramiél.
See
1 Apoc. Bar. 558, Sib, Or, 2218-17,

Danél, ie. Aversa Gt Sy.
géél,

Bzé-

Since GS 8° writes 6 52 dyd500s

édidagev depooxoniay, this word comes

from Swope,

pmy is rendered by

dnp in 2 Kings 221? Ps, 18! (Beer).
Here again the name and functions of
the angel are connected.
Bardqijal
APPENDIX

367-370.
of God’,

Tarél = Sx = ‘rock
Jémjaél = Sywny = + day

of God’,
Sariél. E reads corruptly
’Ardzjal. This name recurs as Esdréél
in 8°, Since in G® 88 this angel édi5age
Ta onpeta THs cedHvys, these forms are
corrupt for Sariel as in GS (G& ’ArpifA
but in 8% Sepa) Sapa = Sevanp
where JD = ‘moon’,
See K.A.T.8
367.
Chiefs of tens = dpyai ray
dexddwv.
G" reads dpxal abray of Séxa,
which points to the Aramaic construc-

tion NOMBYT ATMWNI = dpyal abtav
ray dexddov. In 192 af ywvaices abrov
tiv ,.. dyyédwy there is again the
same Aramaic idiom.
ON

VI.

7.

The three lists of the fallen angels given above in E 62, G Syn., and G Giz. go
back to one and the same original. In E 692 the same list reappears,
In the
process of transmission, however, many corruptions and transpositions of the text

Sect. 1]

Chapter VI. 7-8

17

have occurred.
In the main the game order is observed in 67 69? and G*‘,
But « very different order is presented by G8. As Lods (106-7) has observed
the names in G were from the third onward written in four columns. These were
read from left to right by E and G°, but from top to bottom of each column by G&,
Within G* and Gé certain transpositions have occurred. These will be made clear
by the following Table :—

()

Q)

(3)

(L)

E 69?

1. Samjaza.

2. Artaqifa

3. +Armén

4, Kokabél

E67
G
Gs

1, Samiaziz
1, Sepacas
1, Sepiala

2, Arakiba
2. ’Arapkovp
2. ’Apadan

3. tRaméél
3. ’Apanindy
3. + KipBpa

4. Kékabiél
4, XaPaBinr
9, +Xwyapinr
(83 Xwximd)

(5)

5 . +Taradl
5. Tamiél
5 + t’Opappapy
4, Tapuna

(8)

6. Romjul
6. Ramiel

@)
7. Danjal
7. Danél

(8)
8. tNéqaél
8. Ezékéél

5. Aaveir

10. E¢exind

G' wanting

6. ‘Papunr
”
18. ‘Papundr

(9)

9. Baragél
9. Baragqijal
9, Badkinr
15. Bapanna

8, Zaxma

(88 Sadina)

(and in 8°)

10, Azazel

11. Armarés

(12)
12. Batarjal

10. Asdél

11. Armaros

11. Sappapés

12. Batareél

12. ’Apapimr

13. Ananél

6. ’Apeapws
(88 ’Appapws)
16

11. Barpind

16, ’AvavOva

16. Simipésiél
15, Samsapéél
7. Sapipix
4, Sappary

17. Jétrél
16, Satarel
16, Sapwas
12. Sadma

18, Tamaél
wanting
17. Ebpena
17. Qwna

19. Tarél

20, Romaél

21. + Azizél

18. Basaséjal

18. Tupinada
21. Tovpind

19, “Toupend
8. "Iwpenra

20. Sapinr
13. ’Arpinara

(10)

10. ’ACaarcna
(8! ACaqa)
19. ’AcecaA
(15)
15.
14,
14.
20.

Tarél
Zaqiél
@avaayr
‘PaxemA

(19)

17. Tarél

(1)

(17)

(20)

(21)

19, Jémjaél

19. +Arazjal

(83 Esdréel)

(88 Sepina)

(4)

14. Hananél
13. ’Avaynyds

(18)

(a3)

wanting

15, Sapund
7. Zepienra

In the above Table I have followed the order of E 69?; the names as they
appear in that list head each of the twenty-one columns,
Next comes the list in

E 67; then that in G‘, and finally that in G®. On the left of each name is
placed a number which gives its place in its own list. Above each column I have
put a number in brackets for convenience in references.

Column (18) is placed at

the end instead of after (12) since Basaséjal bas no parallel in E 67 and no
certain one in G® or G8.
As regards E 692, (15) which appears again in (19) is certainly corrupt, also
(21) which is a repetition of (10). To (13) we have already referred, Thus the
twenty-one names are reduced to nineteen.

Of E 67 (18) is wanting: also (13): (15) is hopeless. This list furnishes
nineteen names.
Of G* (7) is wanting, and (15) and (5) are corrupt. This list has twenty
names,
Of GE the list is complete, but (15) is hopeless,
In the above Table the identifications may be regarded as certain in (1), (4), (6),
(7-12), (14), (16), (19-20), as probable or possible in (2-3), (5), (17-18), (21), as

undeterminable in (13) and (15).
1370

C

18

The Book of Enoch

[Sect. I

VII.1. And all the others together with them took unto
themselves wives, and each chose for himself one, and they began
to go in unto them and to defile themselves with them, and they

taught them charms and enchantments, and the cutting of roots,
and made them acquainted with plants.
2. And they became
pregnant, and they bare great giants, whose height was three
3. Who consumed all the acquisitions of men.

thousand ells:

4, The giants
And when men could no longer sustain them,
5. And they
turned against them and devoured mankind.
began to sin against birds, and beasts, and reptiles, and fish, and
6. Then

to devour one another’s flesh, and drink the blood.

the earth laid accusation against the lawless ones.
VIII. 1. And Azazél taught men to make swords, and knives,
and shields, and breastplates, and made known to them the metals

(of the earth) and the art of working them, and bracelets, and
VII. 1. Andall...with them.

= ‘these and all the rest’.

G‘

Defile

themselves. SoG®. E reads tadammart
(= ‘unite themselves’) corrupt (?) for
jétgammani=G*,
Charms and enchantments.
Cf. Wisd. 124 1818; Jos.

Ant. viii. 2.5; Bell. vii. 6.3.

Plants

(= Bordvas G8). Not ‘trees’ here. The
Ethiopic has both meanings.
2.
Bare great giants.

For further refer-

ences see Sir. 167 Jub. 722-88 Wisd. 146
Tob. 614 1 Bar.

396 3 Macc. 24.

The

text in E G§ is defective here, and must

be made good from GS, which gives:
‘And they bare unto them three kinds:
first great giants, and the giants +begat
the Naphilim, and to the Naphilim
were} born the Elidd, and they grew

according

to their greatness.’

That

these classes of giants were mentioned
here is presupposed by 864 and 88? of

our text. Moreover Jub. 7?!-® is based
on this passage: ‘The watchers took
unto themselves wives... and they be-

gat sons (the giants), the Naphidim
(and the Eljé), and they were all alike,
and they devoured one another, and
the giants slew the Naphil, and the

Naphil

slew the Eljé,

and

the Eljo

mankind.”
In 7% Jub. quotes the
greater part of 85 of our text of EGS.
Hence sitice GS omits 7% 4% 54 6 (740, 6b
are

inserted

after

8°) and EG®

omit

portions of 77, both texts are here defective.
The three classes of giants
go back to Gen. 64. The yiyavres =
DvNaI, the Nagnrcly = nrd»p), and
the “EAovS = DWT WIN.
I have

obelized ‘ begat’ (é7éxvwoar) as corrupt.
éréxvwoay may be corrupt for éerewar :
ef Jub. 7% above. Or the corruption
may have arisen in the Aramaic:
éréxvwoay = pada corrupt for }*73119
= ‘destroyed’.
3. And when
(as 5€ G8),
E= ore corrupt for
ds 6é,
5. Blood.
The eating
of blood
with the Jews
was
a
great crime, Gen. 94 Acts 1520 Book
778 *9 916, 18, below
of Jubilees

981),
VIII. 1, Azazél. The origin of this
word is unknown. See Vucyc, Bib. in
luc.
Breastplates. + 5déypara dyyédAwy G&.

The metals

of the earth,

SoG’. E twice deals with this phrase.
First, here it gives only ra per’ abté

Sect. T]

Chapters VIT. 1—VIIT,

19

3

ornaments, and the use of antimony, and the beautifying of the
eyelids, and all kinds of costly stones, and all colouring tinctures.
2. And there arose much godlessness, and they committed forni-

cation, and they were led astray, and became corrupt in all their
3. Semjaza taught enchantments, and root-cuttings,
ways.
’Armarés the resolving of enchantments, Bardqijal (taught)
astrology, Kékabél the constellations, Ez8qéél the knowledge
corrupt for rd péradda, and then at the

them

end of the verse
taulata,
a
transliteration

orBiCey for oriABev) and beautifying

of Ta péradada, and appends ris ys.

the face, and precious stones and
colouring tinctures. And the children
of men made (them) for themselves and
their daughters and transgressed and

Hence the above rendering is to be
followed. G® reads only ra tyeydAa.
With our text cf. Tertullian, De Culéu
Fem, i, 2‘Metallorum operanudaverunt’.
Antimony.

This mineral

the art of using antimony

led astray the holy ones.’

(/.

This last

sentence is alien to the Book of Noah,
and belongs rather to the Book of
Jubilees and the Testaments.
The
latter books represent the daughters of
men as seducing the angels by their
ornaments, &c., whereas the older
books declare that such arts were

is referred

to in the following excerpt from Tert.
De Cultu Fem. i. 2, in which he lays
under contribution this and the preceding chapter: ‘Herbarum ingenia traduxerant et incantationum vires provulgaverant et omnem curiositatem
usque ad stellarum interpretationem
designaverant, proprie et quasi peculiariter feminis instrumentum istud
muliebris gloriae contulerunt, lumina
lapillorum quibus monilia variantur et
circulos ex auro quibus brachia artantur
—et illum ipsum nigrum pulverem quo
oculorum exordia pruducuntur’: and in
ii. 10: ‘Quodsi iidem angeli qui et
materias eiusmodi et illecebras detexerunt, auri dico et lapidum illustrium, et
operas eorum tradiderunt, et iam ipsum
calliblepharum—tincturas— dovuerunt,

first introduced by the fallen angels.
Cf. Clem. Alex. Eclog. Proph. (ed.
Dindorf, iii. 474) 45 8& -cat "Evwx
now rovs mapaBavtas ayyédous b5agat
Tovs avOpwrous daorpovopiay Kal paySomjaza
Tiki Kal Tas dAAas Texas.
(Gs), Ecorruptly reads Amiziras—an
internal Ethiopic corruption,
Armarés. On 6’I have suggested that this
word is corrupt, and was originally derived from (2M on the ground of what
follows. His function was éraovdav Aurhpov, An allied phrase is found in Dan.

ut Enoch refert.’ Cf. T, Reub. 55%: also

5

Is, 316-24 for the ornaments of women.
2, Godlessness. + ‘upon the earth’

Theod.) ‘the resolving of spells’.
In
954 below we have ‘anathemas that

G*.

cannot be resolved’,

And they committed

> Gs.

...astray.

pop NIvD ( = Avev auvdéapous

Here the word

DN is referred to.
Barfqijal...
K6kabél. See noteson 6’,
Ezéqéél
the knowledge of the clouds. E is
here very corrupt.
Though it gives

3. G5 gives this verse as

follows. ‘First Azazel—the tenth of the
leaders—taught (men) to make swords
and breastplates and every kind of warand the gold, how they were to work

Ezéqéél rightly in 6’, here it reads
‘Tamiel’, G® is also corrupt—Xa6nr

them and make them ornaments for the
women, and thesilver. Aud he showed

corrupt for Zama, as in 67, or "ECeainA
Again GS E have darepocxoniay, which,

like arms, and the metals of the earth

c2

20

The Book of Enoch

[Sect. I

of the clouds, (Araqiél the signs of the earth, Shamsiél the
signs of the sun), and Sarié] the course of the moon.
4, And
as men perished, they cried, and their cry went up to heaven... .
IX. 1. And then Michael, Uriel, Raphael, and Gabriel looked
down from heaven and saw much blood being shed upon the
earth, and all lawlessness being wrought upon the earth.
2. And they said one to another; ‘The earth made twithout inhabitant cries the voice of their crying} up to the gates of
heaven,
3. "And now to you, the holy ones of heaven", the
souls of men make their suit, saying, “ Bring our cause before
the Most High”.
4, And they said to the Lord of the ages:
‘Lord of lords, God of gods, King of kings (and God of the
ages), the throne of Thy glory (standeth) unto all the generations
of the ages, and Thy name holy and glorious and blessed unto all
the ages!
5. Thou hast made all things, and power over
all things hast Thou: and all things are naked and open in Thy
as I have already pointed out in 6’(which
see), is corrupt for depooxoniay (so GS).
(Araqgiél . . . sun) supplied from G*,
save that for 6 rpiros and 6 €Bdopos I
have given the names these numbers
represent.
Sariél. E = Esdréél corrupt: G® Zepuj(A). See note on 67 on
this word.
4, And (EG*'), G*?
reads Té7e, G8 owv.
They cried, and
their

cry went up to heaven

(E) =

éBonoay nat dvéBn % Bor abtav eis Tov
ovpavéy.
G® om. éBdéyoay «ai, Gs?
reads éBénoay els tov ovpavey.
Our
text, therefore, may be a conflation of
these two readings: yet cf. 91°.
To
heaven. + ‘saying, Bring our cause
before the Most High and our destruction before the Great Glory, before the

Lord of all the lords in greatness’ G®?.
Cf. Gt4. This fragment most probably
preserves part of the original text : cf,

9*,8, The cry of men is not inarticulate,
but a prayer for justice.
IX, 1. And then (E). Gé ‘then’,
+ ‘the four great archangels hearing’
G2,

Michael, &c.

the four archangels.

See 40? note on
Looked down

from

heaven = NYOWID

echo of Ps. 142,

IPN,

An

2. The earth tmade

without inhabitant... heaven (E).
G® reads ‘the voice of them that cry

upon the earth to the gates of heaven’.
G81)? omit.
On ‘made without inhabitant’ cf. 67? 845 T, Naph. 35,
3. On
the intercession of angelssee ver. 10 note,

and my note on T. Lev. 35, where the
chief passages on this subject from
200 B.c. to 100 a. D. are dealt with.
And now ... heaven (E). Lost in

G1,2through hmt.

Holy ones. See

l’note,
Most High.
See 99? note.
4. Lord of the ages (G51), > Gs*?.
E = kvpiw t&v Baoidéwy, where 7. BactAéwy = nod
Tav aiwvey,

corrupt for snby a
Lord of lords, God

of gods. So in Deut. 10!, The prayer
of the angels is fuller in GS, and still
more in 84% 8

Of kings (EG*},2),

G® reads tay aiwvev = noaby
for nbn.

corrupt

(God of the ages.)

Re-

stored from G*4s?,
In GS? dvOpumwv,
i.e. avmwy is corrupt for aidver.
5.
Power

over

all things

(EG‘),

Gs

Sect. T]

Chapters VIT,

4—IxX,

10

21

sight, and all things Thou seest, and nothing can hide itself
from Thee.

6. Thou seest what Azizél hath done, who hath

taught all unrighteousness on earth and revealed the eternal
secrets which were (preserved) in heaven, which men were
7. And Semjazi, to whom Thou hast
striving to learn:
8. And they
given authority to bear rule over his associates.
have gone to the daughters of men upon the earth, and have
slept with the women, and have defiled themselves, and revealed
to them all kinds of sins.
9, And the women have borne
giants, and the whole earth has thereby been filled with blood
10. And now, behold, the souls of those
and unrighteousness.
who have died are crying and making their suit to the gates of
heaven, and their lamentations have ascended: and cannot cease
= ‘all power’.
And nothing can
hide itself from Thee.
6. Thou
seest. Lost in Gf through hint.
6,
Revealed the eternal secrets which

were...learn.

So Ge! with the cor-

rection of éyvwoay into yvwvar (cf. GS

eldévar) ;for it is untranslatable as it
stands,
secrets
heaven

E is very corrupt : ‘the eternal
which
are wrought in the
mankind
knows’ (q).
But

G8 show that 'élla jetgabarai should be
emended into ‘lla jetgébart (=a
émrndevovoiv) and transposed after ‘in
the heaven’. Next ’a’émara (q) (=
éyvw) should be emended into ’a’émré

—the literal rendering of an Aramaic
idiom = NY) DY PAY = ‘with the
women’.
G® not understanding this

idiom divided the phrase into two parts,
and connected them with different verbs
ouvecotpnOnoay pet’ adta@y Kai év ais
OnArciaus épidvOnoay,
G® omitted the
latter half of the phrase and read adrais
All kinds of
after cuvexouunOnaar.

sins. + ‘and have taught them to make
hate-producing charms’ (G5), But as
Martin suggests plontpa is possibly
corrupt for puontiay. Hence ‘taught

= yrava or ei6éa:,
Thus E agrees
with G& when éyvwoay in the latter is
corrected as above suggested.
G* =

them to practise lewdness’,
9.
Giants. G® reads r:7avas, G® yiyavtas.
10-11. The intercession of the angels
on man’s behalf, which appears in this
chapter and is found also in 15? 406

‘revealed to the world the things that
are (preserved) in heaven.
And the

cf. Job 5! 338 Zech. 11%.

children

evidently

of men

are

practising

his

472 99% 16 1041, is an O.T. doctrine;
a

popular

It was

doctrine.

Cf.

(Azazel’s) practices in order to know
themysteries’,
7. (And.) Supplied
from G®.
8,9. Cf. Justin, Apol. ii.
5 Of 88 dyyedor—yuvarkav pigeow 47 11)Onoav Kai maidas éréxvwoay, ot ciow of
AeydSpevar Saivoves—kai els drOpwrous
pdvous, TOAE LOUS, porxelas—kal macay Kakiavéovetpay,
8, Withthe women.

Tobit 1212 "Eya mpoonyayov

1 pyn-

poouvoy

eévwmov

Here E = per’ abray peta Tov Onrecv

yévos "lopana.

Tihs mpocevyfns

byav

(contrast
Acts
104);
Tov
ayiou
also 1215 eyw eiyse ‘PapaidA cis éx
Tov éntd dylwv dyyéAwy of mpoaavapepovar Tas mpogevxas TaV Gylwy:
Rev. 83, Test. Levi 35: also 5% 7
rat
ety,
& bb
,
.
éyu eipe 6 ayyedos 6 mapatrovpevos 70

10. Cease.

HG

22

The Book of Enoch

(Sect. I

because of the lawless deeds which are wrought on the earth.
11, And Thou knowest all things before they come to pass, and
Thou seest these things and Thou dost suffer them, and Thou

dost not say to us what we are to do to them in regard to these.’
X. 1. Then said the Most High, the Holy and Great One
spake, and sent Uriel to the son of Lamech, and said to him:

2. *(Go to Noah and) tell him in my name “ Hide thyself! ”, and
reveal to him the end that is approaching: that the whole earth
will be destroyed, and a deluge is about to come upon the whole
earth, and will destroy all that is on it.
3. And now instruct
him that he may escape and his seed may be preserved for all the
generations of the world.’
4, And again the Lord said to
real

éfeAOety = paid

pond = ‘cease’,

corrupt

for

The lamentations

must keep ascending to heaven without

ceasing because

of the

deeds

of

violence on earth.
11. Seest (G#*).
E ‘knowest’.
Dost suffer them
(Gt), E = ra eis abrovs corrupt for
és avTous.
XK. 1. Said.

SoG.

Holy and Great

One

the Great Holy One’.
G®

"IorpandA.

E.om.
(FE),

The

G® ‘And

Uriel (G°).

E is corrupt.

2.

of the earth in the Noah sections of
the book, but in the genuine Enoch
beyont the earth.
Azazel as the
chief offender and leader is first pun-ished, The preliminary punishment of
Azazel is described in vy. 4, 5: the
final one in ver. 6. Azazel was conceived as chained in the wilderness
into which the scapegoat was led. The
Jerusalem Targum (Ps. Jonathan) on
Leviticus says that the goat was sent
to die in a hard and rough place in the

{Go to Noah and.) Restored from
GS mopetov mpos Tov Ne nai. This

wilderness of jagged rocks, i.e. Beth

phrase belonged to the original, though
‘already lost in the archetype of E. It
belongs to the original, for each new
command issued to the angels begins
with the word ‘go’. Cf. G*104,% 1,
3. And now (E).
G® ‘and’. >G‘%

on Lev. 16%-% is as follows:

G* is here much fuller: ‘Instruct the
righteous (man) what he is to do,
(even) the son of Lamech, and he will
preserve his soul unto life and escape

through the world, and from him will
be planted a plant, and it will be

Chaduda.

The

passage

in Ps.

Jon.

“)OD

sont pst 872705 Jand,. naa
NTS
NNO

ND] WW]... WIA MS.
DY NYY Pro Psst Nad

"N17

MDI,

“And they will send it

by the hand of a man... that it may
go into the precipitous

desert,

which

is Beth Chadure . . . and the man will
send the goat into the precipitous
wilderness,

and the

goat will ascend

tions of the world.’
Of the world.
n, GS. > E-n,
4. Azazel is pun-

the mountains of Beth Chadure.”
In
the Mishna (Joma 68) we find this
word written “TYIM ‘Chadadé’, This
Beth Chaduda was three miles (Joma

ished in w place by himself.
In his
case as in that of his followers the

€8), or according to another account,
‘twelve miles from Jerusalem.
This is

established throughout all the genera-

place of punishment is in the valleys

clearly the Dudael mentioned

in this

Sect. T]

Chapters IX,

11—xX.

9

23

Raphael : ‘ Bind Azizél hand and foot, and cast him into the
darkness: and make an opening in the desert, which is in Didaél,
and cast him therein,
5. And place upon him rough and
jagged rocks, and cover him with darkness, and let him abide
there for ever, and cover his face that he may not see light.
6. And on the day of the great judgement he shall be cast
into the fire.
7. And heal the earth which the angels have
corrupted, and proclaim the healing of the earth, that they may
heal the plague, and that all the children of men may not perish
through all the secret things that the Watchers have disclosed
and have taught their sons.
8. And the whole earth has
been corrupted through the works that were taught by Azdzél:
to him ascribe all sin.’
9. And to Gabriel said the Lord:
verse, and it is thus a definite locality
in the neighbourhood of Jerusalem.
See Geiger in the Jiidische Zeitschrift
Sf. Wissenschaft und Leben 1864, pp.196204. Cf. Lev. 16'% 22,
Again the
Lord (E).>G.
To Raphael. +

‘go Raphael and’ (GS). Gis probably
right here.

5. Place

upon

him.

The Greek gives b1d0es adr, but this
is probably a slip for éwiOes ab7@. Cf. 545,
For ever. Like eis roy aidva, of which
-the Ethiopic text is an exact rendering,
this phrase has no definite meaning in
itself. It may denote according to the
context an unending period: or a period
of seventy generations, as here; cf.
ver. 12; or a period of five hundred
years, as in ver. 10.
6. Day of the
great judgement.
So G%. E reads
‘ereat day of judgement’.
See 45?

(note).

This judgement

the final punishment

inaugurates

of the

angels.

E (i.e. ginw) ‘one may heal the earth’.
The rest of the MSS. of E = ‘I may
heal’, &c.
We should observe here
that in these two clauses E has both
times medr = yj, G® has both times
mAnyn, and G& has first y? and then
mAnyn. Two explanations are possible.

Either many was original in both
cases, and G® represents the first stage
in the corruption and E the second.
Or the variations in G arose from two
possible renderings of NN,
which
punctuated as NYIN = 77 and as NYIN
= TANyT.
Have disclosed.
EG?
have here émdragfav = Y73N corrupt for

WON = efrov which

we find in G*.

Cf. éunvicare in 163, For an analogous
corruption see 2 Chron. 221°, Bouriant’s
conjecture—énéracay—which I formerly
followed is impossible.
8, All sin
is here ascribed to the fallen angels.
The

works

that

were

taught

The fire: see 18! 19 217-10,
7.
The command given to Raphael is

tois Epyos THs SidacKaAlas).

such as his name

destruction

suggests from N57

‘to heal’, Cf. Tob, 317 1214,
Heal
the earth (EG‘). G® ‘the earth shall

teaching of the works’.
Gabriel.

of

the

(G*

E ‘the
9,10. The

giants

through

The account here is followed

of the earth

closely by the Book of Jubilees 58",
The giants slay each other inthe presence

(EGS). GS ‘healing of the plague’.
They may heal the plague (Gé*).

of their parents; cf. 14°. The latter
are then bound in the abysses of the

be healed’,

Healing

24

The Book of Finoch

[Sect. I

‘Proceed against the bastards and the reprobates, and against
the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men: [and
cause them to go forth]: send them one against the other that

they may destroy each other in battle: for length of days shall
they not have.
10. And no request that they (i.e. their
fathers) make of thee shall be granted unto their fathers on
their behalf; for they hope to live an eternal life, and that each
one of them will live five hundred years.’
11. And the Lord
said unto Michael: ‘Go, bind Semjizi and his associates who
have united themselves with women so as to have defiled themselves with them in all their uncleanness.
12. And, when
their sons have slain one another, and they have seen the
destruction of their beloved ones, bind

them

fast for seventy

generations in the valleys of the earth, till the day of their
earth, and their power of hurting the
earth is at an end; cf. 145. But this

would
require
puyetor.
themselves
. . defiled

is not so with the spirits of the giants,

selves with them. Quoted verbally
in Jub, 4°.
12. Their sons. So

They enjoy an impunity in wrong-doing
till the final judgement: see 15%-16!,

9. (The

children

of

fornication

United
them-

G® of viol atrav.
E reads ‘all these
sons’, but kuella = ‘all’ is an in-

this

ternal corruption for ’tllt = of here.
Slain one another.
Cf. 126 146
Jub. 5%
Valleys (vdmas G®), E
reads ‘hills’. vdma: is used as a render-

phrase includes the three classes in the
preceding clause.
[And cause them

fact and the influence of the Greek

and.] >G*&.
This is a dittograph
from the preceding clause in E. It is
against the context also. ‘The children

of the Watchers’

to go forth.]

is sufficient:

A duplicate rendering

in E of méppor,
One against the
other (EG*).>G®.
That they may
destroy each other in battle (E).

This is not « paraphrastic rendering of
GE év moAéuy, since G* has év moAéuw Kai

évdnwdeia. The original was probably
NNYD ANP = ‘a deadly war’ or ‘a war of
extermination’. Cf. Jub, 5°.
10. An
eternal

life = 500

years,

Touching

the prayer of the angels cf. 126 134-6
147,
ll. The Lord (E). > Ge,
Bind (i.e. djcorv G*). G&E read 54dwgov, a corruption native to G&; for the

original

acc.

peyévras

changed,

though

remains

of course

un-

dfAwoor

ing of NYAI

in Is, 4012 Ezek. 63,

This

myth of the Titans may explain how
the Ethiopic translator attached this

meaning to t. That vdwa means
valleys in this passage is beyond the
possibility of doubt.
In 674 4% this
valley (not valleys) in which the fallen
angels are cast is dealt with at length.
Jub. 5, which is here dependent on
our text, writes: + After this they were

bound

in the depths of the earth for

ever until the day of the great condemnation.’ This verse is referred to
by St. Jude 6: dyyérous re rods BR)

THphoayras Thy éavrov apxiy Gdda. dtoAumévtas 76 tSioy alco peoy eis
plow
Heyadns hyépas.. , bd (Spov rerhpneer,

Sect. 1]

Chapter X, 10-18

25

judgement and of their consummation, till the judgement that
is for ever and ever is consummated.
13. In those days they
shall be led off to the abyss of fire: (and) to the torment and
the prison in which they shall be confined for ever.
14. And
whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations.
15, And destroy all the spirits of the reprobate and the
children of the Watchers, because they have wronged mankind.
16. Destroy all wrong from the face of the earth and let every
evil work come to an end: and let the plant of righteousness
and truth appear: ‘and it shall prove a blessing: the works of
righteousness and truth’ shall be planted in truth and joy for

evermore.
17. And then shall all the righteous escape,

And shall live till they beget thousands of children,
And all the days of their youth and their old age shall they
complete in peace.
18, And then shall the whole earth be tilled in righteousness,
13. The final place of punishment for
the angels as for Azazel, 10®
Abyss
of fire. This is the Aluyn tod nupds

of Rey,

20%

34-15 which

was

pre-

pared for the devil and his angels,
Matt. 2541, as here 10% 18, Cf. 1811.19
217-10 9024,
In which they (Eé).

E*

reads ‘and they’.

The absence

a seed that ‘is sown’ by God, 628:
hence it is established as ‘a plant of
the seed for ever’, 845, is called ‘the

plant of uprightness’, 98%, ‘the plant
of righteousness’,

935,

‘the

eternal

plant of righteousness’, 931°, and finally
‘the plant of righteous judgement’, 93°.
Righteousness

and

truth.

After

of the relative here in Eg is due to an
Ethiopic idiom.
14. See192,
Condemned (GS). G&E read saraxavo67
corrupt for xaraxpiéy.
All genera-

these words G§ omits through lmt. «at
éora evdoyia' Ta epya tis Sixa.oodvns

tions (E). G® ‘the generation’, GS
‘their generation ’.
15. The writer
is still describing the duties of Gabriel,
i.e. the destruction of the giants and

gone over

the imprisonment of the fallen Watchers,
as we see from 10%1°,
This verse is

otBBara avtay = jinnay in which the
word is wrongly vocalized for fnnay
= 70 yijpas airy.
The error could

therefore out of place. Possibly it
belongs after 101°, Thus 101% refers
to Uriel, 104-8 to Raphael, 10% 1° 15 to

nat tis dAnOelas, which are preserved

by E.

17. The writer has here
wholly

to a description

of

the Messianic times.

The picture is

a very sensuous one.

Their old age:

cf, 25%: 4(note).

Here GFE have 7a

also be explained
Wellhausen,

in Hebrew.

Shizzen,

vi.

241,

See
260.

And1°

18, 19. The future is depicted after

(E).>G%.
16, Plant of righteousness, ic. Israel. Israel springs from

922, 28 Jer, 315 Is, 255 Ezek, 286 3426, 27,

Gabriel, and 10!-!2to Michael.

O. T. prophecy.

Cf. Amos

915,14 Hos.

26

The Book of Enoch

[Sect. I

and shall all be planted with trees and be full of blessing.
19. And all desirable trees shall be planted on it, and they shall

plant vines on it: and the vine which they plant thereon shall
yield wine in abundance, and as for all the seed which is sown
thereon each measure (of it) shall bear a thousand, and each
measure of olives shall yield ten presses of oil,
20. And cleanse
thou the earth from all oppression, and from all unrighteousness,
and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth destroy from off the earth.
21. ‘And all the children of men shall become righteous’, and all
nations shall offer adoration and shall praise Me, and all shall
worship Me.
22. And the earth shall be cleansed from all
defilement, and from all sin, and from all punishment, and from
all torment, and I will never again send (them) upon it from
veneration to generation and for ever.
XI. 1. And in those days I will open the store chambers of
blessing which are in the heaven, so as to send them down ‘upon
the earth’ over the work and Jabour of the children of men.
2. And truth and peace shall be associated together throughout
all the days of the world and throughout all the generations
of men.’
18.

Shall all be planted with

trees

(E). G* ‘and a tree shall be planted
init’,
Is this ‘the plant of righteousness’ of v.16?
The sequel, however,

2 Bar. 295 and Iren. adv. Haer. v. 33,
and contrast Is. 519,
20. Oppres-

sion (E). G® ‘impurity’.

All 4° (E).

points to the former.

The ‘all’ in E,

>G*,
From off the earth.
And all the children of men

ive. kuélantaha,

be corrupt

become

may

bala‘léha = év adry (GE).

for

19. And

all... beplanted (KE). Gis corrupt:
‘and all the trees of the earth shall
rejoice, shall be planted’ (rj yijs
dyadAtdoovra: puTevOnoera).
Wine
in abundance (E). Gé& ‘pitchers of
wine’,
As for ail the seed...
presses of oil (E = mas 6 omépos 6
omapels év atti Exactoy pétpov moinoe
xAtdbas at Exaorov pérpov édaias «TA.).
G& is corrupt and defective: ycAcddas
kai ondpov momoe xa’ éxactov jérpov
éAaias,
Each measure shall bear,
&e, Cf. the chiliastic expectations in

righteous

conversion

21,
shall

(E).>G*.

of the Gentiles.

‘The

Cf, 908°

(note) 914,
22. The earth (E).
G® ‘all the earth’.
From all 4° (E).
>G*.
Upon it (E), G® ‘upon
them’.
XI. 1. This

account

Cf, Deut. 2812.

> G.
and

chapter

of the

concludes

Messianic

Upon the earth (E).

2. Cf. 8519Ts. 3217.
peace

gether

an

kingdom.

shall

be

(so GSE

save

Truth

associated

that

E

to-

reads

“peace and truth’). Cf, Ps.85,
of
men (G®), E = aidvwv, a corruption
of avtay = dvOpwrwr,

Chapters X, 19-—XII,

Sect. 1]

1

27

XITI-XVI. Dream Vision of Enoch: his intercession for Acdzél
and the fallen Angels: and his announcement to them of their
Jirst and final doom.
XII. 1. Before these things Enoch was hidden, and no one of
the children of men knew where he was hidden, and where he
XII-XVI.
Vision of Enoch, in
which he intercedes
on behalf of
Azazel and the Watchers.
The pronouncement of their doom by God,
which Enoch announces to them.
The
vision or rather visions are preserved
only in w fragmentary condition, and

not in their original order—a fact which
is in part due to our editor, as we shall

black type. 124 ciné tots éypyydpors
Tov ovpavod (14%) oirwes, dmo\urévtes
Tov ovpavev tov tiyAdv, 7o dylacpa
Ths

aTacews

Tod

aidvos,

peta

Tav

Yovatkav épidvOnaay, cal Somep ot viot
THs yYijs Tovotow, ovrws Kat abrol
noovaw, kal EXaBov éavtois yuvaikas
(158)* dpantapor péyav + xatnpavicaret
Thy yiv. 5. Kal ovk Eorar tptv eipyvy

find elsewhere, as in chapters 78-80
and 91-94. The doom pronounced on

ovTe

Azazel and the fallen angels in 10 bas
not yet been executed; for Enoch is
asked to intercede on their behalf.

TOV ayaTyTav atTav dipovtrar (148
1012), wai ént TH dnwrclia Tov vid abtav

The order of the original visions was
as follows: Enoch was asked to intercede for Azazel. This Section is lost,
but

its

presence

in

the

original

vision is implied in 13!-%, in which

dpects

Xaipovow

6. kat mept av

(164),

Ttav viav

aitav,

tov ovov

arevagovow Kal SenPyoovrar (101%), eis
Tov ai@va, kal ovK €orat avrots eis

édcov kal elpqvyqv (164).

The original

order therefore of this section was, so
far as the present fragmentary text
goes: 141... 181-7 138 128 134-10 142_

he announces the result of lis mission

162 124-6 || 168-4

on Azazel’s behalf and pronounces
his doom.
Next the Watchers besought him to intercede on their

introduction.
It is remarkable that
whereas the anyels intercede in the
Noah section on behalf of man, in this
Enoch section a man intercedes on

behalf, 18% 123 184-7.
Enoch has a
fresh vision, 138.
When he awakes

121-? is an editorial

from it he proceeds to the Watchers

behalf of the fallen angels.
In the
Noah fragment (68?-*) the angels are

and recounts it to them, 13°19, The
vision is related at length, and all that

troubled over the doom of the Watchers,
but they are afraid to approach God on

God said relating to the Watchers, their

their behalf.

original condition, their sin and their

doom,

142-162,

Finally, the section

closes with the message of doom which
Enoch is bidden to take to the Watchers,
168-4,
But this message appears in
a duplicate form in 124-6, The latter
is more original since it reflects the

discourse of God to Enoch in his vision.

XII,

1-2.

An

the final editor.

introduction

from

See preceding note.

1. Before these things, i.e. before the
intercession of the angels on behalf of
mankind and God’s judgement on the
watchers, 9-10.
Was hidden (E).
Gé ‘was taken ’—éAnppOn. This is the
Ethiopic way of rendering peréOnxev

This repetition is thoroughly Semitic.

(= npd) in Gen. 5%: cf. 7155 in our

I will here write out 124-5, printing the
words which are based on 142-16? in

text.

It is possible

that the editor

intends the reader to understand that

The Book af Enoch

28

[Sect. I

2. And his activities had
abode, and what had become of him.
to do with the Watchers, and his days were with the holy ones.
3. And I Enoch was blessing the Lord of majesty and the
King of the ages, and lo! the Watchers called me—Enoch the
4, ‘Enoch, thou scribe of righteousscribe—and said to me:
ness, 20, {declaret to the Watchers of the heaven who have left
the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do,

and have taken unto themselves
Enoch

at this date had already been

wives:

“Ye have wrought

of righteousness’,

124 151, because he

but, if so, this was not the

is himself a righteous man, 151 7114-16,

meaning of the vision he has incorporated ; for Enoch is still living : his
final translation from earth has not yet
fallen out; for as a man he writes the

and declares the righteous judgement

translated;

petition for the angels, 13°: receives
a vision in sleep and is transported in
spirit unto heaven, 14°; speaks with
a tongue of flesh, 147: and is terrified,
like a mortal man, at the presence of
God, 14%.
Furthermore, the next
verse (122) was apparently before the
author of Jub. 421, who states that
Enoch spent six jubilees of years (i.e.
294) with the angels, being instructed
in the things of heaven and earth, and
that afterwards he was taken from
amongst the children of men.
2.
His activities.
Here E reads ‘all his
activities’, but kuélla = ‘all’ is a cor-

ruption

of ’élla = 7d as frequently.

For ‘his’ G® corruptly reads ‘their’,
His days. E corruptly prefixes ‘in’.
8. This verse, which contains the
request of the Watchers that Enoch
should intercede for them, should be
read after 13%. See note on xii-xvi.
Of majesty (G®). So E (i.e. ¢8) by
changing the vocalization of one letter.

Otherwise

E = ‘great’,

‘majestic’.

King of the ages.
This title occurs
also in G& 94, where however it is

corrupt.

Watchers. + ‘of the Holy

Great

One’,

92),

Enoch is further called ‘the scribe

G8.

The

scribe:

cf.

that is coming, 13! 141% 81° 821, &e.
The idea of « heavenly ‘scribe’ is
derived in the main from the Babylonian Nabt. He is the man (in Ezek,
929% clad in linen with writer’s ink-

horn by his side. He is accompanied
by six other men. These go back to
the seven gods of the planets. In later
Jewish

writings

by Michael

this office is fulfilled

in 1 Enoch

896 599°, by

Enoch in 1 Enoch 123 84 15! 92), and
by Vretil, an archangel, in 2 Enoch
22184.
The same function was discharged in the ancient Egyptian religion
by the god Thoth.
See Zimmern in
KA.TS
404 sqq.
4-6. These
verses form in reality the close of the

Section chs, 2-16.

See introduction to

this section, p. 27.
4, Declare
(E). Read with G® ‘and say”.
Cf.
164, where ‘say’ is preservel in the

duplicate account.

Have

left, ke.

Cf. 158, which contains most of this
verse.
dnodimdvres is used in the same
connexion in Jude 6.
The holy

eternal place (E), All MSS. but g
insert ‘and’ before ‘eternal’. Gé ‘the
holiness of the eternal place’.
Ye
have

wrought

(G®),

This

is better

‘than E = ‘and they have wrought’.
These words begin God’s message to
the Watchers. This reading is supported
by the fact that both in G® and E the

Sect. T]

Chapters XII,

2—XTIIT.

6

29

great destruction on the earth:
5. And ye shall have no peace
nor forgiveness of sin: and inasmuch as }they?t delight themselves in { their} children,
6. The murder of + their+ beloved
ones shall +they+ sec, and over the destruction of + theirt
children shall + they+ lament, and shall make supplication unto
eternity, but mercy and peace shall ye not attain.”’’
XIII. 1. And Enoch went and said: ‘ Azizél, thou shalt have
no peace: a severe sentence has gone forth against thee to put
thee in bonds:
2. And thou shalt not have toleration nor
frequest +granted to thee, because of the unrighteousness which
thou hast taught, and because of all the works of godlessness
and unrighteousness and sin which thou hast shown to men.’
3. Then I went and spoke to them all together, and they were
all afraid, and fear and trembling seized them.
4. And they
besought me to draw up a petition for them that they might
find forgiveness, and to read their petition in the presence of the
Lord of heaven.
5. For from thenceforward they could not
speak (with Him) nor lift up their eyes to heaven for shame of
their sins for which they had been condemned.
6. Then
next verse, which is clearly part of the
message, begins with ‘and’, and there-

being reproduced in the archetype of
GE, were followed respectively by G*

fore presupposes something preceding.
5. And ye shall (GS). Eread ‘and

and the Greek archetype of E. Thou
shalt have no peace.
Cf, 16* 5%,

they shall’.

No peace.

In bonds.

Forgiveness.

Contrast

Cf. 54164,
5°

They

tion

(G&

Cf. 104,

2. Tolera-

dvoxy),

E

‘relaxation’,

Request

(Gf E).

delight.
For ‘they’ and ‘their’,
obelized in this clause and the following verse, read ‘ye’ and ‘your’.

‘quiet’.

6. Cf. 146 1019 12,

xduvi (= €pwrnots)

was

mibvi = ‘rest’.

8. Together (E).

XIII.
Azazel.

1-2.

Message

This should

of doom

have

been

to
pre-

Here

épwrnots seems corrupt.
We should
expect at least ‘thy request’, Perhaps
corrupt

for

ceded by an account of Enoch’s intercession to God for Azazel and the divine
:
reply, but these are lost. See introaa: note, p.27.
Went and said

> GF and e aa ae Se
fe si : ee .
a 5)ie aa
.
A
=
ke up.
“”7”
SREY
VANE
Cf. the Apology of Athenagoras : xxv. 1

(E).

oTot of dyyeAor of ExmecdvTes
THY ovpavaY

Ge ene elnev mopevov.

Perhaps

the two forms already existed in the
Anunaie—

0 "ON (so GS) and
corrupt form in the
(E)—the
iw
“W8)
text and the true in the margin, and

.

obwére els TA Hmepoupavia bmepKvrpat

duvdpevor.
Of their sins for which
they had been condemned (E). G®
‘of those things in regard to which

they had sinned and been condemned’

30

[Sect. I

The Book of Enoch

I wrote out their petition, and the prayer tin regard to their
spirits and their deeds individually and in regard to their requests
(epi Gv Hpaprhxecay nal xatexplOnoay).
6. Spirits. + And their deeds individually (E) [And] Though in G&E,

no mention

of their sons

themselves.

Now

but only of

if originally there

The passage

had been a reference in this passage
to the sons of the Watchers, the phrase

tin regard to their spirits... length+
is clearly corrupt. First of all ‘length’

behind paxpérns would probably refer
to them as the word dgeors referred to

is corrupt.

the Watchers themselves, as we have
seen above.
And that there was such

it should

be bracketed,

paxpdrys stands in G® and

n(bat in E is an exact rendering

of it,

and cannot in any case mean ‘patientia’
—the meaning assigned in this solitary

case to it in Dillmann’s Lexicon.

The

Ethiopic can only = paxpérys.
From
the conjunction of the words dpeots xat
paxpotns (GEE) it is clear that paxpérns
here represents NMI", and that after
it there stood originally either N‘O1"
or NMYN7 : in the former case we should
have the familiar phrase ‘length of
days’ (Heb, DM2* JN): in the latter

‘forbearance’ (Heb. DXDN JOR), Which
of these two restorations is right we can-

not decide before a study of the context.
Does the phrase paxpérns... refer to
the Watchers or to their children?
If
to the Watchers, then obviously the
phrase must mean ‘ forbearance’, since
they could not supplicate for ‘length

of days’ ‘on bebalf of their spirits’.
That ‘forgiveness’ (dpeos) refers to
the Watchers is clear from 125 134. If
then ‘ forgiveness and forbearance’ have
to do with the Watchers only, then the
clause in E, ‘and their works individually and,’ as well as the xai in GS before
mep! @v must be excised. We should
then have ‘in regard to their spirits in

regard to which they besought forgiveness and forbearance’,
But this is

w double request—for themselves and
for their children—is shown by 147.
Hence we should read here paxpdrns
jpepav,
The Watchers prayed that
their sons might have ‘length of days’.
If we turn to 10° we shall actually find
this phrase where God declares regarding the sons of the Watchers: paxpérns
yap Hepa ode éotw aitav.
The concluding clause therefore should run:
‘in regard to whom they besought
forgiveness and length of days.’
In
the words preceding this clause, therefore, we should find a reference to the
Watchers themselves and to their sons.
The reference to the former must lie
in ‘in regard to their (i.e. their own)
spirits’, Possibly ray mvevpdtrwy adtav

is an inaccurate rendering of /TNWDI
= ‘themselves’. Hence ‘in regard to
themselves’,
But in G® there is no
trace of a phrase referring to their
sons.

Some

may

survive—in

trace of this lost phrase

fact

does

survive

—in

E, which, translated word for
éxdorou
word = kal
épyou avrav.
Possibly this may be a corruption of
Tay éxdotou ayanntav.
Or E may be

corrupt for ba'énta wéltidémd = mepi

not satisfactory. The Watchers were
deeply concerned for their children

tov vidv aitav, In any case (cf. 147)
there was here a reference to the sons
of the Watchers.
Hence the passage

(cf. 12° 1012 148 where they are called

is probably to be read as follows: ‘in

Tov dayanntav avrav) (ef. 101%), and
prayed earnestly on their behalf, 125,
and hoped that they would live each
500 years, 10!
Hence it is highly

regard to themselves and the beloved
ones of each and in regard to their

improbable that there should be here

requests that they should have forgiveness and length (of days). Irenaeus
iv. 16, 2 (Stieren’s ed.) refers to this

Sect. TJ

Chapters XIII,

7—XIV.

2

31

that they should have forgiveness and length.
7. And I
went off and sat down at the waters of Dan, in the land of Dan,
to the south of the west of Hermon: I read their petition till
I fell asleep.
8. And behold a dream came to me, and visions
fell down upon me, and I saw visions of chastisement, ‘and
a voice came bidding (me)" to tell it to the sons of heaven, and
reprimand them.
9. And when I awaked, I came unto them,
and they were all sitting gathered together, weeping in ’Abelsjail, which is between Lebanon and Sénésér, with their faces
covered,
10. And I recounted before them all the visions
which I had seen in sleep, and I began to speak the words of
righteousness, and to reprimand the heavenly Watchers.
XIV. 1. The book of the words of righteousness, and of the
reprimand of the eternal Watchers in accordance with the command of the Holy Great One in that vision.
2. I saw in m y
sleep what I will now say with a tongue of flesh and with the
breath of my mouth: which the Great One has given to men to
passage: ‘Enoch ...cum esset homo,
legatione ad angelos fungebatur et
translatus

est

et

conservatur

in

the

original.

The

angels

were

mourning (PO3N) in Abilene (**aN),

usque

Sénésér, i.e. Senir, a name of Hermon

nunc testis iudicii Dei, quoniam angeli

(Deut. 3°) or a part of it, Cant. 4%

quidam transgressi deciderunt in terram

10. Before them. Gé transposes before
‘and’.
Recounted (dvjyyeaa GE).
E =‘spake’,
And to reprimand

in iudicium.’
7. Waters of Dan.
This river is one of the tributaries
of the Jordan, and is called ‘the
little Jordan’ in Jos. Ant. v. 8. 1;

viii, 8. 4.

This place—from

}' ‘to

judge ’—is chosen because its name

is

significant of the subject the writer
is dealing with, i.e. the judgement of
the angels.
South of the west of
Hermon.
Gé reads ‘ south of Hermon
of the west’.
I read.
gmgq prefix
‘and’,
8. Totell... and re-

primand (E), G& = ‘Tell... toreprimand’.
Sons of heaven. See 6? note,
9. ’Abelsjail is probably a corruption
of "ABeAnvy, a town in the Antilibanus,

which

could be loosely described

GS =‘reprimanding’,

In 1 Cor.

of the section 12-16,

On the original

order see note on p. 27,

The book

of the words.

In q the

So qG*%

demonstrative, i.e. the article, has been
prefixed to the word ‘book’.
The
other MSS. of E =‘ this book is the
word’,
Holy Great One (G*), E

‘ Holy and Great One’.

XIV. 2—

XVI. 2. The Vision.
2. And with
the breath of my mouth. So GS, save

that it omits ‘and’.

E differs, but by

and Senir, i.e.

a slight emendation in accordance with

There was a play of words

G® and 84! we arrive at this reading.

lying between

Hermon.

as

(EF).

63 St. Paul speaks of Christians as
having hereafter to judge the angels,
XIV. 1. This verse gives the title

Lebanon

32

The Book of Enoch

[Sect. I

converse therewith and understand with the heart.
3. As He
has created and given "to man the power of understanding the
word of wisdom, so hath He created me also and given" me the
power of reprimanding the Watchers, the children of heaven.
4, I wrote out your petition, and in my vision it appeared thus,
that your petition will not be granted unto you "throughout all
the days of eternity, and that judgement has been finally passed
upon you: yea (your petition) will not be granted unto you™
5. And from henceforth you shall not ascend into heaven unto
all eternity, and ‘in bonds! of the earth the decree has gone forth
to bind you for all the days of the world.
6. And (that) previously you shall have seen the destruction of your beloved sons
and ye shall have no pleasure in them, but they shall fall before
you by the sword.
7. And your petition on their behalf shall
not be granted, nor yet on your own: even though you weep
and pray and speak all the words contained in the writing
To...understand
(E = vojaa xapiia).

with the heart
G® vonoe xapdias

= ‘with understanding

of the heart’.

3. As(E =ds).

G&=0s.

the

understanding

Toman

Here dynos has the meaning of dmdAavots as in the poet Philemon: -yevorrd
got Téxvav dvnots, GaTeEp Kal Sixarov (see
Schleusner

in loc.):

a clause

which

the

gives exactly the same sense as that in

word of wisdom, so hath He created
me alsoand given (E). > G® through
lint,
4. Thus, that... unto
you.
G® is defective:
‘this and
neither was your petition accepted’,
5. In bonds of the earth (so G®
év tots decpois THs yqs).
This is a
peculiar expression.
E has simply ‘on
the earth’, Perhaps we should read
decpots év TH yn. Cf. Origen (c. Celsun
v. 52) Koragecdar Secpois btoBAndevtas

our text. Cf. dvivnu, Sir. 302, where
the Syriac renders by NIM.
The
same idea is expressed in our text with
regard to the sons of the watchers
in 128 rept dv yaipovow trav vidv abray.

power

of

év yf, and Jude 6 els xpiow peyadns
Hpépas Becpois didiors md (opov TeThpyxev, On the other hand, if rAs vis is
original, then possibly the error arose
in the Aramaic.
év 7. decpots 7. vis

=AYIN

ND NI corrupt for POND

NYS = ‘as prisoners of (i.e. * on”) the

earth’, Cf. Lam. 3%! where the phrase
occurs,
6. Cf, 109 125,
Ye
shall have no pleasure in them (GS),

E here gives a free rendering ‘ ye shall
not possess them’, i.e. so as to delight
inthem, Previous translators—myself
included—wrongly took évyats as meaning ‘profit’ here; but 126 is decisive.
7. The twofold petition of the watchers
on their own behalf and that of their
sons. Cf. 13% note.
And speak all
the words.
So G& kal py Aadodvres
may pipa, where I have emended ph
into piv, The converse change of pq
into wy is found in G8 107, If, how-

ever, the negative is original, «al pi
Aadovvres may be corrupt for «al pi
Aaxdvres or AaBorres = soap xy,
which should be taken as the apodosis

Sect. 1]

Chapter XIV.

3-14

33

which I have written.
8. And the vision was shown to me
thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped
and hastened me, and the winds in the vision caused me to fly
and lifted me upward, and bore me into heaven.
9. And
I went in till I drew nigh to a wall which is built of crystals
and surrounded by tongues of fire: and it began to affright me.
10. And I went into the tongues of fire and drew nigh to a large
house which was built of crystals: and the walls of the house
were like a tesselated floor (made) of crystals, and its groundwork was of crystal.
11. Its ceiling was like the path of the
stars and the lightnings, and between them were fiery cherubim,
and their heaven was (clear as) water.
12. A flaming’ fire
surrounded the walls, and its portals blazed with fire.
18. And
I entered into that house, and it was hot as fire and cold as ice:

there were no delights of life therein: fear covered me, and
trembling gat hold upon me.
14. And as I quaked and
trembled, I fell upon my face. And I beheld a vision,
‘ye are not to be granted
request in the writing’, &c.

a single
8. The

vision (E), G& ‘inthe vision’.

Sped

On the whole I am inclined to regard
éferéracay here as a corruption of

éfewépacay (so Lods).

(EB). Gé reads xarecnovbafov.
Hastened.
G®E have here @@opiBafov =

The idea may

be derived from Num. 11% mvetpa
éffAOev mapa Kupiov nal éfenépacer.
E = ‘hasLifted me upward (G*).

In this context the transpond,
lator should have rendered it by
4
i
érayuvoy,
DMIhasthesetwomeanings
both in Hebrew and Aramaic.
In
ihaek
on
1 bas Fatale ss

tened me’, and connects ‘ upward’
with the next clause.
9-13. Enoch
,
‘ed
Ha
rie Saene
SR
Be eee
ge
pal
within the outer wall that surrounds

BR) Cony CRE
eee
orete Fr datoiacaternae

the mpdvaos or forecourt of the palace
of God.
10. Of crystals 1° = év

Wee

One

rnte Ne

all previous

translations

nae

Aldos yaddens.

A
jgow.
Cf. 4°
iy$ epuridies en : eurnapecods
,
.
a
58, &e. Here Dillmann s Lexicon an
tefl accorinaly

ae

oy

to fly (E = dvenrépwoay).

has

éferéracay,

confused

with

which

should

be

But

G*

widion

Gauwearins

has tpopy.
hand

E apparently

in Prov.

GS

The words are frequently

confused ; cf. Gen. 492°,
rpupq

On the other

is used of Sheol

in Sir,

1416 od torw ev adov Cyrijca Tpuphy

it from éerérapat, to which it ascribed
an active meaning. The same wrong
meaning is attached by the Ethiopic
1370

18. Delights — pup}.

i

éérryjcay, and derived

translator to éfenérace

CF. Is. 30° 792 YIN.

Z
Of crystals 2° (E). G* «al maécm joay é«

(YN wprd Siewa). Cf. also Erubin
54°, ‘Do good to thyself; for there is
noluxury (1)3N) in Sheol.’
14. Cf.

1318

603
D

711

Ezek.

128 Dan.

81% 18, &e,

34

The Book of Enoch

[Sect. I

15. And lo! there was a second house, greater than the former,
and the entire portal stood open before me, and it was built of
flames of fire.
16. And in every respect it so excelled in
splendour and magnificence and extent that I cannot describe
to you its splendour and its extent.
17. And its floor was of
fire, and above it were lightnings and the path of the stars, and
its ceiling also was flaming fire.
18, And I looked and saw
"therein" a lofty throne: its appearance was as crystal, and the
wheels thereof as the shining sun, and there was the vision of
cherubim.
19. And from underneath the throne came streams
of flaming fire so that I could not look thereon.
20. And the
Great Glory sat thereon, and His raiment shone more brightly
than the sun and was whiter than any snow.
21. None of
the angels could enter and could behold His face by reason of
the magnificence and glory, and no flesh could behold Him.
22. The flaming fire was round about Him, and a great fire
stood before Him, and none around could draw nigh Him: ten
thousand times ten thousand (stood) before Him, yet He needed
15.

Enoch

approaches the palace of

God but does not enter, as no mortal

may behold

God.

open,

describe

he can

As the doors are
what

is within.

There was a second house...
before me and.
So E.
G® seems
corrupt dAAny Odpay dvewypévny KatévavTi pov nai 6 olxos pettwv rovrou
kat ddos.
16. It so excelled...
that I cannot describe, &c. Cf,
Targ. Jon. on Ezek, 127, ‘the appearance of glory such as the eye cannot
see and there was no power to look
thereon.’
18. In this and the following verses the writer draws upon

Is. 6 Ezek.

110 Dan. 7% 1°,

This pas-

sage (vv. 18-22) is used by the author
of 7158,
Therein.
>G%.
A lofty
throne.
On a throne in heaven cf.

1 Kings 2219 Is. 6! Ezek. 126 Dan. 79

The

expression goes back to Dan, 7°

pds ia) smbardy = Tpoxol avrod nip
xatdpmevor.
Vision of cherubim.
G® reads opos, corrupt possibly for

Spacis, E = dnés (from dp) ‘ the voice’.
19. Cf. Dan.7!%
Streams of flaming
fire (E). G5 ‘flaming streams of fire ’20. The Great Glory.
Cf. 1028 T.
Lev. 34. Whiter, &c. On the brightness that surrounds the throne cf,

Ps. 104? Dan. 79 Jam, 1!” Rev. 48. See
KA. 7.3353.
21. Enter. + ‘into
this house’, G&.
By reason of the
magnificence and glory (GS), E=
‘ of the Magnificent and Glorious One’ ;
butitisprobablycorrupt.
22. Could
draw nigh.
Cf.3 Macc. 215 1 Tim. 616,
Ten thousand times, &c., Dan. 710
He needed no counsellor.
Cf. Sir.
4271 ob5% mpocdenOn oddevds cuvpBodrov

Ass. Mos. 4? Test. Lev. 51 Rev. 42 894-

=}a0 525 yy xb. So EB by a

The

slight change.

wheels

thereof

as the

shining

sun (E). G® rpoxds ws Alou AdpumovTos.

As it stands it = ‘He

needed no counsel’.

Here, since G& has

Sect. I]

Chapters XIV.

15—XV.

4

35

no counsellor.
23, And the most holy ones who were nigh to
Him did not leave by night nor depart from Him.
24, And
until then I had been prostrate on my face, trembling: and the
Lord called me with His own mouth, and said to me: ‘Come
hither, Enoch, and hear my word.’
25. ‘And one of the holy
ones came to me and waked me', and He made me rise up and
approach the door: and I bowed my face downwards.
XV,

1. And He answered and said to me, and I heard His

voice: ‘Fear not, Enoch, thou righteous man and scribe of
righteousness: approach hither and hear my voice.
2. And go,
say to "the Watchers of heaven", who have sent thee to intercede
Tfor them : “ Youshould intercede" for men, and not men for you:
3. Wherefore have ye left the high, holy, and eternal heaven,
and lain with women, and defiled yourselves with the daughters
of men and taken to yourselves wives, and done like the children

of earth, and begotten giants (as your) sons.
4, And though
ye were holy, spiritual, living the eternal life, you have defiled
yourselves with the blood of women, and have begotten (children)
with the blood of flesh, and, as the children of men, have lusted
mas déyos a’tod Epyoy, it is probable

Watchers of heaven, >G®.

that the two texts are both

them:

and

complementary.

At

defective
all

through hmt.

events

2 Enoch 334 has: ‘My wisdom is My

ones’.
24. Prostrate (GS). E=
mepiBAnva, but is internally corrupt
With

‘ prostrate

on my face, trembling’ cf. Dan. 817 ‘T
was

affrighted and fell on my face’:

2 Enoch 21? ‘I was

afraid and fell

on my face’: Luke 24°,

Hear my

word (GS), E‘to My holy word’ reading &yov for dxovcor,
25. Bowed
(G8), E reads ’énéser (= ‘I looked’)
corrupt for ’asinén = ‘ bowed’.
XV. 1. And *° G&.>E.
righteousness.
See 128.

go, say (HE).

3. Cf.

rendering of ndy, which latter world
is to be connected with f'°N before it as

inE.

With the blood !°(G‘),

E

badiba (= ‘ with’) corrupt for badama
=G*
As the children of men,
Gt E read éy aivate dvOpuTev = DI
NWI corrupt for Rw "223 = donep

Scribe of
2, And

G&‘goandsay’.

Cf. 9!° note.

124 Jude 6.
4-7. For man as mortal
and dwelling upon the earth wedlock is
appointed that so the race may continue
to exist: but for the angels who are immortal and dwell in the heaven such
commingling is contrary to their nature
and involves pollution and guilt.
4,
Spiritual, living the eternal life (E).
G§ ‘and spirits, living, eternal’, Here
E appears to be right. ‘Living’ by itself
would be meaningless as qualifying
‘spirits’. Cf. ver. 6, aiwvea is simply a

counsellor, and My word is reality,’
and seems dependent on the present
passage.
23. The most holy ones.
So G&. Ea has ‘the holiness of the holy

for mepiBeBAnpuévos.

For

You should intercede. > G*

The

pd2

36

The Book of Enoch

[Sect. I

after flesh and blood as those ‘also’ do who die and perish.
5. Therefore have I given them wives also that they might impregnate them, and beget children by them, that thus nothing might
be wanting to them on earth.
6. But you were ‘formerly’
spiritual, living the eternal life, and immortal for all generations
of the world.
7. And therefore I have not appointed wives
for you; for as for the spiritual ones of the heaven, in heaven is
their dwelling.
8. And now, the giants, who are produced
from the spirits and flesh, shall be called evil spirits upon the
earth, and on the earth shall be their dwelling.
9. Evil
spirits have proceeded from their bodies; because they are born
from men, "and" from the holy watchers is their beginning and
primal origin ; ‘they shall be evil spirits on earth, and’ evil spirits
shall they be called.
[10. As for the spirits of heaven, in
heaven shall be their dwelling, but as for the spirits of the earth
which were born upon the earth, on the earth shall be their
dwelling. ]
11. And the spirits of the giants afflict, oppress,
viol trav dvOpwrov.. Cf. &omep viol ris
‘vis in the preceding verse. émeOupjoare
cannot be constructed with éy 7@ aipare
unless it represents some Semitic idiom
as 2 NIY.
If it could, it would mean
bloodthirstiness, an idea quite foreign
to the context.
And lusted after.
+ ‘and done’ E,
5. Nothing...
to them.
E®™ read bala‘tléhén (= é&
avrais)—corrupt for kuéllf lomt (as
Flemming
suggests) = may
avrois.
6. Spiritual, living

the

eternal life

(£). Gas inv. 4.
And immortal
(G&). E with the exception of m omits
‘and’.
8, 9. The union of angels
and the daughters of men will give
birth to a new order of beings, i.e.
giants, and from these giants when they
die will proceed evil spirits, i.e. demons,
and these will have the earth for their
habitation.
Observe that the evil activities of these demons are not restrained or forbidden as those of their
parents, for the latter were thrown into
chains immediately on the death of the

giants, their children.

8. From

the spirits (E£9G¢),

All other MSS.

of E=‘from the body’, On these
verses cf. Justin. Apol. xxii, quoted in
the note on 9%9 Tertull. Apol. xxii
“Quomodo de angelis quibusdam sua
sponte corruptis corruptior gens daemonum
evaserit ...
apud litteras
sanctas ordo cognoscitur’,
In Lact.
Instit, ii. 15, the demons are regarded
purely as wicked angels.
Shall be
called evil spirits (EG).
Gé® de-

fective and corrupt mvedpara ioxupd.
9. From men (GS).
G& E ‘from
those above’.
read 4 apy)

They

Beginning (E). Ges
Tijs KTigews abTay,

shall be...

earth

(E G‘),

> Gs
G® ‘on

10. Of the earth (E),
the earth’,
G® omits v. 10.
This verse is merely a repetition of

phrases found in verses 7, 8.

11.

Afflict.. G&E read vepédas = PID,
a corruption probably of PY) =‘ afflict’.
G® reads vepdpeva = ‘laying waste ’.
Beer takes veydpueva in the sense of

Sect. I]

Chapters XV. 5—XVIL

8

37

destroy, attack, do battle, and work destruction on the earth,
and cause trouble: they take no food, ‘but nevertheless hunger!
and thirst, and cause offences.
12. And these spirits shall
rise up against the children of men and against the women,
because they have proceeded ‘from them™.
XVI. 1. From the days of the slaughter and destruction and
death ‘of the giants', from the souls of whose flesh the spirits,
having gone forth, shall destroy without incurring judgement
—+hus shall they destroy until the day of the consummation,
the great ‘judgement’ in which the age shall be consummated,
over the Watchers and the godless, yea, shall be wholly consummated.”’
2. And now as to the Watchers who have sent
thee to intercede for them, who had been "aforetime" in heaven,

(say to them):
8. “You have been in heaven, but ‘all’ the
mysteries had not yet been revealed to you, and you knew
worthless ones, and these in the hardness of your hearts you
‘pasturing’ =~,
a corruption of
PyY, ‘laying waste,’ which itself was
corrupted into f'JJY = vepédas,
Cause
trouble (E).
G® Spdpous mootivra

Aci is w transliteration of od), and
is thus a doublet of 7@v yydvtwr preceding, of icy. THs yfjs is an expansion of
ONIN, and of yey. dvopacroi of WIN

where perhaps Spéuous is corrupt for
Tpopouvs.
' But nevertheless hun-

OWN.
A different nomenclature is
given in G* 7? (see note in loc.), but

ger 1(G4), Beer quotes Wellhausen,
Reste Arab. Heidenthums*, 149 sq., to
the effect that the Jinns suffer froma

that passage is derived from a Noah
Apocalypse.
From the souls of
whose flesh (H®’ G*), Here eny in

devouring hunger and yet cannot eat.

E

Instead of dovrodyra, AwdtrovTa would

though ’émnafsit must be changed into

be better.

G*

trovobvta
— possibly

adds

xat

gdopara

rightly.

Cause

alone

émnafsita.
is an

preserve

the true reading

g reads ’émnafseta, which

early corruption

of the latter.

offences G&*. Eis internally corrupt,
but by an easy emendation of Dill-

All the rest are still further corrupt.
We have here a Semitic idiom which

mann’s = G88,
Against the women
(EZ). G® = ‘of the women’.

— shows itself clearly in G® dp’ dv... é«
Ths WuxTs THs capKds abtav = WHID 4

XVI.

1. The demons will not be

j\77D1 = ‘from

the souls

of whose

punished till the final judgement. This
flesh’.
2. Aforetime (E). > G*.
doctrine likewise appears in the Book
3. This statement is the basis of Clem.
of Jubilees 105-4, andin the N.T.
Cf.
Alex. Strom. ed. Dindorf, iti. 9 of
Matt. 829, ‘Art Thou come hither to
dyyrAor éxeivoe of Tov dyw Karpov
torment us before the time?’
Ofthe
€iAnxdres, xaTodo@jaavtes cis p5ovas,
eetnov ra dadppyta Tais yuvaitiy boa Te
giants (E G’). >G®. +Nagmrciy, of
ioyupot Tis ys, of peyddor dvopacroi G’. — eis -ywHow abtay dpixro.
E wrongly in-

These are derived from Gen. 64. Nagy-

serts ‘and now’ at the beginning of

38

The Book of Enoch

[Sect. I

have made known to the women, and through these mysteries
4, Say to them
women and men work much evil on earth.”
therefore: ‘‘ You have no peace.”’’
XVII-XXXVI.

Enoch’s Journeys through the Earth and Sheol.
XVII-XIX.

The First Journey.

XVII. 1. And they took ‘and brought’ me to a place in
which those who were there were like flaming fire, and when
they wished, they appeared as men.
2. And they brought me
to the place of darkness, and to a mountain the point of whose

summit reached to heaven.
3. And I saw the places of the
luminaries ‘and the treasuries of the stars! and of the thunder,
and’ in the uttermost depths, where were a fiery bow and arrows

and their quiver, "and a fiery sword" and all the lightnings.
4. And they took me to the living waters, and to the fire of the
this verse. [A111 (G®).>E.
peace : see 54 (note).
XVII—XIX.

These

4. No

chapters

are

certainly foreign to the rest of this
section, They are full of Greek elements. We have references in 175: § to
the Pyriphlegethon, Styx, Acheron and

Cocytus: in 175 7,8 181, to the Ocean
Stream:

in 176 to Hades

in the west.

Again, 18%-® is a duplicate account of
241-8;

1812-16 a duplicate

account

of

‘whirlwind’ or ‘tempest’ as in Job
2770 (LXX).
On the idea in E cf.
Job

379,

summit

The

(EZ).

G®

point

of

‘whose

whose

summit’.

3. Places of the luminaries.
These
may be the ‘chambers of the luminaries’; cf. 415.
And the treasuries of the stars),
Supplied from

G&
Of the thunder. Cf. 41° 4459
6018-15 and notes.
In the uttermost
depths = eis 7d dxpa Ba6n. So Temend

211-6, and 18!! of 217-19, though in the

E

last case there are important divergencies. Again, according to 1512-16
an end was set to the destructive

avrov (2). G& reads els 7a depoBabh,
‘in the depths of air’
Fiery bow—
the bow with which the lightnings are
shot; cf. Ps. 712 Hab. 3° Lam. 24 312,
Arrows, i.c. the lightnings; cf. Ps,

agencies of the fallen angels by their
imprisonment (cf. 1011-14 145), whereas
according to 19! the spirits of the fallen
angels are represented as seducing mankind to sacrifice to demons.
Notwithstanding these chapters belong to the
Enoch tradition.
XVII, 1. "And brought’. Supplied
from G&,
On the power of assuming

which

= cis

18! 7711, 18

7a

dpa

év

Their quiver.

7G

Bade

Cf. Lam.

318,
And a fiery sword (E). >G8.
Cf. Ps. 712 Deut. 3241,
4, Took
(E). G&‘brought’.
Living waters.
So G® and superscription in g.
All

different forms cf. 19! 2 Cor. 1114.
2. Of darkness (G& (opwbn),
E=

other MSS. of E read ‘waters of
life’, Cf. ‘fountain of life’ in Ps, 369
Proy. 10! 13! 1427 1622 Rey, 22!7,
The expression ‘ water of life’ is found

yvopwsy taking yvdqos in the sense of

in

the

Babylonian

myths.

In the

Sect. T]

Chapters XVI,

4—X VIII. 2

39

west, which receives every setting of the sun.
5. And I came
to a river of fire in which the fire flows like water and discharges
itself into the great sea towards the west.
6. I saw the great
rivers and came to the great ‘river and to the great’ darkness,
and went to the place where no flesh walks.
7. I saw the
mountains of the darkness of winter and the place whence all
the waters of the deep flow.
8. I saw the mouths of all the
rivers of the earth and the mouth of the deep.
XVIII. 1. I saw the treasuries of all the winds; I saw how
He had furnished with them the whole creation and the firm
foundations of the earth.
2. And I saw the corner-stone of
the earth: I saw the four winds which bear [the earth and] the
Adapa Myth it is parallel to the ‘bread
of life’, while in the Descent of Ishtar,
Ishtar is sprinkled with it before she

leaves the lower world.

See K.A.T3

524 sq., 562.
23 (notes).

Fire of the west: sce
Which receives every

setting

of

the

Jewish

Ineyec. v. 582, explains this

sun,

Blau,

in the

fire in the west to be Gehenna.

He

says the sun receives its fire from it,
and he quotes Baba Bathra 84%. But
this is quite wrong.
Gehenna is not
in the west in Enoch, and the passage
in the Talmud merely says that the sun
is red in the evening because it passes
the gate of Gehenna, just as it is red
in the morning because it passes the

derived from Jer, 1316 aw ‘1 where

the Targ. Jon. has dap sub.
original

then

xbap "1H.

we

should

In the

have

had

But in the text before

the translator "0

was corrupted into

‘ny, whence G& has rots dvépous. We
must suppose that the true reading
was inserted in the margin and was
reproduced as such in the Greek.
Hence E.
The mountains are probably those which
the Babylonian

Cosmogony represents as standing at
the ends of the earth in the neighbour-

hood of the ‘springs of the great deep’,
which are referred to in the next line.
8. Isaw (GS). E‘andI saw’. See note

roses of the Garden of Eden.
Receives(E). G® mapéxov.
5. River

onv.7.

of fire.

saw’.
So also in the next sentence.
Treasuries of all the winds: sce 414
(note) 60% 12; also 34-86.
Founda-

sea,
Stream.

The DupipAcyédwy,

‘Oeavds

or

the

Towards

G& ‘of the west’.
E ‘and I saw’.

Great

Great
the

west

Ocean
(KE).

6. I saw (G®).
The

great rivers.

Styx, Acheron, and Cocytus.
River
and to the great. Supplied from G®.
No flesh (GS).

E ‘all flesh’.

Tock

saw (GS). E‘andIsaw’.
This omission of the copula is more in keeping
with Aramaicidion. The mountains
of the darkness (E) = 7d épy trav
vépwv—a phrase that is most probably

XVIII.

Mouths of, &c.,i.e. Oceanus.

1. I saw (G*).

E ‘and I

tions of theearth. A frequent phrase
in the O.T. Cf. 2 Sam. 2216 Job 384
Ps. 1815 825, &c.
I saw? (G‘). E
‘and I saw’.
2. The co:nerstone: Job 38%
I saw %° (GS). E
‘andI saw’.
The four winds which
bear [the earth and] the firmament.
G® E have tots régoapas dvépous Ti
viv BaordCorras Kal ro orepéwpa, Gunkel, Zum religionsgesch. Verstdndnis,

40

The Book of Enoch

[Sect. I

3. "And I saw how the winds
firmament of the heaven.
stretch out the vaults of heaven", and have their station between
4, I
heaven and earth: "these are the pillars of the heaven".
saw the winds of heaven which turn and bring the circumference
of the sun and all the stars to their setting.
5. I saw the
winds on the earth carrying the clouds: I saw "the paths of
the angels: I saw” at the end of the earth the firmament of the
6. And I proceeded and saw a place which
heaven above.
burns day and night, where there are seven mountains of
magnificent stones, three towards the east, and three towards
7, And as for those towards the east (one) was of
the south.
p. 46 (n. 6) proposes to read rHs yijs
instead of tiv yy, and to omit xal.
Hence ‘the four winds of the earth
bearing the firmament’.
But the 77s
yns or tiv yiv seems wholly wrong
here. It could have arisen in the Aramaic through a dittograph. Thus¢5ov rods
Téooapas avepous Ti yhv Bacrdaovras =

The ends of the firmament of heaven

vorov,

The seven mountains are in the

{IAD NYAS PII NN

NW.

Cf. 775-4708.

Indeed the closing

words

of this verse

imply that these

NYA

NN where

is a dittograph of YAIN.

Hence

rest on the ends of the earth; cf. 33?;
the vault of heaven is supported by the
winds, 18% 8,
6-9. This is another

version of what is recounted in 241-8,
6. And saw a place Gé&: i.e. wal efdov

témov for which E corruptly reads eis tov

‘the four winds which bear the firma-

mountains are in the NW.—three

ment’.

(E). > Gé through hmt.
These are
... heaven (E). >G* through hmt.
Pillars of the heaven.
The expression is from Job 26", but the idea

tending towards the south and three
towards the east from the NW. corner
where the seventh stands.
Seven
mountains, These mountains, as 1 have
shown in the note preceding, are in

in the text is not biblical nor Babylonian.
4. I saw (GS). E‘and

the NW. They and the Garden lie in
the same quarter, the Garden to the east

3, AndIsaw... heaven

I saw’.
Turn and bring, &c. Cf.
725737,
Bring...to... setting (E)
= duvovras in an active sense.
Gf has
S:avevovtas, which Dillmann emendsinto
dwevovras, ‘whirling,’ but this idea is
already conveyed by orpépovtas. Swete

proposes

Siavdovras;

but this would

require tedxov, whereas the context re-

quires rpoxéy (cf. 732).
the clouds

5. Carrying

ex-

of the seven mountains, 32!-?: accord-

ing to 70° the Garden lies in the NW.,
and so apparently in 77%.
These
mountains

are

bounded

by

flaming

mountain ridges 241 (18°). In 24!-8 the
seven mountains are as here in the
NW., while the verses that follow 244 $94refer in some way to the Garden; for

they speak of the tree of life.

Again,

(¢, 8), but G® gmqu read

it is worth observing that in 778 the

év Th vepéAn. An explanation of the
difficulties suggested in Job 3629 3716,

seas of waters are said to adjoin the

The

saw

6022-28,

(E). > G* through hmt.
At the end
of the earth the firmament, &c.

thus :—

paths

of

the

angels:

I

Garden.

The

The

same

Jewish

idea

underlies

ideas on these

matters might be represented therefore

Chapter XVIII.

Sect. I]

41

3-10

coloured stone, and one of pearl, and one of jacinth, and those
towards the south of red stone.

8. But the middle one reached

to heaven like the throne of God, of alabaster, and the summit
9. And I saw a flaming fire.
of the throne was of sapphire.
10. Is a region the end of the
And beyond these mountains
The Great Mountain: Three Mountains: Garden of Righteousness:

Three
Mountains

i

this is enhanced

E
by the difficulty of

identifying

stones

Ww
With the abovesketch, which represents
the views of all the Sections of Enoch,
it is difficult to reconcile the statement
in 608, where a waste wilderness named
Déndain is said to lie to the east of

the Garden.
idea

See note on 32!.

of the seven

mountains

This
seems

to be originally derived from Babylonian sources, and had ultimately to do
with the seven planet gods, the sevenfold division of the heaven and the
like division of the earth, six-sevenths
land and one-seventh sea, 4 Ezra 6%?,
the seven great rivers and seven great
islands, 1 Enoch 775%
See A.A.78

615-619.
With the mountains in
our text those mentioned in 52? 774
may originally have been
Three? (KE). > Gé.

connected.
7. Ja-

cinth (?) E = idoews.
This may be
corrupt for idoméos (= MBY") ‘jasper’.
But

since radev

is the reading

of G&,

the Ethiopic translator probably found
merely a corrupt form which suggested
some derivative of ido@a: as iarixov.

This word taken in conjunction with
ragev might point to baxivOou or iavdivov
as Diels suggests. Beer takes it to be
2 transliteration of MDD ‘topaz’.
Where the ideas of the various stones
are

drawn

Seas of Waters

from

cannot be said with

certainty. Cf. Ezek. 28%; K.A.TS
619, 624. The difficulty of determining

the

in

question.

8. Like the throne of God.

In 25°

it is declared to be the throne of God.
This mountain of God, which as we
have seen was conceived to be in the
NW., is already referred to in Is, 14!%,
where it is said to be in the N.
The throne of God in Ezekiel 126 which
is borne of cherubim comes from the
N., as appears from 14; cf. Job 37”.
This throne is ‘the holy mountain of
God’ in Ezek. 28") 16, where ‘ stones
of fire’ are associated with the moun-

tain of God, as in our text 18° 241.
Indeed in Ezek. 2818-14 the Garden or
Paradise and the Mountain of God are
already associated as in Enoch, or identified.
Alabaster.
G® govea, i.e.
N22,
Sapphire.
Ezek. 1%.
9.
And beyond these (G& Ki(né)cava
rav... TovTwv).
Ev corrupt «al & én
exeivay tov dpéwy, for kuéllf is cor-

rupt for ’élla, but attests the same text.
The statement in 24! would lead us to
connect this clause with what precedes,
but the «al is against it. Hence I have
combined it with the next verse.
But

the former may be right.

The seven

mountains are encircled with fire—
according to 24! by a mountain range
of fire. In the translation I always

follow G§ in the case of éméxewa as it

42

The Book of Enoch

[Sect.I

great earth: there the heavens were completed.
11, And I
saw a deep abyss, with columns "of heavenly fire, and among
them I saw columns” of fire fall, which were beyond measure alike
towards the height and towards the depth.
12. And beyond
that abyss I saw a place which had no firmament of the heaven
above, and no firmly founded earth beneath it: there was no
water upon it, and no birds, but it was a waste and horrible
place.
13. I saw there seven stars like great burning mountains, and to me, when I inquired regarding them,
14. The
angel said: ‘This place is the end of heaven and earth: this has
become a prison for the stars and the host of heaven.
15. And
the stars which roll over the fire are they which have transgressed the commandment of the Lord in the beginning of their
rising, because they did not come forth at their appointed times.
16. And He was wroth with them, and bound them till the time
when their guilt should be consummated (even) ‘for ten thousand
years,’
XIX. 1. And Uriel said to me: ‘ Here shall stand the angels
who have connected themselves with women, and their spirits
assuming many different forms are defiling mankind and shall
lead them astray into sacrificing to demons "as gods", (here shall
is always misrendered in E; ef, 1812
242 30358 312,
10. The same idea
as in 185 33%,
11. This may be the
final place of punishment for the fallen

angels.

If go, cf. 166 18 1811 217-10

904.
Of heavenly fire; cf. Gen. 19?!
Ps. 116 Ezek. 38%2,
> rod mupds Tod

otpavod

Kai idov

év adrois

orvAous

through hmt.G&.
Height... depth
(E). ~w GE.
12-16. This place of
punishment for the disobedient stars is
again described in 211-8, It is already
occupied,
13-16. The stars are
really personified as animate beings.
13, And to me, when I inquired
regarding them (repli dv ruvOavopérva

Ho G®).

E corrupt = «al ds mvevpara

Tuvda dpevd pov.
heaven, DOU

NAY;

14. Host of
cf. 1 Kings

221, but specially Is, 2424,

15,

The

Lord

(G8),

E ‘God’.

The

stars are regarded as conscious beings

and are accordingly
>

punished.

The

L

mravara of Jude 13 recall
this verse.
Rising. +67. romos &w
Tod obpavod Kevds éotw GE—a gloss on
the last clause of ver. 12.
16. Ten
aQoTeEpes

thousand years (G&® évauray pupiwy),
E corrupt = éavt@ pvornpior.
CE.
218,
XIX. See introductory note on xviixix, p. 38.
1. Sacrificing to demons;

4",

cf. Deut. 3217 Ps. 106%7

Bar.

This passage and 997 are probably

the source of Tertullian, De Idol. iv
‘Henoch praedicens omnia elementa,
omnem mundi censum, quae caelo, quae

mari, quae terra continentur, in idolatriam versuros daemonas et spiritus de-

sertorum angelorum, ut pro Deo adver-

Chapters XVIII. 11—XX.

Sect. 1]

6

43

they stand), till "the day of" the great judgement in which they
shall be judged till they are made an end of,
2. And the
women also of the angels who went astray shall become sirens.’
3. And I, Enoch, alone saw the vision, the ends of all things:
and no man shall see as I have seen.
XX. Names and Functions of the Seven Archangels.
XX. 1. And these are the names of the holy angels who
watch.
2. Uriel, one of the holy angels, who is over the
world and over Tartarus.
3. Raphael, one of the holy
angels, who is over the spirits of men.
4, Raguel, one of the
holy angels who ttakes vengeance on} the world of the luminaries.

5. Michael, one of the holy angels, to wit, he that is

set over the best part of mankind "and" over chaos.
As

gods

tioned.

the

great

The women ... of the angels. G&
reproduces here literally an Aramaic

defective in G&1,2. The latter omits it,
while the former reads simply ‘angels
of the powers’. But part of the verse
is preserved in ver. 8 in both, i.e.
évépata ¢ dpxayyéAwv.
Who watch:
see 12? (note).
2. The province assigned to Uriel serves to explain such

idiom.

passages as 19 215: 9 27? 3354,

sus Deum consecrarentur.’
(E). > G8.
Day of

judgement: see 45? (note).
The
day of (E). > G8,
2. The women
will be subjected to the same

punish-

ment as the fallen angels;

cf. 101.

af yuvatzes abtay Tay tapaBav-

rev dyyédov =
\On,

SDNOD NT Tw

E is corrupt, reading ’ashitén

(gmtu, 8), which should be emended
into laséhitan = GS.
Sirens (G&
els cepyvas),
E = as eipnvatat, w corruption of G&.
cepyy is w rendering in the LXX of My" in Mie.

18 Jer, 27 (50); cf. Is. 1321, and of jn
in Job 30%, Is. 3418, &e.
3. The
ends of all things.
Quoted by
Clemens Alex. Ecloy. Proph. (Dind. iii.
456) 6 AavindA A€ye Gpodogay TO ’Evdyx
7@ elpynndte ‘al eléov TAs tAas Tagas’, and

by Origen, De Prine. iv. 35 ‘scriptum
namque

est in eodem

libello

dicente

Enoch “ universas materias perspexi”’’.
XX. Of the seven archangels given
in this chapter, only
four—Uriel,
Raphael, Raguel, and Michzel—are

mentioned as acting in 21-36.
In
the original probably all were men-

Cf. 815,

6. Sara1. This verse is

Cf. his

role as overseer of the world in 72 sqq.;
4 Ezra 44,
Tartarus (G8)2). E =
Tpdmov corrupt.
3. Raphael: see

1047. The definition here given is
vague, but suits admirably in 22% %,
In

32%, however,

Raphael

discharges

duties which according to 207 should
belong to Gabriel.
4, Raguel.
There seems to be no connexion between the name of the angel and the
duty assigned to him. Cf. 234. +Takes
vengeance ont.
See note on 234,

Of the luminaries (G£ 1,7).

E ‘and

ontheluminaries’,
5. Michaelis the
guardian angel of Israel: so in Dan.
1018, 21121, and likewise universally: see
Weber, Jiid. Theol. 170: according to
this verse Michael is the right speaker
in 24-27, where he instructs Enoch on
the blessings that are to befall the
chosen people.
And over chaos

44

The Book of Enoch

[Sect. I

qaél, one of the holy angels, who is set over the spirits, who sin
in the spirit.
7. Gabriel, one of the holy angels, who is over
Paradise and the serpents and the Cherubim.
8. Remiel, one
of the holy angels, whom God set over those who rise.
XXI-XXXVI.

The Second Journey of Enoch.

XXI. Preliminary and final place of punishment of the fallen
angels (stars).
XXI. 1. And I proceeded to where things were chaotic.
2.And
I saw there something horrible: I saw neither a heaven above
nor a firmly founded earth, but a place chaotic

and horrible.

3. And there I saw seven stars of the heaven bound together in
it, like great mountains and burning with fire.
4. Then I
said : ‘For what sin are they bound, and on what account have
they been cast in hither?’
5. Then said Uriel, one of the
holy angels, who was with me, and was chief over them, and
said:

‘Enoch, why dost thou ask, and why art thou eager for

6. Saraq4él
(GEL%), Eeém7& Aad.
(E).
G*12 Sariel.
Spirits. + ‘ of
mankind’ E.
7. Gabriel should
be the speaker in 32 according to this
verse.
8. This verse is preserved only
in G?, but it is genuine as is shown by
the preservation of the number ém7a in

x£4,2. Here G& 1)? add ‘seven names
of archangels’,
Remiel.
Cf. 2 Bar.
55° 4 Ezra 4%° Sibyl. 2245 Apoc. El.
105-11,
XXI.
1-6. This place of preliminary punishment of the disobedient
stars has been already described in

182-16,

There is no material difference

between the twoaccounts.
1. Origen,
(De Princ. iv. 35) has cited this verse :
‘Ambulavi usqueadimperfectum.”
2.
Chaotic. So G&1;%: so also E by the
emendation of zakéna
into za’ak6
(Flemming).
3. Together (E). G&)) 2
read instead «at ep(p)itpypevous, ‘ and cast
down’,
5. And was chief over
them (G&42),
In E all MSS. but g
read ‘he was chief over me’, g reads

‘and was chief over me’.
emended as in 246 721 742,

To be
Why

art thou eager for the truth? (G&1,2—
mept Tivos THY GAnOeay prdoomoUdEls ;).
G is clearly here a rendering of NINN
N2¥2,
This is the actual phrase in

Dan. 76 AYIX NaN*, where both the
LXX and Theod. “hin 6 Thy axpiBeayv
é(arouv,
A modified form of the phrase
recurs in 25! 6d ri OéAers THY GAnOear

padely ;= Na¥% NAYN—which construction occurs alsoinDan. 719 ie. may

says where the LXX rightly bas
iOedrov éLaxpiBdoacbat, and Theo. less
accurately é(yTouy dpiB@s,

Now that

we have determined the Aramaic and
Greek renderings, we turn to E. First
of all in 215 E = mepi rivos dxpiBois rat
pirconovdeis (‘about whom inquirest

thou accurately and art eager?’), andin
251 bid ri dxpBois pabety (¢ wherefore
dost thou inquire accurately to learn?’),
Now if E had the text of G® before
him such renderings would be extraordinary ; for E can quite easily and

Sect. 1]

Chapters XX.

7--XXI.

45

10

the truth?
6. These are of the number of the stars ‘of
heaven! which have transgressed the commandment of the Lord,
and are bound here till ten thousand years, the time entailed by
their sins, are consummated,’
7. And from thence I went to
another place, which was still more horrible than the former, and

I saw a horrible thing: a great fire there which burnt and
blazed, and the place was cleft as far as the abyss, being full of
great descending columns of fire: neither its extent or magnitude
could I see, nor could I conjecture.
8. Then [ said: ‘ How
9. Then
fearful is the place and how terrible to look upon !’
Uriel answered me, one of the holy angels who was with me,
and said unto me: ‘Enoch, why hast thou such fear and
affright ?? And I answered: ‘ Because of this fearful place,
10. And he said
and because of the spectacle of the pain.’
Tunto me": ‘This place is the prison of the angels, and here they
will be imprisoned for ever.’
rightly translate dAjdea: see 10! 11?

1812-16 191-2 211-8, where the seven

15! or dAnOwds 151 278. Hence we
must conclude that in 215 he had zept
tivos Thy axpiBeay prAoomovdeis, and in

stars are already undergoing punishment in the preliminary place of

251 bid ri O€Aeis THY axpiBeav pabeiv.
This is the rendering in the Ethiopic
version of Dan. 71% In fact tajaqqa
(in 215 251) and its derivations are
never, so far as I can discover, used as

renderings of dAj@ea.

Our translator

therefore had rv dxpiBaay before him
and had a difficulty in rendering it
exactly, though other Ethiopic trans-

latorshadnot.

6. Of heaven (G&1)*),

>E.
Ten thousand years (G12).
This period was assigned as one of

punishment among the Greeks for sinful
souls. See Dieterich, Nekyia, 118 sq.,
156. But compare Rohde, Psyche’, ii.

179.
E 1eads ‘alam = ‘ age’ corrupt
for ‘Am = érn7.
The time entailed
by their sins (G#!)* rdv xpovor TOV
dpaprnpatay avray).
This is clearer
than E ‘the number of the days entailed
by their sins’.
7-10. This is the

final place of punishment for the fallen
It is distinct from that in
angels,

punishment. This final place of punishment is again mentioned in 10% 1811 54 6
9024-25, Tn it the fallen angels and the
faithless angelic rulers are punished for
evermore.
7. Conjecture (mu G®'s),
AllotherMSS. give corruptions of ‘ajjénd.
Before thisrare wordall MSS. add a gloss

naséré=‘ to look upon’.
place.

8. The

Here, as frequently, E renders

the Greek article by « demonstrative,

‘this place.”
Terrible.
So G?,?
Sevds, E = ddvynpés.
9. Uriel (E).
>Gss2,
Was with me.
Seventeen MSS., including four out of the
best five, add here ‘and (> some MSS.)
heanswered me’. This I have emended
into ‘and I answered’, and added it
after ‘ affright’, where it occurs in G&'s?

but is lost in E.

The spectacle of

the pain (E, where again before ‘ pain’

there is the demonstrative for the Greek
article. G® ris mpoodiiews ris Sewis=
‘the terrible spectacle’.
10. Unto

me (E). >G%

Forever,

Here G%

46

The Book of Enoch

[Sect. I

Sheol or the Underworld.

XXII.

1. And thence I went to another place, and he showed

me in the west ‘another? great and high mountain [and] of
hard rock.

E
2. And there was in it t four t

has a dittograph, péxpe evos (i, e. ai@vos)
eis Tov ai@va.
XXII. This chapter contains a very

detailed description of Sheol or Hades.
According to this writer Sheol is
situated in the far west according to

Babylonian (K.A.7.3 636), Greek, and

Gs
2. And

there were tfourf

Hades: two for the righteous, vv. 5-9,
and two for the wicked, vv. 10-13.
But I cannot help regarding the text
as here corrupt. In 228-9 in G& Enoch
asks the angel about all the hollow
places, and the angel replies: ‘These
three, &c.
In E, however, owing to

Egyptian ideas, and in this respect the
writer runs counter to the views of the
Hebrews who placed Sheol in the underworld,
In all the other sections of the
book the Hebrew conception prevails.
This is the most ancient account of the

the mention of four places in 22%, the

doctrine of Sheol from the Pharisaic
or Chasid standpoint, but clearly this

fourth place of which there is no description in the text. If we examine the chap-

doctrine cannot have leaped into life
fullgrown as it appears here, but must
already have passed through several
stages of development.
Hades is no
longer here, as in the O.T., a place

ter further, our conviction as to the
corruption of the numbers of the places

mainly of a semi-conscious state of exis-

scribe was conscious of a contradiction

in the text, and accordingly added
‘regarding it and’ before the words
‘regarding all the hollow places’. This
addition

referred

grows in strength.

presumably

In 2254

to the

Enoch

asks and is told the object of Sheol.
In 228-9" he asks and is told the
object of the separation of the three

tence where the only distinctions that
prevailed were social and not moral;
but has already become essentially a
place of conscious existence, where
everything is determined by moral distinctions and moral distinctions alone.
See 631° for the history of this doctrine,
and my Eschatology, pp. 426-7, for an
enumeration of the various stages of
development through which this conSo far as we may
ception passed.
infer from 1-36, the doctrine of this
chapter must be limited to Israelites
and their progenitors from Adam, just
as only Israelites are taken account of
in Dan, 12.
1. [And.]
Bracketed
as an intrusion in E.
Not in G8,
2. }Fourt}.
There are four divisions,

chambers in Sheol.
What follows
isa detailed account of these chambers :
the first for the righteous, 229>, the

according to the text of this verse, in

ing the vengeance of heaven on him

second

for sinners

who

have not met

with retribution in this life, 221-4, and
the third for those who have, 2212-18,
All this is clear and consecutive.
But
the writer wished to introduce into this

passage the idea, which is in some form
common to all the sections of the book,
that the souls of the righteous, who
had fallen at the hands of sinners,
claimed retribution in the spirit-world.
Hence, after asking the object of Sheol,
he turns aside for a moment to deal

with the martyred righteous, and with
a graphic touch draws the attention of
the angel to a spirit that was demand-

Chapter XXII.

Sect. 1]

47

1-4

E

Gs

hollow places, deep and wide
and very smooth.
y+How+

hollow places in it, deep and
very smooth: tthree} of them
were dark and one bright and
there was a fountain of water in
its midst. And I said : ‘¢ Howt
smooth are these hollow places,
and deep and dark to view.’

smooth are the hollow places

and deep and dark to look at.

3. Then Raphael answered, one of the holy angels who was
with me, and said unto me: ‘These hollow places have been
created for this very purpose, that the spirits of the souls of the
dead should assemble therein, yea that all the souls of the children
of men should assemble here,
4, And these places have been
made to receive them till the day of their judgement and till
their appointed period [till the period appointed], till the great
judgement (comes) upon them.’
that wronged him, and asks: ‘ Whose
spirit is this?’ Abel stands here for

for all the departed.
3. Hollow
(GS xotAo). E = xadol, corrupt. Have

a class—225-7—whose abode in Sheol is

been created (E). G é«pi6noav corrupt

no doubt along with the rest of the
righteous, 289*. Hence we conclude
that there were originally only three
places in Sheol mentioned in this chapter.
+Fourt... tthreet.
Read

for é«ricOnoay,

‘Three ... two’. See preceding note.
Hollow. Twice in E the text = xadoi
corrupt for #otAo,
+How+.
Since
the angel, in reply, gives the object of

Sheol, ‘how’ cannot be right: we expect ‘ why’, ‘ wherefore’, or ‘ for what
purpose’,
Hence, I suggest that NID
(= m@s) was corrupt for x05, Hence
read ‘ for what purpose are these hollow
places smooth and deep and dark to

view?’
Hollow places (G&=xorwpata). E=xveddmpatra, a corruption.
Dark to view. This statement comes
in strangely after that made in the preceding sentence that there was ‘one

bright’,
3-4. The object with which
Sheol was made a place of assemblage

Spirits of the

souls of the dead (G*E**),
Other
MSS. corrupt.
4. Have been made.

G&E = éroinoay corrupt for éromOnoar.
To receive them (G& eis émovvoyeow
aitav—of which E is a free rendering). This seems to be the equivalent

of the ‘ promptuaria’ for departed souls
in 4 Ezra 45 7%, which are called
‘habitacula” in 78, See our text
1004° note.
(Till the period
appointed.]
A dittograph.
5-7.
These verses have hitherto been supposed to give a description of the first
division of Sheol for righteous souls
which in their life met with persecution
and suffered 4 violent and undeserved

death.

These cry continually to God

for vengeance on those who wronged
them.
In the time of the author
many of the Chasidim must have

perished in this way.

This idea of

The Book of Enoch

48

E
5. I saw the spirits of the
children of men who were dead,
and their voice went forth to
heaven and made suit.

6. Then

[Sect. I
Gs

5. I saw (the spirit of) a
dead man making suit, and
his voice went forth to heaven
and made suit.
6. And I

was with me, and I said unto

asked Raphael the angel who
was with me, and I said unto

him:

him: ‘This spirit which maketh

Tasked Raphael the angel who
‘ This spirit—whose

is

it whose voice goeth forth and

maketh suit ??

suit, whose is it, whose

voice

goeth forth and maketh

suit

to heaven?’

7. And he answered me saying: ‘ This is the spirit which went
forth from Abel, whom his brother Cain slew, and he makes his
suit against him till his seed is destroyed from the face of the
earth, and his seed is annihilated from amongst the seed of men.’
E
8. Then 1 asked regarding
it, and regarding all the hollow
places :‘ Why is one separated
from the other?’
the righteous or of the angels cryvengeance on the wicked
is in some form common
to all
the Sections of this book.
Cf. 91%
ing

for

10, 11 995-8 471, 2 8976 973,5 993, 16 1048,
Cf. Rev.

61° 4 Ezra 4°,

But

these

verses contain no description of wu
division in Sheol, but only an account
of a soul demanding vengeance.
5.
Spirits of the children of men

who

Ges

8. Then I asked regarding
all the hollow places: ‘ Why
is one separated from the
other ?’
other righteous, 22°>, the second for
sinners who had escaped punishment

in life, 211°", and the third for the
sinners who had suffered in their life,
2212-13,
This view derives support
from 229, ‘ The three places.’ The text
of 22? has been emended accordingly.
6-7. Abel’s spirit cries for the destruction of the seed of Cain.
6.
Whose voice: of... 4 pwr? aitot=

were dead (E). Gé® is defective and
corrupt dvOpumous vexpots évtvyxa-

npp wae:

vovtos. Possibly vv. 5-6 refer only to
a single spirit. To this évtuyydvovtos
points, and also 4 gav7) avrod in the

ing word ‘ saying’.

next clause in G%.

If this is right,

as 1 have concluded above, there
were only three places in all: the first
for the righteous martyrs, 225-7, and

7. Answered. + ‘and

said to me’ E, a doublet of the follow-

8. Enoch asks

with what object was Sheol divided
into three parts? His question deals
not with three-fourths of Sheol but
with all of it, wept 7@v Kxowwpator
TavToy.
Hollow places.
E = xpiHatwr, and G* kveAwpatwr, both corrupt

Chapter XXII,

Sect. I]

E
9. And he answered me and
said unto me: ‘These three
have been made that the spirits
of the dead might be separated.
And such a division has been
made (for) the spirits of the
righteous, in which there is
the bright spring of water.
10, And such has been made
for sinners when they die and
are buried in the earth and
judgement
has
not been
executed on them in their lifetime.
1l. Here their spirits
shall be set apart in this great
pain till the great day of judgement and punishment and
for KotAwparov.
9. The first division is for the souls of the righteous—
both those who have been martyred
and those who have not.
Spirits. In
E only 2 reads ‘spirits’, the rest give
‘souls’,
But the word nafs in E fre-

quently means spirit as in 151? 69% 997,
as well as in verses 11, 12, 13 of this
chapter. Hence I have rendered it

‘spirit’ in such cases.
In which.
Here G¢ has o¥ ... évad7G =F. . “7,
The bright spring of water.
In E
for ‘bright’ the text gives ‘ brightness’

or ‘light’.

In the underworld, souls,

according to the Greek Cults, Jewish,
Hellenistic, and Christian literature,
suffered from thirst: see Dieterich,
Nekyia, 97 sqq. In the Greek Hades
there was a spring of forgetfulness
on the left, while on the right was
the spring of memory—the cool water

—yuxpdv

viwp, by the

drinking

of

which consciousness and memory were
quickened, the first condition of the full

1370

5-11

49
Gs

9. And he answered me saying: ‘These three have been
made that the spirits of the
dead might be separated. And
this division has been made for
the spirits of the righteous, in
which there is the bright spring
of water.
10. And this has
been made for sinners when
they die and are buried in the
earth and judgement has not
been executed upon them in
their lifetime.
ll. Here
their spirits shall be set apart
in this great pain, till the great
day of judgement, scourgings,
and torments of the accursed
or blessed life. See Rohde, Psyche, ii. 2.
310, 890-391.

The expression ‘ water

of life’ is found in Babylonian literature in the Adapa Myth and the
Descent of Ishtar, K.A.7.5 523 sqq.
10-11. The second division is for those
sinners who lived prosperously and
escaped punishment in life, and finally
attained to honourable burial. According to Hebrew and Greek ideas the
privation of funeral rites was a great
calamity, and involved, at least accord-

ing to ancient ideas, inevitable suffering for the departed soul.
10.
And this. In E bakama kamaht is
corrupt for wakamaht = «al obras.

Here o¥rws is corrupt for ovros the demonstrative.
The angel points to each
division as he describes it. I have introduced this emendation into my translation of G8 in verses 9, 10, 12, 13.
11. Great pain.
Cf. 103% 8 Luke
162-2,
Great day of judgement.

Cf. 45°n.

Theaccursed.

Here ray

The Book of Enoch

50

[Sect. I

E

Ges

torment of those who f curset for ever, so that (there may
for ever, and retribution for be) retribution for their spirits.
their spirits. There He shall There He shall bind them for
12. And this division
12. And
ever.
bind them for ever.
has been made for the spirits
such a division has been made
of those who make their suit,
for the spirits of those who
make

who make disclosures concern-

disclosures concerning their
destruction, when they were
slain in the days of the sinners.
13. Such has been
made for the spirits of men
who were not nghteous but
sinners, who were complete in
transgression, and of the transgressors they shall be companions: but their spirits shall
not be slain in the day of
judgement nor shall they be

ing their destruction, when they

make

their

suit, who

raised from thence.’

14. Then

Katnpapevwy, Which E takes actively, is

to be taken passively as in Wisd. 124
2 Kings 954 Matt. 2544
So that
(there may be) retribution = ty’ dvtarddoars.
Emended Ly Radermacher.
12-13. The third division is for sinners
who suffered in this life, and therefore
incur a less penalty in Sheol.
For
them Sheol is an everlasting place of
punishment, since they are not raised
from it to be delivered over to a severer
condemnation at the final judgement.
12. These sinners demand vengeance
on those that did violence to them in

life, just as the righteous in the first

were

slain in the days of the
18. And this has
sinners.

been made for the spirits of
men who shall not be righteous
but sinners, who are godless,
and of the lawless they shall
be companions: but their spirits
shall not be punished in the
day of judgement nor shall
they be raised from thence.’
14. Then I blessed the Lord
of Glory and said: ‘ Blessed
Their spirits. + ‘because those who
suffer affliction here are punished less’,
G&—a gloss.

(G£).

Shallnot be punished

Here E has ‘shall not be slain

= dvap<Onoovta

or

povevOrycovra.

The same word is found in 99% 1083 in
the same connexion.
Cf Matt. 1078,
Nor shall they be raised. Theresurrection here implied is of Israel only :
so the entire Section 1-36 would lead us
to infer. Otherwise this declaration of

a General Resurrection is solitary and
unique in pre-Christian Jewish Apocerypha.
14. After each fresh re-

division demanded justice against those
that had destroyed them.
13.

velation Enoch generally bursts forth
into a doxology. Cf. 257 275 364 399-18
4819 818 8311 84.9019, These doxologies

Companions.

have, as a rule, a close connexion

So also

H—kamahdmat.

in

Sect. T]

Chapters XXIT.

12—XXIV.

E
I blessed the Lord of glory and
said: ‘Blessed be my Lord,the
Lord of righteousness, who

1

51

Ge
art Thou, Lord of righteousness, who rulest over the
world.’

ruleth for ever.’

XXIIL. Lhe Lire that deals with the Luminaries of Heaven,
XXIII. 1. From thence I went to another place to the west of
the ends of the earth.
2. And I saw a" burning" fire which
ran without resting, and paused not from its course day or night
but (ran) regularly.
3. And I asked saying: ‘What is this
which rests not ?’
4, Then Raguel, one of the holy angels
who

was

with me, answered me "and said unto me":

‘ This

course of fire’ "which thou hast seen" is the fire in the west
which tpersecutest all the luminaries of heaven.’
XXIV—XXV.

XXIV.

Vhe Seven Mountains in the North-West and the

Lree of Life.
1. "And from thence I went to another place of the

thought with their respective contexts.
Lord of glory : see 253 (note).
Lord
of righteousness ; cf. 90° 106°.
XXIII. 1,2. Enoch still remains
in the west, but proceeds to another
quarter of the west where there is
a restless river of fire. 174 appears to
deal with the same subject.
1. West
of the ends (G‘). E. = ‘west, to the
ends ’2. Burning (E). > Gé*.
But (ran) regularly (E). G® aya
(corrupt for dAAd) biapévor,
4, And

vengeance on the world of the luminaries’, i.e. éxduedv. These verbs are
confused elsewhere ; cf. Sir. 3999, Both
passages clearly embody the same idea.
Raguel ‘takes vengeance on the world
of the luminaries’ in 204 and ‘persecutes all the luminaries of heaven’ in

said unto me

probably

(G6), >E.

(E).>G*.

Unless

we

take

234.

The idea of ‘taking vengeance

on’ or ‘ persecuting ’ all the luminaries
is inconceivable, and since the object
in both passages is the same, the cor-

ruption lies in the verb.

Of fire

secondary

édi@xov is

to é«iieav.

The

latter = YD, which means either ‘to

coazni

it reads jénadéd ( = ‘ burns’) corrupt
for jésadéd = ‘persecutes’.
But in

requite in a good or bad sense’ or
‘to take vengeance on’
Hence I
suggest that the meaning ‘requite’
should be restored here, and in 204.
XXIV.
Enoch has been in the
extreme west in 23: now he goes to
the NW.
First he sees a mountain
range of fire and then the seven great
mountains, one of which is the throne

20!, where the functions of Raguel
are described, it is said that he ‘ takes

of God.
1. And from thence...
of the earth (E).>G*
Day and

( = ‘and

this is’) as a corruption

cou ’8j = ‘of fire’ (Flemming).

of

But it

may = 76 before mpos buopas,
Which
thou hast seen (EK). >G*.
=Persecutes (GS éxbidxov),
The text is
highly doubtful.
E certainly supports
éxd.@xov though it is corrupt: that is,

E2

52

The Book of Enoch

[Sect. I

earth", and he showed me a mountain range of fire which burnt
"day and" night.
2. And I went beyond it and saw seven
magnificent mountains all differing each from the other, and
the stones (thereof) were magnificent and beautiful, magnificent
as a whole, of glorious appearance and fair exterior: "three
towards" the east, "one™ founded on the other, and three towards
the south, "one" upon the other, and deep rough ravines, no one
of which joined with any other.
3. And the seventh mountain was in the midst of these, and it excelled them in height,

resembling the seat of a throne: and fragrant trees encircled the
throne.
4, And amongst them was a tree such as I had never
yet smelt, neither was any amongst them nor were others like
it: it had a fragrance beyond all fragrance, and its leaves and
blooms and wood wither not for ever: and its fruit "is beautiful,
and its fruit" resembles the dates of a palm.
5. Then I said:
‘"How!

beautiful

is this tree, and fragrant, and its leaves are

fair, and its blooms "very" delightful in appearance.’
6. Then
answered Michael, one of the holy "and honoured” angels who
was with me, and was their leader.

XXV. 1. And he said unto me: ‘ Enoch, why dost thou ask
me regarding the fragrance of the tree, and ‘why’ dost thou
wish to learn the truth ?’
2. Then I answered him "saying™:
(E). > GE.
2, Beyond it(éméxeva
avrav). HE ‘towards it’—always wrong
in its rendering of this word; ¢f.18°
note.
Differing each from the

was any amongst them (E). Gé =
‘and no one else had enjoyed (nippavn)
them’
Is beautiful, and its fruit
(E). >Gé through hmt.
5. How

other, i.e. of seven different precious

(G&.>E).

Pragrant

stones.

And beautiful (EZ).

E = evedés).

Its

beauty’.

Three towards’? (E).>G*.

reads

corrupt

G&‘in

One! 2° (E),.>G%.
Rough(G&z7paxelat). E = onodsai.
3. Excelled
them in height (ho,) nohdma G#,

save that G¥om. ‘them’). All other
Mss. of E read ndhomti = ‘their
height’.

Resembling (Gf and E by

emending sa jétmasalti into zajétmasal).
Fragrant

(E = edwin.

G® eded9, ‘of

goodly appearance’—corrupl; cf. 24455
254).
4. The tree described here
is the tree of life ; cf. 254-6,
Neither

féréhQ

(GE

blooms

ei@bes.

(Gs).

E

for stgéhi =

GS.
Very (EE. >Gs),
6. Michael,
the patron angel of Israel, is in charge
of these special treasures of the Mes-

sianic kingdom. And yet, according
to 207, we should expect Gabriel here.
And honoured (E. > G®).

XXV.

1.

Ask. + ‘and why didst

thou marvel’ Gs,

Why °° (G8). > E.

‘Wish to learn the truth (G5).

E=

dupiBois padeiy = ¢ inquire accurately to
learn’.
Seenoteon215.
2. Then I.

Sect. 1]

Chapters XXIV,

2—XXV.

6

53

‘T wish to know about everything, but especially about this tree.’
3. And he answered saying: ‘This high mountain "which thou
hast seen", whose summit is like the throne of God, is His throne,
where the Holy Great One, the Lord of Glory, the Eternal
King, will sit, when He shall come down to visit the earth with

goodness.
4, And as for this fragrant tree no mortal is permitted to touch it till the great judgement, when He shall take
vengeance on all and bring (everything) to its consummation for

ever.

It shall then be given to the righteous and holy.

—_5. Its

fruit shall be for food to the elect: it shall be transplanted to
the holy place, to the temple of the Lord, the Eternal King.
6. Then shall they rejoice with joy and be glad.
+

‘Enoch’

Saying

a-q,

B

(E). > G&.

against

G8,

q.

3. On this

mountain
see
note on 18%
This
mountain is the middle one of the
seven in 185-9 241-8,
Which thou

hast seen (E).>G*%
The Holy
Great One...Glory (E). G® ‘the
great Lord, the Holy One of Glory ’Holy Great One: see 13 (note).
Lord of Glory; cf. 22!4 (257) 275 5 364
408 63? 838,
Eternal King; cf. vv.
5,7;

273;

only found in 1-36.

When

He shall come down, &c. This mountain, as we have seen in 188 note, is in
the NW.
In 77! it is said that God

will descend in the south.
4. Then
(G®), E=7é6¢ corrupt for réve,
Holy
(G® éctos. E = ‘humble’; cf. 1087).
4,5. This tree is the tree of life.

By

the eating of this tree after the final
judgement men are endowed with long
life—not eternal life; cf. 59 1017 258,

Cf. 2 Bar. 73% % 774.

The writer of

1-86 has not risen to the conception
of an eternal life of blessedness for the
righteous, and so has not advanced
a single step beyond the conceptions

found in Is. 65 66. This materialistic
conception of the tree of life based on
Gen. 29 32, and here published afresh,
gained afterwards a wide currency in
Jewish and Christian literature though

mainly

symbolical

meaning ;

cf, Rev. 27 2214 4 Ezra 852,
fruit ... to the elect.

with

«

5. Its
G® reads

6 xaprds abtod rots éxAexTors + eis Cwny+
eis Bopdy. The writer had before him

Ezek. 472 Soyiob yaa yi, eds Coty
=xvnb, which I take to be corrupt

for NIND = gorau, Thus

the original

possibly ran syd xvynad naw)
Sonn, Eis here very corrupt = é« rod
Kaprov adtod S00nceTat Trois éxAEKTOLs
fan, cai eis Boppiv.
Transplanted to
(G& perapurevOqoera év),
The pera
reflects probably a separate verb in the
original. The tree of life, which, ac-

cording to the Massoretic Text, stood
along with the tree of knowledge in
the earthly Garden of Eden was,
according to our text, removed to the
Garden of Righteousness in the NW.,
whence it was subsequently to be
transplanted to the holy place.
The

holy place, i.e. Jerusalem, We cannot tell whether the author intended
here the New Jerusalem which, accord-

ing to 90%, was to be set up by
God Himself.
It is, at all events, a
Jerusalem cleansed from all impurity,
and that is probably all that the

author meant.
Thave followed G8.

6. In this verse
E differs only in

54

The Book of Enoch

[Sect. I

And into the holy place shall they enter ;
And its fragrance shall be in their bones,
And they shall live a long life on earth,
Such as thy fathers lived :
And in their days shall no "sorrow or" plague
Or torment or calamity touch them.’
7. Then blessed I the God of Glory, the Eternal King, who
hath prepared such things for the righteous, and hath created
them and promised to give to them.
Jerusalem and the Mountains, Ravines, and Streams.

XXVI. 1. And I went from thence to the middle of the
earth, and I saw a blessed place ‘in which there were trees!
with branches abiding and blooming [of a dismembered tree].
the second and third lines, where it reads
“Into the holy place shall they enter
(mtu, B-o ,b),

Its fragrance shall be in their bones.’

SoG&és, E = ds =‘because’,
Createdthem(G®), E‘ created such things’.
XXXVI. Enoch visits Jerusalem and
its vicinity.
1. The middle of

But gq, vy) read wajibaw’fh = ‘and
they shall draw the fragrance thereof
into their bones’, instead of jebaw’t

the earth.

= ‘shallenter’,

Jubilees, $12) 19 it is called the navel or
dppadrds of the earth, just as Delphi
was regarded amongst the Greeks. This
idea reappears in the Talnnud—Joma
54” Sanh, 37%. See Weber, Jiid, Theol.

If this reading were

right év tots doréos abra@v would =
INDIA = ‘into themselves’.
Then
we should have
‘Then shall they rejoice with joy,
And be glad in the holy place:
And they shall draw the fragrance
thereof into themselves
And they shall live’, &e.
The eating of this tree imparts life; ef.

Test, Lev. 181: its fruit fills and heals
the righteous,
4 Ezra 71°8;ef, 852 Rey, 27
224, Since the word used here is dcpai
avrov, Beer thinks there may be an
echo of this idea in 2 Cor, 216 dapr) éx
(wits eis (wnv.
No sorrow or plague.

Cf. Is. 657% 99,
sense

Jub

Touch.

11! 25 1 Chron,

Cf. in this
1622, &e.

With Bdoavo . . . ody dibovra abtay
cf, Wisd. 81 0d py divnta adray Bdoavos
whichseemsa quotation. Bacavos = NID.
7. On the doxology cf. 22!n,
Who.

The writer regards Jeru-

salem as the centre of the earth; cf.
Ezek, 3812 55 320,
In the Book of

208.

In En. 90% Gehenna is in the

middle of the earth.
Blessed place.
All MSS. of E except g read ‘ blessed
planted place’ against G®; cf. 27! 8940
Dan, 1116 41, 48,
In which there
were trees.
So G*, but lost in E
owing to hmt.. i.e. esaw zabdtd fell
out after zabéott.
Or it may have

been omitted by the translator owing
to the final phrase.
Of a dismembered tree. This phrase can only be
interpreted of Israel. If it is original,
then ‘in which there were trees’ cannot he original, and the text may
refer to the participation of the
righteous
descendants
of Israel in
the Messianic Kingdom in Palestine,

Sect. 1]

Chapters XXV.

7—-XXVII.

1

55

2, And there I saw a holy mountain, and” underneath the mountain to the east there was a stream and it flowed towards the
south.
3. And I saw towards the east another mountain
higher than this, and between them a deep and narrow ravine :
4, And to
in it also ran a stream “underneath! the mountain.
the west thereof there was another mountain, lower than the
former and of small elevation, and a ravine ‘deep and dry!
between them: and another deep and dry ravine was at the
extremities of the three "mountains".
5. And all the ravines
were deep "and narrow", (being formed) of hard rock, and trees
were not planted upon them.
6. And I marvelled "at the
rocks, and I marvelled™ at the ravine, yea, I marvelled very much.

The Purpose of the Accursed Valley.
XXVII. 1. Then said I: ‘For what object is this blessed land,
which is entirely filled with trees, and this accursed valley
Since, however, the trees here spoken

5. And

of are again referred to in 27' yj...

The valley of Hinnom.
At the rocks,
and I marvelled E.> G& through hunt.

mAgpyns d5évSpwrv, we conclude that the
clause ‘in which there were trees’
is original and that ‘ of a dismembered
tree’ is a disturbing gloss, which introduces symbolical meanings into a non-

metaphorical passage.
Abiding. G®
E pevotcas = OP,
Cf. Jer. Targ.
on Gen 3% 8" bw DMP,
2.4
holy mountain,i.e. Zion,
So E.>Gs.
<A stream,
brook of Siloah.
Flowed

fvow exev),

And *.
i.e. the
(E = riv

G® corruptly reads dvouv.

3. Another mountain, i.e. the Mount
of Olives,
Between them (FE). G&
‘between it’,
Ravine,i.e. the valley
of the Kedron or of Jehoshaphat,
A stream, i.e. the brook Kedron,

Underneath (GS),
perhaps ‘ alongside’.

E ‘towards’ or
4. Another

mountain, i.e. the Mount of Offence.
A ravine, i.e, the va'ley ot Hinnom sat the point where the three
mountains

meet.

Deep

and

dry

(G8). E‘underneath it’. Mountains
(G8), >E.
Description is accurate.

narrow

(E). >G8.

6.

XXVII. 1. Then (E),
Blessedland. See 26'n.

G® ‘and’.
And this

accursed valley between

(E),

G&=

‘and (why is) this valley accursed’,
But

G® has

probably

lost

xexatnpapevn

and E

ig right.

# before
The
valley of Hinnom or Gehenna had
three meanings in the O.T.
1° It
was used merely in a _topographical sense as the boundary between

Judah

and Benjamin, Jos, 158 1818,

2° It was used in a religious significance as implying a place of idolatrous
and inhuman sacrifices. Cf. 2 Kings 168
2 Chron. 283 Jer. 78!,&c.
8° It signified the place of punishment for rebellious and apostate Jews in the presence

of the righteous; cf. Is. 66% (50!) Jer.
7®2 Dan. 12%. In Apocalyptic the idea
underwent further development.
1°
Thus it was conceived as a place of
corporal and spiritual punishment for
apostate Jews in the presence of the
righteous for ever; cf. 27% % 9026) 27,

56

[Sect. I

The Book of Enoch

2. "Then Uriel, one of the holy angels who was
"between ?7
with me, answered and said: ‘This accursed valley is for those
who are accursed for ever: here shall all "the accursed! be
gathered together who utter with their lips against the Lord
unseemly words and of His glory speak hard things.

Ge

E
Here shall they be gathered
together, and here shall be their
place of judgement.
3. In
the last days there shall be
upon them the spectacle of
righteous judgement in the
presence of the righteous for

in the presence of the righteous

ever:

here shall the merciful

for ever: here shall the godly

Tn 37-70 there appears to be a modification of this idea; for though the
punishment is everlasting, only its
initial stages were to be executed in
the presence of the righteous.
On the

as the Purgatory of faithless Jews who
were afterwards to be admitted into
Paradise, but the place of eternal perdition for the Gentiles; cf. Weber, Jiid.
Theol. 341 sq.
2. Then Uriel...
said:
‘This (E). >G¢
Valley.
G&® has here yj which is a translitera-

expiration of these the wicked were to
be swept for ever from the presence of
the righteous; cf. 48° (note) 621 18.
2° A place of spiritual punishment
only, for apostate Jews in the presence
of the righteons. This new development is attested in 91-104; cf. 988
‘their spirits shall be cast into a furnace

of fire’: also 10388.

From 991! 1037.8

Here shall they be gathered
together, and here shall be
the place of their habitation.
3. In the last times, in the
days of the true

judgement

tion of N°}, as in Neh. 11% Ezek, 325
in the LXX.
It is transliterated as
vé in 2 Chron, 28° Ezek. 3915, as yat in

Jos, 181° Ezek. 391.
(G5). >E.

See 54 note.

The accursed

Utter unseemly words.

Gehenna

is the final

it is clear that to this writer Gehenna
and Sheol have become
equivalent

abode of godless Israclites.
Place of
their habitation (oi«y7H prov airav GE),
E
reads
mékuéninihémt = ‘place

terms.

Cf. also 100°108°, the latter pas-

of their judgement’, which may be a

sage being from a different hand. On
Sheol see note on 568, and on the question

corruption of makAéndmt = oixnrhpov
avrav.
But the corruption may have
arisen in the Greek, i.e. olegtjpiov may
have been corrupted into xpirjpior.

generally my Art. on ‘Gehenna’

in

Hastings, B.D., whence these statements are drawn.
Inthe N.T. (Matt.

5°, 39 1028 189 2315, &c.) and in 4 Ezra
70-88 Gehenna is no longer the place
of punishment of unrighteous Jews
but of the wicked generally.
In later
Judaism the conception underwent a
further change. Gehenna was regarded

2-3. Accordingly as we follow G® or
E the text differs somewhat.
In the
days (G® & zais jpyépas).
Here E
reads éora airois eis tiv bpaow (or
% Spacts).
This introduces the idea
which reappears in 48° 6212,
See
note on 271,
The godly = ciceBeis

Chapters XXVIT.

Sect. T]

E
bless the Lord of Glory, the
Eternal King.

2—XX VIII. 3

57

Ge

bless the Lord of Glory, the
Eternal King.

4, In the days of judgement over the former, they shall bless
Him for the mercy in accordance with which He has assigned
5. Then I blessed the Lord of Glory and
them (their lot),
set forth His ‘glory’ and lauded Him gloriously.
XXVUI—XXXIV.
XXVIII.

Further Journey to the Bast.

1. And thence I went "towards the east", into the

midst of the mountain range" of the desert, and I saw a wilderness and it was solitary, full of trees and plants.
2. “And”
3. Rushing like a copious
water gushed forth from above.
watercourse [which flowed] towards the north-west it caused
clouds and dew to ascend on every side.
emended from doeeis.
Here E reads
maharjin, which may be corrupt for
mthtrin = ‘those who have obtained
mercy’.

Lord

of

Glory.

Cf. 25%.

Eternal King. Cf.253. 5. His'glory'
(GS). Eom. ‘glory’ perhaps owing to

its occurrence just before.
Lauded
(G8 buvyca). E reads zakarkt = ‘ remembered’,

corrupt

for

zamarkt =

ipvyoa.
XXVIII.

1. Dillmann

takes the

dnd 7. omeppdroy = }°Y01 corrupt for
Dp AN (cf. Dan, 11218, Mishna, Av.
ii. 2; iii, 2) = cal trav puTevpdtov., Or
the Greek translator may here have
found pya, which ke should have
read as [YW = wal dad 7, putev-

parwv, but which he read as ryyn =

3
,
cat 4 dnd
T. omeppatwr.
Theodotion
gives the same misrendering in Dan.

13%),16,

2, And (E). >G&.

3.

According to Ezek. 47% 1? this desert

Rushing (G epdpevov),
E = paivdpevoy corrupt for paipopevor, i.e. pepdpevov,
Which flowed.
Pracketed
asanadditionin EK.
Itcaused...to
ascend (G8 dvaye), E = xal dvayerar,
but by the change of a vowel point

should one day be well watered and
covered with trees.
1. Towards

we recover dvaye. Owing to this internal corruption E reads téwp «al

the East (E).>G*.

5pdacs.
Clouds.
G®E read tédwp.
But water is the subject of the verb,
and in no case can it be said that
water ‘ascends’. Besides, Spécov shows
that we require here some such word
as ‘mist’ or ‘cloud’ or ‘vapour’. Now
the exact phrase we need is found in

plain here referred to to be that of the
Jordan, and the mountain range of
the desert to be the rocky region which
separates this plain from Jerusalem.

Of the moun-

tain range (E).>G*.
And plants.
Here both G® and E read «ai ( > E)

dnd T@v onepparav.

In no case can

omepparwy be right in its literal meaning. The difficulty can be explained
from a corruption in the Aramaic or
from a faulty rendering by the Greek
translator.
In the former case «at

Ps, 1357 Jer. 10% 51° NY) neyD,
which the LXX in each case renders

58

The Book of Enoch

[vect. I

XXIX. 1. And thence I went to another place in the desert,
and approached to the east of this mountain range.
2. And
"there" I saw aromatic trees exhaling the fragrance of frankincense and myrrh, and the trees also were similar to the
almond tree.
XXX.

1. And

beyond these, I went afar to the east, and I

saw another place, a valley (full) of water.
2. And ‘therein
there was! a tree, the colour (?) of fragrant trees such as the mastic.
3. And on the sides of those valleys I saw fragrant cinnamon.
And beyond these I proceeded to the east.
XXXI. 1. And I saw other mountains, and amongst them
were ‘groves of! trees, and there flowed forth from them nectar,
which is named sarara and galbanum.
2. And beyond these
mountains I saw another mountain ‘to the east of the ends of
the earth’, "whereon were aloe trees", and all the trees were full
by dvayey vepédas and

by f° PDD,

the Targums

Hence I assume that

PD ( = bSwp) is here w primitive cor-

ruption of }§)I9 = ‘clouds’.

The word

here dabra (= épy) which seems to be
a corrupt remnant of qarabka = ¢ydpny.

Cf. 291 363.
Afar (G8). E ‘net
afar’, Another. + ‘great’ G®. Water.

‘clouds’ is to be taken in the sense
of ‘mist’, for so Onkelos renders IN =
‘mist’ in Gen. 28,
XXIX. 1. And thence.
These

+ ‘like that which fails not ’ E—a gloss ?
2. Therein there was a tree (G).

words E had by a slip transposed before

same in sense.
For ypéa Radermacher
conjectures yAdq.
3. Fragrant
cinnamon,
G* Ehavehere the strange
phrase muvvdpwpov dpwyatwy, which is

+‘ water’

(i.e, ‘clouds ’) in the preced-

ing verse.
There

G® reads é7e éxeiOer.

(EK). >G*

2.

Aromatic

G&E read xpicews Sévipa.

trees.

xpioews =

E =‘I saw a beautiful tree’,
The
colour (G& xpdéa).
E = épor0v —the

w rendering of DYA7}12IP,

See Exod.

83°77 which, as Praetorius and Beer
have recognized, is corrupt for NM,
Hence we should have here edw5n in-

3023,

see 18° note.
XXXI. 1. Groves

of (G*). >E.

stead of xpicews.

prefixes

E = mAéov

corrupt

Exhaling

(G®).

Nectar = Opi.

for mvéovta

(G8).

were’,

Frankincenseand myrrh. a) ngiad,

Almond tree (G* xaptas).
unless
occurs

E omits

we suppose kuaskuas, which
without any sense in the pre-

ecding line after méovra, to be a corrupt
transliteration of saptas = TY,

XXX.

Beyond.

1. Beyond

(G® énéxewa),

EK misrenders here :

E

Sarara (E).

‘as

it

GS oappav = a

transliteration of “IS a kind of balsam,
Galbanum = yadBdvn = nyabn.
Beyond.

Enmisrenders.

2.

Cf. 18% note.

To the east of the ends of the earth

(G§).>E.
(E).>G5.

Whereon were aloe trees
Observe that G& and E

to

are complementary.
The former gives
the habitat of the trees—the furthest

render this word correctly. See 18°
note.
Went (G® gyxéunv). E has

east—but not their name. E omits
the habitat but supplies the name.

Here,

as

elsewhere,

E is unable

Chapters

Sect. T]

XXIX,

1—XXXII,

59

1

of stacte, being like almond trees.
3. And when one burnt
it, it smelt sweeter than any fragrant odour.
E
XXXII.

Ge

1. And after these

fragrant odours, as I looked
towards the north over the
mountains I saw seven mountains full of choice nard and

XXXII.

1. To

the

north-

east I beheld seven mountains
full of choice nard and mastic

and cinnamon and pepper.

fragrant trees and cinnamon
and pepper.
The aloe mentioned here is not ‘the
common bitter aloes used in medicine
to which

alone the name

is given in

classical writers’, nor yet what is commonly known as the American aloe;
but ‘the modern eagle wood, a precious
wood exported from South-Eastern Asia,
which yields a fragrant odour when

burnt’ (Eneyc. Bib. i. 120-121).
Hebrew

its form is oda

In

(Num, 24°

Prov. 727) or MOM (Ps, 459 Cant, 44—
in the last passage N in the LXX and
Aquila render it by dAdn,
In Aramaic

the form is yn.

All(G®).

Ereads

*élkQ corrupt for kuélld = ‘all’.
Of
stacte.
I have with much hesitation
emended ef avrys in G® into oraxras.
E is very corrupt = orepeds, which is
transposed after almond trees.
3.
Burnt. G* has 7pibwov: H=AdBwow,

but

jénas’ewO

may

be

corrupt

for

jéhasjéwd = rpiBwow.
If my identification of this tree in the note on ver. 2
is right, we should expect xavawow
here, as eagle wood exhales fragrant
odours when burnt.
Now tpiBwow =

Gé has lost ‘and after these odours’ by
hmt., and reads ‘To the NE. I saw
seven mountains’,
This statement
that the seven mountains are in the
NE. creates some difficulty, if the text

is correct.
And that the text of G® is
correct seems to follow from the statement in ver, 2 ‘far towards the east’ in
both Gf and E. This being so, it seems

necessary to conclude that the Garden
of Righteousness in 70% 77° inthe NW.
is distinct from the primitive earthly
Garden of Righteousness or Eden in
the NE., and that the seven mountains
mentioned here in connexion with the
Garden of Righteousness in311-2aredistinct from these mentioned in 18% 242 844
For the Garden of Righteousness and
the Seven Mountains, one of which is
the throne of God, are situated in the
NW.
The tree of knowledge is in the
earthly Grarden of Righteousness in the
NE., 325-8, and the tree of life among
the Seven Mountains, 242-255, in the

NW.

Again, it is noteworthy that

whereas

the Garden of Righteousness

Ppp (Pael) corrupt for npor = Kav-

in 611? 608 ° 652 703 77 is the abode

cwow, ‘burnt’.
It.
G® reads 6&6,
which may be corrupt for ai7é.
E =

of the departed righteous, the earthly
Garden of Righteousness seems not to
be. A special division in Sheol is

Tov xaprév,

Smelt

sweeter

(G®).

E = ‘ was better’.
XXXII.
The Earthly Garden
Eden and the Tree of Knowledge.

of
1.

assigned to the souls of the righteous
in 22°. The earthly Garden of Eden,
if

the

above

conclusion

is

right,

60

The Book of Enoch

[Sect. I

2. And thence I went over the summits of ‘all’ these mountains, far towards the east ‘of the earth’, and passed above
the Erythraean sea, and went far from it, and passed over "the
angel" Zotiél.
Gs
E
8.
And
I
came
to the Gar3. And I came to the Garden of Righteousness, and from
den of Righteousness, and saw
beyond those trees many large afar off trees more numerous
trees growing there and of than these trees and great—
{twot trees there, very great,
goodly fragrance, large, very
beautiful and glorious, and the beautiful, and glorious, and
tree of wisdom whereof they magnificent, and the tree of
knowledge, whose holy fruit
eat and know great wisdom.
they eat and know great
wisdom,
has no further connexion with the
destinies of mankind according to the
Book of Enoch.
The above conclusions
appear tenable, although in Gen. 28 the
Garden of Eden is said to be in the
East, while in 3°4 it is implied that it
lies in the West, and in 210-14 in the
North.
See Gunkel, Genesis? 26.
These variations in Genesis are due
to different
sources.
2. All

(G8). > E.

Of

the

earth

(G8).

>E.
Erythraean sea. The Persian
and Indian oceans: cf. 7787.
Went
(G). E veads kénktt corrupt for horkd
=G&,
Far from it (E = dm rovrov

Haxpav).

G® reads én’ “Axpwy, kat dad

rovrov =‘towards Akron and from this’,
The angel (E). >G8.
3. Beyond.
So E, which so renders papddev and
wrongly takesitas governing the following words in the genitive.
Growing

(E = pudpeva),

GE reads 50w pér, but

this reading is certainly corrupt.
If
dvw pév were original, then 70 5éy5pov
THs (wis would have to be inserted before xal 70 bévdpov ris pporpoews.
But
the tree of life, according to 242-25, is
in the neighbourhood of the chief of the

Seven

Mountains

in the NW.

See

notes 321 255 18°, The passages from
the Zohar quoted by Lawrence, and subsequently adduced by Lods and Lawlor
in support of dw pév cannot, therefore,
bear on our text; but may be derived

ultimately from 2 Enoch, and in part
from Gen. 3.
These
passages are
(Lawrence, p. xxix) from vol. i, Parasha

MVNA, p. 37, ed. Mont. et Amstel. ;
‘Sanctus et Benedictus sustulit eum
(Enochum) ex mundo, ut ipsi serviret
...Ex eo inde tempore liber tradebatur, qui Enochi dictus est. In hora
qua Deus eum sustulit, ostendebat ei
omnia repositoria suprema, ostendebat
ei arborem vitae medio in horto, folia
eius atque ramos.’
Again (vol. ii,

Parasha MwA, p. 55%): «In Enochi
libro narratur, Sanctum et Benedictum,
cum ascendere eum iusserit et omnia ei
superiorum et inferiorum regnorum repositoria ostenderit monstrasse quoque

arborem

vitae

et

arborem

de

qua

Adamus praeceptum recepit.’
These
passages refer to 2 Enoch. The italicized
words omnia repositoria suprema refer
to Paradise and Hell, which are described

Sect. I]

Chapters XXXII,

2—XXXIII.

8

61

4, ‘That tree is in height like the fir, and its leaves are’ like
(those of) the Carob tree: and its fruit is like the clusters of the
vine, very beautiful: and the fragrance of the tree penetrates
afar.

5. Then I said: ‘How’

attractive is its look !’

beautiful is the tree, and how

6. Then Raphael, the holy angel who

was with me, answered me "and said": ‘This is the tree of wisdom,

of which thy father old (in years) and thy aged mother, who
were before thee, have eaten, and they learnt wisdom and their
eyes were opened, and they knew that they were naked and they
were driven out of the garden.’
XXXIII. 1. And from thence I went to the ends of the
earth and saw there great beasts, and each differed from the
other ; and (I saw) birds also differing in appearance and beauty
and voice, the one differing from the other.
2. And to the
east of those beasts I saw the ends of the earth whereon the
heaven rests, and the portals of the heaven open.
3. And
I saw how the stars of heaven

come forth, and I counted the

in 2 Enoch 8-10. The next italicized
words—arborem vitae medio in horto—

325 6 This is an Aramaic feature.
E in a few cases fails to preserve it.

may be taken directly from 8° of the

How (G& ds). >Eas in 245,
The
tree (GS). E reads ‘this tree’; but

same book or from Gen. 2°, while the
phrase arborem de qua Adamus praeceplum recepit might possibly refer to
1 Enoch 325-6, but much more likely to
Gen. 217,
Whose holy fruit = oi...
Tov KapTod avTov—an Aramaic idiom
MVB..+"1.
4. That tree... its
leaves are. So G*. > E through hint.
Like the clusters of thevine. Accord-

here, as frequently, E renders the Greek
article

by a demonstrative

pronoun.

And how. All MSS. of E except ¢
add ‘beautiful and’ against G& and g.
6. Adam and Eve seem to be still living.
Hence, if 10! belongs to this

section originally, the writer adopted
the

Samaritan

chronology.

See

65?

ing to certain Rabbinic authorities the

(note).

tree of which Adam ate was the vine :

not regarded as the cause of man’s fall
and destruction in the deluge.
Then

cf, Sanh, 70° DIN wD Soxw pow

Observe that Adam’s

15 Pw,
See also Ber. 407. The
fragrance of the tree penetrates
afar. So Eing. ymu add asyndetically

(G&),

after ‘penetrates’ as a variant (?) ‘ proceeds’, while ¢8 subsequently connect
the two verbs. Gé& reads ‘its fragrance

(EZ). >G&.
Of which.
Gé® breaks
off with éf ob épayev 6 marnp cov.

penetrates afar from the tree’.

rests.

5.

Then (G‘), E ‘and’.
Tére occurs
frequently in 6-32, i.e. 9! 10! 18 11?
133, 6 214, 5,8 223, 8,14 234 245, 6 256

7 275

E ‘and’.

sin is

Raphael.

We

See note on 325.
should,

207, expect Gabriel here.

XXXIII.

See

according

to

And said

2. Whereon the heaven

185

note.

3. The

portals of the stars here mentioned are

described at length in 72-82.

If we

are to regard the two accounts as in the

62

The Book of Enoch

[Sect. I

portals out of which they proceed, and wrote down all their outlets, of each individual star by itself, according to their number
and their names, their courses and their positions, and their times
and their months, as Uriel the holy angel who

was

with me

showed me.
4, He showed all things to me and wrote them
down for me: also their names he wrote for me, and their laws
and their companies.
Kuochl’s Journey to the North.

XXXIV. 1. And from thence I went towards the north to
the ends of the earth, and there I saw a great and glorious
device at the ends of the whole earth.
2. And here I saw
three portals of heaven open in the heaven: through each of
them proceed north winds: when they blow there is cold, hail,
frost, snow, dew, and rain.

3. And out of one portal they blow

for good: but when they blow through the other two portals,
fit is with violence and affliction on the earth, and they blow
with violence.

XXXV. And from thence I went towards the west to the
ends of the earth, and saw there three portals of the heaven
open such as I had seen in the feast, the same number of
portals, and the same number of outlets.

The Journey to the South.
XXXVI.

1, And

from thence

I went

to the south to the

ends of the earth, and saw there three open portals of the
heaven:

and thence there come dew, rain, tand windf.

2. And

main consistent,
the portals ofthe stars

whether the Ethiopic will adm't of it.

are also those of the sun and moon, 72%.

The text of ¢2w is practically the same.

4. This
ceding.

g (bam@ékala mas‘t) = ‘winds through
the north’.
3. They blow (a-m,

verse conflicts with the preThere Enoch writes down

the various

statements:

here

Companies or ‘companions’.
reads ‘ functions’.

XXXIV.
(a-m), mé?8
And. >g.

Uriel.
Soa.

6

chklnya).

mt*, abdefox yb ‘it blows’.

Itis...violence.
Probably corrupt
for ‘they blow with violence and there

Cf. 76.
1. Device _ is afiliction on the earth’.
read ‘ wonder’
2.
XXXV.
The teastt+. Read ‘the
North winds (bamannorth’. Otherwise and preferably we

gala mas'é gi, 8B), This ought to be
the imeaning, but it is questionable

— should transpose this chapter after 363,
XXXVI. 1. Come.
Here a-g, B

Sect. 1]

Chapters XXXII.

4—XXXVI_

4

63

from thence I went to the east to the ends of the heaven, and

saw here the three eastern portals of heaven open and small
portals above them.
3. Through each of these small portals
pass the stars of heaven and run their course to the west on the
path which is shown to them.
4. And as often as I saw
I blessed always the Lord of Glory, and I continued to bless the
Lord of Glory who has wrought great and glorious wonders, to
show the greatness of His work to the angels and to spirits and
to men, that they might praise His work and all His creation:
that they might see the work of His might and praise the great
work of His hands and bless Him for ever.
add ‘the south wind’, but this cannot

seems imperfect.

be right, and here

(ef. 34%) originally
‘And from thence

again, as

several

times before, we must follow gq in omitting this phrase. The fact also that ¢u,
abckix,ya omit the following ‘and’
points in the same direction. wemends

‘the south wind’

into ‘from the south’.

+Andwind}. AsMartinremarks
these
words are meaningless here. The text

Possibly there stood
something
came the

like:
south

winds, and when they blow there is
dew and rain’.
4. To spirits and
to men (gqu though reading nafisat
(-sita w) ). Other MSS. ‘to the spirits
of men’.

The

work

of His

might.

gq reads ‘the might of His work ’

SECTION

II

(CHAPTERS XXXVII—LXX1!)
THE PARABLES.
A. Gritical Structure.
C. Date.

INTRODUCTION

B. Relation of 37-71 to the rest of the Book.
D. The Problem and its Solution.

A.
This Section is in a fragmentary condition, and many of the
critical questions connected with it can only be tentatively solved
or merely stated.
It consists in the main of three Parables—38-—44,
45-57, 58-69. These are introduced by 37 and concluded by 70

which records

Enoch’s

final translation.

71 appears

of place, and belongs to one of the three Parables.
recorded in it were witnessed in Enoch’s lifetime.

to be out

The two visions
See notes in loc.

There are many interpolations.
60 65-697 are confessedly from
the Book of Noah.
391~?4 547-55? are probably from the same
work, These interpolations are adapted by their editor to their
adjoining contexts in Enoch.
This he does by borrowing characteristic terms, such as ‘Lord of Spirits’, ‘Head of Days’, to which,
however, either through ignorance or of set intention he generally
gives a new connotation : see Notes for details.
There now remain the following chapters and verses: 37-412 42

45-54 55°58 62-63 6975-71.
been

derived

from the same

a composite origin.
has

drawn

attention

But these passages can hardly have
hand

originally.

There are traces of

Beer, in Kautzsch’s lpok. und Pseudep. ii. 227,
to the fact

that

behind

the Parables

there

appear to lie two distinct sourees—one dealing with the Elect One
(10° 45° 49% 4 51% % 52% 9 53° 554 615 ® 1 62") and the other with
the Son of Man (46% %* 48? 62% % 14 gl) 692, 2% 29 7ol 7117),
and that in the former the angelus interpres was designated ‘the
angel of peace who went with me’ and in the latter ‘the angel who

went with me’ (see 40? note).

This observation is just, and even

with the present text it is possible, I think, to distinguish

these

sources, though Beer has not attempted it. But tlese two sources do
not account for the whole of the Parables. In 71 there are two distinct
visions, 711~* and 7151", where the anyelus interpres is Michael and
not either of the former angels, unless we identify him with one of

Sect. IT]

Introduction

65

them, which is indeed possible: see my edition of the Test. XII
Patriarchs, pp. 39-40. Whence 42 is drawn is a difficulty. But
returning to the two sources

the ‘Son of Man’ source
who went with me.’

above-mentioned, we might assign to

and the angelic interpreter—‘the angel

403-7,
46-487,
523-4,

613-4,

627-63.

6926-29,

70-71.
And to the source dealing with the Elect One and the angelic
interpreter—‘ the angel of peace.’

38-39.
401-2 8-10,
411-2

9,

45.
48810,

50-521-%, 5-9,
53-54°,

55°57.
611-2, 5-13,
624,
The above analysis of the sources can of course only be provisional
until the Greck version of the original is recovered.
‘he second
source differs from the former in recognizing the judgement of the

sword,

385, 488-10,

and

the attack

of the hostile

Jerusalem, 56, the progressive conversion

Gentiles

on

of the Gentiles who

had

no part in oppressing Israel, 502~*, and the triumphant return of
the Dispersion, 57. 55°-57%® looks like an independent source
adapted to a new context.
There is no hint of the judgement of
the sword in the first source,
These two sources had much material in common. 52!-%apparently
belonged to both in some form. The Elect One and the Son of Man
alike judge the kings and the mighty, and the same attributes are
to a great extent ascribed to each, save that of pre-existence, which,
as it happens, is attributed only to the Son of Man, 487814,
B.
Relation of 37-71 to the rest of the book.
As all-critics
are. now agreed that the Parables are distinct, in origin from the
1370

r

66
rest

The Book of Enoch
of the book, there

is no

the grounds for this conclusion.
only

a few

of the

chief

occasion

(Sect. II

for treating

characteristics

which

Section from all the other Sections of the book,
found

only in 37-71.

exhaustively

Accordingly, we shall give here
differentiate

this

(a) Names of God

‘Lord of Spirits’ (passim);

‘Head

of

Days’ (462); ‘Lord of the mighty’ (632); ‘Lord of the rich’ (637);
‘Lord of wisdom’ (63%),

(b) Angelology.

The four chief angels

in 37-71 are Michael, Raphael, Gabriel, and Phanuel,

Phanuel is not

mentioned elsewhere in the book, which gives Uriel instead.
In
141! God is surrounded by Cherubim; but in 611° 71% by Cherubim,
Seraphim,
and Ophannim, angels of power, and angels of principalities.
The angel of peace (408) is also peculiar to the Parables.
(c)
Demonology.

In the other Sections

of the book the sins of the

angels consisted in their lusting after the daughters of men (6-8),
but in 54% in their becoming subjects of Satan. In 37-71 an evil
spirit-world is presupposed from the beginning, but not in the rest
of the

book.

Satan

and

the Satans,

mentioned in the other Sections.
whereas

407 53° 54°, are not even

These have access to heaven, 407,

in the other Sections only good angels have

access there.

The angels of punishment also are found for the first time in 37-71,
(d) The Messianic doctrine in 37-71 is unique, not only as
regards the other Sections of Enoch, but also in Jewish literature
asa whole. The Messiah pre-exists, 48? (note), from the beginning :
he sits on the throne of God, 51, and possesses universal

dominion,

62°; all judgement is committed unto him, 6927, and he slays the
wicked by the word of his mouth, 62%.
Turning to the other
Sections we find that there is no Messiah in 1-36 and in 91-104,
while in 83-90 the Messiah is evidently human and possesses none
of the great attributes belonging to the Messiah of the Parables.
(e) The scene of the Messianic kingdom in 1~36 is Jerusalem
and the earth purified from sin; in 83-90, a heavenly Jerusalem
set up by God Himself; in 91-104, Jerusalem and the earth as
they are; but in 37-70, a new heaven and a new earth, 454 5 (note).
Again, the

duration

of the

Messianic

kingdom

eternal, but the life of its members limited.

in

1-36

is

The duration of the

Messianic kingdom in 83-90 is eternal, and the life of its members

eternal (?). The duration of the Messianic kingdom in 91-104 is
limited, and the life of its members limited.
(In 91-104 the real
interest centres, not in the Messianic

kingdom,

but in the future

spiritual life of the righteous.) But the duration of the Messianic
kingdom in 37-71 is eternal, and the life of its members eternal.

Sect. IT]

Introduction

67

C. Date.
From a full review of the evidence, which is given
and discussed in the notes on 385, it appears that the kings and
the

mighty

so

often

denounced

and

their

in the

Parables

Sadducean

the

later

supporters—the

are

later

Maccabean

princes

Maccabean

princes, on the one hand, and not the earlier;

for the

blood of the righteous was not shed, as the writer complains (471 * 4),
before 95 B.c.:

the later Maccabean

princes,

on the

other hand,

and not the Herodians; for (1) the Sadducees were not supporters
of the latter, and (2) Rome was not as yet known to the writer as
one of the great world-powers—a

fact which

necessitates an earlier

date than 64 B.c., when Rome interposed authoritatively in the
affairs of Judaea.
Thus the cate of the Parables could not have
been earlier than 94 8,c. or later than 64 3.c.
But it is possible
to define the date more precisely.
As the Pharisees enjoyed unbroken power and prosperity under Alexandra 79-70 B.c., the

Parables must be assigned either to the years 94-79 or 70-64.
Finally, if we consider that 565-5728 is an interpolation, and that
this passage

must have been written before 64 B.c., the Parables

might reasonably be referred to the years 94-79. See also Gen,
Introd.
D. The Problem and its Solution.
Seeing that God is a just
God, how comes it that wickedness is throned in high places and
that righteousness is oppressed?
Is there no end to the prosperity

and power of unbelieving rulers, and

no recompense

of reward

for the suffering righteous?
The author (in the genuine portions)
finds the answer in a comprehensive view of the world’s history:
ouly by tracing evil to its source can the present wrongness of things
be understood, and only by pursuing the world’s history to its final
issues can its present inequalities be justified.
The author has
no interest save for the moral and spiritual worlds, and this is

manifest even

in the divine names

Days’, ‘Most High’.

6119-22,

‘ Lord of Spirits’, ‘Head

of

Whole hierarchies of angelic beings appear in

His view is strongly apocalyptic, and follows closely in the

wake of Daniel.
than in 1-36.

The origin of sin is traced one stage further back
The first authors of sin were the Satans, the

adversaries of man, 407 (note).

The Watchers fell through becoming

subject to these, and leading mankind astray, 546, Punishment
was at once meted out to the Watchers, and they were confined in

a deep abyss, 545, to await the final judgement, 54° 554 64.
the meantime

sin flourishes

in the world:

sinners

In

deny the name

of the Lord of Spirits, 38? 41°, and of His Anointed, 481°; the
F2

68

The Book of Enoch

[Sect. IT

kings and the mighty of the earth trust in their sceptre.and glory,

637, and oppress the elect of the children of God, 6214.
prayer of the righteous
of Spirits

the Lord

ascends,

crying

before

the

angels

vengeance,

for

But the

and their blood goes up

unite in the prayer of the righteous, 47%

471;

and

But the oppression of

the kings and the mighty will not continue for ever:

suddenly the

Head of Days will appear and with Him the Son of Man, 46% * #
482, to execute judgement

all

upon

wicked, on angel and on man.

alike—on

the

And to this end

righteous

and

there will be

a Resurrection of all Israel, 511 615; the books of the living will
be opened, 47%; all judgement will be committed unto the Son of

Man, 41° 6927; the Son of Man will possess universal dominion,
62%, and sit on the throne of his glory, 62% 5 697% %, which is
likewise God’s throne, 47% 51°, He will judge the holy angels, 618,
and the fallen angels, 55‘, the righteous upon earth, 62°, and the
sinners,

622;

but particularly

those

who

oppress

his saints, the

kings and the mighty and those who possess the earth, 48% 8-9 53%
62%, 11, All are judged according to their deeds, for their deeds
are weighed

in the balance, 411.

The fallen angels are cast into

a fiery furnace, 54°; the kings and the mighty confess their sins,
and pray for forgiveness, but in vain, 63; and are given into the
hands of the righteous, 38°; and their destruction will furnish
a spectacle to the righteous as they burn and vanish for ever out of
sight, 48% ' 6212; to be tortured in Gehenna by the angels of
punishment, 533-5 514 *.
The remaining sinners and godless

will be driven from off the face of the earth, 38° 412 45°

The

Son of Man will slay them with the word of his mouth, 622.
Sin
and wrongdoing will be banished from the earth, 492; and heaven
and earth will be transformed, 451°; and the righteous and elect

will have their mansions therein, 39° 417. And the light of the
Lord of Spirits will shine upon them, 38'; they will live in the light
of eternal life, 58°. The Elect One will dwell amongst them, 454;
and they will eat and lie down and rise up with him for ever and

ever, 6214.

They will be clad in garments of life, 62:16,

and shine

as fiery lights, 397, And they will seek after light and find
righteousness and peace with the Lord of Spirits, 58; and grow
in knowledge and righteousness, 58°,

Sect. 11]

Chapter

XX XVII, 1-4

69

Tur PARraBLes.

XXXVIJ. 1. The second vision which he saw, the vision of
wisdom—which Enoch the son of Jared, the son of Mahalalel,
the son of Cainan, the son of Enos, the son of Seth, the son of
Adam, saw.
2, And this is the beginning of the words

of wisdom which I lifted up my voice to speak and say to those
which dwell on earth: Hear, ye men of old time, and see, ye
that come after, the words of the Holy One which I will speak
before the Lord of Spirits.
3, It were better to declare (them
only) to the men of old time, but even from those that come

after we will not withhold the beginning of wisdom.

4, Till

the present day such wisdom has never been given by the Lord
of Spirits as I have received according to my insight, according
to the good pleasure of the Lord of Spirits by whom the lot of
XXXVII.

1. The

genealogy

with

which this Section begins agrees with
many

other

characteristics

of

the

Parables in marking it out as an independent work.
The second vision.
Apparently the first vision is that referred to in 1% ‘the vision of the Holy
One in the heavens’.
2. Beginning. The Ethiopic word here and in
the next verse could be rendered ‘ sum ’,

The phrase may = AIINN YN.

(twice), 1° (twice) 49% 4 50% 8 (twice), ©

518 525 9536 545) 755% 4578 584 6 (twice)
59152 608, 8, 24, 25 (twice) 613, 5,8,9 (thrice),

11, 18 (twice) 62% 1 12, 14, 16 (twice) 631?

(twice), % 12 (twice) 65% 11 662 678, 9 684
(twice) 69% (twice), 2° 70! 71217 We
find it in all 104 times, and 28 of these

But

And

at least in the Interpolations. In the
genuine portions it stands in the closest

a-m, dy a vead ‘say’.

connexion with the character of its con-

in Prov. 9 itis pan nbn.
say (m,B-dy,a).

(twice), & ® (twice), 12 40%) 2% 4) 5, 8, 7% 10
41? (twice), 67 434 (twice) 45% ? 468
(twice), ® 7% 8 471, 2 (twice), 4 48% % 5 7

These would em-

text; cf, 3912 401-10 468-8, &e.; but in the

brace Cainan, Mahalalel, and Jared,
according to the LXX_ chronology,
which is followed in the Similitudes.

wanting; cf. 4167591, ? where only things
of the natural world are in question.

See 547 (note) 704 (note),

This leads to the conjecture that this title

Men of old time.

Words

of the Holy One (gmt, fv,b). Other
MSS. ‘holy words’.
Lord of Spirits.

This expression occurs in 2 Macc. 3%
6 Trav mvevparov .. . Suvdorys and
nowhere else in contemporary or earlier
writings that
Iam aware of. The way

is prepared for it in Num, 16% 2716
‘the God of the Spirits of all flesh’.
Cf. also Heb, 129‘ the Father of Spirits ’.
The phrase ‘ Lord of Spirits’ is found
in 374 (twice) 38? (twice), 4 § 39% 7

Interpolations

this appropriateness

is

was introduced into these Interpolations

when they were

incorporated in the

Parables, with a view of adapting them

to their new contexts,
3. To the
men ofoldtime. Here for ’élla Ihave
read la’élla. For construction cf. 957.
4. Cf. 2 Enoch 47? ‘There have been
many books from the beginning of Creation... but none shall make things
known to you likemy writings’. See also.
our text 9310591.

By !°, ie. *@mqédma

70

The Book of Enoch

(Sect. II

5. Now three parables
eternal life has been given to me.
were imparted to me, and I lifted up my voice and recounted
them to those that dwell on the earth.
XXXVITI—XLIV.

The First Parable.

The Coming Judgement of the Wicked,

XXXVIII.
1. The first Parable.

When the congregation of the righteous shall appear,
And sinners shall be judged for their sins,
And shall be driven from the face of the earth:
2, And when the Righteous One shall appear before the eyes
of the righteous,
Whose elect works hang upon the Lord of Spirits,
= syndy,

Eternal life, Cf. Dan. 12?

bday “Tn,

5. Parables
= rapaPoAai

= pvbvina, The word has already
occurred in 1%, It is used pretty much
in the same sense here as in Num, 32718
Job 271, and means merely an elaborate
discourse, whether in the form of avision,
prophecy, or poem. His object is generally parenetic.
Those that dwell

of the righteous.
This phrase, which
is peculiar to the Parables, is explained

by » comparison of 38° 53° 62°.

Its

equivalent occurs in Ps. 1491 ‘ congre-

gation of the saints’ D'TDN bhp, or
rather in Ps, 15 DY
MY, 74?
WY = LXX zs cuvaywyis cov 111},
Cf. Pss. Sol. 1718 ouwaywyds éciev.
Driven from the face of the earth.

on the earth. This phrase (except in
467 and 70!, where it is merely geographical) is used in a good ethical

This form of punishment is elsewhere
mentioned in 11 388 141? 48% 1° 532,
2. The Righteous One (sidéq im 8).

sense

a-mread sédéq ‘righteousness’, Though
less well attested the former is preferable. Almost the same connexion

in the genuine

section.

portions of this

Cf. 37? 40%7485.

So Rev, 146

But in the Interpolations it calls up
different associations : these are bad in
54° 551 605 65% 12 661 678, and either
doubtful or merely geographical in

434 531 549 552 677 691. We should
observe that this phrase has an evil
significance

148
17°:

in Revelation,

except

in

Cf. 310 610 813 1110 (twice) 138 14

XXXVIII.

The time of requital

is coming. When the kingdom of the
righteous appears, and the light of
the Lord of Spirits shines on the face
of the righteous and elect, where will

of thought is found in 53°, The Messiah is variously named: ‘the Righteous and Elect One,’ 58°; ‘the Elect
One of righteousness and of faith,’ 39°;

‘the Elect One, 405 458 49% 4 518,5
525 9 536 554 615 % 10 621; ‘The Mes-

siah,’ 481° 524.

For other designations

see note on 46%,

Observe that as the

members of the kingdom are ‘the
righteous’, so the Messiah is ‘the Righteous One’; cf. ‘The Elect’, ‘The Elect
One’.
Works.
q reads ‘hope and
works’,
Hang upon the Lord of

be the future habitation of the sinners

Spirits.

and the godless?

pression cf, Judith 8% é¢ judy xpeparat

1. Congregation

Cf. 40° 468.

With this ex-

Sect. IT]

Chapters XXXVII.

5—XXXVIII.

4

ral

And light shall appear to the righteous and the elect who
dwell on the earth,

Where then will be the dwelling of the sinners,
And where the resting-place of those who have denied the
Lord of Spirits?
It had been good for them if they had not been born.
3. When the secrets of the righteous shall be revealed and the
sinners judged,
And the godless driven from the presence of the righteous
and elect,

4. From that time those that possess the earth shall no longer
be powerful and exalted :
And they shall not be able to behold the face of the holy,
For the Lord of Spirits has caused His light to appear
Yux7) atrdy.,

Perhaps dn or nbn

stood in the original.
appear. Cf, Is.9260!.

Light shall
Denied the

and make this clause the apodosis
‘the sinners shall be judged’.
But
the parallelism supports g, and we

Lord of Spirits.
For ‘denied’ ¢
reads ‘outraged’. This charge is fre-

have

quently brought against the sinners:
it is in fact ‘ the very head and front of

when standing alone.
4, The
supremacy and oppression of the earth’s

their offending’,

rulers and great ones are speedily
drawing to a close. This is the constant theme of the Parables, 464-*
488-19 535 621-12 63, and has been
taken over into the Interpolations,

637.

Of, 41? 45? 467 467°

Cf. St. Jude 4.

They deny like-

wise the heavenly world, 451; the
Messiah, 48!°; the spirit of God, 671°;
the righteous judgement, 60°
The
righteous on the other hand believe in
the name of the Lord, 43‘. Observe
that this phrase is taken over into the

Interpolations,

678,19,

good forthem, &c.

It had been

A familiar Jewish

expression = \0 MYM IU Wajikra R. 26
(quoted by Edersheim, Life... of Jesus

the Messiah, ii. 120). Of. 2 Bar. 10°
4 Ezra 412 2 Enoch 41? St. Matt. 2674.
3. When the secrets of the righteous

shall be revealed.

The blessings in

store for the righteous, the heritage of
faith, are

seen,

where

the Greek

is pre-

served, that ¢ is not infrequently right

678-18; and this is one of the leading
characteristics which distinguish 37-69

from 91-104.

With the rulers of the

earth as such the latter Section has
practically no concern.
From that
time. The MSS. prefix ‘and’ which
I take to be the word introducing the
apodosis,
Has caused His light to
appear.
I have emended tar’éja=
‘is seen’ into ’ar’aja= ‘has caused

to appear’, This emendation is required by the fact that ‘the Lord of

still hidden, 685; but they

Spirits’ is in the nom. ina, d, and ‘ His

will one day be revealed. The Messiah
himself is hidden with the Lord of
Spirits, 627, Cf. Mark 44,
And the
sinners (7), Other MSS. om. ‘and’

light’ in the acc. ing. 6-d reads ‘ the
light of the Lord of Spirits is seen’.
This light is at once spiritual and
physical: the nearncss of God's presence

72

[Sect. IT

The Book of Enoch
On the face of the holy, righteous, and elect.

5. Then shall the kings and the mighty perish
transfigures the countenance and person
of His saints. Light in all its forms

have denied the Lord and his Anointed,

is the blessing of the kingdom.

The

persecute the houses of His congrega-

righteous will have light, and joy, and

tions, i.e. the Theocratic community,

peace, 5’, and the light of God shining
upon them, 18, In the Parables

an offence on the removal of which the

the heaven will be transformed into
an eternal light, 454; and light will
appear unto the righteous, 38?; and
the light of days will abide upon them,
501; they will abide in the light of the

sun and in the light of eternal life, 58°;

4810; and a heavenly world, 451; they

46°; and they are an offence thereto,
Theocratic ideal will be realized, 538;
they do not acknowledge from whom

their power is derived, 465; but trust
in their riches, 467; and place their
hope in their sceptre and glory, 637;
they have made the righteous their
servants, 467; and outraged God’s children, 621; and shed their blood, 471) 2.

their faces will be illuminated with
the light of the Lord of Spirits, 354;
and they will seek after light and find

Accordingly they will have to stand

righteousness, and the light of truth
will be mighty for evermore, 588-8,

before the Messiah whom they have
denied, when He judges the angels,

This idea is still further developed in
91-108.
The righteous belong to the

generation of light, 108; and will be
clad in light, 10812; and will walk in
eternal light, 924; and will be resplendent and shine as the lights of heaven
for evermore, 1081°104%,
The holy,
righteous, and elect. Soa, def kilnya.

618 554; and the righteous, 623(8): and
the sinners, 62?; and they will be
terrified, 625; and fall down and worship the Messiah, 62°; and acknowledge
the righteousness of their judgement,

63°; and pray for a respite in order to
repent, 631; and express their thanksgiving of faith, 63°; but their prayer

abcopra ,b read ‘the holy and righteous

will

and elect’. The latter has the support
of 48! where it recurs.
5. Then

Spirits, 621%, and the righteous, 48°,

(Q.

Other MSS. ‘and then’,

kings and the mighty (a).

mighty kings’.
67% 12.
cally

The
126 ‘the

CE 621) 4 6, 9 631, 2, 12

These designations are practisynonymous in the Parables,

not be heard,

and

the Lord

of

will execute judgement upon them,
and their destruction will form a
spectacle over which the righteous
will rejoice, 62127; and they will be
delivered over to the angels of punishment, 624; and will descend into the

The phrase ‘mighty kings’ which ap-

tortures of hell, 631°.

pears often in Dillmann’s text is without
the support of the best MSS. except
in 554, and there I feel we must regard
the text as corrupt, and read ‘the
kings and the mighty’.
This better
text removes, as we shall find, at least
one formidable difficulty in the interpretation. Who then are these kings
and mighty ones?
The facts taken

ment seems to point to heathen rulers,

together point decidedly to unbelieving
uative rulers and Sadducees,
They

Only one state-

i.c. ‘their faith is in the gods which
they have made with their hands’, 467.
But this is only a strong expression
for the heathen or Sadducean attitude
of the Maccabean princes and their
supporters, and with it we might aptly

compare Pss. Sol. 18 8!4 1717, wherein
the same persons are charged with
surpassing the heathen in idolatries,
There is a like exaggeration of the

Chapter

Sect. IL]

XX XVIII. 5

73

And be given into the hands of the righteous and holy.
wickedness of the Sadducees in 997 104°.
The kings and the mighty in the text,

of the struggle, Jannaeus asked the
Pharisees to name their conditions of

therefore, are native rulers and Sadducees, We thus agree with Késtlin,

peace:

Theol. Jahrb. 1856, 268 sqq., and Dillmann, Herzog, R. L. xii. 352, in identifying these princes with the last of the
decaying Asmonean dynasty.
The
Herodian dynasty was not supported
by the Sadducees, and thus may be
left out of consideration.
Further,
as there are no references to Rome
in the Parables, it cannot as yet

have made its power
Palestine;
fore, must

to be felt in

and the Parables,
have been written

therebefore

their answer

was

laconic

and

irreconcilable, ‘Thy death’; but in
the subsequent strife they were for the
time crushed into impotence. Owing to
the multitudes of Pharisees slain by
Jannaeus, he came to be called ‘ the

slayer of the pious’,

With the acces-

sion of Alexandra 79, however, the
Pharisees became masters of the nation,
and peace prevailed till 70, when again

the nation

was

rent

in twain

and

plunged into devastating and bloody
wars, through the fraternal strife of

Hyrcanus IT and Aristobulus II.

To

64 B.c., when Rome interposed in favour
of Aristobulus II. Ealdensperger, Das

a devout Pharisee the Maccabees with
their Sadducean and Hellenic principles

Selbstbewusstsein

Jesu (p. 12), indeed,

might well appear as enemies of the

tries to show that there are references

Theocratic community during the years

to the Roman

yower;

but

his main

contention, that the falling Asmoneans
could hardly be designated as ‘ mighty
kings’, is already answered on critical
grounds: the phrase ‘mighty kings’

does not belong to the true text.

The

lower

the

limit

is thus

643.c¢.,

and

higher may be reasonably fixed at 94.
The differences between the Maccabees
and the Pharisees, which had already
grown important under John Hyrcanus
with bis Sadducean policy, were further
developed under Aristobulus J, and in
the early years of Alex. Jannaeus were
intensified into an irreconcilable antagonism. This antagonism first issued
in bloodshed about 95 B.c., when 6,000
Pharisees were put to death because
they insulted Alex. Jannaeus for failing
to comply with their views on ritual.

This fact explains the writer’s demand
for vengeance for the murder of the
righteous, 474,44. Subsequent years
only embittered the strife between the

Pharisees and the Asmonean head of
the Sadducees, and provoked a civil
war in which 50,000 Jews fell.

Weary

94-79 or 70-64.

To one or other of

these periods, therefore, we assign the
composition of the Parables.
Perish
and. > 4.

Be

given

into

the

hands of the righteous, This phrase
would seem to indicate the period
of the sword, when the righteous

were

themselves to slay the wicked.

But
the

this would
judgement

forensic.

be unsuitable here :
is catastrophic and

The Son of Man

is judge,

and his judgements are executed by the

angels of punishment, 41? 624,

This

phrase

the

recurs

in 48°;

but

there

context requires us to understand the
casting of the kings into Gehenna.
In
50?, where we again find this idea unmistakably, the difficulty is obviated
by the fact that 50 is most probably an
interpolation,
TEither, then, we have
here an inconsistent feature introduced
by the original writer, or else the phrase
is only to be taken in a general sense,
as expressing the triumph of the
righteous.
Righteous
and holy.

This designation of the members

of

the kingdom is found also in 481) 4,7

74

(Sect. IT

The Book of Enoch

mercy

6. And thenceforward none shall seek for themselves
from the Lord of Spirits:
For their life is at an end.

The Abode of the Righteous and of the Elect One: the Praises
of the Blessed.
XXXIX. [1. And it ¢shall come to pass in those days that
elect and holy children + will descend from the high heaven, and
2. And
their seed + will become one with the children of men.
in those days Enoch received books of zeal and wrath, and books
of disquiet and expulsion.|
And mercy shall not be accorded to them, saith the Lord of
Spirits.
3. And in those days a whirlwind carried me off from the
earth,
And set me down at the end of the heavens.

4, And there I saw another vision, the dwelling-places of the
holy,
51? (651%).
6. Thenceforward. ¢
reads‘ there’,
Seek for themselves
(a,cov,b). Other MSS. ‘seek’, The ‘for
themselves’ could also be translated
‘for them’; but the dative here is
clearly the Hebrew dativus ethicus.
XXXIX.
1-2%
This passage is
obviously an interpolation.
It has
nothing to do with its present context
and appears to be a fragment of the
older book of Enoch, such as we find

in chapters

6-36.

Here

manifestly

392> ¢ And mercy shall not be accorded
to them, saith the Lord of Spirits’

should follow immediately on 38°, This
interpolation refers to the descent of
the Watchers to unite themselves with
the daughters of men.
XXXIX. 1. And it shall come to
pass.
Here and in the rest of this

verse we

should have past and not

future tenses.

This may be due to the

interpolator who made these changes
in order to adapt it to the time of the

adjoining context,
children... from

Elect
the

and holy

high

heaven.

For‘ elect and holy’ g reads ‘ holy and
elect’. For the idea cf. 10619 ‘Some
from the heights of heaven’,

For the

epithet ‘elect’ cf. 1 Tim. 5% ‘the elect
angels’, Schodde compares Tob. 81°.
2. Enoch received books of zeal, &c.
As we shall find later, sometimes an
angel dictates to Enoch, at others the
angel himself writes the book and
commits it to Enoch.
Zeal and
wrath.

gtrans.

3. Carried
me

off. This seems to be recounted as
a real translation of Enoch, as in 523;
cf, 2 Kings 2, and not as a mere in-

cident in a dream, as in 14% %
Dwelling-places.

4.

This could be ren-

dered ‘ dwellings’ or ‘ abiding-places ’:
see 397 8 4122 Enoch 61? John 14?. The
vision here (394-12) set forth is prophetic, but there are many difficulties
in the interpretation which we can
surmount only by bearing in mind that

Sect. IT]

Chapters XXXVIIT.

6—XXXIX.

7

75

And the resting-places of the righteous,
5. Here mine eyes saw their dwellings with His righteous angels,
And their resting-places with the holy.
And they petitioned and interceded and prayed for the
children of men,

And righteousness flowed before them as water,

And mercy like dew upon the earth :
Thus it is amongst them for ever and ever.
6a. And in that place mine eyes saw the Elect One of righteous-

ness and of faith,
va, And I saw his dwelling-place under the wings of the Lord
of Spirits.
6 aS. And righteousness shall prevail in his days,

And the righteous and elect shall be without number before
Tlim for ever and ever.
7 6. And

all the righteous and elect before Him
tstrong{ as fiery lights,

shall be

what we have here to deal with is
a vision of the future Messianic king-

munity will one day be composed of
both angels and men, under the rule of

dom, and that we must not press the
details; for in this, as in visions frequently, there is no exact observance of
the unities of time and place. No one
individual period is indicated; for the

the Messiah and the immediate protection of the Lord of Spirits.
5.
His righteous angels (a). £8 ‘the
angels’,
Righteousness flowed...

fact that the Messiah is surrounded by
all His righteous and elect ones shows
that the history of the world is closed,
and the final judgement already passed ;

yet this is impossible, as the angels are
still praying on behalf of men.
Nor
from this chapter, taken by itself, can

we argue as to the locality indicated by
the vision. At first sight it seems to
be heaven,

as

the Messiah

and

the

righteous are under the wings of the
Lord of Spirits; yet this is impossible,
as the history of mankind is not yet
consummated, and the Messiah appears
only to carry out its consummation.
The chief inference that we can legitimately draw is that the Messianic com-

as water. Cf. Amos 574, See also
491 97°,
6-7. The text is slightly
confused.
By placing 7* before 6°
I think I have recovered the original.
6. That place (a-m). m, (8 ‘ those
days’. The Elect One (a-q). ¢, B-ax
‘the place of the elect’. See note on
38%,
‘Elect One’ =a.
Cf. Is.
41% 9 421 Luke 23%,
7*. His
dwelling -place (gm). gqtuB ‘their
dwelling-place’.
6°. In his days (a).
1B ‘in their days’,
7>. Be tstrongt
(jéthéjala a-m). mé®B-w jetlahajd =
‘be beautiful’, not ‘shine’ as it has

hitherto been taken.

The latter is pro-

bably a correction of the former.

a-m

= 3pm, which may -be corrupt for
yn = ‘shine’, Thus ‘the righteous

76

The Book of Enoch

[Sect. II

And their mouth shall be full of blessing,
And their lips extol the name of the Lord of Spirits,
And righteousness before Him shall never fail,
[And uprightness shall never fail before Him].
8. There I wished to dwell,

And my spirit longed for that dwelling-place :
And there heretofore hath been my portion,
For so has it been established concerning me before the Lord
of Spirits.
9. In those days I praised and extolled the name of the Lord
of Spirits with blessings and praises, because He hath destined
me for blessing and glory according to the good pleasure of the
Lord of Spirits.
10. For a long time my eyes regarded that
place, and I blessed Him and praised Him, saying: ‘ Blessed is
He, and may He be blessed from the beginning and for evermore.
11. And before Him there is no ceasing. He knows before the
world was created what is for ever and what will be from generation unto generation.
12, Those who sleep not bless Thee:
they stand before Thy glory and bless, praise, and extol, saying:
“ TIoly, holy, holy, is the Lord of Spirits: He filleth the earth
with spirits’?
13. And here my eyes saw all those who sleep
not: they stand before Him and bless and say: ‘Blessed be
Thou, and blessed be the name of the Lord for ever and
... Shall shine as fiery lights’, i.e. the
stars; cf. Dan.

125,

This restoration

is not possible in Aramaic.

And

up-

rightness, &c. Bracketed as a doublet
of the
preceding
line.
abdwer a

Those who sleep not: cf. 3913 40?
611%,
This designation is taken over

into the Interpolations, 717. In the
note on 15 I have identified them with

—very second rate MSS.—omit it.
8. Enoch predestined toa place in the

the ‘Watchers’.
Holy, holy, holy,
is the Lord of Spirits.
The chavge
in the trisagion, Is. 6°, is in keeping

kingdom,
And there (q, 7). Other
Mss.
‘there’,
9. The
good
pleasure of the Lord.
In 37‘! and

with the character of the entire section.
13. All. + q ‘the wakeful ones’.
13—XL.
Enoch next sees all the

here the free grace of God is brought

chief angels and thousands of thousands
of angels who stood before the throne
of God, and recounts this, not as a prophetic vision, but as an actual expe-

forward, but not exclusively ; for, like
a true Pharisee, man’s part in salvation

is emphasized in 374 ‘according to my
insight’.
11. Before Him there
is no ceasing.
Past, present, and

future

are

before

Him,

12,

rience.
14. The change of face
here is not to be understood as a transfiguration, as in Ascensio Isaiae 728;

Soct. IT]
ever.’
behold.

Chapters XXXIX.

8—XI.

5

77

14, And my face was changed ; for I could no longer
The Four Archangels.

XL. 1. And after that I saw thousands of thousands and ten
thousand times ten thousand, I saw a multitude beyond number
and reckoning, who stood before the Lord of Spirits.
2. And
on the four sides of the Lord of Spirits I saw four presences,
different from those that sleep not, and I learnt their names:
for the angel who went with me made known to me their names,
and showed me all the hidden things.
3. And I heard the voices of those four presences as they
uttered praises before the Lord of glory.
4, The first voice
blesses the Lord of Spirits for ever and ever.
5. And the
Enoch is ‘ blinded by excess of light’,
For (a). 72B-e ‘till’.
XL. 1. Thousands of thousands
and ten thousand times ten thousand.
This phrase ig taken over

exactly into the Interpolations, 601718,
though the phrase was of course a current one, owing to Dan. 71° Cf. Rev.
511,
2. There are higher angels
than those that sleep not: these

would be a mere waste of time to
attempt to reconcile the angelology of
these various passages. On Angelology
see Schwab, Vocabulaire de ?Angélologie, 1897, supplement, 1899; Jewish
Encyclopaedia, i. 583-597; Weber?,
Jiid. Theol. 1897.
That sleep not
(a-m). (8 ‘thatstand’.
The angel
who went with me.
This angel is

similarly named in 43% 46? 52% 4 61%,

are the four angels of the presence—

whereas we have the ‘angel of peace’ in

D‘2B7 rab19—so called from Is. 63°.

408 525 534 544 562, and ‘ the angel’ in 61?

Their names here are Michael, Raphael,
Gabriel, and Phanuel ; and the same list

is carried over into the Interpolations,

71%.

In later Judaism we find Uriel

instead of Phanuel.
In 91 the names of
the four chiefs are Michael, Gabriel,

Uriel,

and

Raphael.

In 20 there

are seven chief angels enumerated :
Uriel,
Raphael,
Raguel,
Michael,
Saraqael, Gabriel, and Remiel.
Thus,
Michael, Raphael, and Gabriel belong
to 20 and
40, but
in common
the functions respectively assigned

them in these chapters are irreconcilable.
In 90% there is a reference to seven chief angels: in 815
908! three angels are mentioned who

were charged with the escort of Enoch:
in 87%
we find again four.
It

642,

There is generally a certain fitness

in the designation ‘angel of peace’

in

the contexts, where it occurs in contrast to the wicked angels and the
angels of punishment. This designation
has also been taken over into the
Interpolations, 60%4; it is already found
in the T. Dan. 65T. Ash, 6% T. Benj. 61.
The origin of the phrase is probably to
be traced to Is. 337, as that verse was,
according to Jerome, understood of the

angels, and pies soyby would in that
case = ‘angels of peace’.

Cf, Rosen-

miiller’s Scholia in loc.

4, The

first presence, Michael, has for his task

the praise of the Lord of Spirits, as his
name

indicates, bys,

In ver. 9 he

is ‘the merciful and long-suffering ’.
5. The second presence is Raphael, who

[Sect. IT

The Book of Enoch

78

second voice I heard blessing the Elect One and the elect ones
6, And the third voice
who hang upon the Lord of Spirits.
I heard pray and intercede

for those who dwell on the earth

7. And
and supplicate in the name of the Lord of Spirits.
forbidding
and
Satans
the
off
I heard the fourth voice fending
them to come before the Lord of Spirits to accuse them who
8. After that I asked the angel of peace
dwell on the earth.
who went with me, who showed me everything that is hidden:
‘Who are these four presences which I have seen and whose
praises the Elect and

the

elect ones.

Conformably to his name (from ND,
to heal) he is appointed to heal the
wounds and ills of men (ver. 9): ef.
Tobit 1214 ‘God sent me (Raphael) to
heal thee’ ; and 317 ‘ Raphael was sent
to heal them both’, In Rabbinic writings he was the power that presided
over medicine; cf, Eisenmeng. Entd,
Jud. ii, 380, See also 107 205,
The
Elect One. This designation of the
Messiah comes from Is, 424. Its later
use seems to be confined to the Parables
(see 38?) and St. Luke 9% obrds

tors of eternal life (ver. 9).

He pre-

vents the Satans from appearing before
the Lord of Spirits to accuse men. The
Satans appear here for the first time in
Enoch, 407. They seem to belong to

a counter kingdom of evil, ruled by
a chief called Satan, 538.

They existed

as evil agencies before the fall of the
Watchers; for the guilt of the latter
consisted in becoming subject to Satan,

546. This view harmonizes exactly
with that of Gen. 3! combined with
61-4, These Satans bad the right of
access into heaven, 407 (cf. Job 16

gor 6 vids pou b éxAedeypevos= ‘the
Elect One’ (W. and H.),
This, the
correct text, has been preserved in the

Zech, 3)—a privilege denied to the
Watchers, 135 145,
Their functions

Ethiopic N.T.; St. Luke 23°5 ‘the
Christ of God the Elect One’,
And
the elect ones. g ‘of the elect ones’,
6. The third presence is Gabriel,

694, ©; they accused the dwellers upon
earth, 407; they punished the con-

whose task is that of intercession on

behalf of the inhabiters of the earth.
Cf. Test. Lev. 35 ‘In it are the archangels who minister and make propitiation to the Lord for all the
sins of the righteous’,
As the hero
or strong one of God (13) and by)
he is naturally set over all the powers
(ver, 9). Pray and intercede...
supplicate.

These verbs are in the

plural in all MSS, but d.
Those
who dwell, &c.: see 375,
7.
The fourth is Phanuel, who is set over
the repentance and hope of the inheri-

were threefold : they tempted to evil,

demned.

In this last character they

are technically called ‘angels of punishinent’, 53° 56! 621 631; this designation has been taken over into the

Interpolations : cf. 661 (note), The Talmud (cf. Weber, Jiid, Theol. 251-254)
does not draw this clear line of demarcation between the Satans and the fallen
angels, but rather confuses their attri-

butes just as in ch. 69.

For the close

connexion between the Demonology of

Enoch and the N,T, see Gen. Introduction.

8. Angel of peace.

See

note on ver.2: also Test. Dan. 65 note
T. Ash. 6° Test. Benj. 61.
Hidden.
+abedec ‘and I said unto him’,

Sect. IT]

Chapters XI, 6—XILI, 2

79

words I have heard and written down ?’
9, And he said to
me: ‘ This first is Michael, the merciful and long-suffering; and
the second, who is set over all the diseases and all the wounds of
the children of men, is Raphael: and the third, who is set over
all the powers, is Gabriel: and the fourth, who is set over the
repentance unto hope of those who inherit eternal life, is named
Phanuel.’
10. And these are the four angels of the Lord of
Spirits and the four voices I heard in those days,
XLI.

1. And after that I saw all the secrets of the heavens,

and how the kingdom is divided, and how the actions of men
are weighed in the balance.
2. And there I saw the mansions
of the elect and the mansions of the holy, and mine eyes saw
there all the sinners being driven from thence which deny the
name of the Lord of Spirits, and being dragged off: and they
could not abide because of the punishment which proceeds from
the Lord of Spirits.
9. Michael (a). 8 ‘the holy Michael’,
Gabriel (a). 8B ‘the holy Gabriel’.
Repentance unto hope (a-q, dghklno
vwy). g ‘repentance unto repentance’,
abcea ‘repentance and hope’,
Our
text = 7ijs peravoias

els éAnida.

Cf.

Acts 1118 perdvoay eis (wy 2 Cor. 71°
petdvoay eis cwrnpiav,
Is named
(a). B ‘is’.
10. Lord of Spirits
(a). 8 ‘the Most High God’.
XLI.

1. The kingdom is divided,

What ‘the kingdom’ means here is
doubtful, Dillmann takes it to mean
the Messianic kingdom; Schodde, the
kingdom of this world. Can it refer
to the division of heaven into seven
parts?
The actions of men are
weighed: cf.618. The idea is derived
from the O.T., where Job (81°) prays
to be weighed in an even balance, and

the spirits of men are weighed by God,
Prov. 162 21? 2412, and the wicked are

Talmud it is absolutely materialized,
and man’s salvation depends ona literal
preponderance of his good deeds over
his bad ones : see Weber, Jiid. Theol.

279-284. This weighing of man’s deeds
goes on daily (idem 288). But as the
results of such judgements were necessarily unknown, there could not fail to
be much uneasiness, and to allay this
the doctrine of Abraham’s meritorious
righteousness was in due time de-

veloped, in virtue of which all natural
descendants of Abraham through Jacob
became entitled to salvation (Weber,

292-297).

This doctrine, though as

yet unknown in Enoch, was a popular
belief in N.T. times; cf. Matt. 3%

2. And!°(q).>a-g8.
being driven from
Deny

the

name

The sinners
thence:

of

the

see 38}.
Lord

of

Spirits: see 38.
3-8. These
verges are, it is obvious, alien in spirit

found wanting, Ps. 629 Dan. 527 Pss,

and position to the context; they be-

Sol. 58.

long in character

In Enoch, as in the O.T., this

idea is not incompatible with the
doctrine of divine grace; but in the

and detail to 4312

44 59 6918-25; gee 43. They may,
however, belong to the Parables, since

The Book of Enoch

80
XLI.

[Sect. TT

3-9. Astronomical Secrets.

3. And there mine eyes saw the secrets of the lightning
and of the thunder, and the secrets of the winds, how they are
divided to blow over the earth, and the secrets of the clouds and

dew, and there I saw from whence they proceed in that place
4. And there
and from whence they saturate the dusty earth.
T saw closed chambers out of which the winds are divided, the
chamber of the hail and winds, the chamber of the mist, and of
the clouds, and the cloud thereof hovers over the earth from the

5, And I saw the chambers of the sun
beginning of the world,
and moon, whence they proceed and whither they come again, and
their glorious return, and how one is superior to the other, and
their stately orbit, and how they do not leave their orbit, and they
add nothing to their orbit and they take nothing from it, and
they keep faith with each other, in accordance with the oath
Jewish mystics were interested in these
questions.
3. The lightning and

way of the north. The perfect regularity with which the sun and moon

thunder are treated of repeatedly : see

traverse their orbits is here emphasized,

173 431-2 44 59 6013-15; cf. Job 38%
2, 35,
The secrets of the winds.
On the manifold functions of the winds
in Enoch see 18!-5 34-36 77.
Dusty
earth (gilu). mdt®B ‘ dust of the earth’.
4, And there (mgtB).
gu ‘there’.
The chamber of the..winds..mist..
clouds, &c. These conceptions rest on

as in 7412 ig that of the sun and stars.
Yet in 804 it is said that the moon will

the poetical fancies of Job 38%.

become irregular.

We shall find, how-

ever, that 80 is aninterpolation.

The

oath. <A certain degree of consciousness seems to be attributed to the sun,
moon, and stars.
The sun and moon

are subject only to God, 41°; they give

The

thanks and praise, and rest not; for to

writers in Enoch
conceive all the
natural powers, as thunder and lightning, rain, hail, dew, sun and moon,
&c., as dwelling in their respective
chambers.
And winds
(ahov,b).
B-hov,b ‘and’.
And of the clouds
(ytwB-a).> gu®.
The cloud thereof, i. e. the cloud of mist. Have we
here a reference to Gen. 1? or to 26
(Beer)?
5. For the teaching of

them thanksgiving is rest, 417; cf. 694,

Enoch on the sun and moon see 725,

into troops, each under its own leader,

Their glorious return, i.e. from west

Herzog’, It. EB. xi, 285. This theory
would suit 829-29 perfectly. It must be

to east on the other side of the firmament, or, according to 725, round by

God calls the stars by name and they
answer, 431; they keep faith with each
other, 43?; they are weighed, as men,
in a righteous balance, 43%; the disobedient stars are punished, 1818-16, In

72-79 various functions regarding the
division of time are assigned to them.
In the Persian religion the stars were

regarded as embodied existences divided

confessed, however, that the conception

Chapters XII,

Sect. 11]

3—X LIT. 1

81

by which they are bound together.
6. And first the sun goes
forth and traverses his path according to the commandment of
the Lord of Spirits, and mighty is His name for ever and ever.
7, And after that I saw the hidden and the visible path of the
moon, and she accomplishes the course of her path in that place by
day and by night—the one holding a position opposite to the
other before the Lord of Spirits.
And they give thanks and praise and rest not ;
For unto them is their thanksgiving rest.
8. For the sun changes oft for a blessing or a curse,
And the course of the path of the moon is light to the
righteous,
And darkness to the sinners in the name of the Lord,
Who made a separation between the light and the darkness,
And divided the spirits of men,
And strengthened the spirits of the righteous,
In the name of His righteousness.
9. For no angel hinders and no power is able to hinder; for
He appoints a judge for them all and he judges them all
before Him.
Lhe Dwelling-places of Wisdom and of Unrighteousness.
XLII. 1. Wisdom found no place where she might dwell ;
varies.

By which they are bound

together.

So

—probably

«

Very

early

zahabért

was

alone reading zahabértt

past: the spirits of the righteous are
strengthened in the present.
9. No

fortunate

angel

the

conjecture.

original

corrupted

reading
into

zaha-

dart (a, e4%0,b), and later into zanabart (abedfklux ,a). Hence there is
no need to assume a corrupt’on in the
Greek or Hebrew.
6. Traverses.
y, ¢ ‘returns’,
7, Hidden...path

of the moon, i.e. when the moon is
invisible: see 73-74.
Before. +
miu ‘the glory of’.
8. The sun

hinders

and

no

power

Gnq, PuB-y). gt, y read ‘ neither angel
nor power’,

He

appoints

a judge

for them all. Here I follow g in
reading ‘He appoints’, and ,« in tak-

ing ‘a judge’ in the acc.

The rest

of the MSS, read ‘the judge sees them
all’, It would also be possible to render the latter reading; ‘the Judge of

all sees’,

The text is uncertain.

If

the reading adopted in the translation

(a, py). m,UB-py read ‘the shining sun’.
Divided the spirits of men.
‘There
seems to be an actual predestination

is right the judge appointed is the
Messiah.
This verse is to be read

here spoken of, This division into
children of light and darkness is in the
1370

XLII, As has been already recognized, this chapter is a fragment, and out

directly after 412; cf. Acts 1731,

The Book of Enoch

[Sect. jI

Then a dwelling-place was assigned her in the heavens.
2, Wisdom went forth to make her dwelling among the children
of men,

And found no dwelling-place:
Wisdom returned to her place,

And took her seat among the angels.
3, And unrighteousness went forth from her chambers :
Whom she sought not she found,
And dwelt with them,
As rain in a desert
And dew on a thirsty land.
XLIJI—X LIV, Astronomical Secrets.

XLII. 1. And I saw other lightnings and the stars of heaven,
and I saw how He called them all by their names and they
2, And I saw how they are weighed in
hearkened unto Him.
a righteous balance according to their proportions of light: (I saw)
the width of their spaces and the day of their appearing, and how
their revolution produces lightning: and (I saw) their revolution
of connexion with its present context:
where in the present book of Enoch it
should stand, I do not know.
1,2.
The praise of wisdom was a favourite

theme.

Wisdom was regarded as hav-

ing her dwelling-place in heaven, 84°
Job 2812-14, 20-24 Baruch 329 Sir. 24!;
and as coming to earth and desiring to make her abode with men, Prov.
120509 g gi-10 Sir, 247; but as men
refused to receive her, cf. 1 En. 945,
she returned to heaven.
But in the
Messianic times she will return, and
will be poured out as water in abun-

different welcome which the wicked
give to unrighteousness intensifies
their guilt in respect to wisdom. They
received not wisdom when she came
unto them; but they took home unto

themselves unrighteousness though she
sought them not.

XLIII, XLIV.
These chapters
belong to the same class as 415-8,
Though in my first edition I treated
these sections on natural phenomena as
interpolations I no longer do so. Their

presence, however, frequently deranges
the context. On the other hand we

dance, 491; and the thirsty will drink

see from Job, Sirach, and Wisdom that

to the full of wisdom, 481; she will be

the wise in Israel were interested alike
in ethical and cosmic questions.

bestowed on the elect, 5° 911; cf. 2
Bar. 4414 4 Ezra $5; and the spirit of
Wisdom will abide in the Messiah the
Elect One, 49°. We are reminded in
some measure here of the Prologue of
St. John.
Went
forth
(a, Babederw).
abecs ‘came’.
3. The

XLIII,

1.

their names:
Bar. 354,

Oalled

them

all

by

cf. Ps, 1474 Is. 406
2. Weighed ina right-

eous balances,
On the conscious
existence attributed to the stars see
415,

How

their

revolution

pro-

Sect. IT]

Chapters XLII. 2—XLV.

2

83

according to the number of the angels, and (how) they keep faith
with each other.
3. And asked the angel who went with me
who showed me what was hidden: ‘What are these?’
4. And

he said to me:

‘The Lord of Spirits hath showed thee their

parabolic meaning (lit. ‘their parable’): these are the names of
the holy who dwell on the earth and believe in the name of the
Lord of Spirits for ever and ever.’
XLIV. Also another phenomenon I saw in regard to the
lightnings ;how some of the stars arise and become lightnings
and cannot part with their new form.
XLV—LVII.

The Second Parable.

The Lot of the Apostates: the New Heaven and the New Earth.
XLV.

1, And this is the Second Parable concerning those who

deny the name of the dwelling of the holy ones and the Lord of
Spirits.
2. And into the heaven they shall not ascend,
And on the earth they shall not come:
Such shall be the lot of the sinners
duces lightning (gqi}(mu)). 08 ‘and
revolution: how one flash of lightning

Contrast the denial of sinners, 387.
XLIV. The reference here is to
shooting stars,
dorépes babéovtes,

produces another’,
8. The angel
who went with me who showed me

what

was

hidden: cf. 467,

Arist,

Taken

over into the Interpolations, 60%.
3,4. There is some mysterious connexion between the stars and the holy,
whereby the stars represent the holy;

cf, Dan. 8!%

Does it mean that the

Meteor,

i. 4.

Lightning

in

general is produced by the quick
movement of the stars, 432; but some
of the stars at times are transformed

wholly into lightning.
XLV.
accurate

1. It is idle to expect an
description of the contents

or as bright as the stars? cf. 104? Dan.
123 Matt. 134°, There was a close con-

of the Parable from the opening verse
or superscription, We find none such
in 38! 7; nor yet in 584%, For a

nexion between the stars and the angels
in the O.T.; cf. Job 387, where the
morning stars are undoubtedly angels ;

summary of the thought of the Parables
see pp, 67-68,
Those who deny
the name of the dwelling: see 38?

ef, also Deut. 41°,
4, Holy (a).
B ‘righteous’.
Believe in the
name: cf, 396 ‘the Elect One...
of faith’; 585 ‘the inheritance of
faith’; 614 ‘the measures given to
faith’; 61" ‘in the spirit of faith’.

(note),
The Lord of Spirits (a).
B ‘of the Lord of Spirits’,
2, And le

holy will be as numerous

ag the stars?

G2

(at), > t, B.
On the earth they
shall not come.
The earth will be

transformed (ver. 5) and be thenceforth
the abode of the righteous only,

84

[Sect. II

The Book of Enoch

Who have denied the name of the Lord of Spirits,
Who are thus preserved for the day of suffering

and

tribulation.

3. On that day Mine Elect One shall sit on the throne of
glory
And shall try their works,
And their places of rest shall be innumerable.
And their souls shall grow strong within them when they
see Mine elect ones,
And those who have called upon My glorious name :
4. Then will I cause Mine Elect One to dwell among them.
Denied the name of the Lord
Spirits: see 38? (note).
Day
suffering and tribulation.

judgement is variously

of
of

The final

named— that

great day,’ 54°; ‘day of... judgement,’
224 1004; ‘day of... judgement and
+.. consummation,’

101;

‘day of the

consummation,’ 161; ‘the great judgement,’ 161191 224 254; ‘day of the great
judgement,’ 106 191 844 94° 9810 9916
1045; ‘great day of judgement,’ 221;
‘judgement which is for ever,’ 1045;
‘great judgement

which

is for ever,’

Y15; ‘judgement that is for ever and

kingdom, when the righteous slay the
wicked, 50? 90! 911? 957 961 981%.
(4) Final world judgement at the close
of the Messianic kingdom, 94° 981° 1004
103° 1045, In 488-!° there seems to be
a combination of (2) and (3), and in
99° 9915 of (3) and (4).
3. Mine
Elect One (a-m). m,t?8 ‘the Elect

One’;

see 40%.

On the throne of

glory.
The Elect One will sit on the
throne of his glory, 45° 554 6255; as
Son of Man, he will sit on the throne

of his glory, 697% 2;

being

placed

96?; ‘day of tribulation and pain,’ 55%;
‘day of tribulation and great shame,’
0810; ‘day of suffering and tribulation,’

thereon by the Lord of Spirits, 618 627;
and his throne is likewise the thronc
of the Head of Days, 47% 515
The
Elect One sits on his throne to judge;
for all judgement has been committed

ever,’ 1012;

‘day

of tribulation,’

1!

45? 638; ‘day of affliction,’ 4810 502;

unto him, 697,

‘day of anguish and affliction,’ 48°;
‘day of destruction,’ 981%; ‘day of

( = choose) = N3* corrupt for JAI,
If the original were Aramaic we should

slaughter, 94°; ‘day of unceasing
bloodshed,’ 99°; ‘day of darkness,’ 94°;
‘day of unrighteousness,’ 971, As the

only have to suppose that the translator
followed the wrong meaning of N23),

sane phrase is applied to quite different
events it is necessary to observe that—
(1) The Deluge or first world judgement is referred to in 104 5, 12» 545, 7-10
915 934, (2) Final world judgement
at the beginning of the Messianic kingdom, 106 32¢ 161 191 224, 11 254 452 548
55* 9070-27,
(3) Judgement of the
sword at the beginning of the Messianic

Try. Text reads jahari

Places of rest.
same word as is

This is not
used in 394;

may

similarly, as it is

be rendered

the
but

the Ethiopic rendering of mansio, pov?.

Souls (a).

8 ‘spirits’,

But as we

have seen in ch, 22 the Ethiopic words
are often interchangeable. Elect ones

(a-m, deklnwy? a). m, abefhory! Elect
One’.
Glorious (@).
7/6 ‘holy
and glorious’.
4, Mine Elect

Sect. IT]

Chapters XLV,

And I will transform

3—XLVI,

the heaven

1

and make

85
it an

eternal

blessing and light,
5, And I will transform the earth and make it a blessing:
And I will cause Mine elect ones to dwell upon it:
But the sinners and evil-doers shall not set foot thereon.

6. For I have provided and satisfied with peace My righteous ones
And have caused them to dwell before Me:
But for the sinners there is judgement impending with Me,
So that I shall destroy them from the face of the earth.
Lhe Head of Days and the Son of Man.
XLVI. 1. And there I saw One who had a head of days,
And His head was white like wool,
And with Him was another being whose countenance had
the appearance of a man,
And his face was full of graciousness, like one of the holy
angels,
One (mt, B-cn). gqu, cy® ‘ Mine elect
ones’,
4,5, After the judgement the
Messianic kingdom is established and its

of Days’,

scene will be a transformed heaven, 454

former means

514; and earth, 41? 455; its members
will be angels, 394 (note), and men;

ing, and seems to do so here likewise;
résa mawa‘él = ‘the sum of days’.

contribution, and from it have been
drawn

directly the expressions

‘ Head

and ‘Son of Man’.

The

in Daniel the Everlast-

and the Elect One will abide amongst

Hence

them. This idea of the transformation
of the world was derived directly from
Is, 6517 and 66%, and probably origin-

saw the Everlasting’. It is of course
awkward that the word ‘head’ occurs
in the next line in a literal sense. The

ally from Zorcastrianism ; see Cheyne’s
Origin of the Psalter, 404, 405. It is

phrase ‘Head of Days’ is found in
Enoch in 46? 478 482, and has been
carried over into the Interpolations,

found elsewhere in Enoch in 72! 911°
In Isaiah this idea is only adopted
eclectically ; for it is incompatible witli
other facts in the context, i.e. 6529, &e.;
but in Enoch it is accepted in its entire
significance as logically involving the
immortal blessedness of man ; cf, 2 Bar.
82° 572 4 Ezra 77%,
6. Destroy

them

from

the face of the earth.

Cf. 6927,
XLVI. 1. In this and the following
chapters Daniel 7 has been laid under

the first line =‘ And

there I

551 60%. The original writer uses this
expression of Daniel with much appropriateness in connexion with the supernatural Son of Man

and the question

of final judgement; in fact the two expressions are correlative: observe the
question, ‘Why he went with the Head
of Days?’ but this technical appropriateness is wanting in the Interpolations.

Another

being...

of the holy angels:

like one

cf. 1 Sam. 299

86

The Book of Enoch

[Sect. If

2, And I asked the angel who went with me and showed me
all the hidden things, concerning that Son of Man, who he was,
Acts

615,

2. The

angel.

MSS.

wrongly read ‘one of the angels’.
See note on 40%,
That Son of
Man. There are some difficulties connected with this expression in Enoch,
as it has there three different Ethiopic
renderings, = filivs hominis, 46% % 4
482, filius viri, 625 692 7114, and filius
prolis matris vicentium, 62% % 14 634
692,

27 701 7117;

and

these

are

the

greater as the Ethiopic translator can
only have had one and the same phrase
before him, i.e. 6 vids rod dyOparrov,
For the LXX invariably uses vids
dvOpwmov as a rendering of DIN} and
WIN], and exact Greek equivalents
of the Ethiopic expressions are hardly
conceivable.
Are we then to suppose
that these variations existed in the

due to the carelessness of the translator.
Of such carelessness there are many
instances in Enoch. In 891 we find
AANA where we should have NAL
as itis correctly in vv. 9 and 36. Again,
in 8945 we have twice the rendering
‘sheep’ where according to the context
and the Greek it should be ‘lamb’,
Accordingly we hold that these variations were confined to the Ethiopic
version,

and

this

conclusion

is con-

firmed by the fact that jfilius viri,
6929, does not imply one born of man
without the mediation of a mother as
some have supposed; for the same
phrase, as the text stands at present,

is applied to Enoch in 711, and
is therefore the equivalent of filius
hominis

in 462, &.

We

have above

Hebrew, and accordingly postulate on
the part of the Ethiopic translators a
direct acquaintance with an Hebrew

remarked that the expression in the
Greek version of Enoch appears to

MS.

not vids dvOpwrov, for in Enoch it is
the distinct designation of the personal
Messiah. In 48! 524 he is styled the
‘Messiah’.
It will be observed that

(similarly,

as

Nildeke,

Eneyc.

Brit, xxi. 654, in the case of the Ethiopic
Bible, postulates the presence of Aramaic teachers in order to explain the
fact that certain religious conceptions
are there expressed by Aramaic words) ?
These suppositions are not necessary.
There is no strict uniformity of render-

ing in the Ethiopic Bible.

vids dvOpwmov

is rendered by ‘ proles matris viventium’

in Num. 231° Ps. 84 1448 146° (in the
last two instances, two distinct Hebrew

expressions are used); but by ‘filius
prolis matris viventium’ in Ps. 80!7,
This latter rendering is practically the

authorized one in the Ethiopic as it iS
found throughout Ezekiel, in Dan, 718,
and universally in the N. T, Again
NACL = rir is frequently used where
we should expect Ona = homo, and
vice versa. Hence filius viri and filius

hominis in the Ethiopic text may be
synonymous and the variation may be

have

the

been

6 vids to¥

demonstrative

dv@pwrov,

precedes

and

the title

‘Son of Man’ in our text, as it does
in every instance of its occurrence save
in 627.

Wellhausen presses home the

fact that the use of the demonstrative
before the expression ‘Son of Man’
proves conclusively that ‘Son of Man’
cannot be a Messianic title; for that
such a phrase as ‘this Messiah’ or
‘that Messiah’ is an impossibility,
Since such importance is attached to

the presence or absence of the demonstratives, it is well to point out that in

all probability the demonstratives are
here translations of the Greek article.
In the earlier chapters, where the Greek
version is preserved, we find that ‘ this”
(= 28 or zenth) is a rendering of the
Greek

article in 251 272 282 325, and

Sect, IT]

Chapter

XLVI, 2-8

87

and whence he was, (and) why he went with the Head of Days?
3. And he answered and said unto me:
This is the Son of Man who hath righteousness,
‘that’ (= w'éth) in 1310141; ‘those’
(= aka) in 108, In 8942-49, where the
Greek version

also survives,

we

find

that ‘that’ (= zeka or zektt or w’éta),
though occurring twelve times in these
verses, is eleven times a rendering of
the Greek article. Every Ethiopic
scholar is aware of this fact, and attention is rightly drawn to it in Dillmann’s Ethiopic Lexicon under each of
the above demonstratives. Moreover
we can show in the Parables in three
passages undeniable instances of such

renderings, iv. in 525 621° and 7118,
where w’ét0 precedes respectively the
phrases ‘Angel of peace’, ‘Lord of
Spirits’, and ‘Head of Days’.
No
Jew could say ‘that God’.
Now
turning from the above general evidence to the passages themselves we

find that in two, i.e, 463 and 7114,
w'ét serves as the copula—a frequent
usage in Ethiopic, and in these passages
it cannot rightly be taken otherwise.
Thus

there are three passages

where

the world, (2) the Revealer of all
things, (3) the Messianic Champion
and Ruler of the righteous.
(1) As
judge, he possesses (a) righteousness,
.(b) wisdom, and (c) power (Pss. 454-8
721s, 115-5 Jer. 235 6), (a) He is the
Righteous One in an extraordinary
sense, 387 (see note) 53°; he possesses
righteousness, and it dwells with him,
468, and on the ground of his essential
righteousness, 46°, has he been chosen

no less than according to God’s good
pleasure, 494.
(6) Wisdom, which
could find no dwelling-place on earth,

42, dwells in him and the spirit of
Him who giveth knowledge, 49°; and

the secrets of wisdom stream forth from
his mouth, 518, and wisdom is poured
out like water before him, 491, (c¢) In
him abides the spirit of power, 498, and
he possesses universal dominion, 625,
(2) He is the revealer of all things.

His appearance will be the signal for
the revelation of good and the un-

These facts, combined

masking of evil; will bring to light
everything that is hidden, alike the invisible world of righteousness and the
hidden world of sin, 46° 49% 4; and

with the usage of our translator in
rendering the Greek article, as we

will recall to life those that have
perished on land and sea, and those

have shown above, makes it probable

that

in the highest degree that zekt and
zenti stand for the article and nothing
more in 46% # 48? 62% 14 6311, and that

Evil when once unmasked will vanish

the demonstrative is wanting, i.e. 627,
as we have already observed, and these

two, 463 7114,

similarly w’étQ in 6926, 29 (bis) 701 7117
is a rendering of the article. For the
relation between the title ‘Son of
Man’ in Enoch and in the N. T. see
Appendix on ‘the Son of Man’.
3. The Son of Man. Here the wéta
(= ‘that’) that precedes this title is
x copula as in 714, See preceding
note.
The Messiah is conceived in
the Parables as (1) the Judge of

from

are

in Sheol and hell, 511 615,

his presence,

49%

Hence

all

judgement has been committed unto
him, 6927, and he will sit on the throne
of his glory, 45° (see note), and all
men and angels will be judged before
him, 51? 55* 618 62% %, and no lying

utterance will be possible before him,
494 628, and by the mere word of his
mouth will he slay the ungodly, 627.

(3) He is the Messianic champion and
ruler of the righteous. He is the stay
of the righteous, 484, and has already

88

The Book of Enoch

(Sect. TT

With whom dwelleth righteousness,
And who revealeth all the treasures of that which is hidden,

Because the Lord of Spirits hath chosen him,
And whose lot hath the pre-eminence before the Lord of
Spirits in uprightness for ever.
4, And this Son of Man whom thou hast seen
Shall f raise up} the kings and the mighty from their seats,
[And the strong from their thrones]
And shall loosen the reins of the strong,
And break the teeth of the sinners ;
5. [And he shall put down the kings from their thrones and
kingdoms]
Because they do not extol and praise Him,
been revealed to them, 627; he is the
avenger of their life, 487, the preserver
of their inheritance, 487; he will
vindicate the earth as their possession
for ever, 515, and establish the community of the righteous in unhindered
prosperity, 53° 628; their faces will
shine with joy, 51°, and they will be
vestured with life, 62!5, and be resplendent with light, 397, and he will
abide in closest communion with them
for ever, 621, in the immediate pre-

sence of the Lord of Spirits, 397, and
his gloryis for ever and ever, and his
might unto all generations, 492. Who

hath righteousness.
as the possessor

On the Messiah

of righteousness

ef.

Ts, 98-7 11° 849 Jer, 235 Zech. 99 Pgs.
Sol. 1775 2 2% 81, 42, 46 188 Hath
chosen him.
Hence he is called ‘ the

Elect One’: see 38? (note) 404 (note),
Whose

lot hath the pre-eminence

(aefli}:).

t®B-efl1k read * whose

lot

hath surpassed everything’, cf. Heb. 14,

4. This = the Greek article.

See note

on 462,
Shall traise upt+.
The
verb is here obviously corrupt. The
clause ‘shall raise up the kings...

from their thrones’ and 465* «shall put
down the kings from their thrones’ are
dittographs.

One

or other is corrupt

and one or other is an intrusion.
The
parallelism seems to be in favour of

464> being retained, though the verb
gives

the wrong

sense,

whereas

the

right sense ‘shall put down’ is obviously
preserved in 465% It is hard to explain with any confidence the origin of

this error.
original,

‘shall

Possibly D*}) stood in the
which

could

raise up’

or

mean

‘shall

either

remove,

destroy’.
The present context could
admit only of the latter meaning.
Or
we might take the former verb as =
bya

corruption of bypy_« shall east

down,” seeing that in 466" the same
verb in the Ethiopic for ‘zhall put
down’ ig given. ‘Shall put down the
countenance’ = DB SY.
Ch 458
In any case we should read ‘shall put
down the kings’, &c.
It is possible
that Is. 149 ‘it hath raised up from
their thrones all the kings of the
nations’ may have led to the above
misrendering or corruption.
With the
restored text we might compare such ex-

pressions as Sir. 10! Opdvous dpydvrwv

Kadeihey 6 xvptos, Wisd, 5%3 Tepe pewer

Opévous Bvvagrav. The clause in Luke
1° xadetre Surdoras amd Opévar seems

to be an echo

the teeth

of our

of the

text.

Break

sinners,

From

Chapter XLVI, 4-7

Sect. 1]

89

Nor humbly acknowledge whence the kingdom was bestowed
upon them.
6. And he shall put down the countenance of the strong,
And shall fill them with shame,

And darkness shall be their dwelling,
And worms shall be their bed,
And they shall have no hope of rising from their beds,
Because they do not extol the name of the Lord of Spirits.
7. And these are they who + judge} the stars of heaven,
[And raise their hands against the Most Iligh],
} And tread upon the earth and dwell upon it +.
And all their deeds manifest unrighteousness,
Ps, 37 588,
5, Acknowledge
whence the kingdom, &e. Cf. Wisd.

62-8 evwricacbe of KparotyTes mdHOous
. . . Ort €560n Tapa Tov Kupiou 4% KpaTnors
tpiy, Rom. 131,

betheirbed.

6. Worms

Cf.Is.144,

shall

In 2 Mace.

95 9 it is said that Antiochus Epiphanes

or interpolated.

That it is the latter T

conclude, since we require here, not a
tristich, but a distich like the immediate
stanzas before and after, and since

the divine designation ‘Most High’ does
not occur

elsewhere

in the Parables.

I have obelized ‘judge’,

It = 32",

died of the disease here referred to.

which may

But the expression is best taken figura-

vbyp as in Dan, 81°) = ‘cast down’.
This brings our text into line with
Dan. 81», Finally, ‘and dwell upon

tively of the destruction awaiting the
oppressors of the righteous ; cf. Is, 66%
Judith 16" Sir. 717 Mark 948, Worms

be corrupt for JTW"

(or

do

the earth’ may be » wrong gloss on
the preceding words; for this clause,

not extol. Cf. Acts 12% for a like
connexion of thought.
7. This

which has always good ethical associations in the Parables (37? note), has

verse seems very corrupt. It is clearly
an echo of Dan. 81°, where it is said of

here a had ethical sense. But probably
a corruption inheres in ‘and dwell

Antiochus Epiphanes: ‘And (the little

upon it’: i.e. 73 13 corrupt for
may) = ‘those who dwell upon it.’

... their

bed...

Because

they

horn) waxed great, even to the host of
heaven; and some of the host and of
the stars it cast down to the ground
and trod upon them.’
Here also the

stars stand for the righteous, and the
verb ‘tread’

recalls ‘trod’ in Daniel,

and the parallel suggests that ‘tread’
had the same meaning in Enoch that it
had in Daniel. In other words we
should find it stated that the oppressors
‘tread down the righteous’ and not
that they

‘tread

the

earth’.

Thus

467° connects immediately with 467%,

Tn other words 477 is either displaced

‘As for what remains, ‘and they tread
upon the earth,’ a glance at Dan, 81°
shows that an accusative referring to
the righteous has here been lost: ‘and
tread to the earth those who dwell

upon it.
run :—
‘And

And

Thus

this

stanza

should

these are they who cast down
the stars of heaven,

tread to the earth those who
dwell upon it.’
Manifest, a-y, defhkly a. > q,b. t?
abeox ‘and manifest’.
All MSS, but

90

[Sect. IT

The Book of Enoch
And their power rests upon their riches,

And their faith is in the |gods} which they have made with
their hands,

And they deny the name of the Lord of Spirits,
8, And they persecute the houses of His congregations,
And the faithful who hang upon the name of the Lord of
Spirits.

The Prayer of the Righteous for Vengeance and their Joy at its Coming.
XLVII.

1. And in those days shall have ascended the prayer of
the righteous.

And the blood of the righteous from the earth before the
Lord of Spirits.
2. In those days the holy ones who dwell above in the heavens
Shall unite with one voice

And supplicate and pray [and praise,
qu, enyb make a dittographic addition
here: gm add ‘and all their works
are unrighteousness’ ; t, abedfhilox ya
‘their
Their

works
power

are unrighteousness’,
rests
upon
their

riches.

Perhaps obsn = ‘their power’

was w corruption of pndan = ‘their
glorying’,
Cf. 948 where the rich
‘trust in their riches’,
Their faith
is in the gods, &.

‘This is a strange

expression for the idolatrous tendencies
of the Saddncean court. But Dx
(= ‘ gods’) may be corrupt for addy
= ‘deeds’,
Hence
‘deeds
which
they have wrought’, &e.
For a
discussion of the verse see 38° note.
8. Persecute
driven forth’,

(yt). mqu, B read ‘are
The houses (gmt).

q, CB read ‘ from the houses’.
XLVII.
righteous.

Cf. 538,

1. The blood of the
‘The righteous’ is here

a collective in the singular, though in
the preceding phrase ‘ the prayer of the
righteous’ it is in the plural. The
same juxtaposition of cases is found in

474,

Cf. 912° ‘the righteous one shall

arise from sleep and wisdom ... be
given unto them’. Moreover, we find
in the next verse ‘the blood of the
righteous ones’, The first of the Maccabees to shed the blood of the righteous
was Alexander Jannaeus, 95 B.c. (see

385 note).

2. On the intercession

of angels see 15? note.
Cf. Rev. 6 for
a like prayer for vengeance,
See 975
note. The text is uncertain,
I have

bracketed ‘and praise... Lord of
Spirits ’, since the context points not to
thanksgiving but to prayer on behalf
of the martyrs.

Moreover, the words

that follow ‘ And that the prayer of the
righteous’, &c. depend directly on ‘sup+
plicate and pray’ as their object.
Furthermore, the MSS. are divided on

the text of 472% For ‘unite’ (gtu, B)
mq read ‘dwell’, and for ‘ dwell’ (a—m,
B) m reads‘ unite’, Finally, q, dy omit
the ‘and’ beginning the next line. In
the words ‘unite’ and ‘dwell’ there
is only a difference of one letter in the

Ethiopic. It is just possible that they
may be doublets, and that the text
stood originally ‘Tn those days the holy

Chapters XLVI, 8—XLVIT.

Sect. TT]

8

91

And give thanks and bless the name of the Lord of Spirits]

On behalf of the blood of the righteous which has been shed,
And that the prayer of the righteous may not be in vain
before the Lord of Spirits,
That judgement may be done unto them,
And that they may not have to suffer for ever.
3. In those days I saw the Head of Days when He seated
himself upon the throne of His glory,
And the books of the living were opened before Him:
ones who dwell above in the heavens
shall with one voice supplicate and

There is no idea of absolute predestination involved in this conception. The

pray’,

same thought, i.e. the inscription of the
name in the book of life, underlies the

8. Books of the living.

The idea underlying this phrase is to be
traced to the O,T. (1) There the book
of life (or its equivalents Exod. 3252 54
*God’s book’, Ps. 6928 ‘book of the
living’) was a register of the citizens
of the Theocratic community. To have
one’s name

written in the book of life

implied the privilege of participating
in the temporal blessings of the Theo-

cracy, Is. 48, while to be blotted out of
this book, Exod.

3282 Ps. 6978, meant

exclusion therefrom.
expression was

In the O.T. this

originally

confined

to

words ‘the memorial of the righteous
shall be before the face of the Great One
unto all the generations of the world’,
1034.
Contrast Pss. Sol. 131° ‘the
memorial of the wicked shall no more be
found’,
(2) Books of remembrance of
good and evil deeds. For those wherein
good deeds were recorded see Ps. 568
Mal. 316 Book of J ubilees 3022; wherein

evil deeds were recorded, Is. 65° 1 En.
814 gg6l-c4, 68, 70, 71, 76, 77 Q(17, 20 Og7,
1047 2 Bar. 244; wherein good and evil

temporal blessings only, but in Dan.

deeds were recorded, Dan. 71° Rev. 2012

121 it is transformed through the influence of the new conception of the

Ase. Ig, 92%, (8) The heavenly tablets
=mAdkes Tod ovpavod in Test. XIT

kingdom, and distinctly refers to an
It has the
A further

Patriarchs. The conception underlying
this phrase is to be traced partly to
Ps. 13916 Exod. 25% 4° 2699, where we

reference to it is to be found in 1041,

find the idea that there exist in heaven

The phrase again appears in the Book

divine archetypes of certain things on

immortality of blessedness.
game meaning in our text.

of Jubilees 3029 *94. in contrast with
“the book of those that shall be destroyed’, but inthe O. T. sense. ‘The
holy books’ in 1085 (103?2), cf. also 1087,
have practically the same meaning. In
the N. T. the phrase is of frequent occurrence, Phil. 48 Rev. 35 188 178 201%, 15
2127 2219, and the idea in Luke 10?

Heb.

128 ‘written in heaven’.

For

later instances of its use see Pastor
Hermae, Vis. i.3,2 (see Harnack 7x loc.);
Sim. ii. 9; Mand. viii. 6; 1 Clem, xlv. 8,

earth; partly to Dan. 10%, where w
book of God’s plans is referred to, but

most of all to the growing determinism
of thought, for which this phrase stands
as a concrete expression.
In Apocryphal literature historical events are
not depicted according to the manifold

variety of life, but are methodically
arranged under artificial categories of
measure, number, weight, Wisdom 1120

4 Ezra 4°% 87, The conception is not
a hard and fixed one: in Enoch and

The Book of Enoch

92

[Sect. IT

And all His host which is in heaven above and His counsellors
stood before Him,

4, And the hearts of the holy were filled with joy ;
Because the number of the righteous had been offered,
And the prayer of the righteous had been heard,
And the blood of the righteous been required before the
Lord of Spirits.

Test. XII Patriarchs it wavers between

288; destruction of him who gives his
daughter to a Gentile, 30°; of the

an absolute determinism and prediction
pure and simple: whereas in Jubilees
in addition to these significations, it implies at times little more than a contemporary heavenly record of events.
In

murderer, 4°; of the incestuous person,
331° (ordained because of Reuben) ;
of the seed of Lot, 169; of the Philis-

Enoch the idea is mainly predestinarian,
the ‘heavenly tables’ record all the

event: the slaughter of the Shechemites, 30°894; the institution of the

deeds of men to the remotest genera-

‘Festival of the Lord’, 1818-19; the
showing of the Seven Tables to Jacob,
3272; Isaac’s blessing of Levi and

tions, 81! 7; and the entire history of
the earth, 93!-8; and all the unrighteousness that will arise, 10619 1071; as
well as all the blessings in store for the

righteous, 103% °. They are likewise
called the Book of the Angels, 103?;
for they are designed also for the
perusal of the angels, 1087, that they
may know the future recompenses of
the righteous and the wicked. In Test.

XII Patriarchs Levi 54 Asher 75 (8) the
idea ia predictive ; in Asher 2° it concerns a question of Levitical law. Jn
Jubilees the use of the phrase is very
loose, the heavenly tables are the
statute book of the Theocracy, or a
mere contemporary record, or else are
predictive
or determinative.
The

tines, 245°, (2) Merely a contemporary

Judah, 31%? ; the naming of Abraham,

19°; and of Levi, 802°, as friends of
God.
(8) Predictions: of the judgement of all creation, 518; of the Messianic kingdom, 2389-82; of the recording of the faithful as friends of God

and the transgressors as haters, 3021-22,
All His host. God as the Jehovah of
Hosts in His manifestations is generally
so accompanied ;_ cf. 14, 9 601, 4 719-18.

According to the Parables

it is the

Messiah

4.

that

judges.

The

number of the righteous (m sidiq).
Other

MSS.

read

‘righteousness’

(sédéq).
Been offered.
a reads
garéha = qyyuce = 32, which in

heavenly tables record (1) Laws Levi-

Mishnaic

tical and criminal,

been offered’ as well as ‘had drawn

previously

observed

in some

in

instances

heaven,

in

others, established for the first time on
earth: Feast of weeks, 617-18; Tabernacles, 1616-29; Passover, 49; ‘the
Festival of the Lord,’ 1818-19; Cere-

monial cleanness, 38-4; Circumcision,
15%;

the Sabbath, 50°18; tithes, 322

% % 10-19; marriage of elder daughter,

and

late

Hebrew

=

‘had

nigh’, The latter meaning is inappropriate; for the judgement is already
begun, The text means that the num-

ber of the righteous, i. e, the martyrs, is
complete. The martyrs were regarded
as offerings to God.

Cf. Rev. 61% au

and ny note in loc. Forqaréba B reads
baseha = ‘has come ’,

Sect. IT]

Chapters XLVIT,

4—NXLIVITT,

5

93

Lhe Fount of Righteousness: the Son of Man—the Stay of the
Righteous : Judgement of the Kings and the Mighty.
ALVIII.

1. And in that place I saw the fountain of righteousness

Which was inexhaustible :

And around it were many fountains of wisdom ;
And all the thirsty drank of them,
And were filled with wisdom,
And their dwellings were with the righteous and holy and
elect.

2. And at that hour that Son of Man was named
In the presence of the Lord of Spirits,
And his name before the Head of Days.
3. Yea, before the sun and the signs were created,
Before the stars of the heaven were made,

His name was named before the Lord of Spirits.
4. Ie shall be a staff to the righteous whereon to stay themselves and not fall,
And he shall be the light of the Gentiles,
And the hope of those who are troubled of heart.
5. All who dwell on earth
before him,
XLVIII. 1. And (4,8). > gu.
Place: see 464.
Fountains of wis-

dom : see 424? (note).

Of, Is, 55199

2. At that hour, i.e. when Enoch was
beholding these visions.
That Son
of Man was
named.
The preexistence of the Son of Man is plainly

taught in the Parables. He (not his
name) has been chosen and hidden
in God’s presence from before creation
and unto eternity, 486; the Most High

has preserved him and revealed him to
the elect, 461-2 627; his glory is for ever
and ever, 492; when Enoch was trans-

lated the Son of Man was already abiding with the Lord of Spirits, 701. This
actual pre-existence of the Son of Man
is in keeping with

his other

super-

natural attributes of universal dominion,

shall

fall down

and

worship

628, and unlimited judicial authority,
6927.
This idea of pre-existence is
found also in 4 Ezra 12% 18°. Cf.
Schiirer, II. ii. 159-162 (Eng. Trans.),
who agrees with the view above
followed.
3. The signs.
These

are the signs of the Zodiac,

NIN),

Job 3882, See also 83 7213, 19.
4.
Righteous. + ‘and to the holy’B.
Whereon to stay themselves.
Cf.
615 where the same phrase recurs.
The

light

of the

Gentiles.

Is. 428

49§ Luke 282,
The hope of those
who are troubled of heart.
Cf. Is,
611,52‘ The Lord hath anointed me...
to bind up the broken-hearted’ (3¥)

Shy,
down

5. All... shall fall
..

those who

him,

Even

denied him, 62%

.

before

63 9057

4

The Book of Enoch

[Sect. IT

And will praise and bless and celebrate with song the Lord
of Spirits.
for this reason

And

hath

he been

chosen

hidden

and

before Him,
Before the creation of the world and for evermore.

And the wisdom of the Lord of Spirits hath revealed him
to the holy and righteous ;
For he hath preserved the lot of the righteous ;

Because they have hated and despised this world of unrighteousness,

And have hated all its works and ways in the name of the
Lord of Spirits :

For in his name they are saved,
And according to his good pleasure hath it been in regard to
their life,
8, In these days downcast in countenance shall the kings of the
earth have become,
And the strong who possess the land because of the works of
their hands ;

For on the day of their anguish and aftliction they shall not
(be able to) save themselves,
9. And I will give them over into the hands of Mine
elect :
Phil. 22°

Praise and bless (a-¢}.

pq, 8B.

The Lord (a-m).

name of the Lord ’,
>a-q.

m,B‘the

6, And(q,8).

For this reason,

given in vv.

4, 5.

4 Ezra

Before

135%.

Forevermore.
Him’,

i.e. that

expression;

Cf.

life (y).

> q.

avenger

7. Revealed

him,

i.e.

The Messiah

is the stay

In his

cf, 1 Cor. 6% Acts 41%,

According to his good pleasure...

Him.

+ q, abedl.cy yu‘ before

cf. 108%%1 Gal. 14.

name they aresaved. A frequent N.T.

Hidden.

through O.T. prophecy.
Holy and
righteous (gmq, 8-1). tu, 1 ‘righteous
and holy’, Preserved the lot of the
righteous.

world:

mtu, B-owy,b ‘he is the
of their

life’:

owy,b

‘his

good pleasure hath been for their life’q is corrupt. The difference lies between bafaqidt (y) and faqidé (mtu).
Cf. 6211 on the latter reading. bya,
‘avenger’, is a name in later

for the Messiah,

Judaism

See Weber, pp. 359,

of the righteous, and the guardian and

362.

surety

see 45? note,
9. Give them
over into the hands, &.
Cf, 385

them,

of the inheritance
Hated

and

that awaits

despised

this

8. Day of their anguish:

Chapter XLVIIT,

Sect. JT]

6-10

95

As straw in the fire so shall they burn before the face of
the holy;

As lead in the water shall they sink before the face of the
righteous,

And no trace of them shall any more be found.
10, And on the day of their affliction there shall be rest on the
earth,

And before them they shall fall and not rise again:
And there shall be no one to take them with his hands and
raise them:

For they have denied the Lord of Spirits and His Anointed.
The name of the Lord of Spirits be blessed.
note. Asstrawinthe fire, Exod.157
Is.5% Obadiah 18 Mal. 4", Before the
face of the holy (gqtu). 8 ‘before...
righteous’. The reference here is to
Gehenna; cf. 27% 8 9026 27; but in the

Parables Gehenna undergoes transformation, Jn 27% 8 9026, 27 the sufferings of the wicked form an ever-present
spectacle to the righteous. Cf. 4 Ezra

76 ‘ Apparebit lacus tormenti, et contra
illum erit locus requietionis : clibanus
gehennae ostendetur, et contra eum

iocunditatis

paradisus’,

But in the

Parables, where heaven and earth are
transformed on the advent of the

Messiah, this spectacle is only a temporary

one,

and

Gehenna

and _ its

victims vanish for ever from the
sight of the righteous, 48° 621% 18.
Cf Rev, 20.
As lead in water.
Exod, 151, Before the face of the
righteous (a). B ‘before... holy’.
10. Rest, Cf. 537,
And (> ¢) before them (a). 8 ‘and before him’,

The

Lord...and

cf. Ps,

2%,

The

or Theocratic

function ;

even to a Gentile prince—Cyrus (Is.
451); to the Jewish high-priest—‘ the
anointed priest’, Ley. 45 5 19 622; to
the Servant of Jehovah, Is. 614. In
the Psalms the title generally refers to
the reigning king or to the Davidic
king as such, yet its ideal aspect is
never lost sight of. When the historical kingship came to an end, the idea
still remained, and was kept prominent

through the liturgical use of the Psalms,
Its imperfect realization in the kings
of the past made Israel look forward to
the true Messianic king in whom it
should be perfectly embodied.
But
the term is never used technically in
this sense in the O.T. In this technical sense it is first found in the Parables,
4510 524, and a decade or so later in

cf. also Ps. 361%,

Pss. Sol. 178° 18% 8 For its later
occurrences see 4 Ezra 72° 12%? 2 Bar.
298 30! 397 403 70° 722, and N.T.
passim. See Cheyne, Origin of the
Psalter, 338-339 ; Art. on the Messiah,

His

Encyc.

Fall and not rise again: cf. ver. 4

for the opposite;

a religious

hence to David and his successors, and

term

Anointed:

‘Messiah’ or

‘ Anointed One’ was applicable to any

one specially commissioned by God to

Bib.

iii, 8057

sqq.

On

the

question generally cf. Schiirer, Dic. ii,
vol, ii, 120-187,

96

[Sect. 11

The Book of Enoch
The Power and Wisdom of the Llect One,

XLIX.

1. For wisdom is poured out like water,

And glory faileth not before him for evermore.
2. For he is mighty in all the secrets of righteousness,
And unrighteousness shall disappear as a shadow,
And have no continuance ;
Because the Elect One standeth

before

the

Lord

of

Spirits,
And his glory is for ever and ever,
And his might unto all generations.
3. And in him dwells the spirit of wisdom,
And the spirit which gives insight,
And the spirit of understanding and of might,
And the spirit of those who have fallen asleep in righteousness.

4, And he shall judge the secret things,
nd none shal] be able to utter a lying word

before

him;

For he is the Elect One before the Lord of Spirits according
to His good pleasure.
XLIX. That the Messiah will thus
deal with the mighty ones of the earth
is clear from his nature and attributes.
1. Wisdom is poured out like water:

cf. Ix. 11%.

Wisdoin here = the know-

ground because the Elect One standeth.
Glory is for ever and ever, &c.: cf.

Is, 957 Mic. 5%.

3. Further en-

dowments of the Messiah after 1s, 11°.
The spirit of wisdom:
cf.515.
The

ledge and fear of God. Cf.395

Glory

spirit which

faileth not, &.

is the

m, B ‘the spirit of Him who gives insight’.
The spirit of those who

The Messiah

object of endless glorification.
Mighty in all the

secrets

2.

of righte-

ousness.
On the revealing and manifesting power of the Messiah see 46?
(note), Disappear asa shadow, And
have no continuance.
The phraseo-

logy is borrowed from Job 14% The
word translated ‘continuance’ is formed
from the verb translated ‘ standeth’:
unrighteousness will have no standing

gives

insight

(qqtu).

have fallen, &c. The eschatological
hopes of all the faithful in the past are
realized

in

him.

4. Judge

the

secret things: cf. ver. 2 and 43° note.
A lying word.
Falsehood will be

impossible in his presence; cf. 623 67%.
For he is the Elect One.
For
these very purposes has he been chosen;
cf. 488,

Chapters XLIX.

Sect. II]

1—L.

97

2

The Glorification and Victory of the Righteous: the Repentance
of the Gentiles,
L. 1. And in those days a change shall take place for the holy
and elect,

And the light of days shall abide upon them,
And glory and honour shall turn to the holy,
2. On the day of affliction on which evil shall have been
treasured up against the sinners.
And the righteous shall be victorious in the name of the
Lord of Spirits:
And He will cause the others to witness (this)
That they may repent
L. It is very hard to decide on the
character of this chapter.
It seems to

sword, or for the progressive conversion

belong to the same sphere of thought

of the heathen.
The writer has not
taken into account the destiny of the
latter, save indirectly in teaching a
general judgement. These verses, then,
may be w later addition made with
the purpose of filling up a gap in the

as 83-90 and 91-104, where the judgement of the sword forms the prelude

Parables,
On the other hand there
are greater inconsistencies in the Para-

to

the conversion of the heathen 96° %3

bles and other apocalyptic writings.
1, The night of oppression will give
place to the sunshine of glory and

9114, and ultimately

honour

be an interpolation:

if it is original,

the writer is inconsistent with himself,
and the incongruous details were due
to literary reminiscence.
These details

the

Messianic

kingdom,

which

is

gradually established and attended by
followed

by the

final judgement. And yet there is an
echo of this judgement of the sword
in 48°.
On the other hand 37-71
are strongly eschatological and catastrophic in character, and the kingdom
is ushered in by the sudden appearing
of the Son of Man, who inaugurates
his reign by the two tremendous acts
of the resurrection and the final judgement.
This judgement is summary

and forensic, 62%, There is no place
of repentance; cf. 62-63. God’s mercy
is shown in His dealings with the righteous, 611%.

All sinners are forthwith

driven from off the earth: heaven and

for

the

righteous

with

the

advent of the Messianic kingdom; cf.

585 6 Observe that there is no mention
of the

Messiah

in vv. 1-4, nor

yet of

the kings and mighty ones, both of
which facts tend to confirm the conclusion

we

have

above

Holy and elect: cf. 628.

arrived

at.

2. The

period of the sword when the righteous

slay the wicked is here referred to;
cf. 901 84 9112,
On the day (a).
B ‘and on the day’.

Day of afflic-

tion: cf. 4810 452 (mote).

On which

(gmt. > qu, B) evil (g wrongly in acc.)
shall have been treasured up (gq;
‘shall be treasured up’ B-fy; ‘ is trea-

sured up ’ut?), Cause the others...
that they may repent: cf. 90% 33, 34
habitation of the righteous. Hence
git,
3, The Gentiles who repent
there is no room for the period of the
1370
H
earth are transformed and become the

98

[Sect. IT

The Book of Enoch
And forgo the works of their hands,

3. They shall have no honour through the name of the Lord of
Spirits,
Yet through His name shall they be saved,
And the Lord of Spirits will have compassion on them,
For His compassion is great.
4, And He is righteous also in His judgement,
And in the presence of His glory unrighteousness also shall
not maintain itself:

At His judgement the unrepentant shall perish before Him.
5. And from henceforth I will have no mercy on them, saith

the Lord of Spirits.
The Resurrection of the Dead, and the Separation by the Judge
of the Righteous and the Wicked.
LI. 1. And in those days shall the earth also give back that
which has been entrusted to it,
will be saved as by fire. They will
not have the abundant entering in of
the

Jews.

Through

(a),

£28 ‘before’,

the

name

of

4, 5. When the

hour of the final judgement

arrives,

the season of mercy for the Gentiles is
past for ever.
Note the affinities of

thought between 5085 and 60% 2%,
Cf. 4 Ezra 783 2 Bar. 8512. Observe

Jewish thought points in an opposite
direction,
As we
no
Jewish
books

shall see below,
except
the T.

Benj. 10°8 and 4 Ezra teach indubitably the doctrine of wu general resurrection,
Individual
utterances
to
the contrary in the Talmud
will
be noticed below.
On the question

generally see Cheyne,

Origin of the

that the final judgement here is not at
the beginning of the Messianic reign
as in the Parables, but apparently
at its close, as in 91-104. In 4 Ezra
and 2 Bar., where
the Messianic
kingdom is of temporary duration,

Psalter,

and brought to a close by the final

898 ; Schulz, A. J. liche Theologie, 4
Aufl, 753-768; Herzog, R. #.? Art.

judgement,

rightly

a period of repentance

spoken

of.

is

Cf. 2 Bar. 851?

4 Ezra 7*4,
LI. 1. The resurrection here is a
resurrection of all Israel but not of
the Gentiles.
51} would indeed seem

trian

881-452;

Influences

‘Possible

Zoroas-

on

Religion

the

of Israel,’ Expository Times, 1891,
pp. 224-228, 248-253; Hisenmenger,
Entdecktes Judenthum, ii. 819, 820949; Weber, Jiid. Theol. 867-371, 390-

‘Unsterblichkeit’,

vol. xvi.

189-195 ;

Hamburger, Rk. 2. ii, 98 sqq. (Art.
‘Belebung der Todten’); Edersheim,
Life and Times of Jesus, ii, 897403; Stade, Uber d. A. T. lichen

this all the

Vorstellungen von dem Zustande nach

more so, as 4 Ezra 7° and 787 which

dem Tode, 1877; Castelli, ‘Future Life

are

in Rabbinic Literature,’ Art. in Jewish
Quarterly Review, July, 1889, pp. 314852; Montefiore, ‘ Doctrine of Divine

to point to the latter, and
evidently

based

on

it, and

on

1 En, 608, are applied to a general resurrection,

But the whole

history of

99

Chapters L. 3— LI. 1

Sect. 11]

And Sheol also shall give back that which it has received,
that which it has received.’ £6 has a
conflate text based partly on the original of g and on tu: ‘the earth shall
give back that which has been entrusted to it, and Sheol shall give back

Retribution in O.T.,’ Oct. 1890, 1-12;

Charles, Eschatology, Hebrew, Jewish,
and Christian, 1899 (see Index). The
various forms in which the Jewish
doctrine of the resurrection appeared
are: (1) a resurrection of all Israelites,
Yhis doctrine is first taught in Dan. 12?;
but, though so powerfully attested, it
did not become the prevailing belief.

that

It is the accepted faith in 1 En. 1-36
(with the exception of one class of
sinners in 22!8) 37-70 83-90 Ps. 65

habitant, et prumptuaria reddent quae

(title) in LXX

which has been entrusted

to it,

that which it has received.’
Cf.
4 Ezra 7% ‘Et terra reddet qui in ea
dormiunt, et pulvis qui in eo silentio
eis commendatae sunt animae’. Our
text is quoted in the Ps, Philo Liber
bibl. Antiquitatum, an old Jewish work
written originally in Hebrew soon after
A.D. 70 but preserved only in Latin, It
was printed thrice in the sixteenth century. See Encyc. Brit ii,178. The
earth gives up the body just as Sheol

2 Mace. 7% 14, 2, 29, 36

1243, 44 compared with 676 2 Bar. 30
50-518,
(2) A resurrection of the
righteous Israelites. In post-Exilic Is.
258 2619 Pss, 161% 11 1715 4915 7324-27
(cf. Cheyne, Origin of the Psalter,
406-408) Job 1418-15 1926, 27 1 En. 91104 Pss. Sol. 316 139 147 1515; Josephus,
Ant, xviii. 1. 8; Bell, Jud, ii. 8. 14.

and Abaddon give up the soul. They
are both reunited at the resurrection,
The raising of both was subsequently

That

justified in Sanh.

the. resurrection was

the sole

prerogative of righteous
Israelites,
became the accepted doctrine in Talmudic theology: Weber, Jiid. Theol.
890-391,
Individual
voices, however, are not wanting, who asserted
the resurrection of pious Gentiles,
Eisenmenger, Entdecktes Judenthum,
908,909: indeed, that of all the Gentiles,
with some few exceptions, but only to

91* (Lev. R. iv)

on the ground that the soul and body

could respectively

plead their inno-

cence on the day of judgement in
that neither had sinned without the
other. The fable of the lame man who

helped the blind in robbing an orchard
is here given, and as it is shown that

justice can be achieved only by punishing the lame and blind together, ‘so
God brings the soul and puts it in the
body and punishes them both together ’

die again, op. cit. 908-910; Weber, 391.
Even imperfect Israelites could attain
to this resurrection of life after purga-

tion in Gehenna, Weber, 391.

(3) A

(OMS JR FI. APM Aw
NID
INNS). In 91-104 the resurrection

resurrection

4 Ezra

is that

of all mankind,

of the spirit only.

Sheol

79% 87 Test. XII Patriarch, Benj. 105-8,

and hell (haguel = dméAea = f\TAN)

Concurrently with the above forms of
doctrine, other Jews believed cnly in
the immortality of the soul ; Wisd. 319%

are here used in their new sense of
the Intermediate State. For some of
the chief changes in the meaning

47 516 820 compared with 915 158 Jub.

of Sheol see 631° note,

2330,

1. The

earth also... re-

Abaddon

are here

ceived.

Sog save that for mahdanta

guished.

Is Sheol

(q,8) = ‘that which has been entrusted

Sheol and

apparently

distin-

the intermediate

place for the righteous

and Abaddon

to it’ it substitutes a gloss = ‘ those
who are treasured up in it’,
tu

for the wicked?

are defective: ‘Sheol shall give back

and Abaddon for only the apostates
and the worst sinners? Some such idea

that which has been entrusted

righteous

to it,

H2

and

Or is Sheol for the
the

ordinary

sinners,

100

[Sect. IT

The Book of Enoch
And hell shall give back that which it owes.

5 a. For.in those days the Elect One shall arise,
2. Andhe shall choose the righteous and holy from among them :
For the day has drawn nigh that they should be saved.

3. And the Elect One shall in those days sit on My throne,
And his mouth shall pour forth all the secrets of wisdom
and counsel :

For the Lord of Spirits hath given (them) to him and hath
glorified him.
4, And in those days shall the mountains leap like rams,
And the hills also shall skip like lambs satisfied with milk,
And the faces of [all] the angels in heaven shall be lighted
up with joy.
seems to underlie the separate mention
of the two places. They are seemingly

617, 11, Cf. 422 note.

distinguished even in Job 26° (2872).

throne

(a). (28 ‘His

mouth

shall

2-5. These verses seem to be disarranged. The judge is simply mentioned

as ‘he’ in ver. 2, and is not particularized as ‘ the Elect One’ sitting on God’s
throne till ver. 3. Hence it would
seem

at first

sight

that

we

should

transpose ver. 3 before ver. 2.

But

there appears to be a better solution
of the difficulty. ver. 2 has only two
lines and ver. 5four. This fact suggests
that the missing line of ver. 2 is to be
found in ver. 5. This idea gains confirmation when we observe that when
5* is restored before ver. 2, the first
line of each of the first four stanzas
begins with the phrase ‘in those days’,
and the removal of 5° brings ver. 4

and 5°¢4 into a harmony of form and
subject. Chapter 51, then, is found to
consist of five stanzas of three lines
each,
5°. Shall arise, i.e. come
forward, appear.
2. The day has
drawn nigh, &c.
Cf. Luke 21%,
3. The Messiah is the embodiment of
wisdom, 49°, and in this wisdom shall

the members of his kingdom share, 481

(qmu, B).

The Elect One

qt) ‘Mine Elect One’.
throne’.

pour...

My
His

counsel.

Emended.
4g, @ read ‘ all the secrets of
wisdom shall go forth from the counsel
of his mouth’.
But since a-g put
“all the secrets’ in the acc. and gu insert ‘and’ after ‘ wisdom’, I have read

jawad’é (for jéwad’t) = ‘shall pourforth’
and omitted ‘from’ before ‘counsel’.
4. The

mountains

leap,

with joy; cf. Ps. 114°

&c., i.e.

And

the

faces of [all] the angels... shall
be lighted up with joy. There are
two ways of taking the original text
which is preserved in gqéu, the oldest

MSS.

malé’ékt = ‘angels’ can either

be taken as the subject of the verb according to gtw and gasémf as an
accusative of limitaticn: ‘[all] the

angels shall be lighted up as to their
faces with joy,’ or better ‘angels’ can
be taken as a nominativus spendens
resumed in the suffix in gasdma. Hence
‘the faces of [all] the angels shall’, &c.
The text of m also would admit of this

rendering. The text of ¢ is different but
gives the same sense. It reads lakuélla

Chapters LI. 5—LII.

Sect. IT]

1

101

And the earth shall rejoice,
c. And the righteous shall dwell upon it,
d. And the elect shall walk thereon.
The Seven Metal Mountains and the Elect One.

LIL 1. And after those days in that place where I had seen
all the visions of that which is hidden—for I had been carried
off in a whirlwind and they had borne me towards the west—
malé’ékt, ‘of all the angels,’ and can
only therefore be translated as follows :
‘the faces of [all] the angels.’ In this
verse we have the compound future

and consumed, Dan. 2*4. So here the
various world powers represented by
these mountains of iron and copper and

jékawnt...jébarha = ‘shall be lighted

before the fire in the presence of the
Messiah, 525, and be destroyed from off

up’ asin 10%.
isunnecessary.

Finally, the word ¢ all’
kuéllQ (= ‘all’) I take

as a corruption of ’éllt—a corruption
that has occurred in the earlier chapters
where the Greek exists, and #llQ is
simply a translation of the Greek
article as very frequently in this book.
In my former edition, with all other
translators, I rendered this: ‘ they shall

silver and gold, &c., will melt as wax

the face of the earth, 52°, and no earthly
might will avail in that day, 527 §.
Observe that the idea of symbolizing

the world powers by mountains is drawn
from the same section of Daniel. In
Dan. 2% the Messianic kingdom is symbolized by amountain. But this chapter
seems

to be composed

of two

inde-

their faces

pendent documents. In 52!-4 the moun-

shall be lighted up with joy’ (8). The
later MSS. @ certainly admit of this
translation, but it is wanting in sense,

tains serve to exalt the dominion of the

all be angels in heaven:

Who are the ‘all’? Hence the idea
tha