Księga Xi - The Book of The Secrets of Enoch

THE BOOK OF
THE SECRETS OF ENOCH
Bonbon
HENRY FROWDE
Oxford University Press Warehouse
Amen Corner,
E.G.
Vo&?
MACMILLAN &
CO.,
112
FOURTH AVENUE
THE BOOK
OF THE
SECRETS OF ENOCH
TRANSLATED FROM THE SLAVONIC
BY
W.
READER
R.
IN RUSSIAN
MORFILL,
M.A.
AND THE OTHER SLAVONIC LANGUAGES
EDITED, WITH INTRODUCTION, NOTES
AND
INDICES
BY
R. H.
CHARLES,
M.A.
TRINITY COLLEGE, DUBLIN, AND EXETER COLLEGE, OXFORD
O;i;fovb
AT THE CLARENDON PRESS

1896
PRINTED AT THE CI.AEENDON PRESS

BY HORACE HART, PRINTER TO THE UNIVERSITY
PREFACE
The Book
of the Secrets of
Enoch cannot
fail
interest to students of Apocalyptic literature

It is
with a view to help such
edition of the
book has been undertaken.
origins of Christianity.
that this the
first
to be oE
and of the
In certain respects
it
will
appeal also to specialists in
So far indeed as it does so, I have been able

more than refer to the leading scholars in this
department, as my knowledge of such subjects is very
slight, and all secondhand.
This book has had a peculiar history. For more than 1 200
years it has been unknown save in Russia, where acquaintance with it goes several centuries back. Further, by its
present name it was never known in any literature save
the Slavonic. Even in Slavonic the name was not quite
constant, if we may trust one of the MSS. (B) for there it
appears as The Secret Books of God which were shown to
Enoch.' And yet the book was much read in many circles
in the first three centuries of the Church, and has left more
traces of its influence than many a well-known book of the
same literature (see 5), and it is undoubtedly of much
greater importance in respect of exegesis. In its Greek
Assyriology.
to do little
'
form
it
passed current probably under the general designa-
Occasionally we find that it was not disby those who used it from the older book which
has come down to us through the Ethiopic. We have, in
tion of Enoch.
tinguished
fact, in
this
book another fragmentary survival
literature that once circulated
of the
under the name of Enoch.
Preface.
vili
That sueh a book had ever existed was not known in

Western Europe till 1893, when a writer in a German
review stated that there was a Slavonic version of the
Ethiopic
Book
By
of Enoch.
Mr. Morfill's help
soon
it
was no foundation whatever for

such a statement, and subsequent study showed that we
had recovered therein an old and valuable pseudepigraph.
The next step was naturally to secure its publication, and
became
this
clear that there
was soon made
possible through the kindness of the
Delegates of the Press.

It will be generally understood that great difficulties beset
such an undertaking, and particularly in the case of a book

of
whose existence there had never been even a surmise in
the world of scholarship, and to which there
was not a
The
pursue untravelled ways, and
single unmistakable allusion in all ancient literature.
editor in such a case has to

if,
in his efforts to discover the literary environment, the
religious views, the date,
and language of
his author,
he
has fallen once and again into errors of perception or judge-
ment, he can therein but throw himself on the indulgence

of his critics.
The
first
comings.
edition of such a
The
work must have many
short-
editor will be grateful for corrections
and
further elucidations of the text.
In order to appreciate the value of
this
book in
eluci-
dating contemporary and subsequent religious thought, the

reader should consult pp. xxix-xlvii of the Introduction.
In conclusion, I must express
my gratitude
to Mr. MorfiU
for his great kindness in undertaking the translation of the
Slavonic texts, and for his unfailing courtesy and unweary-
ing energy in the prosecution of the task.

that I
in
am
him
MSS.
It is to
indebted for the account of the Slavonic
2.
K. H. C.
CONTENTS
PAGE
Intboduction
xi-xlvii
Short Account of the Book (pp.
I.
MSS.
(pp. xii-xiv).
(pp. xiv-xvi).
3.
xi, xii).
The Text
2.
The Language and Place
4.
The Slavonic
followed in the Translation

of Writing
main
part of the Book written originally in Greek at Alexandria, but
some
5.
Hebrew
sections originally in
Relation of the Boole
to
in Palestine (pp. xvi, xvii).
Jewish and Christian Literature.
Authors and Writings influenced directly or indirectly by this

Book
Boole of Adam and Eve, Apoc. of Moses, the pseudoCyprian De Montibus Sina et Sion, Apoc. of Paul, St. Augustine,
Sibt/lline Oracles, Irenaeus, Origen, Clement of Alex. Ascension
ofIsaiah,Ep. of Barnabas, New Testament, Tests. oftJie Twelve
:
Patriarchs (pp. xvii-xxiv).

dition of the
Originally
an
xxvi).
6.
Integrity and Critical Con-
(pp. xxiv, xxv).
Hebrew
The author
xxv,
Book
sections
orthodox Hellenistic
8.
Some
Date and Authorship.
7.
pre-Christian
Jew
the rest 1-50 A. D.

of Alexandria (pp.
of the author's views on Creation,
Anthropology, and Ethics (pp. xxvii-xxix). 9. The value of

this Book in elucidating contemporary and subsequent religious
thought
3.
I.
Sin the cause of death.
The Creation
good and
Saints.
evil.
6.
of
4.
The
Man
2.
The Millennium.
with freewill and the knowledge of
The Seraphim.
The
5.
Seven Heavens
an
Intercession of
early
Jewish
and
Christian belief (pp. xxix-xlvii).
The Book of the Seobbts oe Enoch.

Appendix.
Melchizedekian Eragment
Additional Note on the Phoenixes
Index
Index
I.
II.
Translation and Notes
85-93
.
Passages from the Scriptures and
Names and
Subjects
1-84
ancient writers
94
95-97
98-100
INTRODUCTION
I.
The Book
Short Account of the Book.
of tbe Secrets of
Enoch
has, so far as is yet
known, been preserved only in Slavonic.

convenience to take advantage of this
fact,
It will suit our
and
call it shortly
'the Slavonic Enoch,' in contradistinction to the older book
As the
of Enoch.
latter has
through the Ethiopic alone,

designate
This
it as
come
will be
to us in its entirety
no
less
convenient to
the Ethiopic Enoch.'
'
new fragment
recently
come down
it
of the Enochic literature
to light through certain
found in Eussia and Servia.
My
has only
MSS. which were
attention was
first
drawn
when editing the Ethiopic Enoch by an article by

Kozak on Russian Pseudepigraphic Literature in the -Jahrh.
f. Trot. Theol. pp. 137-158 (1893). As it was stated in this
to this fact
article that there
hitherto
to
was a Slavonic Version of the Book of Enoch
known through the Ethiopic
Mr. Morfill
for help,
Version, I at once applied
and in the course of a few weeks we
had before us printed copies of two of the MSS. in question.

It did not take
ment was
much study
to discover that Kozak's state-
absolutely devoid of foundation.
Secrets of
Enoch was,
The Book of the
as it soon transpired, a
new
pseud-
epigraph, and not in any sense a version of the older and
well-known Book of Enoch.

less value, as
we
In many respects
shall see in the sequel.
it is
of no
The Book of the Secrets of Enoch.
xii
The Slavonic Enoch
in its present form
was written some-
where about the beginning of the Christian
Its author
era.
or final editor was an Hellenistic Jew, and the place of its
composition was Egypt.
Written at such a date, and in Egypt,

expected that
of the
New
Testament.
On
the other hand,
exhibits striking parallelisms in diction
some of the dark passages of the

without
was not to be
it
exercised a direct influence on the writers
it
it
occasionally
and thought, and

but inexplicable
latter are all
its aid.
Although the very knowledge that such a book ever existed

was
lost for
probably twelve hundred years,
it
nevertheless
was much used both by Christian and heretic in the early
Thus
centuries.
of Moses and
lypses
Paul
It
A.D.).
is
Adam
(400-500
though without
it,
and Eve, the ApocaA. d.),
the
SibyHine
and the Epistle of Barnabas
OracleSj the Ascension of Isaiah
(70-90
from
citations appear
acknowledgement, in the Book of
quoted by
name
the Apocalyptic
in
portions of the Testaments of Levi, Daniel, and Naphtali

(cire.
A. D.)i.
by Clement
was
It
referred to
of Alexandria,
phrases in the
New
a.
The Slavonic
by Origen and probably
and used by Irenaeus, and a few
Testament
may
The Slavonic
be derived from
Manctsceii'ts.
redaction of the text of the
Book
now for the first time translated into

come down to us mainly in two versions. It
which
it.
is
of Enoch,
English, has
will be clear
from the evidence in 4 that they are translations from a lost

The manuscripts may be thus classified.
Greek original.
First those in
I.
which we
find the complete text,
these two have been preserved

^
The grounds
Testaments
for this date of the
cannot be stated here,
nor yet for the assumption some pages

later that they sprang from a
Hebrew
(a)
original.
MS.
and of
in the possession
These I hope to give at
length in an edition of these Testa-
ments.
Introduction.
Khludov
of Mr. A.
MS.
and
this is a
The
South Russian recension.
belongs to the second half of the seventeenth century,

is
found in a Sbornik or volume of miscellanies containing'

of the Saints and other religious treatises.
also lives
text was published

the Historical
Moscow,
many
text,
vol.
and
by Mr. A. Popov
(Moscow
iii.
letter
MS.
It
1880).
unfortunately in
is
made
corrupt attempts have been
it is
in the
in the Transactions of
It forms the basis of the present
places very corrupt.
but where
This
Arcliaeological Society of the University of
supply a sounder text from other
[h)
xiii
notes
critical
by
discovered
MSS.
to
It
to
marked by the
is
the present translation.
Moscow
Prof. Sokolov of
Public Library of Belgrade in the year 1886.
in the
This
is
Bulgarian recension, and the orthography belongs to the
middle Bulgarian period.
is
probably of the six-
It contains the account of the priesthood
teenth century.
of
MS.
This
Methuselah and Nir, the birth of Melehizedek and the
Though
Deluge.
of Enoch, it
this legend does not belong to this
added as an Appendix.
is
II.
There
Book
is
also
a shortened and incomplete redaction of the text of which three
MSS.
known
are
Belgrade
{a)
that preserved in the Public Library of
a Serbian redaction, which was printed by Nova-
kovic in the sixteenth volume of the literary magazine Starine
Many
(Agram, 1884).
very interesting.
cited as B.
is
(5)
It
is
of the
readings of this
of the
sixteenth
MS.
century,
are
and
is
That in the Vienna Public Library, which
almost identical with the preceding;
(c)
MS.
of the
seventeenth century in the possession of Mr. E. Barsov of
Moscow.
Of
the above
A and B
MSS.
of the other
I have direct acquaintance only with
MSS.
I have only an indirect
know-
ledge through the text prepared by Prof Sokolov, which

based on
all
the above
MSS.
is
Unfortunately, however, this
text has not fully discriminated these sources.

to avoid misconceptions, this text
which
is
Accordingly,
designated as Sok,
xiv
is to
be understood as representing
other than
all authorities
and B.
Other fragments of the Book of Enoch are to found in
Tikhonravov's Memorials of Russian Apocryphal Literature
and Pypin's Me-
(IlaMHTHHKH orpeHGHHOt pyccKofi jmrepaiypti),
morials of Old Russian Literature (IlaJiirrHHKH ciapHEHofi pyccKofi
By
miepaTypH).
and citations in early Slavonic
allusions
litera-
we can see that these late manuscripts are only copies

much earlier ones, which have perished. Thus Tikhonravov
ture,
of
cites
from a fourteenth century
The duty of the

one
to
MS.
translator has been a comparatively simple
present a text
which would be of
Western students of apocryphal
service to
To
literature.
philological questions have been subordinated,
my
Slavonic friends must not blame
purpose by enabling
My
my
treat the subject as fully
I must say that I
am
friend, the
Rev. R. H. Charles, to
glad in however small a
I wish also to express
In conclusion,
me
way
to the former for
the use of his emendated text and furnishing
with valuable notes on some obscure passages

latter for the
to be able
agency of Mr.
my thanks to Professors Sokolov
and Pavlov of the University of Moscow

allowing
work has not
and learnedly as he has done from
contribute to such studies through the
Charles.
going more
translation will have served its
the standpoint of Biblical apocryphal literature.
to
me
and to the
kind interest which he has taken in the book.
W.
3.
all
and therefore
for not
certainly the time for such a
yet come in England.
the
end
These would be out of place on the
into linguistic matters.
present occasion
me
this
The Text followed
R.
M.
in the Teanslation.
The formation of the text has been a matter of great

As I have no knowledge of Slavonic, Mr. Morfill
difficulty.
has been so good as to furnish
A,
and of Prof Sokolov's
me
text.
with
literal translations
The number of
of
variations
Introduction.
xv
which was unduly great at the outset has to some extent

been diminished by Mr. MorfiU's
however, I should
scholar,
careful
from
tiously refrained
critical
acumen.
remark, has
This
conscien-
but obvious corrections of the
all
and of Sokolov's
follow
I resolved after due examination to
text,
the main.
in
of course
is
followed
the obviously better reading, and that
preserves
When
frequently.
text.
MSS.
Starting then from his translations of the Slavonic
both
and
back on the text of Sokolov.
are corrupt, I
Occasionally I
when
it
have
it
does
fallen
have been
obliged to follow one reading to the rejection of the others,

in cases where
all
the readings were
equally probable
or
In only two or three passages have I emended
improbable.
the text, and that in the case of numbers, which
MSS.
quently corrupted in tradition through
In
are freall
cases
the rejected variants are given in the critical notes below,

so that,
event
the
in
reader can
materials, the
the
of
discovery of
revise
fresh
critical
the text for himself, and
in the process will reverse, no doubt,
many
of the editor's
judgements.
As
regards the relative merits of
former
is
very corrupt,
it is
of the original than B.
work
being
and B, though the
nevertheless a truer representative
is
really a short resume of the
about half the length of A.
abbreviation
its
and in others
recast entire sections
ments of the
text.
occasionally in
on
In the process of
editor or scribe rejected in
some instances
with capricious rearrange-
For an example of the method pursued

the reader can consult the
critical
notes
xl.
In
A we
find
many
interpolations.
Thus in
xx. 3 there is
a mention of the tenth heaven, and in xxi-xxii. 3 a description of the eighth, ninth and tenth heavens, though the rest
of the
work
directly speaks of
seven heavens.
The reader
will find
omits
many
all
and indirectly implies only
reference to this addition in A.
other like additions which have as

xvi
a rule been relegated to the critical notes or given in the text

in square brackets.
The
the head of the chapters are given by A.
titles at
them in square brackets, as they have no

They are not given in Sokolov's text,
I have enclosed
claim to antiquity.
nor are they found in B.
few
titles
do appear in B, but
with one exception these consist merely of 3ntry of Enoch into

the first heaven, Entry of Enoch into the second heaven, &c., &c.,
Entry of Enoch into the seventh heaven.
The Language and Place of Writing.
4.
The main
I.
'
And
part of this book was written for the
This
in Greek.
shown by such statements,
is
him a name
I gave
(i. e.
first
Adam) from
quarters,
This fancy was
derivation
impossible
is
South.'
here derived from the initial letters of the
is
Greek names of the four

fxea-rjix^pia.
13,
the four sub-
the East, the West, the North, and the
stances:
Adam's name
time
(i) as xxx.
iirst
i.
avaroXri, Swtjj ApKTos,
e.
elaborated in Greek, as this
in Semitic languages,
the writer follows the chronology of the
(a)
LXX.
Again,
Enoch
is
165 years old when he begat Methuselah. According to

the Hebrew and Samaritan chronologies he was 6^. Josephus
also (Ant.
(3)
In
i.
3.
it is
3),
4 the
1.
LXX chronology.
LXX text of Deut.
true, adopts the
writer reproduces the
3^ against the Hebrew. (4) The writer frequently uses

Ecelesiasticus, and often reproduces it almost word for word
xxxii.
cf. xliii. a,
Ecclus.
i.
Ecclus. xxiii. 7
also
Ecclus. xxxix. 25
li.
i,
x. 30,
Ecclus.
also Ixv. 2
vii.
7,2,
32
Ecclus.
So
far
as
we can
Some
Hebrew.
judge,
it
ii.
also xlvii.
:
Wisdom
also Ixi. 2
xvii. 3, 5.
seems to be derived from the Book of
Ecelesiasticus
24
(5) Ixv.
vii.
17, 18.
was the Greek Versions of
and Wisdom that our author used.
sections
(See
of this
p. xxiv.)
book were written originally in
Introduction.
This book was written in Egypt, and probably in
3.
Alexandria.
This
From the
common with
(i)
in
xvii
character
deducible from
is
variety
of
Philo and
or
the following
which
speculations
largely
circulated
Philoj de Jmtit. 7
Thus the
Egypt.
in
of the world, xxiii. 5
bus 3; "Wisdom
19, 20.
viii.
or powers, xxx. 9
originally
There
Book
so the
Finally swearing
de Spec. Leg.
man
Mundi
the angels in heaven,
see
Ixv. 6
Again,
Philo, de
cf.
Quaest. in Gen. xxxii.

1.
Philo, de Somno,
cf.
i.
ii.
is
of
23
i.
de Oiganti-
had seven natures
Op. 40.
xxxi.
Man
could
cf.
Philo,
no resurrection of the body,
Wisdom and
Philo
reprobated by both, xlix. 1,2:
is
xxv.
were created before the foundation
souls
in
writings which were Hellenistic
existent was created from the non-existent, xxiv. 2

cf.
facts,
holds
it
taught.
cf.
Philo,
The whole Messianic teaching of the
(2)
Old Testament does not
find a single echo in the
work of
this
Hellenized Israelite of Egypt, although he shows familiarity
with almost every book of the Old Testament.

Phoenixes and Chalkydries,
heads of crocodiles
imagination.
(4)
are
The
monstrous
xii
(3)
The
serpents with the
natural products of the Egyptian
syncretistic character of the account of
the creation, xxv-xxvi, which undoubtedly betrays Egyptian

elements.
We
for a
should observe fiu-ther that the arguments that
Greek original tend
was written in Egypt,
to support the
especially
conjunction with the date of
5.
its
make
view that the book
when we
take
them
in
composition.
Relation of the Book to Jewish and

Cheistian Liteeatuee.
The
1
200
discoveries regarding the planets, &e.,
a. d.)
shown on
Book
which Joel
(circ.
we have
in his
Chronography assigns to Seth
p. 37,
most probably derived ultimately from this
of Enoch.
In
'Jv'
like
are, as
manner the statements regarding

b
xviii
the sabbath and the duration of the world, which according to
Cedrenus
Book
1050
(circ.
a.d.)
were drawn from Joseph us and the
of Jubilees are likewise to be assigned to this book
nothing of this nature
Book
Cedrenus,
of Jubilees.
for
appears either in Josephus or the
we
should remember,
dependent on Syncellus, and Syncellus
is
largely
very often wrong in
is
his references in the case of Apocalyptic literature (see xxxiii.

I,
3 notes).
regarding
It
natural that these late writers should err
is
all facts
was already
derived from this book, inasmuch as
it
knowledge many centuries before their
lost to all
day.
Let us now pass over these intervening centuries to
a time
when this book was still in some measure known. Now

Adam and Eve of the fifth century we find two
in the Booh of
passages drawn from our book which are quotations in sense
Thus
more than in words.

wicked Satan ...
so that I hurled
from xxix.
(i.e.
4,
Satan,
'
set
me
make
that he should
and Eve,
I. viii
his angels that

:
'I
for
This comes from
him the heavens open
that he should
perceive the angels singing the song of triumph.'
on xxxi. %
in
I.
for similar
view in Philo and
xiv of the former book the words
abode of light thou longest

I.
xi
'
derived from Slav. En. xxxi. a
any darkness continually in
we have
'
:
'
:
And
See notes
Ephrem.
Again
The garden,
into the
St.
wherein
for,
That garden in which was no
Next
And
power.
heights.'
sang praises in heaven.'
made
My
Again in the Book of Adam

When we dwelt in the garden ... we saw
him from the
xxxi. a
But the
'
his throne higher than the clouds over
I hurled
'
entertained an impossible idea
the earth, and should be equal in rank to
read
and sought the Godhead,
him down from heaven.' This is drawn

One of these in the ranks of the Archangels
xxxi. 4)
cf.
we
in I. vi
at naught,
is
no
darkness,'
and
darkness,' are probably
there
was light without
Paradise.'
in the Apocalypse of
Moses
(ed.
Tischend. 1866), p. 19,
a further development of a statement that appears in
our text regarding the sun
see xiv.
a-4
(notes).
Introduction.
xix
In the anonymous writing Be montibus Sina
et
we
Sion 4,
have most probably another trace of the influence of our text

in this century.
In
name from the
initials
given at length.
of the four quarters of the earth
(see note).
In the fourth century there are undoubted indications of

use in the Apocalypse of Paul
(ed.
statement, p. 64, ovtos
6 wapdSeicroy, ivOa
i:aiJ.iJ,eyf6r]
the tree of
He
its
Thus the
Tischend. 1866).
.
bivbpov
firaveiravero rd nv^vp.a to S,yiov is
(S
possibility of question a Christian adaptation of
the Slavonic Enoch

is)
i<TTi,v
(sic) atpdiov, iv
beyond the
is
This derivation appears probably for the
time in literature in xxx. 13
first
Adam's
this treatise the derivation of
life,
viii.
avTov k^ripxeTO
jLiara,
and
And
in the midst (of Paradise
which God
Again the words, p.
in that place, on
comes into Paradise.'
pi^Tjs
'
piovres
64,
jxeKi,
rrjs
e/c
eis Tecraapa
vbcop, p.epi^6p.iVov
p. 52, iroTap-ol recrirapes
when
rests,
opvy-
ya\a
koI
/cat
ekaiov mal otvov, are almost verbal reproductions of our text,

viii.
'
'
From
separated in four directions.'
of hell in this Apocalypse,

TTora/Lios-
there
(pp. 57' 5^)1
i.e.
characteristic features
ova ^v eKd
and a
x.
and
(f>Ss
6 -jivpivos
of our text
fiery river
xxii. 30.
5 seems to be derived ultimately from
notes).
Compare with
erit
'
:
And
goes forth.'
peculiar speculation of St. Augustine in the
tamen septima
four
and wine, and are
oil
With two
^^ ^y compare
was no light there
The
go forth
in the garden there
its root
streams which pour honey and milk,
Se
words:
xxxiii. 2 especially the
sabbatum nostrum cuius
Civ.
xxxiii. 2 (see
finis
'
Haec
non
erit
vespera, sed dominions dies velut octavus aeternus.'
In the
there
is
and in the second century
early paa-t of the third
the following evidence of the existence of our text.
Thus in the
bevonevois re
Sibylline Oracles,
7Tapdcr)(ôv,
are too closely parallel to
to the orphan, the
ii.
and 88
1.
75 opâviKoii
(rfiv
li.
widow [and the
i,
X^V**
'
opeôv
Stretch out your hands
stranger,
out your hands to the poor,' to be accidental.
b 2
xripais t ein-
irevriTevova-iv
om.].
Stretch
XX
In Irenaeus contra
llaer.
a8. 3
v.
speculation in our text, xxxiii.
i,
a,
last
days so the world
six
6,000 years, and that there would be 1,000 years
of rest corresponding to the
See text, xxxiii.
sabbath
first
after
Lommatzseh edition,
see
xxi. p. 59) vve find a reference to this speculation
apLBpLYjUKriv
KaTairaviTfOos p-^xpis
beivoi,
&pa eras (paalv
yap f^bopdbi
tu>
Whether
(ftaa-iv.
p-fXP'-
(jyaaKOVcri
'EâKUT\iXi,oa-Tbv
jfj
yîKimv ycip
TiepioptCoixevoov els ixiav fjixipav ev 6(j)6aXnois 6eov, airo rfjs
Tov Koajxav yevfcreoos

Tr\v
creation.
a (notes).
i,
In Origen (according to Methodius
fT&v
the Jewish
reproduced to the effect
that as the work of creation lasted
would
we have
If
r)p.S)v, u>s
7)p,ipai
eU Sevpo awTfCveLV'
aird 'Abap,
erft
lTTTaKtfr)(iA.tooT<3
Kpicriv
this passage argues a direct
the Slavonic Enoch
is
ot vepX
avpTTepaiovvTai.
a<piêcr6al
knowledge of
There can be no doubt,
doubtful.
however, with regard to the direct reference in the de Frincip.

i.
3.
'
Nam
ita refertur
et in eo libello
Primo omnium
crede, quia
omnia creavit atque composuit

esse fecit omnia.
seribuntur.'
Now
Sed
et in
since there
in the Ethiopic Enoch, Origen
Enoch xxiv-xxx
quem Hermas
qui
unus
cum
Enoch
conscripsit,
est Deus, qui
nihil
esset prias,
libro his similia de-
is
no account of the creation
is
here referring to the Slav.
xlvii. 3, 4.
The fragment of the Apocalypse of Zephaniah preserved in

Clement, Strom,
cf. xviii.
v. 11. 77, is likewise to
be traced to our text
(notes).
During the years 50-100
a.d. our text seems not to be
without witness in the literature of that period.

Ascension of Isaiah,
of the sixth heaven
viii. 1 6,
'
we
Thus in the
read with regard to the angels
Omnium una
species et gloria aequalis,'
whereas the difference between the angelic orders in the

lower heavens
repeatedly pointed out.
is
Now
in our text,
xix. I, it is said of the
seven bands of angels present in the
sixth heaven that there
is
'
no difference in their countenances,
or their manner, or the style of their clothing.'
Introduction.
In 4 Ezra
sol
'
[vi.
are found in
With
71] the words 'ut facies eonim luceant sicut

i.
Their faces shone like the sun.'
'
the Apocalypse of Barueh,
Paradisum)
Adamo priusquam
Kvpios
on
TOVTO \4yei
Tifxepais."
TO. trivTtavTa.
Ostendi earn
'
compare xxxi.
(i. e.
3.
" <Tvviriki(Tiv Iv
rt Aeyet to'
ev eâKUT)(î\lois erecnv (rvvreKea-fi
yap r^êpa
fj
iv.
peccaret,'
In the Epistle of Barnabas x v. 4

%^
xxi
Trap'
avTf
xJXia
crrjixaivei
lr?j,
we have an
exposition of the rather confused words in our
text, xxxii. a
In xv. 5-7, however, the writer of
xxxiii.
this
Epistle does not develop logically the thought with regard

to the seventh day
God
seventh day on which
for the
rested
from His works should in accordance with the same principle

of interpretation as in xv. 4 have been taken as a symbol of
a thousand years of rest,
the
eighth day':
peculiar phrase 'the
[ejnoi] 8eKTO,
^p,epas
aXKa
dySoTjs
In xv.
the millennium.
i.e.
8,
how-
shows his return to our text by his use of
ever, this writer
o imroCrfKa, kv
(u
aMov
o ea-riv
ttoitjo-o),
ov
vvv (rafiâra
to.
/carawaiJaas
navta apyj]v
to,
It
k6(tp,ov apxTj.
may
not be amiss here to point out that in the next chapter, in
Enoch
verse 5, the Ethiopic
The
Scripture.
(Ixxxix. ^6, 66) is quoted as
fact, therefore,
our text as Scripture
may
that Barnabas does not quote
point to his discrimination between
the two books of Enoch to the detriment of the

in this Epistle, xviii.
^toTos Koi
'
T}
i,
the words 65ol bvo
latter.
fla-lv
tov (tkotovs are derived from
... ^ re tov
on xxx.
(see note
15),
xxx. 15,
ottr text,
showed him the two ways, the light and the
Though the Two Ways
Again
darkness.'
are often described in early literature
only in Bai'nabas are they described in
the same terms as in our text.
In the
diction
is
New
Testament the similarity of thought and
suflSciently large to establish a close connexion, if
With
not a literary dependence.

the peacemakers,' compare
peace.'
neither
With
St.
Matt.
by the heaven
St.
Matt.
Blessed
lii.
1 1,
v.
34, 35, 37,
'
'
Blessed are
he who establishes
is
'
v. 9,
Swear not at
nor by the earth
all
nor by
xxii
Jerusalem,
compare
but
by heaven, nor by
God made. ... If

by a word,
With
St.
by any other
earth, nor
there
Matt.
no truth in men,
is
xlii.
20,
vii.
14^
By
Nay,
nay,'
let
them swear
(See notes.)
By their
'
which
creature
ye
fruits
shall
know them,'
their works those
who have wrought
The words Be of good
cheer, be not afraid,'
'
are known.'
not swear by a single oath, neither
yea, yea, or nay, nay.'
St.
compare
them
your speech be, Yea, yea
let
xlix. i, 'I will
'
Matt. xiv. 27, are of frequent occurrence in our text,
XX. 3;
With
xxi. 3, &c.
kingdom prepared
compare
ix.
you from the foundation of the
for
with
Luke
St.
vi.
many
the world to come
men, good
world,'
Enoch,
compare
pre-
is
Next
xlii. 7,
'Ex-
my
Next with John
xiv. 2,
'
In
mansions,' compare
Ixi. 2,
'
For in
pecting nothing in return

Father's house are
an eternal inheritance.'
aTreXirLCovTes,
\i.y\h\v
35
Paradise)
(i.e.
pared for the righteous ... as
Matt. xxv. 34, 'Inherit the
St.
'This place
i,
i.
'
many mansions prepared

With Acts xiv.
there are
for the good, evil for the evil.'
for
15,
Ye should turn from these vain things unto the living God,
who made the heaven and the earth,' compare ii. 2, Do not
worship vain gods who did not make heaven and earth.' In
'
'
the Pauline Epistles there are several parallels in thought
and
With
diction.
Col.
or powers,' compare xx.
powers
'
with Eph.
is
the truth that he
For other Pauline
With Heb.
iv.
i,
'
'
xlii.
may
'
Dominions or
principalities
Lordships and principalities and
25,
compare
his neighbour,'
16,
i.
Speak ye truth each one with

12, 'Blessed
whom
he in
is
speak the truth to his neighbour.'
parallels
with our text see pp. xxxix-xli.
of God, so
The worlds have been framed by the word

that what is seen hath not been made out of things
which do
appear,'
xi. 3,
'
compare xxv.
visible things should
will tell
thee
and what
what things
visible things
parallels of
'I
i,
come out of
I created
from the
commanded
invisible,'
that
2,
'
from the non-existent,
invisible.'
Hebrews with our text
and xxiv.
For two other
see p. xli.
With Rev.
Introduction.
i.
i6,
'
xxiii
His countenance was as the sun
'Their faces shone like the sun':
shineth,'
with
ix.
compare
i,
5,
'There was*
given to him the key of the pit of the abyss/ compare

'
i.
xlii. i,
Those who keep the keys and are the guai-dians of the gates
of
With Rev.
hell.'
iv. 6,
'
glassy
great sea greater than the earthy
may
heaven, however,
above the firmament

the angel
compare kv.
sware
7,
be no year,' &c.
is
'
(Gen.
'
i.
'
3,
'
first
the waters which were
With Rev.
7).
iii.
This sea in the
sea.'
be merely
compare
sea,'
x. 5, 6,
'
And
that there shall be time no longer,'
Then the times

xxxiii. 2,
'
and there
shall perish,
shall
Let there be ... a time when there
no computation and no end
neither years, nor months,' &c.
Finally, in the Apocalyptic portions of the Testaments of the
XII
Patriarchs,
which were written probably about the begin-
ning of the Christian era we find our text quoted directly or

In Levi 3 we have an account of
the Angels imprisoned in the second heaven kv avrtS elal -ndvTa
implied in several instances.
Ta TtvevjxaTa r&v eTraycay&v
must be rendered In
'
who
are kept
it
els
rav
eKSiKijcrt!/
avojxaiv.
This
are all the spirits of the lawless ones
bound unto (the day
statement compare our text
of) vengeance.'
vii. i,
the second heaven are described as
where the
'
With
this
fallen angels in
the prisoners suspended,
reserved for (and) awaiting the eternal judgement.'
Again, in
the same chapter of Levi, there are said to be armies in the

third heaven,
ev
01
raxdevres
els ^fj-epav KpCascos, TTOirja-ai (KbUrjcnv
TOLs nveifi.acn ttjs -nkavi^s.
With
these compare the angels
of punishment in the third heaven in x. 3.
from Enoch in Test. Dan. 5

fyvaiv yap iv yStjSAM
'Ej'oox.
"Siaravai is
drawn from
'EypTjyopot)
who with
Lord.'
tS>v nveufj.&.rwiv t^s
tov biKaCov,
xviii. 3,
'
oti.
The statement
TrA.di'ijy.
'Av-
&p)(â>v v\xSi>v kcrriv
These are the Grigori
(i. e.
their prince Satanail rejected the holy
In the Test. Napth. 4 the authority of Enoch
claimed by the writer as follows
'Aveyvoov
is
kv ypacf)^ ayia
'Ertox, OTi Kai ye koI vp,els airoa-T'qa-ecrOe utto KvpCov, Tropevofxevoi
kotA
iraa-av novr]piav edv&v, koX TTOiTjcrere
Kara nauav avofilav
xxiv
Kal eirdêi viuv Kvpios alxixakuxrCav
ôbo^Kov.
This
Xda-r) Kvpios lidivTas iynas.
times of xxxiv.
a, 3,
'
And
icos
&v ava-
a loose adaptation to later
is
they will
fill
all
the world with
wickedness and iniquity and foul impurities with one another,
sodomy.
And on
this account I will bring a deluge
the earth, and I will destroy
Sim. 5
all.'
The quotation
upon
in Test.
probably derived from the same source, and that in
is
Test. Benj. 9 VTrovo& be koI Trpaêis fv vfuv ov KaXas â-ecrOai,
yap nopveiav ôbofxaiv,
aTTo Xoycav 'Ev(b)(^ tov biKaioV TTopvevaere
Koi
aiTcoXrja-de
The words in
ews
may
fipo-X^,
Test.
confidently be
Juda i8 aviyvmv
biKaCov, oira KaKO. TTOiTjtrere ^n i(T\6.Tais fip,epais.
TiKva nov, airo
The
loose
Trjs
Tropvdas
may
traced to
it.
rov
iv /3i/3Xots 'EiJobx
cjivXaâa-de ovv,
likewise be founded upon
it.
and inaccurate character of the quotations may in
part be accounted for as follows.
Although
it is
a matter of demonstration that the main
part of the book was written originally in Greek, it seems no

less sure
that certain portions of
Such an hypothesis
originals.
is
it
were founded on Hebrew
necessary
owing
to the above
Enochic quotations which appear in the Testaments of the XII

Patriarchs.
Hebrew
For the
fact that the latter
work was written
in
obliges us to conclude that its author or authors
drew upon Hebrew originals in the quotations from Enoch.

I have not attempted in the present work to discriminate
the portions derived from
we have not
Hebrew
sufficient materials,
have not been preserved with
6.
In
and what we have, moreover,
sufficient accuracy.
present form this book appears to be derived from one
We have in the
notes called attention from time to
time to certain inconsistencies, but these

to
For such a task
Integrity and Critical Condition op the Book.
its
author.
originals.
inaccurate tradition
suffered deplorably.
for
the book
may
in part be
due
in this respect has
There are of course occasional interpo-
Introduction.
lations
of
Christian
The
xxviii.
xxv
some are Jewish, and one
these
or
two are
xxxvii seems foreign to the entire text.
text, further, has suffered
from disaiTangement.
Thus
5 should be read after xxix, and, together with that
chapter, should be restored before xxviii.
Date and Authoeship.
7.
The question of the date has to a large extent been deteralready.

The portions which have a Hebrew back-
mined
ground are at
As
Testaments of the XII Patriarchs.
have remarked above
This follows from the
latest pre-Christian.
fact of their quotation in the
(p.
xxiv)
it
impossible to
is
define the exact extent of such sections.
Turning, therefore, to the date of the
we
rest of the book,
can with tolerable certainty discover the probable limits of
The
composition.
earlier limit is
Thus
existing books from which our author has borrowed.

Ecclesiasticus
xlvii.
5 (note)
Wisdom
Ixv.
also
(note).
related
frequently drawn upon
is
Hi. 8 (note)
Ixi. 2,
see xliii. 2, 3 (notes)
(notes), &c.
The Book of
seems to have been laid under contribution
With
this
its
determined by the already
see
book onr author shares certain closely

Again, as regards the Ethiopic
Hellenistic views.
Enoch, our author at times reproduces the phraseology and

conceptions of that book
(note), 9,
see
vii.
4,
10 (notes); xxxv. 2 (note), &c.
5 (notes)
;
the views of the former in a developed form

(notes)
xl.
13 (note)
Ixi v.
see
xviii.
(note).
It
is
viii. i, 5,
at others he enunciates views
which are absolutely divergent from the former:

(note)
xxxiii.
at others he gives
noteworthy
see xvi. 7
also that our author
claims to have explained certain natural phenomena, but the

explanations in question are not to be found in his writings
but in the Ethiopic Enoch
see xl. 5, 6, 8, 9 (notes).
Finally
we observe the same advanced view on Demonology appearing

in the Slavonic Enoch and in the latest interpolation in the
Ethiopic Enoch
see xviii. 3 (note).
xxvi
Ecclesiasticus, the
Enoch
(in
Book
its
The
earlier limit of composition, accordingly,
prohably between 30
We
now
have
and the Christian
b. c.
standing
known
to
(a)
Our
some of the writers of the
pp. xxi-xxiii
(3) It
xxxix-xliii).
This must
For, (i) the temple
A. D.
see lix. a (notes),
era.
to determine the later limit.
be set down as earlier than 70

still
and the Ethiopie
(?),
latest and present form) were thus at our
author's service.
lies
Wisdom
of
is
text was probably
New
Testament
(see
was known and used by
the writers of the Epistle of Barnabas and of the latter half

of the Ascension of Isaiah.
We
may,
therefore,
with reasonable certainty assign the
The date of
composition of our text to the period 1-50 a. d.
the Hebrew original underlying certain sections of our text
we have already seen pre-Christian.

The author was a Jew who lived
as
He belonged to the
of his day.
Thus he believed in the value of
Ixvi. a
but he
is
3,
8,
lix.
1,2;
orthodox Hellenistic Judaism
Ixi. 4,
God's glory,'
the earth,
stricted
xxii.
sin,
shall
'^^
>
the law,
1.
lii.
Ixv. 6,
wear 'the raiment of
In questions affecting the origin of
8.
death, &c., he allows himself the most unre-
freedom and borrows freely from every quarter.
Platonic (xxx. 16, note), Egyptian (xxv.

(Iviii.
and likewise in a blessed immortality,
sacrifices, xlii.
careful to enforce enlightened
8-10; in which the righteous
in Egypt, probably in
Alexandria.
views regarding them, xlv.
is
a,
4-6 notes) elements are adopted into
note),
Thus,
and Zend
his system.
The
result is naturally syncretistic.
The date (1-50
a.d.) thus determined above
author a contemporary of Philo.

(p. xvii)
that they share
many
We
makes our
have shown above
speculations in
common, but in
Thus our author protests against the
some they are opposed.
Jewish belief in the value of the intercession of departed

saints for the living
taught
this.
Be
see
Exsecrat.
9.-
liii.
(note).
Philo undoubtedly
;;
Introduction.
Some of the Author's views on Creation,

Anthropology, and Ethics.
8.
God
in the beginning created the world out of nothing,
xxiv. 2
(For a detailed account of each day's creations see
^.
^,
and
day
iirst
He made
In this creation
xxv-xxx.)
2,
xxvii
all
the angelic hosts
and
the
animal and plant
all
seven heavens, xxx.
latter
life,
were created on the
and
finally
After His work on the six days
the sixth day.
on the seventh.
These
six
man on
God
rested
days of work followed by a seventh
of rest are at once a history of the past and a forecasting of
the future.
As the world was made
would be accomplished in 6,ooo

creation were followed
by one
in six days, so its history
years,
and
as the six days of
of rest, so the 6,ooo years of
the world's history would be followed by a rest of i,ooo years,

i. e.
the millennium
On
^,
would begin the eighth
its close
eternal
day of blessedness when time should be no more,
xxxii. 2
As
xxxiii. 3.
regards man,
all
the souls of
the foundation of the world,
men were
xxiii. 5)
and
created before
also a future place
of abode in heaven or hell for every individual soul, xlix. a

Iviii.
The world was made
Ixi. a.
When Wisdom made man

God's command,
God gave him
four quarters of the earth
xxx.
Man's
13.
soul
for
man's sake, Ixv.
of seven substances, xxx.
the
was created originally good, while in
He
Free-
was likewise instructed in the Two Ways of light
and darkness, and then

Or
else
formed
it
existing elements, xxv.
out
i,
left to
of pre-
where we
have an adaptation of the egg theory

of the universe.
'
a.
was bestowed upon him, and the knowledge of good and
evil.
'
the
avaTo\r\, bva-is, cipKTos, fiea-rifi^pla
the garden he could see the angels in heaven, xxxi.

will
8,
name Adam from
3.
at
It
is
possible,
of the
how-
his
own
ever, that there
destiny, xxx. 15.

were also seven
hells
see xl. 12 (note),

'
This millennium seems to be iden-
tioal
Hell was in the north
third heaven.
mould
with a Messianic age, xxxv. 3
(note),
xxviii
But the incorporation of the
soul in the
hody with
its necessary-
limitations biassed its preferences in the direction of evil, and
death came in as the fruit of

will he
xlvi.
ment,
judged and punished

;
Ixv.
Ixv. 8
Ixv. 8,
and
and they
xxx. i6.
for every
Men
form of sin
and angels
^,
but the righteous will escape the
Ixvi. 7
sin,
and
will
xl. 1 2,
1
last
be gathered in eternal
will be seven times brighter
than the sun,
judgelife,
Ixvi. 7,
have no labour, nor sickness, nor sorrow, nor
will
anxiety, nor need, and an incorruptible paradise shall be their
protection and their eternal habitation, Ixv.

sinners there
is
no place of repentance
hell is prepared for
And
liii.
there
them
as
As
for
xlii. 2,
but
10.
an eternal inheritance,
no intercession of departed
is
9,
after death,
x. 4, 6.
saints for the living,
I.
In an ethical regard there are
many
noble sentiments to be
found in our author, but generally in a very unliterary form.
The Slavonic Version
is,
no doubt, partially to be blamed here.
I will append here an outline of a man's ethical duties with
sundry beatitudes according to our author.
work
for blessed is
labour, but cursed
is
he who looks to raise his own hand for

he who looks to make use of another
And men,
man's labour,
lii.
selfishly just
for blessed is
7,
Every man should
8.
likewise, should be un-
he who executes a just judgement,
not for the sake of recompense, but for the sake of righteousness, expecting
nothing in return,
also practice charity
xlii.
and beneficence.
7.
And men
their silver in the earth, but assist the honest

afHiction,
li.
2,
widow and the
should
They should not
man
hide
in his
and stretch out their hands to the orphan, the

stranger,
1.
and clothe the naked, and
5;
and give bread to the hungry,
raise the fallen,
blame before the face of the Lord,
ix.
and walk without

Furthermore,
men
should not swear either by heaven or earth or by any other

creature
'
which God made, but by a word,
Observe that
Iviii.
4-6,
men
yea, yea, or nay, nay,
will be specially punished for ill-treatment of animals,
Introduction.
XXIX
neither should they avenge themselves, 1. 4, nor abuse

and calumniate their neighbour, lii. a
but endure every
affliction and every evil word and attack for the sake of the
xlix. I
Lord,
1.
li.
Moreover, they should shun pride
3.
hates the proud,
Ixiii.
God
for
4; and walk in long-suffering, in humility,
in faith and truth, in sickness, in abuse, in temptation, in
nakedness, in deprivation, loving one another
from this world of sickness,
till
they depart
Finally, whereas one
Ixvi. 6.
man
more honourable than another, either on the ground of

cunning or of strength, of purity or wisdom, of comeliness or
is
understanding,
than he who
9.
On
let it
fears
be heard everywhere that none
God,
greater
The Value of
this Book in elucidating contemporary AND SUBSEQUENT RELIGIOUS THOUGHT,
the value of this book in elucidating contemporary and
subsequent religious thought I shall be

of the doctrine of the seven heavens.
by our author with a
forth
is
xliii. 2, 3.
this doctrine
have been
we
save in the case
This doctrine
is
set
and clearness not found
Thus many gaps in our knowledge of
elsewhere in literature.
therefore, if
fullness
brief,
filled
up.
It will not be surprising,
are thus enabled to explain certain mysterious
on this conception in the Bible and
allusions bearing
else-
where, which have hitherto been doubtful or inexplicable.
Some
of the beliefs which appear in our text, and
some instances are either
which in
partially or wholly elucidated, are
as follows
Death was caused ly Sin.
1.
view
2.
27ie
this book, xxxii. 2

clear
This was a comparatively late
on pp. 43, 44.

millennmm. This Jewish conception
see notes
from
xxxiii. 2,
this passage
week
was as
of creation
found in
is
when taken together with statements on
the same subject in later writers (see notes in

Its origin
is first
and the rationale of its origin
follows.
The account
loe.,
and
p. xxvii).
in Genesis of the
came in pre-Christian times
first
to be regarded
XXX
not'only as a history of the past^ but as a forecast of the future
Thus
history of the world so created.
was
in six days, so its history
years
Jub.
for 1,000 years are
30
iv.
a Pet.
Haer. v. a8. a
iii.
with God as one day

Barnabas, Ep. xiv. 4
Justin M., Dial.
as the world
was created
to be accomplished in 6,000
c.
(cf.
Ps. xc.
Iren. contra
and as God
Trypli. 80),
rested on the seventh day, so at the close of the -6,000 years
there would be a rest of 1,000 years,
On
3.
good and
the creation
evil,
of man with freewill and the knowledge of
see xxx. 15 (notes).
The Seraphim.
4.
In the Chalkidri ^,
who
probability the serpents
Enoch
the millennium.
i. e.
XX. 7 along
are
xii. 1,
we have
in all
mentioned in the Ethiopic
with the Cherubim.
They
are a class of
heavenly creatures, and like the Cherubim are formed by

a combination of the members of different animals.
serpent-like form, however, predominated,
The
and hence they were
bpuKovTes in Greek (Eth. En. xx. 7), and Seraphim (''SIB') in
How
Hebrew.
brazen serpents
the peculiar
?)
Chalkidri
arose I cannot say, as it is
The main
appropriate.
name
= Xa\KvbpaL
by no means
objection to identifying the Chalkidri
with the Seraphim of the Old Testament
the fact that our
is
author only mentions them here in connexion with the sun^

xii.
XX.
I.
XV. I
and speaks directly of Seraphim elsewhere,
However
this
may
be, the passage in the Eth.
Enoch
XX. 7 is conclusive as to the serpent-like forms of the Seraphim.
By
this interpretation the
word
receives the
meaning which
it
naturally has in the Hebrew.

On, the intercession
5.
of Saints, see
liii.
i (note).
The seven Heavens an early Jewish and Christian
6.
belief.
Various conceptions of the seven heavens prevailed largely

in the ancient world, alike in the far east
With
these
or were in
subject
'
we
shall deal only in so far as
any degree akin
among
and in the west.

they influenced
to the views that prevailed
on this
the Jews and early Christians.
Variously spelt in the
MSS.
as Chalkadri, Chalkidri, Chalkedry.
xxxi
Introduction.
For the sake of clearness
direction our
may be
it
investigations will
well to indicate the
take.
We
shall
first
set
forth or merely mention the beliefs of this nature that prevailed
among
the Babylonians and the followers of Zoroaster
in the East and the speculations of certain Greek philosophers

in the West.
We
shall
next touch briefly on certain indi-
cations in the Old Testament that point
of a plurality of the heavens, and

unaffected
by the prevailing
in the direction
show that
was not
Israel
traditions of the ancient world.
That we have not misinterpreted such phenomena
Old Testament, we
are assured,
when we
in the
descend to Jewish
Apocalyptic writings, such as the Testaments of the
XII
4 Ezra, and to the Talmud,

Having thus shown that specu-
Patriarchs, the Slavonic Enoch,
and the Mandaic Religion.
lations or definitely formulated views
heavens were
throughout
in
rife
its entire
on the plurality of the
the very cradle of Christendom and
environment, we have next to consider
whether Christian conceptions of heaven were shaped or in
any degree modified by already existing ideas on
We
shall find that there is
this subject.
undoubted evidence of the
belief
in the plurality or sevenfold division of the heavens in the
Pauline Epistles, in Hebrews, and in the Apocalypse.
In early Christian
literature such ideas soon gained clearer
utterance in Christian Apocalypses, such as the Ascension

of Isaiah, the Apocalypses of Moses, Ezra, John, Isaac, Jacob,
and the Acts of
Callistratus.
Such writers
also as
Clement
of Alexandria and Origen are more or less favourably inclined

to such conceptions.
fell
into
But
shortly after this date these views
the background, discredited undoubtedly by the
exaggerations and imbecilities with which they were accompanied.
And
thus though a Philastrius declares disbelief in
a plurality of the heavens a heresy, Chrysostom
is so
affected against such a conception that he denies
plurality
at
all.
Finally
violently
any such
such conceptions, failing in the
course of the next few centuries to find a
home
in Christian
The Book of
xxxii
the Secrets of Enoch.
Mohammedan
lands, betook themselves to
countries,
where
they found a ready welcome and a place of authority in the

temple of Moslem theology.
We
shall
now
proceed as
we
have above indicated.
Among
we
the Babylonians
find that hell
was divided into
seven parts by seven concentric walls (see Sayce, Babylonian

Religion,
1887, pp.
Jensen, Die Kosmologie der
221-227;
Hence, we
Bahylonier, Strasburg, 1890, pp. 232-3^).
may
here observe, this view passed over into the Talmud (Feucht-
wang,
Zeitschr.f. Assyr., iv. 42, 43).
This sevenfold division of things in general was a familiar
one
among
this people
Thus the
^.
were each surrounded by seven
cities^
Erech and Ecbatana,
walls, modelled,
no doubt,
as
Jensen conjectures, on their conception of the seven worldzones
[op. cit. 172).
For the world was held to be divided
in this fashion according to the Gudia {op.

division was due either to the
cit.
173).
This
overwhelming importance of
the sacred number seven, or else specifically to the number

of the planets
{op. cit. 174).
We
should observe also that
the temple of Erech was called the temple of the seven

divisions.
Since, therefore, both earth
into seven zones,
it is
and
hell were divided
only reasonable to infer that a similar
conception was entertained regarding the heavens.

indeed, says that he can find
inscriptions.
But
no
Jensen,
trace of such a division in the
since the sevenfold division of the planets
gave birth to the sevenfold division of earth and
hell, it is
next to impossible' to avoid the inference with Sayce and

Jeremias that this same division must have been applied
to the heavens
through which the planets moved.
In Parseeism we find the doctrine of the seven heavens.

This does not appear in the
Ardai-viraf-nelme there
'
earliest
vom Leben nacA
Tode, 1887, pp. 34-45.
writings,
but in the
an account of the seven heavens
See also Jeremias, Vie hdbyl.-
assur. Vorstellungen
dem
is
p.
Cf. Sayce,
82 note.
Babylonian Religion,
Introduction.
xxxiii
through which Sosiash made a progress in seven days.

the
(If
first
heaven are
we might
infer
men who feel
In
heat and cold simultaneously.
from corresponding ideas in the Slavonic
Enoch, and other apocalypses, we should conclude this heaven
an abode of the wicked, and not of the good.
to be
however, a hell independently of
of the second heaven shine as the stars
moon
light
is
The
of the fourth as the sun.
is,
of the third as the
blessedness of endless
reserved for heroes, lawgivers, and the preeminently
In the seventh heaven Zarathustra
pious.
There
The inhabitants
this.)
As we have
throne.
sits
already remarked, there
On
mentioned in the Ardai-viraf-name,
is
on a golden
only one hell
the influence which
such ideas had on the Talmud see Kohut, Zeitschrift I)
M G,
xxi. 562.
If
of
we now turn from the East
to the West,
first
with the Pythagorean tenfold division of the universe.
all
In the centre there was the
central
fire
around which revolved
from west to east the ten heavenly bodies.
was the heaven
of fixed stars
then the sun, the moon, the

earth
we meet
next came the
earth,
and
Furthest off
five
finally the
planets
counter
According to the Timaeus of Plato the universe
^-
shaped as a sphere at th centre of which
Next foUow the
sun, the
is
moon, and the
is
placed the earth.
five other planets,
revolving round the earth in orbits separated from each other
by
distances corresponding to the intervals of the harmonic
The outermost
system.
circle
is
formed of the heaven of
fixed stars.
When we
turn to the Stoics
we
find kindred conceptions
in the centre of the universe the earth

repose.
is
placed in a state of
Nearest to the earth revolves the moon, and next
in their appropriate orbits the Sun, Venus, Mercury, Mars,

Jupiter, Saturn.
We
'
have thus seen that speculations were
For farther
Philosophy,
i.
rife
throughout
details see the English translation of Zeller's Pre- Socratic
444-5.
The Book of
xxxiv
of Enoch.
the Secrets
the ancient world on the plurality of the heavens.
It
is
clear
further that these speculations were based mainly on astro-
That ancient Judaism was not un-
nomical considerations.
by such views we may reasonably conclude from
affected
word
of the
for
'
heaven
14
X.
Kings
in
'
plural form
points to a
Such phrases
plui'ality of heavens.
Deut.
The
Hebrew probably
the Old Testament.
passages in
certain
viii.
37
as
'
Ps.
the heaven of heavens,'

cxlviii.
cannot be
4,
adequately interpreted unless in reference to such a
In Job
the
i.
6,
ancient
i, 2,
ii.
we
belief.
find a further peculiar feature in
Satan there
conception of heaven.
presents
The
himself along with the angels in the presence of God.

place
I
by the context
indicated
Kings
xxii.
19-32 an
is
heaven.
evil spirit presents
though
among
the
The presence
heavenly hosts before the throne of God.

evil in heaven,
Similarly in
himself
offensive to the conscience
of
of later
seems to have caused no offence in early Semitic
times,
thought.
"We
shall find in the course of our investigations that this
peculiar idea reasserted itself from time to time in Judaism
and Christianity
The
till
finally it
probability of an
of the heavens
was expelled from both.
Old Testamtot
heightened, if
is
we
belief in the plurality
consider the fact that the
Jews were familiar with and attached names to the planets.
Thus Kronos, Aphrodite, Ares, Zeus, Hermes

respectively in
Amos
v. 2,6
Is. xiv. 13;
are mentioned
Kings
The Jews were acquainted
xvii.
30
also
with the
signs of the Zodiac (Job xxxviii. 32), and offered
them an
Is. Ixv.
Ti
xlvi.
I.
idolatrous worship (2
Since, therefore,
considerations,
i.
e.
Kings
we have
xxiii. 5).
seen that in the East astronomical
the sevenfold division of the planets led in
due course to a similar division of the heavens,
it
unlikely that this knowledge gave birth to a like
among
is
not
result
the Jews.
However
this
may
be, the reasonable probability
we have
XXXV
Introduction.
already arrived, at
down to
Of these,
converted into a certainty
is
when we come
the Apocalyptic and other writings of the Jews.

the Slavonic Enoch and the Apocalyptic sections of
the Testaments of the
XII
Patriarchs were written about or
As
before the beginning of the Christian Era.
tion of the seven heavens in the latter

deal with it
The rendering that
first.
emendation of Dr. Sinker's
is
the descrip-
very brief we shall
follows presupposes an
which I cannot
text,
justify here,
but hope to do so later in an edition of this work.
The
third chapter of the Testament of Levi runs
then concerning
the
gloomiest, because
second has
fire,
it
snow,
seven
The lowest
heavens.
Hear
'
:
The
witnesses every iniquity of men.

ice,
the
is
ready against the day of the ordinance
In
of the Lord, in the righteous judgement of God.
are
it
all
the spirits of the lawless ones which are confined for punish-
ment.
(Cf.
Enoch
Slav.
of the armies
(cf.
Slav.
In the third
vii.)
Enoch
are the hosts
which are appointed
xvii)
against the day of judgement to execute vengeance on the

spirits of deceit
and of
Beliar. ...
Great Glory dwells, in the holy of

next to
Lord,
it
who
(i.
e.
In the highest of
minister and
(i. e.
... In the heaven
holies.
make
propitiation to the
.
the fifth) are the angels
hymns
(i. e.
'And
Lord
is
in the heaven
And
In chapter
a short reference to the
for all
bear the answers

in the heaven
the fourth) are thrones, authorities, in
are ever offered to God.'
Testament there
And
who
to the angels of the presence of the Lord.
next to this
the
the sixth) are the angels of the presence of the
the sins of ignorance of the righteous.
below this
all
ii
which
of the same
three heavens:
first
I entered from the first heaven into the second, and
I saw there water hanging between the two.
And
saw
a third heaven brighter than these two.'
"We cannot pause here to deal with the

account.
above
"We shall only draw attention to the description
of the denizens of the second heaven.
angels
details of the
who
are
reserved
for
These are the
punishment.
c 3
fallen
Although
the
xxxvi
description of the seven heavens just given
in Judaism.
time
In the Slavonic Enoch, whose evidence we
shall
presently briefly summarize,
we
am aware,
have, so far as I
most elaborate account of the seven heavens that
any writing or
of Enoch,' as
it is
too
is short, it is
for the first
have appeared thus
definitely conceived to
any language.
in
it
is
named
in
'
The Book of the
MSS.
the Slavonic
the
exists in
Secrets
in which
alone preserved, but which for the sake of brevity I call
'the Slavonic Enoch,' was written in the main in Greek,

at Alexandria, although portions of it are merely reproductions
of a
Hebrew
In the
original.
heaven there
first
great sea, greater than any earthly
a very
Rev.
(Cf.
sea.'
'
is
iv. 6.)
This sea seems to be described in the Testaments of the

Patriarchs as
heavens.'
and the
'
water hanging between the
(See above.)
of the
rulers
XII
and second
first
In this heaven also are
'
the elders
Although the
orders of the stars.'
number of these is not given, it is either twelve (and then

we have here an account related to Eth. En. Ixxxii. 9-18,
20) or possibly it is twenty-four, and thus there may be
a remote connexion on the one hand between this class of
'
elders
and
elders in
rulers ... of the
Rev.
iv.
Babylonian idea
4,
stars
'
and
twenty-four
the
and on the other between
set forth in
Diodorus Siculus,
and the
it
ii.
31
/nera 8e
Tov ((nhiaKov kvkXov elKoaiv koI rerrapas aôpiôvcriv aa-repas,
&v
Toils iJ,ev fjixCa-fis
iv Tois ôpeiois
fx^pecri,
tovs 8e
fjixCa-eis
Tois voriois TeTd)(0ai (paai, koI tovtuiv tovs nev opatixivovs

^(ivTcav
eivai
KaTap{.6p.ovcn, tmjs
8'
aâvels rots TeTeXevrrjKoa-i
Kpoa-oipCa-Bai vop,iôv(nv, ois Si/caoras
t&v okoav upocrayopeiovcnv
(quoted by Gunkel, Schopfung und Chaos, p. 308,
a connexion between Rev.
The
first
clouds,
iv.
iv
t&v
4 and
this
who
establishes
Babylonian
idea).
heaven, further, contains treasuries of snow,
ice,
and dew.
In the second heaven (chap,
vii)
Enoch saw the
prisoners
suspended reserved for and awaiting the eternal judgement.

'
And
these
angels were gloomy in appearance,
they
Introduction.
xxxvii
had apostatized from the Lord and transgressed together

with their prince.' For a similar account see Test. Levi,
above.
In the third heaven (chap,
Eden and the

distilling
ii.
oil,' i. e.
We
3).
tree of
we have
viii)
and likewise an
the garden of
olive tree always
'
the arhor misericordiae (cf. Evang. Nieodemi,
should observe that the location of Paradise in
heaven agrees with the Pauline account a Cor.
this
But
sides
and on
all
When Enoch
place
damned.
exclaims,
'
his escort replies
'
who
for those
earth,
and
sides cold
ice,
thus
Woe, woe
:
it
how
God
this
is
prepared
is
who commit
all
freezes.'
terrible
enchantments,
witchcraft,
on
fire
burns and
This place, Enoch,
'
did not honour
sodomy,
That place has
'
xii. 3, 3.
heaven Enoch
(chap, x) in the northern region of this
sees the place of the
on
life,
evil deeds
.
stealing,
lying, calumnies, envy, evil thoughts, fornication, murder.
(Chap.
X. 4.)
In the fourth heaven
(chap, xi-xv)
Enoch
sees the course
of the sun and moon, and the angels and the wonderful
creatures, the phoenixes
and the
which wait upon
chalkidri,
In the midst of this heaven (chap,
the sun.
xvii) are
'
the
armed host serving the Lord with cymbals and organs and
Cf. Test. Levi on third and fourth heavens
unceasing voice.'
above.
In the
fallen
in
fifth
heaven (chap,
xviii) are
the watchers whose
brethren Enoch had already seen undergoing torments
the second heaven.
These are troubled and
silent
on
seven
bands
of
account of their brethren.
In the sixth heaven (chap, xix)

angels, very bright and glorious,' who
are
'
ai-range
and study the
revolutions of the stars and the changes of the
the revolutions of the sun, &c.;

souls of
men who
write
down
before the face of the Lord.
moon and
'And the angels over
all
all
their works and their
the
lives
In their midst are seven phoe-
nixes and seven cherubim and seven six-winged creatures.'
xxxviii
In the seventh heaven (chap, xx) Enoch

heavenly hosts, the ten great orders of
before the
the
angels standing
Lord in the order of their rank, and the Lord
With
regard to this scheme, I will content myself with
calling attention to
the fact that a preliminary Tartarus
situated in the second heaven
Test.
all
on His lofty throne.
sitting
is
sees
Levi)
third heaven,
and that
and that
hell is
(of.
second heaven in the
placed in the north of the
evil in various
forms
found in the
is
second and third heavens, and dissatisfaction and trouble in

the
fifth.
In 4 Ezra (vi. 55-74) there is a detailed description of the

seven ways of the wicked and the seven ways of the righteous.
These ways are represented in a form so essentially abstract,
that as Gunkel rightly remai-ks
(<?/).
oit.
they must be
p. 309),
derived from what were originally concrete conceptions such

as
To the latter
the Slavonic Enoch yet
the seven heavens and the seven
conception there
see xl.
is
no reference in
hells.
a (note).
Passing onward we come to the Talmud.

the views of the Rabbis waver.
Jehuda
that
there
In the Talmud
Some thought
as the
two heavens, Chagiga
were
Rabbi Simeon ben Lakish enumerated seven.

view was the usual one.
Rabbi
1%^,
but
This latter
In the Beresh. rahla
c.
6 and the
The lowest
which is called vilun is empty. In the second, named rahia,
In the third, named shechaqim,
are the sun, moon, and stars.
are the mills which grind the manna for the righteous.
Chagiga
la*",
the seven heavens are as follows.
In the fourth heaven^ zehd,
are the heavenly Jerusalem, the
temple, the altar, and Michael.
who sing by
God may hear the
angels
In the
night, but are silent

praises of Israel.
fifth, maoti,
by day
In the
are the treasuries of the snow, hail, rain,
are the
in order that
sixth, machon,
and dew.
In the
seventh, aravoth, are judgement and righteousness, the treasures
of
life,
peace,
and blessing, the souls of the departed pious as
Introduction.
xxxix
well as the spirits and souls yet to be born, and the
wherewith God will awake the dead.
dew
Finally there are the
seraphim, ophannim, chayyoth and other angels of service,
and God Himself sitting on a throne.
See Weber, Die Lehren
des Talmud, pp. 197-8; Eisenmenger, Entdecktes Judenthum,

i.
467
It
Wetstein on 3 Cor.
is
well to
observe
xii.
here
its
though the Talmudie
that,
description of the seven heavens
is
puerile in the extreme,
character attests the influence of a growing ethical con-
sciousness.
To such a
consciousness the presence of evil in heaven
could not but seem incongruous.
In banishing
evil,
however,
from the precincts of the heavens, the Rabbis weakened the

vigour of the old conceptions
suflScient
imagination to
fill
about by their righteous
they were not masters of
for
up adequately the gaps brought
In connexion with Jewish
zeal.
we might point out that the same

division of the heavens probably prevailed in the Mandaic
evidence on this subject,
Religion, since at
all
events one of
its
dogmas was the
sevenfold division of hell (Brandt, Lie Manddische Religion,

p. 1 8a).
We
have
now found
that
among
the
Babylonians, the
later followers of Zoroaster, the Greeks, in all probability in
Judaism, and certainly in Judaism generally from
ancient
before the Christian
Era onward,
clearly defined conceptions,
heavens.
We
have seen
were
speculations,
rife
and as a
rule
on the plurality of the
also that the prevailing
that of the sevenfold division of the heavens, and
view was
we have
observed further that a feature impossible in tnodern conceptions of heaven shows itself from time to time in pre-
Christian religious conceptions,
i. e.
the belief in the presence
of evil in the heavens.
We
have now to consider whether Christian conceptions
of heaven were shaped, or in any degree influenced, by already

existing
views of that nature.
knowledge of ancient
The Book of
xl
thought on this subject would naturally lead us to expect

such an influence at work, and
we
on examination that
find
our expectations are in certain respects fully realized.
from % Cor.
xii.
we
a,
plurality of the heavens.
years ago
And
First
learn that St. Paul believed in a

'
know
man
in Christ fourteen
such a one caught up even to the third heaven.
know such
man
how
that he was caught up into
Paradise.'
Heretofore exegetes have

St.
been
divided
as
whether
to
Paul believed in the existence of three heavens or of seven.
Owing
to the fresh evidence
Slavonic Enoch there
on the question.
is
on the subject famished by the
no longer room
for reasonable
to us a scheme of the seven heavens
which in some of
prominent features agrees with that conceived by
Thus in the Slavonic Enoch Paradise

heaven as in 3 Cor.
it
is
'
Thus in Eph.
In the next
10; and
we meet with the
to.
vi.
It
is
found
five
times
i.
Ephesians of the
3,
ao
12, and always in a local sense.
It
ii.
is
iii.
thus in
kv TOis ovpavois.
This phrase
'hosts'
in
is
The
then capable of two interpretations.
question
are
the fallen angels in
the
second
heaven, or else the powers of Satan, the prince of the air
Eph.
is
peculiar
irvevixaTiKa rrjs TtovrjpCas iv rots sTTOvpavLois.
ev tois enovpaviois occurs only in
Pauline Epistles.
fact
vi.
some part of the heavens
Against the spiritual hosts of wickedness in the
heavens,' Trpoj
The phrase
St. Paul.
whereas according to later Judaism
xii. 2, 3,
place the presence of evil in
statement
its
situated in the third
belonged to the fourth heaven (see above).
recognized.
doubt
In the Slavonic Enoch we have presented
ii.
a).
xxix. 4, 5
(cf.
Por the latter interpretation the Slavonic Enoch
might be quoted
as a parallel
of the archangels, having turned
him, entertained an impossible
'
One
of the ranks
away with the rank below

he should make
idea, that
his throne higher than the clouds over the earth,
be equal in rank to
My
power.
And
I hurled
and should
him from the
'
Introduction.
heights with
his
And he was
angels.
Qontinually above the abyss.'
must,
if
we
The
flying
in the
air
latter explanation of kv
In Col.
probably right.
Tois fTTovpavLoLs is
xH
i.
20, however,
we
deal honestly with the context, suppose some
such a view of the heavens as that given in the Slavonic
Enoch
to underlie the words
'
To
reconcile all things
unto
Himself, whether things upon the earth or things in the
That things upon earth
heavens.'
God
is
'
universally intelligible
need to be reconciled to
'
am aware no
but so far as I
exegete has hitherto recognized any such necessity on the part
things in the heavens.'
Yet this is the obvious meaning

Hence the things in the heavens that are to
be reconciled to God must be either the fallen angels imof
'
of the words.
'
'
prisoned in the second heaven, or else the powers of Satan
whose domain
the
is
aspects of Paulinism
Though
air.
som'e
to
universalistic
of Satan
the conversion
possible, it is nevertheless unlikely to
not im-
is
be his thought here.
Hence we seem to be restricted to the other interpretation,

and thus we have therein an indirect parallel to i Pet. iii.
19,
'
He went and
preached
Another statement in Eph.

plane of thought
cipalities
'
To the
the
to
iii.
in
spirits
10 belongs
now unto
intent that
and the powers in the heavens
prison.'
the same
to
the prin-
[ev toXs eirovpavLois)
might be made known through the church the manifold

These principalities and powers may also
wisdom of God.^
'
'
be taken as the fallen angels in the second heaven
more
but
it is
likely that they are the rulers of the various lower
heavens which are mentioned in
cended
fax
above
all
10
iv.
'
He
that as-
This thought of the seven
the heavens.'
heavens through which Christ passed or above which he was

twice
exalted
recurs
a great high priest,
in
Hebrews
who hath
iv.
14
'
:
Having then
passed through the heavens
Made higher than the

heavens (vyjfrjXoTepos t&v ovpav&v yevoixevos). Before we pass
on to the consideration of the Apocalypse, we should observe
(bifX-qXvOoTa roiis ovpavovfi)
'
vii.
a6
'
The Book of
xlii
that Paul used ovpavos

viii.
frequently
(cf.
Rom.
i.
i8
x.
Cor.
XV. 47), though he believed in a plurality of the heavens.
In the twelfth chapter of Revelation we have a record

of the
war in heaven between Michael and his angels against
Satan and his angels, with the subsequent overthrow and

expulsion of the latter.
symbolize,
it is true,
These events spiritually interpreted
the victory of good over
evil,
but when
mark
a revolutioniz-
ing of the old Semitic conception of heaven.
Evil can no
studied in reference to their origin, they
longer be conceived as possible in the abode of righteousness,
nor can
place be
its
any more found
And
in heaven.
When
Satan and his angels are cast down to the earth.

once evil in
all its
forms
thus
driven forth from heaven, the
is
There are
rationale of a sevenfold division of it disappears.
then no longer conflicting elements which must be restricted

certain
to
The
divisions
and kept apart by concrete
supposes in some respects dualistic influences.

ception could not long hold
It
barriers.
old Semitic doctrine of the seven heavens really pre-
was
ground in a monistic
its
made
this dualistic tinge that
the heretics.
We
Such a con-
it so
faith.
acceptable with
must now follow the subsequent fortunes
of this doctrine in the early centuries of Christianity.

First
we
find in
one of the Christian sections (chaps, vi-xi)
of the Ascension of Isaiah an elaborate but sinewless account
of the seven heavens.
Evil has already been expelled, and
the inhabitants of one heaven
from those of another
differ
merely in possessing greater degrees of glory and knowledge.

This account of the seven heavens
variety and imaginative power
is
it is
singularly
wanting
in
valuable, however, in an
historical reference.
' The
bingulav and plural of this word are used, according to Sir J. C.
Hawkins, in the New Testament as follows ;
Mat. Mark Luke John Acts Paul. Heb. James Pet. Bev.
oipavus
*xii.
27
12
31
18
34
o
2
65
5
4
12 a quotation from, or reference to
oipavoi
II
10
Is. xliv.
23 and xlix. 13.
51
51*
Introduction.
Leaving the Ascension of
xliii
we
Isaiah,
shall
now
the
g-ive
evidence of Clement of Alexandria and Origan on the prevalence of this doctrine.
In the Stromata
iv.
25 of Clement there
is
a reference to the
seven heavens which are obviously regarded as a true conception
while in
of Zephaniah
v. 1 1
ap
we have a
quotation from a lost Apocalypse
ovx o/xoia raCra rois visb ô(f)ovLa \f)(6ei(n
Tov TTpo(f)riTov;
Kol aveXaêv
ovpavov
Kal iQtdipovv ayyikovs KaKcwp-ivovs KvpCovi
iTp,T!Tov
kol &vrivfyKev
n-j'eSjuo
jne
as
ju.
vjxvovvTas êoj; apprjTOV vi/ftorov.
This passage seems to be ultimately derived from the

Slavonic Enoch xviii.
In the
lost
Book of Baruch the Prophet, there was some
account of the seven heavens according to Origen, de Princip.

6
3,
Denique etiam Baruch prophetae librum in
'
:
huius testimonium vocant, quod
ii.
assertionis
de septem mundis vel
ibi
coelis evidentius indicatur.'
But
vi.
to proceed to Origen's
31 as follows
own
eTrra 8e oi/)ai/oi;s,
views we read in contra

17
oAtos
Cels.
Tre/3ia)pi(rjLte'i'oi' a.pi.Qp,ov
aiiT&v, al (f>ep6ixfvai iv rois eKKXrfcriais tov 6iov o^k airayyeXXoro-i
ypaâi'
aA.A'
ovpavovs, etre ras
Xeyoixevoiv nXavi^raw,
eire
Kot
(rcfjaipas
aAAo
rt
t&v nap'
"EAAjjo-t
cmoppr^Torepov
eoi/cao-i
5iSdcrKeti> ot Aoyoi.
Though Origen
as to there
says that there
is
being seven heavens,
believes in there being this
number
no authoritative teaching
it
is
clear that
he really
for elsewhere he identifies
these heavens with the planets of the Greeks, de Princip.
'
Si quis sane
mundus corde,
ii.
11.
et purior mente, et exevcitatior
sensu fuerit, velocius proficiens cito ad aeris locum adscendet,

et ad coelorum
regna perveniet per loeorum singulorum, ut
ita
dixerim, mansiones, quas Graeei quidem sphaeras, id est globes,

appellaverunt, scriptura vero divina coelos nominat
singulis primo
vero etiam
quidem perspiciet
ea,
quae
in quibus
ibi geruntur,
rationem quare gerantur agnoscet
secundo
et ita per
ordinem digredietur singula, sequens eum, qui transgressus est
'
xliv
lesum
coelos,
We
filium Dei, dicentem
" Volo, ut ubi sum ego,
efc
meeum."
isti sint
now
shall
Apocalyptic
cite the evidence of Christian
works as attesting the prevalence of this belief in the seven

heavens.
In the Apocalypse of Moses,
p.
19
[Apocali/jjses Apoeryphae,
ed. Tischendorf, 1866),
Eve
firmaments avd^Xeôv
toIs d(f)da\fj.oii crov koL tSe
On
fxara aveiayfieva.
is
bidden to look up to the seven
ai Michael
p.
is
bidden
to,
enra (rrepea-
aireXê ets rdv
Thus the writer of this Apoca-
TTapabeiaov iv ru rpt'rw ovpavui.
he touches on the subject of the seven heavens,
lypse, so far as
agrees with the teaching of the Slavonic Enoch.
In the Apoc.
30 op. cii.) there is mention made of a plurality

of the heavens, and of Paradise as lying in the east.
In the
Esdrae (pp.
2,g,
Apoc. Johannis
(p.
84
are spoken of:
km
yei'?j<rTat
aa\vdi]<TOVTaL
to,
op. cit.)
cTrra (a.
I.
the seven regions of the heavens

Kporos jue'yas iv rois ovparols, Kal
ivvka) niraKa rov oiipavov.
In our account of the thiid heaven according to the Slavonic

Enoch, we showed that hell was situated in the north of that
heaven.
Similarly in the Testament of Isaac {Testament of
Abraham,
ed.
James, pp. 146-8) hell
one of the heavens.

Jacob
The same holds
is
understood to be in
true of the Testament of
and of the Apoc. Esdrae,
{op. cit. p. 153),
p. 29.
Finally in the Acts of Callistratus (ed. Conybeare), pp. 3111 2,
the seven circles of the heavens are mentioned.
Speculations
among
i.
&v
to Irenaeus, contra Haer.
k-nTo,
yap ovpavovi KarecrKeva-
iiT&va} top brjixtovpybv etvai Xeyov<Ti.
'Epôfidba Ka\ov<nv avrov,
be
heavens prevailed largely
Thus according
the Valentinians taught
5) 2,
Kevai,
about the seven
the heretics.
rrji)
Kal bta tovto
6e firirepa ttjv 'Axa/xufl
'Oybodba
Tovs 8e fTTTa ovpavovs ovk. (?) eivat vorjrovs <pa(nv, dyyekovs
avTovs vTrorlOevTai
as kol tov -napibeKrov
viiep
rpirov
ovpavov ovra, TirapTov 6,yye\ou kiyovai bwdêi VTrdpêiv.
In Tertullian, Adv.
is
given
'
Tum
Valent. xx, practically the
same account
ipsam caelorum septemplicem scenam
solio
Introduction.
desuper suo
sedis suae
The
et
Sabbatum
et
dictus ab
hebdomade
Caelos autem noeros deputant, et interdum angelos
eos faciunt
quoniam
Unde
finit.
xlv
sieut et
Paradisum Archangelum quartum,
bunc supra caelum tertium pangunt.'

Marcus
heretic
taught
according
to
Hippolytus
a similar doctrine of the heavens, but according to Ivenaeus,

adv. Haer.
i.
17, i,
he reckoned eight heavens in addition to
the sun and moon.

Basilides'
view
as to their being
(Augustine, de Haer.
The Ophites
in
i.
365 heavens
is
well
4).
(Irenaeus, adv. Haer.
30.
i.
4,
5)
believed
seven heavens ruled over by seven potentates,
phaeus
Adoneus, Eloeus,
Sabaoth,
Jaldabaoth, Jao,
known
named
Horeus, Asta-
a Hebdomad which with their mother Sophia formed

A
a Ogdoad.
fuller
Hebdomad
account of this
found in Origen, contra Celsum,
vi.
31,
will
be
and in Epiphanius
Haer. xxvi. 10.
In the mysteries
Cehum,
vi.
of
Mithras described by Origen, contra
22, there are certain speculations akin to
the
doctrine of the seven heavens.
fragment of Theodotus preserved by Clement
regarding the creation of man

ovpavw
brjixiovpyeiraL
oQ(.v Iv
many
is
found
T!apabeC(r<o ro! Terapro)
*.
The doctrine of the seven heavens,

with so
ru
therefore,
being associated
grotesque and incongruous features even in the
thoughts of the orthodox, became in due time an offensive

conception to the sounder minds in the Church, and this
offensiveness
it
was natm*ally aggravated by the important
played in heretical theology.
a peculiar doctrine of his

three heavens [de
with abundant
Geii.
diflSculties
in general he writes
quo Apostolus raptus

'
The Valentinians
'
own which
ad
Si
est,
Litt. xii.
on
role
Augustine, though he expounds

asserts the existence of
67), feels himself beset
this question.
autem
sic
On
the subject
accipimus tertium coelum
ut quartum etiam, et aliquot ultra
also placed Paradise in the fourth heaven.
The Book of
xlvi
superius
eoelos
perhibent
longum
credamus,
esse
coelum, sicut eos
the Secrets
septem,
alii
of Enoch.
quos et hoc tertium
infra
novem
alii oeto, alii
vel decern
de quorum ratione sive opinione nunc disserere
ad
est' [de Gen.
tury of the Christian era,
Litt. xii. 57).
In the fourth cen-
Churchmen were
required according-
to the clear tenor of Scripture to believe in the plurality of
the heavens, but as to the
number
of these heavens they were
at liberty to decide for themselves
Thus
orthodoxy.
Bishop of Brescia, at the
Philastrius,
of the foui;th century holds
it
without prejudicing- their

close
a heresy to doubt the plurality
man may without offence believe in

De caelorum diversitate est haeresis quae
of the heavens, but a

seven, three, or two.
'
Scriptura enim in primo die caelum et terram facta
ambigat.
duo
declarat
haec
elementa,
secundo firmamentum aquae
factum, et nihilominus ipsum firmamentum caelum appellatum

fuisse testatur.
dominum
caeli
ergo sex
eaelos,
David autem
caelorum
ita
Caelum
dicit
de caelis ita
Laudate
Sive
aquae quae miper caelos sunt.
secundum David, et septimum hoc firmamentum
accipere quis voluerit,

dicit,
et
et
non
en-at;
caelum
caeli.
nam Solomon
tres eaelos
Paulus aeque apostolus
usque ad tertium caelum se raptum fatetur.
Sive ergo septem
quis acceperit, ut David, sive tres, sive duos,
non
Dominus
ait:
Pater qui in
caelis
errat,
quia et
{De Haeres. Liher
est.^
xciv.)
But these and the

tionable to the master
xii. 2,
like speculations
had become
mind of Chrysostom, that
so objec-
despite a Cor.
3 he declares the doctrine of a plurality of the heavens
to be a
mere device of man and contrary to holy
scripture
ris
h.v
ovv AotTToz' ixera ttjv rotTavry]v hihacrnakiav avexoiro t&v aTiX&s
ef
oi/ceias
Beia
ypacjifj
iv. 3).
biavoCas (jyOiyyeadai ôvXoixivwv,
km avivavTms
And
again, in order to discredit the last traces of this
view he maintains that the heaven neither revolves nor

spherical {In Epist.
Our
Tr\
ttoXXois ovpavoi9 Xeyeiv eTn)(êipovvT(iov [Horn, in Gen.
task
is
now
ad Hehraeos, Horn. xiv.

nearly done.
is
i).
It only remains for us to
Introduction.
point out tbat this doctrine, on
xlvii
by the Christian
its rejection
many similar ones into MohammeMohammedanism formed in many respects

maxima into which much of the refuse of Christianity
Church, passed over with
In
danism.
the cloaca
discharged
Thus
fact,
itself.
in the
Koran
xxiii
it
is
written
created over you seven heavenSj and
what we have
them
created.'
And
into seven heavens in
heaven
we
again in
'
And we
have
are not negligent of

xli
And
'
:
he formed
two days, and revealed unto every
its office.'
Into a detailed representation of these heavens by later
Mohammedan
So
far as I
writers
am
it is
not necessary for us to enter.
aware every detail
and Christian Apocalypses.
Enoch seems to have been in

The
is
borrowed from Jewish
Some form of the

Mohammed's hands ^
Slavonic
Parailise
pense clue to them, and then to re-
En. viii. 5) which pour honey

and milk and oil and wine, reappear
in the Koran xlvii. Again, irrational
turn to the dust, with the exception
'
four
streams
of
(Slav.
animals
ai'e
to be restored to life at
the resurrection, to receive the reoom-
of
Ezia's
ass
seven sleepers
Sale's note
4-6)
on
and the dog

(of.
vi
of
the
Koran iii xviii

Slav. Enoch Iviii.
;
THE
BOOK OF THE SECRETS OF ENOCH

THE SON OF ARED; A MAN WISE AND
BELOVED OF GOD
'.
\_*
Concerning the Life and the
Bream
of Enoch^.'\
Theee was a very ^ wise man and a worker of great things

God loved him, and received him, so that he should see the
heavenly abodes, the kingdoms of the wise, great, inconceivable and never-changing God, the Lord of all, the
:
wonderful and glorious, and bright and all-beholding station

of the servants of the Lord, and the unapproachable throne
of the Lord, and the degrees and manifestations of the incorporeal hosts, and should be an eye-witness of the unspeakable ministrations of the multitude of creatures, and of the
varying appearance, and indescribable singing- of the host of
Cherubim, and of the immeasurable world.

I.
*i65
I.
At that time he said: 'Hardly had I accomplished

when I begat my son Methusal after that I lived
years,
200 years and accomplished
This general
title
which were shown
appears in
to Enoch.
all
the years of
my
life*,
365
These are the secret books of God
as
" Sok. oin.

Introduction. This is entirely wanting in B.
I have
retained the headings of the Sections which are given in A, as they are
v.iluable for critical purposes ; but as they do not belong to the original text
^ Suk. cm.
I have enclosed them in brackets.
I. * B cm. ; Sok. supports text.
2
years.
in
* On the
2.
my
*and
house,
this grief
my
I rested on
came upon
as I slept a great grief
my
mine eyes^ *in
day of the
first
di-eam,
first
month ^ I was
bed and
my
and I could not undeirstand what
me two men
5. And their
seen on earth.
me ^.
tall,
faces
* shone like the sun* and
*,
* their wings were brighter than
* their hands whiter than snow
6.
me by my name.
and *saw clearly these men standing
7.1* hastened and ' made

fear.
And
8.
these
Enoch, be not afraid
and
thee,
'
lo
obeisance to
my
and the appearance of
They stood
^.
bed and called
sleep
came forth
fire
* Their dress had the appearance of feathers
lips,
their feet were purple
my
And
4.
such as I have never
very
their eyes * were like burning lamps * ; and
from their
And
3.
and I wept with
heart,
meant, or what would happen to
there appeared to
slept.
alone
^^
at the head of
awoke from
men
them and * was terrified,
me
said to
my
in front of me*.
countenance was changed
the everlasting
goW;
^^
"
^^
Be of good
God hath sent
:
from
cheer,
us to
to-day thou shalt ascend with us into heaven.
In the second month on an appointed day, B Sok. is conflate.

had made myself melancholy weeping with my eyes, and I lay
;
my
down on
bed to sleep, B.
like the shining sun, Sok.
' Were
om. Sok. supports text.
So Sok.
like lamps, A.
reads
there was a, conspicuousness in their raiment and singing, in ap'
pearance purple B, their dress and singing were wonderful.
And
So Sok. ; standing
on their shoulders as it were golden wings, B.
*
Burnt
up quickly (?), B
two, Sok.
I.
'^
With
verses
Ixxxiii. 3, 5.
A om.
A B om.
" Veiled
2,
Eth. En.
3, cf.
Faces shone like
5.
whiter than enow":
iriffi/s X'"^""'.
K'K
xiv. 27;
Eev.
14;
i.
1''5''3J:
xix.
Ezek.
cf.
dress
Eev.
.
ix.
purple
17;
:
i.
13;
Fire came
12.
forth from their lips:

giiage
B,
" The
xi.
cf.
5.
the text
is
for Ian-
Their
corrupt.
Their hands whiter than snow;

cf. Eth. En. cvi. 2, 10
his body was
'
Apoo. Petri ^k
atu/mTa avTonr ^v Kfv/cSrfpa
jiiv -/iip
the sun: cf. xix. i; Rev. i. 16;

Eyes were like
4 Ezra [vi. 71].
burning lamps, from Ban. x. 6
'''yS23
my face,
Almighty, B.
7.
changed: Dan.
of good cheer
Mark
Countenance was
v. 6, 9, 10.
:
Matt.
vi.
50;
8.
Be
ix. 2 Oapan.
x.
29; Acts
LXX
II; xxvii. 22, 25. In

Gen. xxxv. 17; Exod. xiv. 13, &c.
"xiii.
e&paa
a rendering
is
Be not
afraid
Ezek.
6,
ii.
&c.
conjunction of
of
Nn''ri"?K
Kings i. 15
Eth. En. xv. i. The
cf.
Be of good cheer and
Chapters
And
9.
and
^,
\The
am
till
the Lord bring thee
10.
Regim [*and Gaidal *], and

*the two men* had said to
2.
And I *hastened to obey*

*of my house ^. And I called my sons
went out
//.
no one seek thee,
let
back to them."
II.
thy sons and thy servants, alP *who work^ *in
tell
thy house
I.
'
.
my
Methusal,
them what wonderfuF things
me.'
how Enoch taught
Instruction:
Hear me,
told
them, and
his Sons.]
know whither
Now, my children,
children, for I do not
going, or what awaits me.
3.
God * walk before the

face of the Lord and keep his judgements ^ *and do not worship
vain gods ^"j who did not make heaven and earth^'^ for these
I say unto you
turn not aside from
'
^ That they are to do without thee on the earth A.
A. and Sok.
* Obeyed, B.
' B omits ;
' Sok. om.
om.
adds and shut the
doors as was ordered me. ' Bom.; Sok. supports text. See exegetioal note
' B om.
' They, A
these men, Sok.
in loc.
" Sok. adds do not defile the prayers (offered for) your
II.
om.
salvation, that the Iiord may not shorten the work of your hands, and
ye may not be deprived of the gifts of the Lord, and the Lord may
not deprive you of the attainment of His gifts in your treasuries.
Bless the Lord with the firstlings of your flocks and the firstlings of
your children, and blessings shall be upon you for ever; and do not
^^ To vain creatures, A.
" Sok. adds nor
depart from the Lord.
any other creature.
Be not
afraid
found in Matt.
is
II. 1.
Sons: these are

mentioned though not named in Eth.
xiv.
En.
10.
27.
Begim:
name is
Ixxzi. 5, 6; xci. i.
Ivii.
Gaidal:
2.
rived from
this
LXX. Gen.
iv.
&c.
Know whither I am going,
from God
Turn not aside
2.
of. vii. 5.
Sam.
xii.
"Walk
20.
see
before the face of the Lord: Ps.
de-
Ivi.
18 tftvvqSrj
13; oxvi.
9.
Keep
his judge
ments Lev. xviii. 5 Ezek.

:
xxxvi. 27.
For TaXSaS Mass.

gives Irad (ITV) and Syriac Idar
(ft:b), which more nearly approaches
"Worship vain gods Deut. viii. 7 9

of. i Sam. (LXX, Syr., Vulg.) xii. 21.
"V"ain gods who did not make
LXXT
heaven and earth, for these will
5c Tif 'Eviix TdCSaS.
Observe that this Gaidal
son of Enoch
who
is
is
the
the grandson of
Cain, and therefore wrongly appears

here.
As however B
here and in
sporious.
of
Ivii.
2,
omits
it
is
it
both
probably
A confusion of Enoch,
son
Lamech, and Enos, son of Seth,
is
to be found in the Clementine Kecog-
nitions iv. 12.
perish, from Jer.

5
Is.
ii.
18
x. 11
Ps. xovi.
cf.
Acts xiv. 15
Ye
'
should
turn from these vain things unto the

living
God, who made the heaven and
the earth.'
Jub.
xii. 2, 3,
4 '"Wliat.
have we from those idols

worship
which them dost worship
them not. Worship the God of heaven.'
help
B a
will perish, *
and
who worship them ^.
also those
may God make confident your

4. And now, my children, let no
bring-s me back to you."
* But
3.
Him
hearts in the fear of
\0f
the taking up of
Enoch
me
one seek
how
till
^.
the Lord
him
the Angels took
iip
into the first heaven.]
III.
It
I.
* these
men
came
and placed me * on the
*And
3.
when I^ had spoken
to pass
to
my
again (going) higher I saw the air and (going
me
higher I saw the ether ^, and they placed

heaven.
sons,
me and took me on their wings "

clouds ^. * And lo the clouds moved ^.
* summoned
3.
And they showed me
still)
in the
first
a very great sea, greater
than the earthly sea ^".

\_0f the Angels wJio rule the Star^
IV.
I.
they brought * before
And
the rulers of the orders of the stars
^^,
my
face the elders,
and
me
the
and they showed
But keep your hearts in the fear of God, B. For the

reads His own paths.
III. Instead of ' Of the taking np of Enoch, &o.' B reads ' The entry of
Enoch into the first heaven.' ' Throughout this verse speaks of Enoch in the
* The angels, A.
'
B add and brought
third person.
om.
me (him A) to the first heaven, which should be read at end of verse 2.
^ There B.
^
B om.
And there I gazed, and as I gazed higher
" B trans, after the 200 angels, iv. i.
I saw the air, A.
"
before the face of the elder, the ruler of the orders of the
IV.
stars ; and showed me their goings and comings from year to year, B.
'
om.
Him A
fear of
A
A
"A
Me
Make confident your hearts in

the fear of Him : Prov. xiv. 26.
3.
III.
1.
And lo
En.
Placed
me on
the clouds.
the clouds moved
xiv. 8
'
of.
the clouds invited
Eth.
me
and the winds gave me wings and

drove me.' The air
and the
.
ether.
This corresponds to the firma-
ment in Asc. Is. vii. 9

in firmamentum et ibi
elem ejueque potestates
postea
me
Ascendimus
vidi Samnia'
13.
et
ascendere fecit supra firma-
mentum
hoc
coelum.'
Rev.
iv.
Test.
lies
3.
jam
(primum)
est
A very great sea
xv. 2
'
Patriarch. Levi
xii.
between the
heavens,
JJSaip
sea of glass.'
first
2 this
of.
In
sea
and second
Kpeii&nevov
avajifaov
roirov k&kcIvov.
IV.
1.
Bulersoftheordersof the
stars, &a.
For a
full
but divergent
account of these see Eth. En. Ixxxii.
9-18,20.
The 200
Eth. En. Uriel
is
angels.
In the
the sole ruler of the
Chapters
round
all
[How
V.
And
3.
AngeU guard
And * then
I.
rule the stars
they
fly
the snow * and ice
and
their heavenly
the Habitations of the Snow.^
and saw
I looked
a.
the treasuries of
And
And
VI.
*
Dew and
that of*
all
treasuries,
* and
'',
earthly colours ^
'
I.
om.
And
"
enter.
different Colours?^
form was in appearance
also
many ^^
'^^.
taken into the second Heaven^'^,~\
B reads immediately
They showed me,
like
angels keeping their
men took me and brought me
the
the treasuries of the dew, like
its
:
and
* and they shut and open them
]*How Enoch was

VII.
the Oil,
me
they showed
anointing
oil for
their terrible
the treasuries of the clouds from
which they come forth and into which they

[Concerning the
* and go
'^.
and the angels " who guard
store-places
i.
with their wings
(the stars) as they float

the
VII.
II.
two hundred angels * who

service
after earthly sea,
There I saw,
Sok. om.
3.
iii.
to the
A om.
" Terrible
om.
' And the appearance of it
VI. ' The balm of the olive tree, Sok.
' May be
endered ôweis.
as also of, A. And their robes are like, B.
" B om.
'' The Entry of Enoch into the second Heaven, B
Sok. om.
VII.
V.
'
angels, B.
'
B.
Sok.
cf. Ixxii.
stars:
En.
vi. 5 this is
I; Ixxx.
In Eth.
I.
the number of angels
V.
:
1.
Treasuries of the
Job
xxxviii.
22;
cf.
snow and
Eth. En.
These treasuries are

placed in the second heaven by the
Test. xii. Patriarch. Levi 3 o Seiirtpos
{oifxLvos) ex" ""P X'""*" "pvardWov.
Ix.
2.
18.
17,
Treasuries of the
Eth. En.
cf.
clouds
cf.
rabba
1.
c. 6,
Bammid'ar
ig to some,
it
is
appears in the morning
^nd disappears
in the
Weber,
p.
rdhta,
and the Chagiga l2^ there
u.
is
17,
an
called
is
empty. Aocord-
197)
evening (see
according to Bera-
choth 58 the Wllbn
is
up in
rolled
order that the light of the second
heaven, the
Bakla,
may be
seen.
This heaven seems also to be empty

according to the Test.
Ix. 19.
Treasuries of the dew

Eth. En. Ix. 20. In the Serefch,.
VI.
of these which
|v^1 (Lat. velmn)
that apostatized.
..ice
enumeration of the seven heavens.
The lowest
j 5 Kwriirtpos Sid
xii.
iariv lir5j) oirros op^
dvOpmrav.
Patr. Levi
tovto arvyvdrepSs
iraffas
aSixias
'
me^ *the
second heaven, and showed

I saw
the prisoners suspended
^,
and there
darkness,
reserved for (and) awaiting
And these angels were gloomy

* And
they unceasingly wept every hour and I said to the men
who were with me
Why are these men continually^ tortured ?
These ai'e
3. * And' the men ^ answered me
they who apostatized from * the Lord ' who obeyed not the
commandments of God, and took counsel of their own will
the
eternal *
judgement.
a.
more than the darkness of the earth *.
in appearance,
**,
'
'
* and transgressed together with their prince and have been

already confined to the second heaven
* And
reat pity for them.

to mcj and said to
Lord^"."
me
answered
5- -A-od I
Sok. adds and I saw.

the darkness on earth.
B om.
'
immeasurable, Sok.
lo
^^
B om.
And I saw
God
of
And
'
"Who am
who
those
I,
a mortal
;
!
condemned weep-
wêre
God, A.
'
for
obeisance
A adds greater than

Great and immeasurable, A j
VII. 1. The darkness and ...

the prisoners .
reserved for
I felt
darkness,
after
they,
The men, Sok.
^ They,
For second
Sok. read fifth.
'" Oh
that thou wouldst pray to God for us
said unto.
ing, B.
And
made
'
* pray for us to the
them:
''
'
4.
the angels
O man
"
*.
'
and these angels,

B.
''
om.
Sok.
Sok. adds
and
empire are prisoners in the second
here) to pits of darkness to be reserved
Took counsel of their

For phraseology of. Eph.
i.
1 1
Is. xlvi. 10.
These angels
wished to form a kingdom of their
unto judgement.' These prisoners are
own
judgement
mittcd them
ii.
'
Com-
kept not their
'
and are
'
Pet.
(the angels that sinned as
the angels that

estate
of.
'
reserved
fir.st
under
heaven.
own
3.
will.
;
Cf.
Weber,
prince Satanail
heaven.
p.
Second
This emendation
When
Their
244.
xviii. 3.
neoes-
is
darkness unto the judgement of the
sary.
great day,' Jude
6.
be referred
Levi 3
air^
heaven rebelled they were cast down

to the second heaven and imprisoned
there.
4. The angels ask Enoch to
to
Patr.
They appear
to also
iv
in Test.
(rip
xii.
Sivripw
ovpavio) eial Travra rd wveifiara rSjv

eiraforyliv
where
ds
licSi/cri<Tiv
eTrayaiySiv
are
dv6imv,
seems corrupt,
serve that the angels
women
tSiv
Ob-
who sinned with
imprisoned
under
the
earth in the Eth. En. x as also in
our text
xviii. 7-
the angels
who
On
the other hand
sinned through lust
the angels of the
them,
intercede for
Eth. En.
to
draw up a
find
'
as
Man
Tim.
5. Cf. Eth.
to the watchers
in
might
petition that they
xxxiii. i
17.
exactly
They besought me
forgiveness.'
Deut.
iii.
xiii. 4.
fifth
vi.
men and
Tim.
En. xv.
of heaven
should intercede for
God:
of
'Say
you
not
men
2
.
2 VIII.
Chapters VII.
man, that I should pray
what awaits me
or
[*
Of
VIII.
I.
me
for angels ?
Enoch
the taking of
And
these
Who knows
whither I go,
prays * for
who
or
5.
me ^ ? ".'
Heaven
to the third
^.]
men took me from thence, and brought

and placed me *in the midst of
to the third heaven,
a garden
* a place
known
such as has never been
goodliness of its appearance
^.
for
And * I saw
2.
trees of beautiful colours and'' their fruits ripe *
* the
all
the
and fragrant ^,
and all kinds of * food which they produced*, springing up with

delightful fragrance^.
tree of
life,
3.
in that place, on
And
into Paradise.
in the midst (there
which God
it
covers everything
And
it
all sides
is
^^.
* From
5-
the
its
beautiful
in appearance
and transparent as
and crimson
is
be described for
4.
And on
more than any created thing.

it
^*'.
is)
when He comes
rests,
this tree cannot
* excellence and sweet odour
like gold
And
fire,
root
its
in
and
the
Bom.
VIII. " Entry into the third Heaven, B. ' So B and Sok. A reads There,
I looked below and X saw gardens. * I looked below and saw that place,
Sok. " Their goodliness, A and Sok. "Bom. ' Andl beheld, A. 'Agreeable food, B. ' B adds and four rivers flowing with soft course and every
kindofthing good that growsfor food. These words belongto verse 6. " The
" The ^whole garden, Sok. After this
excellence of its sweet odour, B.
A adds and the gardens have all kinds of fruits ; Sok. adds and the garden
has all kinds of trees planted and all fruits. J3 omits vebse) 4.
"Who knows whither
for you.
&c.
I go,
cf. ii. I.
VIII.
1.
Agarden:
asiu2Cor.xii.
4 Paradise is placed in the third

fragheaven.
2. All the trees
rant of. Gen. ii. 9 Eth. En. xxix. 2
i,
Apoc. Mosis
(p. 20)
All kinds
of food which they produced cf.

Kev. xxii. 2 'Bearing twelve manner
3. In the midst the
of fruits.'
:
tree of life
familiar
lypses.
ii.
52
i.
7
;
6, 2.
Q-od
This
rests.
is
reproduced in
a modified form in the Apoo. Pauli

(ed.
Tischend. p. 64) SivSpofnafi/ifyeerj
uipaTov, tv
navenaveTo rd irvivna
There is a modification of this

idea in Apoc. Mosis (ed. Tischend.
dyiov.
p. 12) ital 6 $p6vos
to5 Seov oirov ^v t6
Rev.
the words in Apoc. Pauli (ed. Tischend.
9.
Cp. Eth. En. xxv.
xxii. 2,
denounced as a Mani-
it
in Jewish Apoca-
ii.
This
4, 5
is
14 4 Ezra vii. 53 viii.

See also Iren.
Test. Levi l8.
find
chaean doctrine, Saer. 66, p. 27S.

The tree of life ... on which
î\ov t^s foi?' lyrpeirifeTo.

5. Prom
its root, &o. This is the source of
Gen.
feature
we
When we come
to Epiphanius
p.
tijs ^l^-qs
amov
i^^p-
eiaSiffTaTOv
vSup,
fiepi-
tU redTapa opvy/iara.
The
64) xal
)ceTo
itav
ôix^vov
Ik
The Book of
garden^ there go forth four ^ streams which pour honey and
milk ^,
and wine, and are separated in four
oil
about with a soft course.
6.
And
directions,
and go
they go down to the
Paradise of Eden, between corruptibility and incorruptibility.
And
thence * they go along the earth, and have a revolution
in their circle like also the other elements

is
another
is
no
8.
And
tree,
^.
tree there without fruit,
7.
an olive tree always distilling
And
And
oil
and every tree'
there
there
blessed*.
is
there are * three hundred angels very glorious,
who
keep the garden', and with never ceasing voices and blessed
singing, they serve the Lord * every day
'
What a
me
unto
very
^^
blessed place
is
this
!
'
And
^''.
And
those
I said
men
^^
spake
\The showing
to
Enoch of
and
the Righteous,
the Place
of Prai/ers^
IX.
Enoch,
This place,
'
is
prepared for the righteous
1 Emended with Apoc. Pauli from its root

B omits A and Sok. add in
the going out towards earth Paradise is between corruptibility and
incorruptibility. This is clearly a corrupt addition. See quotation from ApoC.
^ Two, A and Sok.
Pauli in explanatory notes.
See note 9 on p. 7 for text
* Sok. adds they go forth
of B.
'A adds and the streams pour.
" Sok. adds
and are divided into forty (four P) and ; B omits verse 6.
' A Sok. om.
' Place, A.
' Sok. adds in its fruit
of the air.
and every place is blessed.

Angels guarding them, very bright
" Every day and hour, A the whole day, Sok.
in appearance, B.
" A adds lo
>^ B om.
;
writer
has tried to reduce to one
organic conception the two originally
heavenly
different conceptions of the
and the earthly Paradise.

seems to have been the
The
older: Gen.
Eth. En. xxxii. 3-6
ii.
8-17
3.
The heavenly Paradise
to in Eth.
En.
Ix. 8
Ixi.
latter
is
12
Ixxvii.
referred
;
Ixx. 3.
instead of a river of oil there
of incorruptible
river
earthly Paradise
is
said
was
a probation
and might
bility
or because
it
lay on the con-
tree ... distilling oil:
riaaapes
îovres /ifKi Kal

oTi'ov.
ivK\ovv
yaKa
avr/jv.
Kol l\atov Kal
These four streams are taken
over into the Koran
xlvii,
save that
it
issue
either in corruptibility or ineorrupti-
Apoc. Pauli (ed. Tischend.

TTOTo/ioJ
be be-
Suptibility, because existence in
fines of
52)
to
is
The
tween corruptibility and incor-
Four streams which pour honey

and milk and oil and wine. Cf.
p.
water.
and
the regions of corruptibility
incorruptibility.
7.
Another
Cf. xxi.
7.
These are the arbor misericordiae
and the oleum misericordiae of Evang

Nicodemi ii. 3 cf. ch. xxii. 8.
:
IX.
1.
Prepared for the righteous:
::
6 X
Chapters VIII.
2.
who endure * every kind of attack* *in their lives ^ *from

those who ^ afflict their souls who turn away their eyes from
:
unrig'hteousness,
and accomplish a righteous judgement, and
also give bread to the
hungry, and clothe the naked, and
and assist the * orphans who are * oppressed, and

who walk * without blame * before the face of the Lord, and
raise the fallen,
him
serve
For them this place
only.
prepared as an
is
eternal inheritance.'
\Here they showed Enoch the
and various
terrible Places,
Tortures.^
X.
And the men

me there
I.
and showed
then^ led
me
to the
are all sorts of tortures in that place.
impenetrable
gloom
"^
Northern region,
a very terrible place.
''
and there
2.
And
there
Savage ' darkness and

no light there
is
'',
* but
A om.
" Who, B.
IX. 1 Attacks, B.
B om.
' Part of the
X. ' Bemoved me from thenoe and, B.
heavens, B.
'
'
cf.
En.
om.
See note on Eth.
Matt. XXV, 34.
Turn away
Ix. 8.
from unrighteousness
their eyes
Ps.
cxix.
Execute
37; cf. Is. xxxiii. 15.
righteous judgement Ezet.xviii. 8.
Give bread to the hungry, and
:
naked
clothe the
cf.
Tob.
Sibyll.
ii.
Ezek. xviii. 7
16; 4 Ezra
iv.
83
viii.
the orphans
ii.
20;
who
Or.
Assist
404-405.
are oppressed
heaven, Job
i.
7,
while in the N. T.
evil
may
also
have a settled habitation there
Eph.
vi.
not only appear, but can
wickedness in the heavens' (Iv Tors

iirovpavlois)
In Eev.
xii.
7,
as being at an end.
Satan
is
cast out
heaven with his angels, and the

sphere of his activity and residence is
that a division of heaven should be
was
assigned to the wicked, but this idea
Christian and Jewish thought.
presented no difficulty to the Jews
Introduction.
17
Jer. xxii. 3, 16.

.
and early Christians.
Thus
in
the
0. T. Satan can present himself in
of
now
The
i.
8,
this condition of things is represented
"Walk
the
.
without blame before
Lord cf. Luke i. 6. Eternal inheritance cf. Heb. ix. 1 5.
X. 1. Northern region. To the
modern mind it may seem strange
cf. Is.
12 'the spiritual hosts of
limited to the earth, Kev.
xii. 12.
old idea of wickedness being in
heaven reappears in Test. Levi
where however
it
is
3,
limited to the
second heaven (see also Test. Isaac

146, 147; Test.
Jacob 153); but it

banished from
subsequently
2.
Darkness and
gloom Apoc. Petri 1 2 rdwy

:
Apoc. Pauli,
p. 62, where
See
.
okotiivw
one region of
lo
a gloomy
forth
is
* And
^.
cold and
sides
fire
always burning i,
*and
tbat place has
on
all
*thus
ice,
it
^.
without pity, carrying savage
place
this
is
And I
And
4.
!
said
all
/3.J[*And
the angels terrible and
And
*.
weapons, and their torture was
* ' Woe, woe ^
men
the
'
and on
all sides,
burns and freezes
the prisoners are very savage
unmerciful.
fire
a fiery river goes
How
me
said to
terrible
This place.
'
^ B. om.
Neither fire nor flame and a gloom is over that place, B.
* So
In that place; on both sides fire and on both sides, Sok. B om.
" "What a
Sok. A reads thirst and freezing, B ^ and murkiness.
'
"
terrible place is this I A.
Hades
^6(j>ovs 7rcir\i;-
mentioned
light there
16
said aic6rovs not
is
There
pajiivov.
no
is
quoted by Apoo. Pauli (p. 57) ovfc

^v ficeT (pais.
This
Piery river.
idea appears
first
in Eth. En. xiv, 19
Sam. xxiv.
in the 0. T. 2
Kings
xix. 35
Chron. xxi.
A class of destroying angels may
15.
be referred to in Ecclus. xxxix. 28

TTViVfiaTa,
EtKEi).liii.3,4; Ivi.i; Ixii.ii
however
tion
vii.
10,
have been applied early
to
is
to
punish
is
mentioned and the
conception
form of a lake of
fire in
though here found for the
XX.
xxi, 8,
ii.
15
196-200, 252-253,
viii.
41
of,
Apoc
Rev, xix. 20
Or. Sibyll,
286;
Petri 8
84;
tij ^v
iii.
\ifivrj
PopjSopov cpKeyo-
Iify6.\7] ireTT^rjpaJiihrj
Ixiii.
a class of evil angels whose sole func-
to that purpose, as here, and in the
10, 14,
In
(is kicSifcrjffiv cKTiffrai.
but not there as an

instrument of punishment. It seems
Dan.
is
evidently a familiar one,
Jewish
in
literature.
appears in the
N.
time
first
This
idea
T. Eev. ix. 11, 15
Of these the angel mentioned in

In Matt. xiii. 49
1 1 is 'ATroWi/eui/.
xvi.
ix.
6vQa ktr^ppeev irorafids nvpLfos.
good angels cast the wicked into

the furnace of fire. These angels of
In Clem. Alex. JExc. Theod. 38 the

iroTa/ibs
two ideas are combined
quently referred to in Latin literature.
tov &p6vov
Test. Levi 3 at SvvdfiGis... oiraxQevTis
Apoo.
liivov.
p. 57)
Pauli
Tlschend.
(ed.
k/CTropeverai vvpbs viroKarai
rov rdnov,
ical
els
fiet
iKTiBiiivov, o kariv
to
/cevdv
toO
^ yiei/ya (quoted
by James, Test. Abraham, p. 160).

Fire on all sides, and on all
sides cold and ice.
This seems
to be drawn from Eth. En. xiv. 13,
where God's dwelling in heaven
is
said
cold as
be
to
ice.'
and without
weapons.
'
3.
hot
as
fire
and
Angels terrible
pity, carrying savage
Angels of destruction are
destruction or
e(? iiiiipav
punishment are
upiffeotK,
TTOiTJffat
fv Tots Tiviinaai t^s
fre-
ktcSiferjiXLV
itA.oj'^s.
These
angels of punishment are placed in
the third heaven as in our text.
Apoc. Petri 6
01
Cf.
/toAofocTes ayyeXot
The words
angels terrible and without pity,
8 ayyikoi fiaaaviarai.
carrying savage weapons seem to
have been
before
the
writer
Test. Abrahant A. xii ayyeXot

avrjKeeis
Tp
yviinri
of
.
Kal OTroTO/tot TJI

Chapters X. 3
Enoch,
prepared for * those
is
commit
XI.
who do
11
i.
not honour
God
who
on earth, vitium sodomiticum, witchcraft
evil deeds
enchantments, devilish
^,
magic; and who boast of their evil^
deeds, * stealing, lying, calumnies, envy, evil thoughts, fornication,
and murder ^.
5.
Who steal ^ the
souls of
wretched
men*, oppressing^ *the poor and spoiling them of their possessions ^, and themselves grow rich * by the taking of other men's
Who when
* injuring them'.
possessions^,
the hungry, allow them to die of famine
might
them naked.
clothe them, strip
they might feed
who when they

6.
Who
do not
know their Creator and have worshipped * gods without life

who can neither see nor hear, being " vain gods, * and have
fashioned the forms of idols, and bow down to a contemptible
thing, made with hands ^ for all these this place is prepared
;
for
an eternal inheritance.
\^Here they took Enoch
to the
fourth Heaven, where
is
the
Course of the Sun and Mooti^.^
XI.
And
I.
men
the
forth and
'
all
me and
took
fourth heaven, and showed
me
all
conducted
me
to the
* the comings and ' goings
the rays of the light of the sun and moon.
earth, who practise,

who bind them with
The impure who have done godlessness on the
^ B om.
B.
a galling yoke.
'
adds secretly.
'
"Who
see,
adds
om.
'
A B
;
And in order
' Oppress them,

acquire the goods of strangers, A.
XI. * Entry of Enoch into the fourth Heaven, B.
PKe/i/tan
. .
avrjXias ti/tttoitcs auTotis
to the Babbinic tradition
to
A B om.
A om.
;
Chagiga 12"
Prepared
for those "who do not honour G-od,
the fourth heaven was called ?13T

and it was said to contain the heavenly
Contrast Matt. xxv. 41. Vitium sodo-
Jerusalem, the temple, the altar, and
iv Trvptvats xpf''a'S-
miticum.
Cf.
4.
Apoo. Petri 17
Isaac (James' ed.), p. 148.
Lev. six. '4
xxvi.
Or.
Test.
Sibyll.
S6tov
77-85; viii. 378-81; 395-98;

FragmA. 20-23 iii. 21-45.
;
1.
Fourth heaven. According
sacrifice.
following quotation (Ik toiv 0eo-
The
''
XI.
Michael who offered daily
6. Cf.
'EmTOftai) seems to agree
with the Eabbim'o view: oSev v tw

irapaSelffii/ rSi
7rTai.
TerdpTq) ovpavw Srifiiovp-
Comings and goings
The Book of
12
*
a.
And I measured ^
And I saw that ^
their goings,
* and computed their light,
the sun has a light * seven times
* I beheld their
than the moon.
and
greater
on
which * each goes like a wind * advancing with astonishing
swiftness ^, and * they have ^ no rest day or night coming or
circle,
their chariot
going.
under
sun
There are four great
3.
a thousand stars
it
and four at the
left
of^ angels
wings.
go *out with the sun and attend him during the
They go^"
\Pf
XII.
I.
*Eaeh angel has six

^'.
5. And
before the chariot of the sun
a hundred angels "* keep
warm and
light
up the sun
*And
I looked and saw other flying creatures,
names phoenixes and chalkadri wonderful and strange
^ Their dimensions, B.
His circle and his chariot,
" B om.
go always, A.
wîth the sun.

go with the angels,
unto him fire, Sok.
He has,
A B om.
'
Fifteen,
And I saw their goings, B.

and around them is a chariot, B.
A B om.
'^
om. verse
of the sun and
moon
The sun has alight
2.
setren times, &c.
Eth. En. Ixxii.
Their chariot on which each
goes like a
wind
Eth. En.
Ixxii. 5
A.
XII.
Phoenixes and chalka-
1.
seems
This
dri.
The
ture.
phoenist,
to all ancient writers
unique ('unus in
ascends are driven by the wind
38
also of the
moon
in Eth.
En.
so
Ixxiii. 2
and of both in Ixxv. 3; Ixxxii. 8.

Have no rest day or night: Eth.
En. xli. 7 (the sun and moon) rest
not' Ixxii. 37 'rests not . . . day
'
night.'
dmiiavTa.
Sibyllines
3, 4.
iii.
There
is
'Hi\i6i/
nothing
Mart.
cf.
was
solitary
and
Tac. .4?hi.
Ovid, Met.
vi.
ilv,
tioned in Job xxix. 18 according to
Jewish
authorities,
multiply
render
'
my
as the phoenix
many
are
references
73
where for
'
I shall
days as the sand' they
the Greeks and
4.
only
392) in its kind, is here represented as

one of a class. The phoenix is men-
corresponding to these verses in Eth.
Eth. En. Ixxv.
the
which according
terris,'
v.
En.
5. Cf.
be
to
reference to such creatures in litera-
'the chariots on which he (the sun)

'
They
"
adds always going

'"
Six winged creatures
'^ Minister
adds in a fLery flame.
Eth. En.
of,
A oin.
"
5.
Ixxii-lxxviii.
and
^^.
the wonderful Creatures of the Sun!\
t'
star has
* each having under it a thousand

^4. * Fifteen myriads
',
by night one thousand^.
day, and
37.
* each
altogether eight thousand
stars,
their
stars
at the right of the chariot of the
Tac. Ann.
'
71113.
to
Romans
vi.
28
it
There
among
Herod,
ii.
Ovid, Met. xv.
;
;
'
XL 2 XII.
Chapters
13
i.
in appearance, with, the feet and tails of lions, and the heads
of crocodiles ^
* their appearance was of a purple
colour, like
XII. ' And the flying creatures are in form like two birds, one like
u phoenix and the other like a chalkedry. And in their shape they
resemble a lion in their feet and tail and in the head a crocodile, Sok.;
B cm.
392
Mart. JEpigr.
v.
7,
Stat.
37 ; Plin. N. H. ^. 2. The
fable regarding it is recounted as sober
Sylv.
fact
ii.
4,
by
Clem, ad Corinth
TertuUian, de Resurrect.
xxv
Cam.
v. 23
and the Apostolic
Constitutions
v.
Epiphanius,
Origan,
7.
contra
Celsumiv. 98, doubts it: so also Greg.

10, and among the
Maximus and Photius,
Knnsi
Christl.
Allgemeine
farth,
To those who believed
33.
fable we sliould add Rufinus

Comment, in Symb. Apost. xi. and the
Pseudo-Lactantius, from whose poem
De Phoenice we draw the following
references, which seem to be derived
the
either directly
indirectly
oi'
The phoenix in
text.
that
from our
poem is an
ver. 33, asinxii. 2 are the phoenixes
when the sun appears
it
him
greets
The
century.
voice of the phoenix was celebrated

for its sweetness
of.
the Jewish poet
Szekiel v. 10 ômtiv Si iravToiv iTxfv

finrpe-ntaraTTiv
'
Pseudo - Lactantius,
de Phoenice 46
innarrabilibus
'
miram vocem
sonis.'
iariv
Tat.),
the
cf.
two
with the Cherubim
in
who
is
'Gabriel
phoenix
see
Kva.-
classed
Eth. En. xx. 7

over Paradise
and the Serpents (to/v dpaKdvTtov in

the Greek) and the Cherubim.' Hence
they seem to have been a class of
The idea
CB'JE'.
was a
the Seraphim
i. e.
of flying serpents
familiar one from the 0. T. Is.

;
XXX. 6 fJSiyD
^"ii^.
unfamiliar to the
anuient world:
cf.
It
was
the
rest of
Herod,
ii.
75;
Lucan ix. 729-30; Ovid, Met. v.

642-4 Fast. iv. 562 ; also Claudian,
Valerius
Flacous,
Ammianus,
;
Aelian,
ApoUonius.
In
the
0. T.
these flying serpents are venomous in
such passages as
Num.
xxi. 6
Deut.
29; xxx. 6. What

relation these seniphim bear to those
viii.
15;
in Is. vi.
Is. xiv.
2,
it is
hard to determine.
the
origin
of the
analogy of the animal-like forms of
Hamburger,
S. E.
the Cherubim in Ezek.
different
Talmud about
56
Seyf-
That these latter were winged dragons

we must assume according to Delitzsch
{Das Buch Jeaaia, pp. 124, 5). The
fiddois
XV.
colom-
Its
was purple purpureus (Pliny)

veos
'
They are
hydras, or serpents.
not
bably to the fourth
63-89;
a transliteration of \a\KvSpat, brazen
43-50) and claps
51-54) exactly as the phoenixes in

XV. I. This poem
belongs pro-
1849,
Gundert, Z. f. luih. Theol. 1854,

Chalkadri. This may be
xiv. 29
wings (verses
lAtera-
93-98
i.
G.
Ebert,
der
451-54.
with strains of sacred song (verses

its
M.
Z. D.
heavtnly creatures,
attendant of the sun, 'satelles phoebi
163 (third
446, 471
i.
O-eschichte
tur des Mittelaliers
and among the Latins Augustine de
ii.
Piper, Mythol. und Symbol, der
later G-reeks
iv.
und
Ersch
in
Symbol, und Mythol.

ed.)
Naz. Orat. xxxi.
Anima
and
Clem.
GrMe6ersect.iii.xxiv. 310-16 sCreuzer,
Ancorat. Ixxxiv
Eokermann
the ques-
Lightfoot,
see
Hamack on
Gebhardt and
I
On
908-9.
generally
tion
xxv.
xiii
Ambrose, Hexaem.
;
Talmud
fiir
the
efupffffis
(Achil.
and
i.
On
in
xii.
legends
i.
5-1 1
is
'
14
the rainbow
wings were
like those of angels, each
their size nine
hundred measures
^.
a.
* Their
with twelve, and they
attend the chariot of the sun, and go with

heat and dew * as they are ordered by
him
God
*,
bringing
3.
* So the
sun makes his revolutions, and goes* * under the heavens,
So
and Sok., but that the former omits chariot of
flying spirits ahd twelve wings to each angel who accom^ And as he is ordered by God, Sok.
' B
the
chariot,
B.
panies
cm. ;
adds and proceeds.
'
ora.
Twelve
the.
certainly in favour of this view.
Tlie
was anciently a symbol

of wisdom and healing among the
serpent
Greeks, the Egyptians (Brugsch,
und Myth. pp.
Num.
brews,
4
Matt.
X.
the indirect one of Rev.
the
of
associated
without
an
exception
evil
became a designation
xii.
We
9.
of Satan
are therefore
Prophecies
Bochart's
These Chalkaiiri,
vi.
should add, sing in xv.
the Seraphim in
functions
The
different.
If.
the
in
its
mythology.
appear
in
though
3,
main
is
no doubt
in-
enlargement to Egyptian
The
Seraphim
conjunction
with
orders of angels in Eth. En.
Here
are
idea here appears in
a developed form and
debted for
vi.
as do
their original character
first
other
Ixi. 10.
seems
of Isaiah,
find
Bierozoicon
by
dorus,
or
their
whereas in Eth. En. xx. 7

true nature is still borne in
mind.
In the N. T. neither Cherubim
nor Seraphim appear, but the character-
42
iii.
225-227
from Strabo,
the ancients were
serpents.
Aelian,
for
instance,
speaks of one 210 feet long, while an
Arabian writer describes one of 8,000

paces in length. In the Talmud
there is frequent mention of angels
and creatures of a
2.
Uach with
ordinary angels in
each,
citations
&c., that
twelve each.
of angels
36,
ready to believe in monstrous dragons
as wholly as in modern days,
are regarded merely as a special class
i.
Aelian, Valerius, Philostorgius, Dio-
already to have been forgotten almost
and they
Church through
283-6.
we
their
6-8, the
Feet and tails of lions.

The feet of the Cherubim in Ezek.
i. 7 are like calves'
feet.
Their size
nine
hundred measures.
In
ii.
with the Seraphim or heavenly creatures of Isaiah
of the
recognition
inclined to identify these Chalkadri
we
iv.
the nine heavenly orders. See Cheyne's
caused the symbol to bear
Eev.
of Rev.
with idolatry
significance in later times, so that at
cf.
'
Dionysius the Areopagite's scheme of
'
last it
four living creatures
6-8.
'brazen
serpent
ahnost
'
However, though the N. T.

takes no notice of the Seraphim save
iv.
conception obtained in later times the
8,
destruction
as
of both reappear, fused together
Kings xviii.
16; John iii. 14. Hezexxi.
kiah's
may have
Tiel.
and the He-
103, 4^,
istics
in the
like
xi.
size.
As
the
4 have six wings
these creatures
It
monstrous
twelve.
are
assigned
would seem more
natural to read this verse immediately

xii. i however must in
some form and in some place appear
after xi. 5
we see from xv. i.

Bringing heat and dew. Contrast
in the text, as
Chapters XII. 2-XIII.

and goes under
the eai-th with the light
15
5.
*of
beams
his
unceasingly ^.
\The Angels tcoh Unoch, and placed him on the East at the
Gates of the <?.]
XIII.
me
men
These
I.
brought
me to
the East
and * showed
the gates* by which the sun *goes forth ^ at the appointed
seasons,
and according to the revolution of the months * of
the whole year
day and night
^,
'',
and * according to the number of the hours,

2.
And I saw the six great* gates *open, each
gate having sixty-one stadia and a quarter of one stadium
* and I truly measured them and understood their
be
much ^, by which
so
the sun goes forth
all
the months
goes out forty-two days
by the fourth gates
*.
And he
3.
* And by the
by the second gates
thirty-five
by the
and he goes to the
west *and makes his course correspond.
through
size to
proceeds
gates he
first
thirty-five days
gates thirty-
fifth
by the sixth gates * forty-five ^*'.

4. * And so he
^^
*
returns
from the sixth gates in the course of time * * and
he enters by the fifth gates during thirty-five days, by the
five
fourth gates thirty-five, by the third gates during thirtyfive
days
by the second gates
thirty-five
^''.
5.
To descend upon, B under the heaven and under,

B Of his beams, Sok.
'
rays of the sun,
* And so the
Sok.
'
The
B aJds of the heavens.

B cm. ' At
* Placed me at the gates of the

sun,
the shortening up to the lengthening
' Aiid I measured their size,
A cm.
of the days and nights, B.
''
" A B om.
and I could not comprehend their size, B.
B om.
XIII.
A.
'
'
Enters, B.
A adds to rest.
the conception in
3.
is
Eth.
En.
Ix.
Goes under the earth.
20.
sun goes
forth.
These are the
six
This
gates mentioned in the next verse,
nndoubtedly corrapt, as the sun
For an account of the sun's six eastern

gates and six western see Eth. En.
does
not go
under the earth
but
through the fourth heaven when he

sets in the west.
See xiv.
2 (note).
Unceasingly: cf. xi. 2 (note).

XIII. 1. The gates by which the
Ixxii.
Ixxii. 3.
2-4.
The
Six:
Eth. En.
The account seems

be derived originally from Eth. En,
hopelessly corrupt.
to
gates
rest of the chapter is
i6
days of the whole year^ are finished according to the alternation of the four
'
seasons.
\They took Enocl
XIV.
And *then
I.
these
men
me
the heavens* and showed
responding to the Eastern gates

goes out by the Eastern gates
to the Wed.']
*,
took
me
to the *
six great gates
West of
* cor-
open,
opposite * to which the sun
according to the number of
the days * three hundred and sixty- five, and the quarter of
a day''.
*So he
2.
sets
by the Western
he goes out by the Western gates
By
his regular departure
tlie
When
gates*.
* four hundred angels
And
years, B.
so the whole year, A,
Bom.
XIV.
* "Western regions, A.
' Corresponding to the
'
The, B.
Eastern entrance, B. Opposite to the circuit of the Eastern gates, Sok.
' B cm.
' 'Where the sun retires, A.
By which the sun passes, Sok.
' A cm.
' A adds he conceals his light under the earth and the
glories of his luminary.
Ixxii.
Pour seasons
5.
2-37.
The account
6.
xl.
cf.
two of these
of
found in Eth. En.
Ixxxii.
seasons
is
15-20
that of the remniniug two
ia
XIV.
Three hundred and

and the quarter of a
1.
sixty-five,
I have
day.
shown
in
my
edition
of the Eth. En. pp. 190-91 that the

writer
of
was
Ixxii-lxxxii.
chs.
familiar with the solar year of 365}
but that
days,
owing
to
national
prejudices he refused to acknowledge

2.
Ixxii. 6
According to the Eth. En.
the sun returns after sunset
through the north in order to reach

In our text, however, the
the east.
sun revolves
heaven, xi
rises
is
without
or in the words of the text

is
laTcenfrom him
in
through
xxx.
the east
3,
the
fourth
and when he
goes
under
heavens and appears to men.
the
Dur-
ing the night while he passes through
Ms
when he
is
light,
crown
about
to reappear in the east his crown, or
in other words his light,
lost.
it.
the fourth heaven he
is
restored to
The reason why the sun
him.
is
crown in
passing through the fourth heaven
before God is presumably that which
obliged
is
to
surrender his
given in the Apoo. Mosis (ed. Tis-
chend. p. 19)
before the
the sun cannot shine
Light
of
the Universe
The
(ivuTTLOv Tov tpQjT^s Twi/ oKivv).
passage in this Apocalypse appears
undoubtedly to be founded on the
Eve is there represented

sun and moon praying
Adam before God but without
present text.
as seeing the
for
their light.
cffTiv
She thereupon asks
T^ <^ws aijTwv, Kal
vaotv p.\avo(tSts
oi Sivarrat (paiyiiv
Stci
vol
ri yeyS-
Kal \tyei avry
ivamov tov
"SiiO.
(fairbi
XIV. iXV.
Chapters
17
4.
to the Lord ^.
3. And the sun
*
revolves
in his chariot
and goes without light ^ * for
seven complete hours in the night *- * And when he comes
take his crown and bring
it
near the East
* at the eighth hour of the night ^, * the four
hundred angels bring his crown and crown him
''.
[The Creatures of the Suu ; the Phoenioees and Clialhidri
XV.
Then sang the
I.
On
the Chalkidri.
creatures* called the Phoenixes and
this account every bird claps its wings,
rejoicing at the giver of light,
command
of the Lord
^.
a.
* and they sang a song at the

The giver of light comes to
give his brightness to *the whole world
^''.
*And
3.
showed me the calculation of the going of the sun.
by which he enters and goes out are great

God made for the computation of the year ^^.
g^tes
account the sun
is
sanff.]
great
they
And
the
gates, which
4.
On
this
^^.
and Sok., but that the former reads four instead of fovir hundred.
but the crown of his splendoui is in heaven before the Lord
' Bevolves,
and there are four hundred angels attending Him.
^ And rests, A.
* B om.
B Sok. Goes under the earth, A.
So
'
reads
Sok. support text, but that Sok. omits complete. After night
adds
^ At the Eastern
his course under the earth.
' B om.
' He brings forth his luminary
gates, B
Sok. om.
and his shining crown, and the sun is lighted up more than fire, A.
and reaches half

;
And places
on it again the crown, B.

' Singing with their
adds of the sun B omits vbkses i, 2.
' His creation, Sok.
adds and there will be the
voices, Sok.
;
guards of the morning, which are the rays of the sun and the earthly
sun will go out and will receive his brightness to light up all the face
'' So
of the earth.
and Sok. B reads this arrangement of the gates
by w^hich he enters and goes out the two angels showed me ; these
gates the Lord made for the computation and his yearly record of the
" B om.
sun.
adds its revolutions extend to twenty-eight years,
and so it was from the beginning.
XV.
Toiv oAaji/, Kal Tovrov x^P"' 6Kpv07j t6

<â)j dir'
avToiv.
3.
Seven complete
X"V.
bird.
1.
See
We
xii, I
(note).
should expect
'
Every
all
these
hours in the night. This is coiTupt.

The writer must have known that the
winged
length of the night varied with the sea-
that the early song of birds at sun-
son.
is
In the Eth. En. a chapter
devoted to
tlie
(Ixxii)
explanation of the
varying lengths of the day and night.
and
creatures,'
Clialkidri.
rise is
1.
c.
the Phoenixes
Or are we
here referred to
unlikely,
to take it
but this
is
'
i8
Men
\The
took Enoch
and placed him
at the
Had,
at the
Course of the Moon.]
*The
men showed me ^
XVI..
other, the computation of the
I.
* all the goings and
they pointed out the gates to
me *,
moon
revolutions
these
* And
^.
twelve great * gates extend-
ing * from the West to the East ^, by which the moon enters
* and goes out ^ at the customary times.

a. She enters
* the first gate when the sun is in the West thirty-one days
exactly
''
;
by the second gate thirty-one
the third gate thirty days exactly
days exactly
by the
fifth
by
by
by the seventh gate
tenth gate thirty

days exactly;
exactly.
tions,
by the eighth gate thirty-one days

by the ninth gate thirty-one days exactly by the
days exactly
exactly
days exactly
gate thirty-one days exactly
the sixth gate thirty-one days exactly

thirty
by the fourth gate thirty
3.
exactly; by the eleventh gate thirty-one
by the twelfth gate twenty-eight
And
days^^
by the Western gates in her revolu-
so
and corresponding
to the
number
she goes, and accomplishes the year^^.
of the Eastern gates

4,
*And
unto the
sun there axe three hundred and sixty-five days and a quarter
XTI. ' They also showed me the other arrangement, that of the
' And all its course.
And the men sho'wed me all the
moon, B.
^ A Sok. om.
* Eternal, B.
movements of these two, B A om.
' B omits entire verse.
B om.
= Towards the East, B.
Sok.
;
reads the first gates (western place of the sun) 31 days to the place of
Emended from
' 35,
reads 1.
Sok.
the sun exactly. For 31
35
' 31, Sok.
" 22, Sok.
" Sok. adds in the days.
A.
XVI.
1.
Twelve great
gates.
These are the same as the gates of the

sun in
xiii.
2-3. It
is
obvious that
numbers when added together =365.

Hence in ver. 4 we are told that a
Solar year
we
= 365J days. Then in ver.
the text is here corrupt, as this account
cannot possibly apply to the moon.
year which amounts not to 365 but

to 354 days, there being a difference
we have only
instead of
moon
sun
to read
We" have thus
wherever it occurs.
a description of the Solar year. The
In order
to correct it
'
'
'
proceed to consider the lunar
more exactly eleven

and a quarter days,
of eleven days, or
Chapter XVI.
day^
of one
hundred and
But
5.
1-7.
19
in the lunar year there are three
fifty-four days,
making twelve months
of twenty-
nine days J and * there remain eleven days over, which belong
to the solar circle of the whole year
of the whole year
and thirty-two
and are * lunar epacts
^,
[Thus the great
^.
has five hundred
circle
The fourth
part (of one day)
is
neglected during three years and the foui'th year completes
it
years.]
*0n
exactly.
6.
account of this they are omitted from the
heavens during three years, and are not added to the number
of the days
*.
on which account these change the seasons of
the year * in two
and there
are
new months,
two others
to
make
to diminish
the
^.
number complete
7. And when she
has gone through the Western gates, she returns and goes to
the Eastern, with her light, * and so she goes day and night
more quickly than
in the heavenly circles, below all the circles
^ So she sets by the western gates and finishes

the year in 364
days that are accomplished, B. I'his may be tlie oiiijinal text, or 364 may
'
be an eiror for 354. B OMITS VERSE 5.
Eleven days of the solar
'
^ Epacts of the lunar year, A.
circle are wanting, Sok.
She
goes through the year on this account and therefore the computation
is made apart from the heavens, and in the years the days are not
^ B cm.
reckoned, B.
XVI.
5.
Twenty-nine days. This

twenty-nine and a half
should
be
days.'
[Thus the great
circle
has
532 years.]
I have bracketed these

words as they have no real connexion
with the context. They arose obviously
from a marginal
chapter
tliis
gloss.
does
not
The
writer in
beyond
get
the Metonio cycle, whereas the great

cycle of 532 years
multiplying
is
together
cycle of nineteen years,
cycle
of
great cycle
twenty-eight
is
the
Metonic
and the Solar

years.
This
consequently a period in which
Easter and
ceding cycle.
circ.
letters,
This cycle was
457
A.
I).
It
is
first
obvious that any
reference to such a cycle here

intrusion.
&c.
6.
is
The fourth
an
part,
Explanation of leap year.
On
which account these change the

seasons of the year, &c.
Hopecorrupt.
7. "With her
light.
the dominical
and un-
proposed by Victorius of Aquitaine,
As it includes
new moons and
the movable
in the corresponding year of the pre-
lessly
the variations in respect of the
all
movable feasts would occur on the

same day of the week and month as
called the Dionysian or
Great Paschal Period.

all
produced by
it is
This seems to imply that her
light
is
as it
is
not borrowed from the sun
taught in the Eth. En.
Ixziii.
20
the winds of the heavens, and there are spirits and creatures,
and angels
*And
8.
flying'^,
with six wings to each of the angels^.
seven (months) are computed to the circle of the
moon during
a revolution of nineteen years*.
the singing of the Angels, which cannot he described.']
\0f
XVII.
In the middle of the heavens I saw an armed
I.
host serving the Lord with cymbals, and organs, and unceas-
ing voice *.
I was delighted at hearing
the taking up
[(y
XVIII.
fifth
'
heaven ^,
it.
of Enoch into the fifth Heaven.\
The men took * and brought ^ me up into the

and I saw there many hosts * not to be counted
So Sok. but that
it
omits of the heavens and of the angels.
reads,
So their circle goes as it irere round the heavens and their chariot.
The wind goes with it, urging its course and the flying spirits draw
' B adds and such is the arrangement of the moon.
on the chariots.
' So Sok.
and its course is in seven different directions for nineteen
;
A B om.
XVII. A adds and noble and continuous
years,
'
and varied singing, which
not possible to describe. And so wonderful and strange is the
singing of these angels that it amazes every mind. Sok. adds and with
noble singing.
XVIII. A B om.
A " adds and placed me there.
it is
"^
Spirits
moon has
spirits as
with six wings.
its
attendant
the sun has
attendants
its
twelve-winged
8.
(xii. 2).
The
six-winged
This verse
deals with the Metonic cycle.
This
purpose for which they are armed
given in Test. Levi
3,
is
though in this
Testament they are placed in the

third heaven:
Svv&nus
tZ rpirm
iv
tuiv irapeiiPoXSiv, ol
lialv al
TaxBevris
cycle consists of a period of nineteen
<is
which the new

moons happen on the same days of the
^^ Tors iryei/iaai t^s vKavrjs ai toC
solar
years,
after
year.
As
nineteen
solar
years
xpiffews,
fiiiipav
Be\lap.
cymbals
TTOtijaat
exSiKâiv
Serving the Lord with

and unceasing voice.
.
6,939.1860 days = 235 lunar months

= nineteen lunar years and seven
This
months, the solar and lunar years can

be reconciled by intercalating seven
the inhabitants of the fourth heaven

Iv Si
fier'
lunar months at the close of the 3rd,
a'mi,
Iv
5th, 8th,
nth,
13th, i6th,
and 19th
exactly the conception which
Test. Levi 3 gives of the functions of
host.
The
airbv
vjivoi
elal Bpivoi, i(ov-
atl
rSi
fley
irpoa-
Fifth heaven.
Oar
îpovrai.
XVIII.
years of the cycle.
XVII. An armed
is
text
and
1.
Test. Levi 3 differ absolutely
'
XVI. ^XVIII.
Chapters
called Grigori
and their appearance was
men, and their
like
size was * greater than that of the giants
^-
lips are
And
men who were with me
to the
'
Why
me
'
0111.
are
And
3.
Greater than great wonders, B.
"
huge limbed, A.
as to
And I said
these men very
and
they said to
These are the Grigori, who, with their prince Satanail,
'
their
silent.
theii- lips silent,
no service in this heaven ?
is
always
heaven.
withered, and their faces melancholy, and

there
And
2.
countenances were withered, and their

there was no service in * the fifth
21
3.
OM. kest or chapter.
the inhabitants of
heaven.
the
fifth
According to the latter the
inhabitants are
01
dyyeXoi
ol ip4povTfs
Tas dnoKpitreis rots dyyeKois tov
Great and they were
This, Sok.
'
were confined in the second heaven.

See
vi.
These Watchers
(note).
rebelled against
God
before the angels
irpoff-
were tempted to sin with the daugh-
Kvpiov.
This view, however,
seems limited to the Test, of Levi,
whereas we find in CAag. 12' the
bave here the agents of the original
iiirov
same view expressed as here

in p5)D the fifth heaven are
i.
to be
found hosts of angels praising God by
night, but keeping silent by day that
'
God may hear the praises of Israel.'

The latter clause is a late Rabbinic
Again, in Clem. Alex. Strom.
idea.
V. II. 77, we find a fragment of the

Apocalypse of Zephaniah which sup-
ports,
and in
on, our text

xyirb
CtS
KaXovfiivovs
a,
dv/jj/eyxiv
Kvpiovs
is
This
extant in Thebaic in
fragmentary condition, but these
fragments do nob contain the passage

just quoted.
Grigori. These are
the Watchers, the 'l^p'^yopoi, or

of
whom we
have so
the Etb. En. vi-xvi.

3.
The
Grigori.
full
D''T'J?
accounts in
xix.
nail.
These existed as
named
Eth. En.
liv.
and
Sata-
evil agencies
before the fall of the angels
for in
6 the guilt of the latter
consisted in becoming subject to Satan.

xl. 7 (note).
The myth
here, however, varies somewhat from
See Eth. En.
The
that in Eth. En. vi-xvi.

in the Eth.
leaders
En. vi-xvi. are not Satans,
the creation of
vfivovvras 9iov dpprjTov vif'tarov.
Apocalypse
the Satans
their leader is naturally
In Eth. En. Ixix, however, we have

an account which harmonizes with
our text.
There we see that the
superior angels had rebelled before
is
OlipaV^V TT^/iWTOI/ Kal f6i6jpOVV
dyyiKovs
revolt in heaven,
we
other words,
but 'watchers,' like their followers.
ovx
fie irvevfjia ical
In
based
probability
ap'
ofioia
men.
of
ravra rots
all
ôtpovta Xexêrct tov irpoipijTov
Koi av(\a^tv
flC
ters
Ixxxvi.
These are
the
angels whose brethren rebelled and
Adam
that they had
tempted Eve and brought about the

fall
of the angels in the days of Jared.
Thus, in Eth. En.

leaders
of the
Jared's days
Ixix.
angels
and here, the
who
are Satans.
fell
in
This
is
practically the view of portions of the
Talmud.
244.
See Weber, pp. 211, 243,

their prince
W^ho with
Satanail.
Quoted in Test. Dan. 5
Tutv TiviVfjtdTuv T^s nKdvrj^.
ÂvSyvojv
The Book of
22
rejected the holy ^ Lord^.
things
God
on the
5.
consequence of these
side of
fair,
and took unto themselves wives.
they made the earth foul with their deeds
they acted lawlessly in
all
times of this age, and wrought
men, and there was much wickedness.

of this
for their brethren,
the great day of the Lord.
and they
And
7.
I have seen your brethren
And on
6.
tall
account
And
a mighty judgement.
God judged them with
they lament
'
And
^.
and the giants were born, and the strangely
confusion,
to the earth from the throne
Ermon and they entered into dealings

Mount lermon, and they saw the daughters
to the place
of men, that they were
And
*m
they are kept in great darkness in the second heaven
* and of them there went three

of
And
4.
will be punished at
I said to the Grigori
and their works, and
their great
= Those
^ Sok. adds to the number of twenty millions.
* Who went, Sok.
followed them are the prisoners who, Sok.
Sok. adds And the wives of men continue to do evil.
'
Sok. om.
who
7Ap
iv
pi0\w
6 apx<v vjiSiv
-
is
'Eviix Tov SiKaiov,
iarh
6 Saroras.
here corrupt for avTwi'.
mean
The
on
iitSiv
text
same verse we must read ' prince and

The main objections
leaders who.'
however,
interpretation,
thin
to
lie
was from
where the
prisoners of the second heaven are
the class of the watchers that the
clearly identified with the watchers,
cannot
rebelled,
that all the watchers
but only that
rebels proceeded.
It
it
is,
of course.
just possible that the writers'
may
from the conception we
differ
have given above, and be as
The
scheme
follows.
rebellious watchers, with their
in xviii. 8, 9,
and in
vii. 3,
In xxx. 1-3 Satanail with his angels

4.
cast down from heaven.
Kept ... in the second heaven
Three. According to
see vil. 3.
is
Eth. En.
prince Satanail, are confined to the
Semjaza
The subordinate angels
Beresch
ix.
:
6 Azazel, or
vi.
3, ix. 7
according to tTaZiwi Schim.,
in the second heaven, whereas the
44 Assael and Semjaza.

Srraon see Eth, En. vi. 2-6 (notes).
Sntered into dealings on .
watchers who went down to earth and
Mount lermon
fifth
heaven.
who
followed them are
sinned with
women
under the earth.

attractive, but is
are imprisoned
Tliis
open
culties of interpretation
we have followed.
fifth in
vii.
is
imprisoned
view
to
is
very
more
diffi-
than the one
The MSS. reading
indeed
but then for 'prince
5.
Eth. En.
En.x.4-15.
i.
is
e.
x.
Eth.
vii.
En.
6. Eth.
2.
the lustful watchers.
has
5.
They will be punished:

7.
a confusion in this verse.
Enoch
vi.
seen
the
There
In
vii.
rebellious
in its favour,
watchers being tortured in the second
and'
heaven; whereas he says here that he
in
the
^XIX.
Chapters XVIII.
torments
And
^.
demned them
under the earth,
earth are ended for ever.'
* wait, brethren ^, and not

not anger your Lord
my
And
8.
lo
the heaven and
I said
Why
'
face of the Lord,
to the end.'
And
9.
do ye
Lord ?
and do
they listened
they * stood in the four orders in this
And
rebuke.
heaven, and
till
serve before the face of the
and perform your duties ^ before the

to
God has con-
I have prayed for them, but
(to be)
23
2.
I was standing with
as
**
men, four
these
trumpets resounded together with a loud voice, and the
sang with one voice, and their voices went forth
Grigori
before the
Lord ^ with sadness and
tenderness.
\The taking up of Enoch hito the sixth Heaven.^
XIX.
I.
And
men
these
to the sixth heaven,
took
me
me
thence and brought
and I saw there seven bands
of angels,
very bright and glorious, and their faces shining more than
*the rays
oV
*They
the sun.
are resplendent',
and there
no difference *in their countenances, or their manner, or
is
the style of their clothing
^.
2.
*And
and study *the revolutions of the
Sok. adds
'
Sok.
'
and their great

and serve.
Sok. adds
these orders
stars,
'
arrange
and the changes
^ Await your brethren,

' Spoke to
your God.
entreaties.
* Sok. adds
Sok. adds God.

the four orders in, A.
' Of form between them nor in the fashion of their
XIX. ' B om.
' Some of these angels, B,
raiment, Sok.
has seen the lustful watchers
punished under the earth.
who are
I have
prayed for them: cf. vii. 5 (note).

8, 9. The watchers are silent out
sympathy with
of
who
punished
are
brethren
their
in
the
second
heaven and under the earth, but at

Enoch's rebuke they resume the worship they bad left
ofif.
Even
marked with
The account of
heaven disagrees more or
singing
is still
XIX.
1.
so their
Chag.
and with the
12'',
accouut in the Asc.

&o.
Asc.
Is. viii.
16
'Omnium una
derived from our text, as
it
sizes the differences in glory
emphabetween
the angelic orders in each of the

five
first
heavens, and emphasizes no leas
the equality in glory of

of the sixth heaven
that of Test. Levi 3, with that of
no
species et gloria aequalis,' seems to be
the sixth
with
is
difference in their countenances,
sadness.
less
colourless
There
Is.
6-7).
2.
all
(cf.
the angels
Asc.
Is. viii.
The heavenly bodies
under Uriel in Eth. En.
are
Ixxii-lxxxii.
24
of the moon, and revolutions of the sun, and superintend the
good or
evil condition of
and
teachings,
singing, and
all
who
archangels
the world
^.
and
instructions,
*And they ^
3.
* kinds of glorious
And
are appointed over the angels
there are the sngels
who
and the angels who are over
who
are over the fruits
every herb, giving
thing
^.
write
down
all
of the Lord.
6.
and the
works and their
at
all
souls of
lives
and singing with one voice

His
I.
And
and those
men, who
before the face
creatures, * being
*
and
and *they
it
is
not
rejoice before
footstool.
\Thence Enoch
XX.
sea,
In the midst of them are seven phoenixes
possible to describe their singing,
the Lord
^.
and the angels over
and seven cherubims, and seven six-winged

as one voice
are the
They hold
heaven and earth
earth,
the angels over
their
are over seasons and years,
rivers
*of the
and
kinds of nourishment to every living
all
And
5.
* These
* praise.
in subjection all living things both in

4.
arrange
* speaking,
sweet
is
taken into the seventh Heaven
men
these
took
me
^".j
thence *and brought me^'
' The peaceful order of the world, and the revolutions of the sun, moon,
' Other heavenly angels, B.
And clear, A
voiced,
and stars.
;
So A Sole; but that A reads

Things concerned with, A.
So A Sok.
but that A rsiids
measure for hold in subjection, B cm.
all those who give nourishment for giving all kinds of nourishment
'
and
all
things
that
grow.
And the angels who
B reads and grass
write down all the souls of men and all their works and their lives, A
Other angels arrange the things of all men and all living things, and
' "With one voice they sing in harmony, A
write, B.
Bach uttering
words by himself, and singing by himself things in harmony, B.
' The Lord rejoices with them, B.
" A cm.
XX. '" Entry of Enoch into the seventh heaven, B.
*
Sok.
4.
In Eth. En.
objects.
Cf.
subordinate
Eth. En. Ixxxii. 13
14 xvi. 5.
in Eth. En. xx.
is.
1x. it is
that are over these natural
spirits
5. It
creatures
(notes).
i. e.
3.
Eev.
Raphael
Six-winged
seraphim.
Cf. xii.
Observe that both cherubim
and seraphim are

heaven.
6,
is
also in the seventh
Chag. ij' places the Sera-
phim, Ophannim, and Chajjoth, and

other angels of service in the seventh
heaven.
Test. Levi 3 in agreement
with this verse represents the
in-
habitants of the sixth heaven as
ol
ayyfKol dai toS vpoainrov Kvpiov,
01
\etTovpyoSvT(s.
XX.
1.
With
this description of
the heavenly hosts
cf.
Is.
vi;
Ezek.
XIX. 2XX.
Chapters
to the seventh heaven,
25
3.
and I saw there a very ^ great light and
*a]l the fiery hosts of great archangels,
and incorporeal powers ^
* and lordships, and principalities, and powers
cherubim
and seraphim, thrones ^ * and the watchfulness of many eyes.
There were ten troops, a station of brightness^, and I was
afraidj and trembled * with a great terror ^.
3. And those
men
* took hold of
and said to
3.
And
me
me and
Be of good
'
:
me
they showed
lofty throne
And
^-
me
brought
into their midst
Enoch, be not
cheer,
afraid.'
the Lord from afar sitting on His
the heavenly hosts having approached
all
stood ^ on the ten^ steps, * according to their rank
and^ made
^
B om.
flery host of great archangels of spiritual forms, A.
^ And
All the fiery and bright host of the incorporeal archangels, B.
the ten many-eyed bands of bright station, Sok. Bom. After brightness
Sok. add the gloss like the followers of John. For nine (A) I have
* Placed me in their midst, B.
read ten with Sok.
For unto their
* Very lofty, Sok., B om.
^ A adds for
midst A reads after them.
it is that upon which God rests.
In the tenth heaven, in the tenth
heaven is God. In the Hebrew language it is called Avarat.
;
i;
Bth. En. xiv. 9-17;
Kev.
For Chag.
iv.
la*"
Ixxi.
7-9;
see xix. 6
(note).
But
compare
for
above.
Lordships, and principalithrones. So
ties,
and powers
exactly Col.
i.
i.
fiecus
Kal Kvpt6r7]Tos
16 etrc Bpovoi ctre avpio'
Fph.
dpxal eire eôvciat.
fiT
TtjTes
account can well
this
grandeur with any of the
Cf.
dpx^s Kal ^ôvalas Kal Svvdalso
Eom.
viii.
These hosts consist of the ten troops

mentioned in ver. 1, arranged in the
order of their rank.
Maimonides
S.
the
in
According to
Mishne Tliora
Jesode Thora C.
2,
they are
Chajjoth, Ophannim, Arellim, Cliash-
mallim. Seraphim, Mal'achim, Elohim,
Bene Elohim, Keiubim, Ishim (WeIn the Serith menucha
ber, p. 163).
the
list is
different
Ai'ellim, Ishim,
Bene Elohim, Mal'achim, Chashmal-
38; Eph. iii. 10, 15; I Pet. iii. 23;

Eth. En. Ixi. 10. "Watchfulness of
lim, Tarshishim, Shina'nim,
many
Opliannim, Seraphim (Eisenmenger,
eyes seems to be derived from

Ezek. X. T2. These are the Ophanniiii, Eth. En. Ixi. 10.
Ten
brightness. These are the ten orders
.
of angels mentioned in ver.
14.
"Was
3.
i.
His lofty throne

En.
and trembled Eth. En. xiv.

2. Be of good oheer, &c.
8.
3. The Lord ... on
afraid
cf.
xiv.
20
Is. vi.
Bev. xix.
heavenly hosts ...

steps
according to
Eth.
All the
on the ten
their rank.
4.
But the nearest
Kerubim,
parallel is
ii.
374).
to
be found in the nine orders of Dio-
nysius the Areopagite,

Xepovîfilj
fieis,
Qpoi/oi,
'Eôuff/at,
'AfyfXoi.
Dante,
slightly
i.e. Sf/xKî^,
KvptdTijres,
Avvd-
'Apxou, *Apxdyye\otj
These are reproduced in

xxviii, where the
o.
Par.
differing
arrangement
Gregory the Great {Horn, xxxiv.

is
censured.
of
7)
26
obeisance to the Lord.
And
4.
so
they proceeded to their
and mirth, and in boundless light * singing

songs with low and gentle voices ^, * and gloriously serving
places in joy
Him 2.
\_How the Angels placed Enoch there at the limits of the
from him
seventh Heaven, and departed
XXI.
invisibly
They leave not *nor depart day
I.
!\
night
or
standing before the face of the Lord, working His will*,
*And
cherubim and seraphim, standing round His throne.
the six- winged creatures overshadow alP His throne, singing
* with a soft voice

Holy,
Holy
are full of
God
Lord
Thy
Lord
before the face of the
glory
Sabaoth
of
2.
'
things, * these men said unto
we have been ordered
to
me
I had seen all these
'Enoch, up to this time
accompany
And * those men

And I remained
thee.'
departed from me, and I saw them no more.

alone at the extremity of the heaven
fell
on
my
face,
has come upon
* and
me
glorious archangels
'.'
^,
3.
Gabriel,
good cheer, Enoch, *be not
And
'
Woe
Lord
the
and he
afraid
and was
^,
myself
said within
the
me
'
:
Be
*stand up, come with
',
'
me
men "* who have brought me
and
me what
sent one of His
said to
with fear * and trembling "
departed from
afraid,
is
and stand up before the face of the Lord for ever.

I answered him, * and said ^^
Oh Lord, my
:
'
heaven and earth
When
* Holy,
to this place
4.
me
And
spirit
* call
of
^"j
has
me
to
upon them
^ The glorious ones seeing Him, Suk.

B om.
XXI. A oni, ' B adds and the whole host of. ' With six wings and
many eyes, A. "Bom. ' Seventh heaven, A. 'Bom. Fear not thou
'" Come unto me, B.
A transposes these words after for
these hosts, B.
'' B om.
A adds within myself. B adds Woe is me, O Lord
ever.
'
''
'"
I called the men,
B.
XXI. 1. Leave not nor depart

day or night. This is derived from
Eth. En. xiv. 23 'The holy ones
of the holy
leave not by night nor
depart.'
'
Six-winged creatures
Holy, holy, holy, &o.,'

3.
Be of good
See
i.
Is.
vi.
2,
3.
cheer, be not afraid,
xx. 2
xxi.
Eth, En.
XX. ^XXII.
Chapters
I have relied, and with
the Lord.'
5.
carried off
them
And
27
5.
would go before the
me away
Gabriel hurried
by the wind, * and he took me
like a leaf
me
and set
face of
before
the face of the Lord ^
XXII.
I fell
4.
down * and worshipped
me
the Lord spake with His lips to
the Lord.
Be of good
'
5.
And
cheer,
^ Having taken
^ A adds 6. And I saw the
me, Sok., A om.
eighth heaven, which is called in the Hebrew language, Muzaloth,
changing in its season in dryness and moisture, with the twelve signs
of the zodiac, which are above the seventh heaven. And I saw the
ninth heaven, which in the Hebrew is called Eukhavim, where are
the heavenly homes of the twelve signs of the zodiac.
Michael the Archangel led Enoch into
the tenth heaven
face of the Lord.
hefore the
XXII. I. In the tenth heaven Aravoth, I saw the vision of the face
of the Lord, like iron burnt in the fire, and brought forth and emitting
sparks, and it burns. So I saw the face of the Lord but the face of
the Iiord cannot be told. It is wonderful and awful, and very terrible.
2. And who am I that I should tell of the unspeakable being of G-od,
and His wonderful face P And it is not for me to tell of His wonderfid
knowledge and various utterances and the very great throne of the
Iiord not made wîth hands. And how many stand around Him, hosts
of cherubim and seraphim.
3. And moreover their never-ceasing
songs, and their unchanging beauty, and the unspeakable greatness of
His beauty, who can teU P
;
In Sok. a duplicate, but somewhat
different, version of
XXII.
1-3
is
given
1 also saw the Lord face to face. And His face was very glorious,
marvellous and terrible, threatening, and strange. 2. "Who am I to tell
of the incomprehensible existence of the Lord, and His face wonderful,
and not to be spoken of: and the choir with much instruction, and
loud sound, and the throne of the Lord very great, and not made with
hands and the choir standing around Him of the hosts of cherubim
and seraphim
:
XV. I.
verse.
is
and could not see the Lord
adds
[6. This
5. Cf. ver. 3.
is
clearly
an
interpolation.
not found either in
or
It
Sok.
Grod.
sir. ij, wliere the path of the stars

is
above the throne of God, and as
Furthermore, throughout the rest of
book
is
the book
signs
and
only seven
mentioned
Muzaloth
is
heavens
are
The term
or
implied.
the
Hebrew name
for
the
twelve signs of the Zodiac flvlP.

Kukhavim is merely a transliteration
of D'33i3.
conception
Some ground
may
be found in
God according
the throne of
in the seventh
stars
to this
heaven, the
might be regarded as
in the eighth or ninth.]
XXII.
tion
of
Chaff Ig
for
this
heaven.
Etli.
En.
2, 3,
[1-3.
nm^,
12''
may
was
The
in
Aravoth a transliterawhich according to

really the seventh
and verses
some form have belonged
rest of ver. i
The Book of
28
Enoch,
not afraid
1)6
And
and ^ brought me
ever.'
My
to Michael
face for ever
My
raiment of
holy
glory.'
He*
Lord spake unto him.
Michael * did as the
so
me* and
anointed
oil
clothed me,
was more than a great

and
its
a ray of the sun.
like
light,
fragrance
10.
*And
gazed upon myself, and I was like one of His glorious
ones
^.
And
was
there
no
the Lord.
'
1 2.
And
anoint him with fine, B.

"With blessed oil, B.
Vrevoil, Sok.
6.
He
likewise the chief of the archangels,
Eth. En.
xl. 9.
As being
set over Israel, Eth.
the angel
En. xx.
5,
he
naturally the chief captain.

is
Tischend. p.
See
viii.
This
oil is
described in ver.
Evang.
effects in ver. 10.
glory.
is
8.
rb i\<uov rov c\iov of Apoc.
Jifbsis ed.
6.
Holy
Niood.
9,
Bring forth
And told me
5.
from him
all
B.
Michael.
14, where
Eth. En. Ixxi. 13,

Michael takes charge of Enoch.
Cf.
'
'
With wisdom,
tation rejected them].
',
to come
earthly things and
* Stripped me of my clothes and, B.
'
Sok. om.
' Pravuil, A
Sok. om.
strip
I have with some hesi-
to the text.
*,
the Lord said to Vretil
Take Enoch and
"
'
This
'
and
fear
the Lord called
who * was more wise

wrote down all the doings of
om. and transposes verses 8-10 before
forth, B.
And
11.
one of His archangels, by name Vretil
than the other archangels, and
and
difference,
trembling departed from me^.
is
Lf t Enoch
'
the Lord said
and clothe him with the
oil,
anointing was like excellent dew
myrrh, shining
the glorious
And
8.
And
9.
and the appearance of that
like
up,
take from Enoch his earthly robe,
My
and anoint him with
its
And
7.
'
Thy word^!'
Go and
'
:
me
LetEooch come
'
proceed according to
and
them
trial of
obeisance * to the Lord, and said
made
face for
before the face of the Lord, and the Lord
His servants making
to stand before
my
np and stand before
rise
Michael, the chief captain, * lifted
6.
said to
ones
oil.
ii.
3.
and
its
Raiment of my
These are the garments of
the blessed.
12
eviii.
18
5,
iv.
4 Ezra
2
Asc.
ii.
Of. Elh.
Cor. v.
vi.
39,
45
Is. ix. 9.
3,
11;
;
En.
Ixii.
4; Kev.
vii.
9,
15
iii.
14;
13,
Henn. Sim.
4,
viii.
11. Vretil.
name anywhere else,

a reed to Enoch. These
cannot find this

12. G-ive
words are drawn upon in
IMer
S.
Apocryphus (Thilo, Cod.

Apocr. N. T, vol. i. p. 890) 'Elevavit Henoo super firmamentum
et praecepit ei dari calamum .
Joannis
et
sedens scripgit aexaginta septem
libros.
6 XXIII.
Chapters XXII.
my
29
4.
* and give a reed to Enoch ^,

* and interpret to him the books ^.'
* And Vretil made
the books from
store-places,
me
haste and brought
me
gave
the books, fragrant with myrrh, and
a reed from his hand
[Ôfthe JFriting of Enoch
and
and
And
1.
and he himself wrote 366 Booh.]
he told
the earth and the
how he wrote about his wonderful Goingg
the heavenly Visions,
XXIII.
sea,
me
movement of the
the
stars
days and hours
numbers of the
hosts
2.
And
the works of *the heaven
all
* and
* the noise of the thunder
years
^.
their goings
the sun
their changings
precepts
which
and
everything relating to man, and every
instructions,
it is suitable
me
instructed
and sweet-voiced singings, and all

3. * And Vretil
thirty days and thirty nights, and his lips
thirty nights writing
me
of men, and the
lives
to be instructed in.
never ceased speaking
to
the seasons and
and ' goings of the winds and

* the songs of the armed
angels
language of their songs, and the

^
and comings ^,
and moon and the
all
and I did not cease thirty days and

the remarks
^''.
And Vretil "
4.
said
* All the things which I have told thee, thou hast

'
written down.
Sit
^^
down and * write
all
about
^^
the souls
take a reed for speedy writing and give it to Enoch, A Sok.

' And show him the books wonderful and fragrant with
myrrh from thy hand, A Sok. agrees with text, save tliat he adds wonderful
before books, and adds for speedy writing after reed.
' The movements of all the elements, B; A om.
XXIII. * B om.
' The living things and the seasons of the year, and the course of his
days and their changings, and the teaching of the commandments, B
Sok. supports text, save that for movement of the stars he reads stars and
their goings. After hours Sok. adds and the coming forth of the clouds.
' B OMITS from and goings to end of ver. 2.
* The fashion of their
' A om.
' Narratives, A.
Sok. supports text, but tliat for
songs, A.
remarks he reads marks of every creature. After creature Sok. adds and
" Pravuil, A;
w^hen I had finished the thirty days and nights.
'^ Lo
Vrevoil, Sok. So a'so in previous verse.
what things I have
instructed thee in and what thou hast written and now sit, Sok.
" "Write down all, Sok.
'
'
And
om.
XXIII.
1.
This verse would not
unsuitably describe the Book of Celes-
t:al
Physios in Eth. En. Ixxil-lxxxii.
Songs of the armed hosts
see xvii.
30
of men, those of
them
not born, and the places
wtiich. are
prepared for them for ever.
^'^'^
5-
every soul was created
eternally^ before the foundation of the world.'
I * wrote
* and
nights,
366 books
For
'
And
6.
out continuously ^ during thirty days and thirty
all
copied
all
out
and I
accurately,
wrote
^.
eternity, Sok.
Sat, Sok.
And
and I had
so I ceased
written 360 books, B.
5.
Every soul was created
before
the
world.
The Platonic
foundation
made
its
Egypt
viii.
20 TJah
19,
b\
of the children to the Father (tos tov
it
T}jMrju eiKpvfjSf
of the
of
Wisdom of Solomon,
of.
commands
reported the
Father to the children, and the needs
here
is
who
the
had already
way into Jewish thought
taught.
in
doetrine
the pre-existence of the soul
We find that
of
ipv
irarpbs
rds
Tois k/cy6yois
iiriKeXeiffeis
raiv
kicydvojy
De Somn.
SiayykWovai,
Gigant.
This
4).
i.
,22
icaX
"ô/rpX
"^V
XP^'^^^
of.
preexistence of the soul was according
J ad.
X^s TC eKaxov dyaBys, iiaXXov bi dya6ds ^v ^\0ov eh ffaifia dpitavTov,

This
to Joseplms, Bell.
doctrine was accepted and further de-
avToTs ^5e ^ doâ, (pBaprct fi^v elvai
According to him
veloped by Philo.
the whole atmosphere
Among
souls.
with
is filled
who
these, those
are
by the Essenea
8. 1 1,
held
Kat yap eppanai
trap*
rds S^
if/vxds
ddavdrous del
Kal avjiTrXeKeaBai
p.ev, eic
nearer the earth and are attracted by
Tov
Tots ffdjuaatv tvyyi
Tpvx^v at
Ttiiv
ei/d07}ff6/j.evat
aufjiaffi
TrpotryeiSraTOi
teal
/^^c /cariaatv
offat
Bvrirois,
When
<l)OLrdjffas
to.
alBipos,
Sia/îveiVt
tov Xe-mord-
aapica Seap.aiv, ota
dmjWayp.evas,
they have en-
povs (pipeaBai.
etpfcrats
ilianep
tivl ipvffttcy
aiTiupeyaSf eireiSdv 51 dveBSiffi
De
tpiXoaîJLaToi,
ii.
.adjpiara Kal tî/ uXt/i/ ov fiSvtftov avToTs,
the body descend into mortal bodies

{TO-inoiv
De
of the
doctrine
5tj
nara-
twv Karh
fiafcpas Sov\eias
Kal fiereai-
tiStc x^^peix
tered the body they are swept off by
became a prevailing
dogma in later Judaism. All souls
and swallowed up in
which were to enter human bodies
Somn.
it
its
as
22).
i.
by a
eddies
river
(e/cetj/ai
S^ Siawfp
eh
-noTap-by
existed
It
before the creation
of
the
vifb ffvp-
world in the Garden of Eden (Tan-
fiov divTjs PiaioTaTtjs apTTatjBeiaai Kare-
chuma, Pikkude 3) or in the seventh

heaven {Chagig 12'') or in a certain
chamber (niJlx) (.Sifre 143'') whence
rb awjja KarajSaaai tot^ h^v
irdSrjaav,
De
Oigani. 3).
escape by obedience
Only a few
to a
spiritual
philosophy and come to share in the

incorporeal ai]d imperishable
is
with God (De Gigant.
life
3).
that
But
there were other souls, called demons

in philosophy
who
and angels
in Scripture,
dwelling in the higher parts were
never entangled by love of the earthly

(^f^rjSeyds fiey
twv
Baaat Tbirapiirav,
jrepiyeiajy ttot^
DeSomn. i.
^P^X~
22), and
God
called
bodies.
them forth
to enter
of as actually living beings.
ing
to
human
These souls were conceived

BereshitJi
rabba
a.
Accord8,
God
takes counsel with the souls of the
righteous before
(of.
He
creates the earth
Weber, pp. 204, 205, 217-220).
See XXX. 16 (note).
sXXIV.
Chapters XXIII.
of God, which God revealed and told
\ÔftJie great Secrets
Enoch, and spoke with him Face
XXIV.
'Eaoch,
And
I.
the Lord
My^
thou on
sit
me
'
:
Enoch
^,
* the things which thou
me ^
motion were completed by

even* from the
first,
existent,
and what
even to
My
visible things
the Lord spake
thee * now,
tell
I created from the non-
from the invisible
angels have I told
and in
seest at rest
I will
what things
And
Gabriel.'
And
a.
me:
*aiid said to
hand with
left
to
Face.]
to
me
called
I made obeisance to the Lord.

to
31
5.
My
seerets,
^.
Not
3.
nor have I in-
formed them of * their origin, nor have they understood My

infinite creation ^ which I tell thee of to-day.
4. * For
before anything which
among
course
is visible
existed
the invisible^ things
^,
my
* I alone held
sun from the
like the
^,
* and from the west to the
5.
But
even the sun has rest in himself, but I did not find
rest.
east to the west,
XXIV.
'
east.
And placed me on His, B. ' Beloved Enooli, A.

' All, Sok.
which are now completed, A.
Listen Enoch and pay attention
Thou
seest the things
A adds
to these words, for.

Their origin
nor have they understood the creation
A.
My mysteries nor their explanations nor My
' B cm.
' I reboundless and inexplicable plans in creation, B.
vealed the light I went about in the light as one of the invisible.
My
nor of
'
infinite empire,
made by Me,
XXrV.
2. From the non-existHere creation ex nikilo seems

In Philo, on the other
to be taught.
hand, the world was not created, but
rendering of Ik tuiv
only formed from pre-existent chaotic
xi.
ent.
In one passage, however,
elements.
where the absolute creation of the

world
taught,
is
we have an
actual
and almost verbal agreement with
ws
our text
Kfivit/iiva
Tanr
rjKios
dvaTeiXas ra kc-
aw/MTwv
ovTco Kal & 0cds TcL
einSfivvTai,
navTa yevvrjaas ov
liovov fls rh ifupavis TJya-ffv,
dWd xal
ovk^v
Srjfiiovp-
irpdrepov
7^s fi6voVf
(Tie
ever,
dWd
Somn.
i.
kiroiytrev,
ov
Kal KTiffrrjs avrds

13).
wv
Probably, how-
from the non-existent
is
This
ovtoiv.
iir)
xx v.
will harmonize with
Visible
1.
things from the invisible
cf.
pas-
sage just quoted from Philo; also Heb.

3
'
The worlds have been formed by
the word of God, so that what
is
seen
hath not been made out of things which
do appear.' These words from JSebrews
do not necessaiily imply

can naturally be
Philo's
LXX
In Gen.
conceptions.
we
creation, but
interpreted
after
i.
find the idea of invisible
elements introduced, as
yrj
we
it gives ^ Si
^v doparos as a rendering of what
translate
waste.'
angels
with
3.
:
cf. xl.
'
the
earth
Wot even
3
Pet.
i.
to
1 2.
was
My
32
because I was creating every thing
make the
the foundations and to
\Gocl
And
^.
I planned to lay
visible creation.
Enoch how out of the lowest Darkness,
tells
there comes
forth the visible and the invisible^
XXV.
'*AndI commanded
I.
in the depths that visible
And out came Adoil

And lo his colour
And I said unto him
things should come out of invisible.
very great
was
* and I gazed upon him.
^,
red, of great brightness
" Burst asunder, Adoil

visible."
And
3.
and
*,
^-
let
a.
that which comes from thee be
he burst asunder, and there came forth
a great light ^, and * I was in the midst of a great light, and

as the light
came
forth from the light
great world, * revealing
all
^,
the creation
posed to make, and I saw that
it
came
there
^,
was good.
for Myself a throne, and sat upon
it,
forth the
which I had pur-
And
4.
made
and I said to the light
Bom.
XXV.
" I summoned from the regions below the great Idoil to come
^ B cm.
* A om.
forth who had in his belly a great stone, B.
" Stone, B.
'I was in the midst of light, and the light thus appearing out of it, Sok. B om.
;
XXV.
Here the formation
1.
of
the world from pre-existing elements

is
taught, as in the
xi.
De
17 If duopijiov
Justitia 7
jivfais
Book
Wisdom
Cf. also Philo,
vKrjS.
Mr;vi5ci Si
TO, -yap
of
ixfj
tov Koapiov
17
ovra 'tKaXtaiv
main the
teaching of the Talinud. See Weber,
fh TO
This
itvai.
193-196.
is
iu the
Adoil. Is this from
the hand of
PK
11
God ? The word does not
occur elsewhere that I am aware
of.
In
and the two subsequent verses we

have an adaptation of an Egyptian
this
myth.
2.
We have
here a modifi-
cation of the egg theory of the universe.
See Clem. Reoog.
In Brugsch, Uel,
Aegypter,
parallel.
p.
loi,
u.
we
x.
Myth.
find
17, 30.
d.
alien,
a very close
According to the monu-
ments: 'der ersteSchiipfungsact began
mit der Bildung einea Eies aus dem

Urgewasser, aus
dem
das Tageslioht,
Lebens
die unmittelbare TJrsache des
in
dem Bereiohe
herausbrach.'
Welt
There oame forth
3.
der ii'disohen
a great light. This exactly agrees

with the ancient Egyptian myth as
described in preceding note.
Brugsch, Eel.
u.
Cf. also
Myth, pp. 160, i6l
on Die Q-ehurt des
LicJites.
There
came forth the great world.
This
should refer to the world of the heavens, as the earth is dealt with in the
next chapter.
4.
Myself a throne.
made
for
This throne was
created before the world according to

BeresJiiih
idea
the
rahha
may have
LXX
of
0.
as here.
found
Prov.
viii.
This
support
27,
in
where
wisdom declares that she was with
"
Go
forth
Chapters
XXV. i-XXVII.
* on high
and be established above
and be the foundation
for
things on high.'
was nothing higher than the

from
it
My
light,
and as I
from
come
firm
And
I.
*and
forth
duced from
5.
throne
And
saw
is
very redJ]
second time from the
solid
thing which
visible
is
And Arkhas *came forth

red
Be
2. And I said
invisible*.'
verj'-
Arkhas, and
''.
let
And when
thee.'
'
* that be seen which
is
pro-
he was divided, the world canae

all
was good. And I

3. And I saw that
Go thou down ^^ and be thou established. * And
foundation for things below'; and it was so. And it came
things below
said to
him
'
it ^^
^-
and was
below.
established'^,
and was a foundation
* And there was nothing
[How God
established the
Light,
XXVII.
I.
and
below the darkness ^^.
Water, and surrounded
established
*And
else
for things
upon
it
it
My throne,
Above
with
Seven Islands.]
I ordered that there should be a separa-
tion between the light and the darkness^ and I said
'
-,
there
reclined, I
very dark and great, * bringing the creation of
forth,
forth
'Let the
from the
thou divided,
be a
I summoned a
said:
and heavy ' and *
My
Depths and there came forth
the
Arkhas, Tazhis^, and one who
depths,
33
throne.
\Gocl again calls
XXVI.
i.
Sok.
'
Let
Sok. om.
* I told
XXVI. Corrupt in A, from lASKecTB = heaviness (Old Slav.).
him to come forth from the unseen into that -which is fixed and visible,
*
B and said
let the strong Arkhas come forth,' and he came forth

' A om.
' Very firm,
B.
strong from the invisible, A.
' Bearer
' Black, B.
' The thing, A
B omits entire verse.
" All, B.
''Come
of the created things from all things below, A.
" B om.
forth from below,
Sok.
;
'
God
at the creation
lished
when he
His throne upon the
(Sre aipiipi^fv tov iavTov
1.
Pormation,
Arkhas may
crea'.ion, of
be from V^pl or even from
6p6vov
but
not
aviji-oiv).
XXVI.
the earth.
estab-
winds
dpxJj.
The title is very corrupt.

1. Separation between the light
and the darkness: Gen. i. 4. I do
'X.^^J^TL.
34
there be a thick substance,' and
it
was
so
^-
the darkness
below the
^,
the waters, that
with
like crystal, moist
and
each of them their paths,
how
And I
darkness
And
ness
that
is
Let
were the
XXVIII.
(viz.) to
to say,
day
stars,
each of
and I saw that
them
was
it
Let
'
:
And
it
be day
'
and
there.
to the dark-
the evening and the morning
*.
Ând
I.
the seven
ice,
showed
between the waters here and
be night.'
it
first
and
to say, like glass
is
separated between the light and the
I said to the light

'
thus I made firm
also the other elements, I
they should go
in their heaven,
4.
over
aad I fashioned them
circles
and dry, that
for the waters,
good.
And
3.
And
the depths, and I surrounded the waters
is,
and I created seven
light,
and as
light.
*
it
3.
I spread this out and there was water, and I spread
*made
thus I
firm the circles of the
heavens, and caused the waters * below, which are under the
heavens to be gathered into one place, and that the waves

should be dried up, and
I
made
was
it
so.
a.
Out of the waves
firm and great stones, and out of the stones I heaped
together a dry substance, and I called the dry substance

earth.
pit,
that
3.
And
is
to say
in the midst of the earth I appointed
an abyss.
one place, and I restrained
it
4.
I gathered the sea into
And
with a yoke.
I said to
XXTII. ' And I ordered that they should take from the light and
the darkness and I said: Let it be thick and covered with light,' Sok.
^ So
Sok., but that
adds with light after out. B reads And
B om.
having clothed (spread out?) certain things with light, I made broad
B
and stretched out the path of the waters above the darkness.
' Be thou day, Sok.
' A adds
OMITS THE RBST OP THE Ohapteb.
as title of XXVIII, Sunday. On it G-od showed toSnoch all His wisdom
and power during all the seven days how He created the powers of
the heaven and earth and all moving things and at last man.
XXVIII. A and Sok. agree in this chapter. B is fragmentary and transposed, and reads (2) And I made the great stones firm, (i) and ordered
'
''
not
pretend
XXX.
5.
Seven
4. Gen.
XXVTII.
1.
what
understand
to
3.
follows.
i.
stars
see
4, 5.
Gen. 1.9.
2.
I called the dry substance earth.
An
exact rendering of Gen.
may
This
(cf.
xxix. 5), or
of the waters
2
i.
10.
be Sheol, or Tartaras
3.
may
it
cf
be the abysses
Gen.
Eth. En. Ixxxix.
;,
vii. 1 1
;
viii.
Jubilees
ii.
XXVII. 2~XXIX.
Chapters
the sea
Lo
'
:
I give tliee an eternal portion and thou shalt
not move from thy established
firmament and fixed

the
first
day of the
morning, and
XXIX.
And
Then
for all the
lightning received
its
was evening, and again
eye gazed on the very firm
fire,
And from
3.
*And from
On
ten
is
fire
is
the one
this account lightning

is
stronger than hard
the stone I cut the mighty
fire
eye the
And
a.
made the ranks of the

thousand angels*, *and their weapons
the
My
and neither
brighter than the sun, and soft water
stone
the
^.
wonderful nature.
quenched, nor the other dried up.
'^.
fast
This I called
the brightness of
in the water and water in the
is
it
5.
heavenly hosts I fashioned^
My
and
fire,
And from
stone.
So I made
above the water.
creation.
a nature like that of
and hard
it
position.'
was the second day
it
I.
35
3.
fire.
spiritual hosts,
are
and
fiery,
the waters of the abysses to dry up, (4') and having collected into rivers
the overflowings of the abysses and the seas into one place, I bound
them with a yoke. I made an everlasting separation between the
earth and the sea, and the waters cannot burst forth. And I made
' A adds as title
fast the firmament, and fixed it above the wâters.
The day is Monday, the fiery creations.
of the next three verses
^
XXIX. B adds the sun of a great light and placed it in the heavens
" So A and Sok., bat that Sok.
that it might give light upon earth.
hard stone.
adds keener and before brighter. B omits a nature
* And from stones I created the hosts of spirits, B.
A supports text,
of
B
adds
and
all
it
read
the
ten.
the starry
but that for ten thousand
hosts, and the Cherubim, and the Seraphim, and the Ophannim, I cut
out of fire.
:
4. Cf.
2.
Job xxvi. 10
Prov. i. 29; Jer.
ment
Gen.
i.
5.
7, 8.
Ps. civ. 9;
iPirma-
32.
v.
This verse
should be read immediately after xxix,

and together with that chapter should
be restored before
xxviii. This is clear
from the analogy of xxx.

is
impossi ble in
XXIX.
located
its
from
its
first
day
is
it.
is
is
Hence,
if
Jubilees
is
position
xxxviii. 7
The work
of the
;
that
xxviii.
i.
1-4
that
xxviii. 5, as
we
recall the fact that ia
ii.
2,
and occasionally
in
patristic tradition, the creation of the
evidently
given in xxv-xxvii
we have already seen, must have

been differently placed originally,
angels
no mark of
day in
of the third in xxx.
clearly dis-
original
There
time attached to
It
present position.
This chap,
before xxviii.
1, 2, 7, 8.
of the second
assigned to the
on the
first
ground
day
Job
of
we can restore the text to
harmony with itself and Jewish

tradition by placing xxix, followed
immediately by xxviii. 5, after xxvii.
perfect
D 3
;:;
36
garment
their
is
them
a burning flame, and I ordered
to
stand each in their ranks-'.
[Here Satanail was hurled from the Heights with his

Angels.]
One
4.
of these in the ranks of the Archangels, having
turned away with the rank below him, entertained an imjiossible idea,
that he should
the clouds over the

power.
5.
And
angels.
abyss
And
make
his throne higher
and should be equal in rank
eai-th,
him from
I hurled
he was flying in the
than
to
My
the heights with his
above the
air continually,
'.
XXX.
I.
* And so I created
all
the heavens, and
it
was the
Bom.
From
the fire I made the

So Pesikta 3" see Weber
L. d. J. 161.
4. One of these
with the rank "below him. This
18 clearly Satan.
The ranis: below
8.
angels.
him
Bat
probably the watchers.
is
however we interpret the text we are

beset with difficulties.
There are
See
conflicting elements in the text.

xii.
and
xviii.
with notes
rii
xix
Make his throne

If this is
higher than the clouds.
genuine we must talce clouds in the
sense of heavens. Satan was one of
xxxi. 3-7 (notes).
the highest angels before his

xviii.
not
distinguished
On
244.
to
of.
in
Rabbinic
generally received amongst the Jews.

Cf. Eph. ii. 2 'The prince of the
power of the air
vi. 1 2
Test. Benj.
'
3 rov Aepiov
Asc. Is.
tov Be\iap
ttvcv/juitos
iv. 2
Berial angelus
'
magnus
res huius mundi

descendet e firmamento suo '; vii. 9 Et ascendimus
.
'
in iirmamentum, ego et
vidi
X.
Sammaelem
29
haarez,
f.
mundi habitat.' Tuf.

Under the sphere of
9. 2
'
the moon, which

a firmament
of the
ii.
et ibi
descendit in firmamentum ubi
princeps huius
is
ille,
eiusque potestates '
demons
411.
the last under all,

and there the souls
is
are.'
According
Cf.
Eisenmenger,
to the Stoics,
on
the attempt of Sam-
the other hand, the abode of the blessed
found a kingdom see Weber,
was under the moon. Cf. TertuU. 2)e

An. 54; Lucan ix. 5 sq. For other
authorities see Meyer on Eph. ii. 2
writings.
mael
Satan and Sammael can
4.
be
fall
This view seems to have been
ally.
The
following passage from the
Book of Adam and Em,
I. vi. is evi-
dently derived from our text
'
The
Eisenmenger,
ii.
456.
It is hard to get
wicked Satan ... set me at naught

and sought the Godhead, so that I
a consistent view of the demon ology
hurled him dovra from heaven.'
Satan, one of the archangels
He was
5.
flying in the air continu-
of this book
it
seems to be as follows
(xviii.
xxix. 4), seduced the watchers of the
XXIX. ^XXX.
Chapters
On
third day.
* great
such as bear
trees,
sort of herb
the third day
I ordered the earth to produce
and mountains ^, and * every
fruit,
and every ^ seed that
Paradise, and enclosed

so I
it,
sown
is
and placed
made a renewing.
2.
37
3.
* and I planted
*,
armed, and
fiery angels
Then
was evening, and
it
On
was morning, being the fourth day^.
it
the fourth day"
I ordered that there should be great lights in the circles of
the heavens.
3.
Kruno
the star
In the
first
and highest
and on the second
circle I placed
Aphrodite
''
on the third
XXX. B om. In vevse i adds Tuesday aa title before On the third

* B adds
day.
All sorts of trees and high mountains, B.
om.
B om.
before I produced living things and prepared food for them.
Sok. supports text, but adds of the earth after renewing.
adds Wednes' Sok. adds lower I placed.
day as title of 2''-7. " B omits vebses 2-7".
'
'A
''
fifth
heaven into
revolt, in order to
kingdom
establish a counter
xxix.
Therefore
4.
Satans (for
it is
Satan,
name
the
God,
to
the
or
of a class)
(Weber, 244), were cast down from

heaven, xxiz. 5 xxxi. 4, and givei
;
the air for their habitation, xxix.
As
watchers of the
for his followers, the

fifth
5.
heaven, they were cast down to
the second and there kept imprisoned
and tortured,
vii.
Some,
xviii. 4.
ra K&pjrinA re Ktd
seed that
found in Jubilees,
third
day
in Jub.
heavens.
we
ovpav6v
3.
tpaffiv
Gen.
were
bom
xviii.
giants,
From
4.
xviii.
5.
Thereupon these watchers were imprisoned under the earth, xviii. 6, 7,
and the
souls
children,
became subjects of Satan.
of the
giants,
their
To return to the Satans, however,

when man was created, Satan envied
him and wished to make another
world, xxxi. 3. Out of envy he
tempted Eve to her fall, xxxi. 6.
XXX.
1. Cf.
Gen.
i.
10, 1
1.
Moun-
We should have
a reference here probably to non-fruitbearing trees, as in Jub, ii. 7 ri î\a
tains. This is corrupt.
the creations of
Circles of the
2.
De Mmidi
Op.
twrd SicôJaBat kvkKois.
In the Chrono-
14-19.
i.
(ed.
these
Paradise. Also
though with a different meaninj: riv
went down
daughters of men,
is
as one of the
seven circles as here,
find
graphy of Joel,
and married the
7,
In Philo,
however, of the Satans or Watchers

to earth
ii.
among
7>
Every
This phrase
creations.
ii.
the third day.
38,
d/capira.
sown.
is
200 A. D., p. 34
Bekker, 1836), the discovery of
the signs of the Zodiac, the solstices
and the
circ. 1
seasons,
and the naming of
the planets, are assigned to Seth

as
such discoveries
but
were anciently
assigned to Enoch, and were only in

later
tradition ascribed to Seth,
may
not
unreasonably regard
mention in Joel of the
we
the
five planets,
Kronos, Zeus, Ares, Aphrodite, Hermes, as ultimately derived from the
Enoch
Joel
literature.
is,
arffieia
The statement
2^0 irpSno^ eêvpe
o 5^
rod ovpavov Kai ras
iviavTuiv
in
ra
rpoircLs Tojy
Kal tois affrpots eireBTjKfv
oyoptara Kai t<hs irhrf jiXaviiTais us rd
38
Ares
* on the fourth the Sun
sixth
Hermes
on the
^ ;
fifth
Zeus
on the seventh ^ the moon.
lower air I adorned with the
lesser
stars.
And
6.
moon through
moon and
the twelve
the
and the course
signs of the Zodiac^.
I fixed their names * and existence, the thunders, and
the revolutions of -the hours,
Then
**
the sun that he should
go * according to each sign of the Zodiac *

of *the
* the
And
5.
I placed the sun to give light to the day, and the
the stars to give light to the night
on the
And
4.
how they
take place
was evening and the morning, the
it
A om.
A adds the
7.
On
fifth day.
day ' * I commanded the sea to produce *
fifth
^.
* and
fish,
And
I adorned it with the

living thing, A.
The twelve months, A.
' And their reverberations,
and new
^ B om.
After fifth
births, and making of the hours as they go, Sok.
B adds
day
adds Thvirsday, and after sixth day it adds Friday.
and multiply.
'
lesser stars,
'
lesser.
and on the lower, A.
To every
down
work of
to the Epinomis, the
Kai rbv fikv irpaiTov irXavrjTriv
a disciple of Plato, are enumerated
/cdkeffKp6vov,Tdv 5e SevTcpov Aia^rbv
as follows, each with an appellation
TpiTOV 'Apea, rbv TsrapTov 'AippoSiTrjif
derived from a god
fxotfoV
Kal rbv TT^p.TTTov
In the mys-
'EppLTJv.
teries of Mithras, described in Origen,
'A(l>poSiTris,
Contra Celsum vi. 22, the five planets

and the sun and moon are said to be
connected by a heavenly ladder.
Scip.
i.
was
as
!Prom the
ch.
we
first
words of the preceding
see that these heavenly bodies
had some connexion with the seven

heavens, as in our text. The order in
which the planets and the sun and
moon are mentioned in Contra Celsum

differs
from that given above, and
as follows
Kronos, Aphrodite, Zeus,
Hermes, Area, Selene, Helios.

Philolaus, a Pythagorean,
their
{Ti\7jv7j
ixovra
and
follows
Moon, and
Manilius
xiv. 1 2
ir\avTiTai),
These
till
30
as
"133
Is.
ii.
43),
Kronos
xlvi.
Is.
Ixv.
i.
Kings
1 1
5.
ii.
to
as p''2
Aphrodite as bpin
Zeus as 13
26
Is.
xvii.
Hermes
The Sun
according to each sign of the

See oh. xiii-xiv. and Eth.
Ixxii.
The moon,
kmfcKrjv
and Eth. En.
Uiimes,
Gen.
we come
was generally
Ares as pjli
En.
which are not found
Jupiter,
S. N.
were known
five planets
V.
Kal
(ij\ios
Somn.
803, 6), Pliny,
Israel in 0. T. times
Amos
names
darpa
this order
(i.
The
6.
Zodiac,
dWa
Saturn,
adopted by Cicero {de Dio.
by
Kal irevTC
in,
the order of the planets
1 9. 2)
in his Timaeus, but not
individual
Accord-
Mars, the Sun, Venus, Mercury, the
by
later
t^s
'Âpcos, Trjv
Tiv TOV "Eppiov.
ing to Archimedes (Maorob.
The
five planets are first referred to
by Plato
is
rbv tov Kpovov,
rbv TOV Ai6s, rdv tov
i.
&c.
Ixxiii-lxxiv.
20-26.
See
Ivi.
7. Cf.
Observe that most of
the creations of the sixth day, Gen.
Chapter
XXX.
4-8.
39
winged fowls of all kinds ^ and all things that creep upon
the earth, and four-footed things that go about the earth, and
the things that fly in the air, * male and female, and every
living thing breathing with
life.
and morning the sixth day^
My
Wisdom
make man^
to
from the earth
flesh
eyes from the sun
And
8.
On
was evening
it
the sixth day
*I
of seven substances,
ordered
His
(i)
(3) his blood
* from the dew
(4) his bones
from the stones
his
(3)
(5) his
thoughts from the swiftness of the angels, and the clouds
and hair from the grass of the earth
(6) his veins *
'
om.
^jj^ wheii I had finished
all
1 ordered
make man, B. B omits the best of the Chapter,

the dew and the sun (3) his eyes form the abysses
(7) his
My 'Wisdom
to
From
of the seas,
* For veins we should probably read nails.
Sok.
See quotation from
Philo in the Commentary on this verse.
'
Sok. add and from the wind
a manifest dittography.
^
24-26, are here assigned to the
i.
Ordered
8.
fifth.
dom.
Wisdom
my
'Wis-
here hypostatized
is
as in Prov. viii. 30 ' Then I was

by him as a master workman.' In
the Book of Wisdom, Wisdom is the
assessor on God's throne, ix. 4 was
;
with
Him when He made
ix.
all
things were created,
the world,
was the instrument by which

Tiii. 5
is
and renewer of all things,

vii. 27.
Compare further
the
ofthe Stoics (G.Sext Math.ix. 81) and

of Phila
body
Thus, as in our text, man's

derived (i) irom the earth,
is
De Mundi
(4) his
in Philo, Leg. All.
ii.
he
7,
said at
is
the lowest stage to have a nature in
common with
p.kv
ts Koiyij
eotKdra
viii.
^t^tv
this
wliilst in
and
the stones
Kal tSjv
KiOuv KoX ^vXuv,
ruler
;
Again, whilst in
Op. 51.
bones are derived irom stones,
?^s
trees
pTj^t Kal
\i0ots
(//
aipvxoiy kari
offred)
Ta ev
again
our text (6) his veins (P)
conception of Wisdom with that of the
and hair are from the grass of the
Logos of Philo, which was the instrument by which God created the world.
earth, in Philo, Leg. All.
Cf. Leg. All.
allied to plant-nature,
A070S avTOv
irpOffXpTJirdfliVOS
Cherubim 35
okio,
iKOfffloTToUl
inp'
Tfoaapa arotxîa,
The
list
Dc
Of seven
Sr ameKpa0r],
Si'
o5 tcare-
substances.
of these substances
See Critical Notes.
oXtlov p^y
ov yeyovev^ vXrjv
opyavov 5i \6yov Seov,

aKeviaBrj.
Beov Sk 5
KaOdirep dpydvif)
evprjtrets ')-ap
avTOv rhv Oeoy,

Si
31
iii.
effTiVj
is
corrupt.
It seems to
have
some connexion with the speculations
ii.
7,
he
is
said in the next higher stage to be
nails
and hair
k-nl Tci
<pv7d' Kal kv ^pTi/ 54 elffiv eotKora
tl>vT0t7j
(7)
cf.
such as the
(7 SI tfivaii Smre/êc Kal
ovvx^s T Kal rpix^s)
agrees
with
Be Mundi Op.
restore the text as
Philo's
If
46.
it
finally,
doctrine:
we
could
stood originally
the resemblance would probably be

closer.
is
well
51
irds
Philo's view of man's nature
summed up
in
De Mundi
avBpomos KaTa piv
Op.
t-^v Sidvotav
40
from
spirit
My
him seven
and from the wind.
spirit
natures
And
9.
I gave
hearing to his body, sight to his eyes,
smell to the perception, touch to the veins, taste to the Mood,
the bones for endurance, sweetness for thought.
posed a subtle thing
* I pur-
10.
from the invisible and
^:
visible nature
made man. From both are his death and life, *and bis
form^; *and the word was like a deed^ *both small in a
I
great thing*, and great in a small thing.
him upon
the earth
upon the
rule
to
And
it.
I placed
second angel, in an honour-
and glorious way.
able, great,
ruler
like a
And
1%.
made him a
My wisdom '.
and to have
earth,
Lo I purposed to say a subtle word, Sok.

' A trord
Sok. om.
' Both, in
a message as it were something created, Sok.
great
'
and
in
little
things,
A.
things
Upon the earth having rule by
''
'
is
My wisdom,
Sok.
wKeiojTaL
$e.iq}
?^6yqj,
(p^-
ing words seem corrupt: body, veins,
(xeajs
CLTTavyaff/Mx yeyovijs, Karci S^
blood, whilst the clauses the bones
ru
thought are quite irrelevant.

Here we should possibly follow Philo,
^Kapias
Trjs
r^v rov
a6jiw.Tos fcarafffcev^v diravTi
ic6fJiiQi'
cvyKeKpiTat yctp kx raiv avraiv,
yrjs
Kol
ixaffTov
vSaros Hal depos Kal
TO ^TTt^dWov
aiTapK(aT&TTj$
ruv
irvpus,
T&v aToiX'iwv dffeveyKovTos

k/cnKTjpufftv
fiepos irpbs
vKrjs,
i)v
iSh \a0eiv
SrjfjtiovpydVj Iva TexviTivtrrjTcu rriv
For the
6paTijv ravTTiv (lic6va.
Talmudic views
cf.
later
Weber, 202-204
Malan's Boolt of Adam and Eve, pp.

209-15. In the Anglo-Saxon Bitual
(cire.
Murray has
950), to which Dr.
called,
my
made
out of eight substances
attention,
man
is
pondera de quibus factus
Fondus
pondus
limi,
Adam.
est
salis,
pondus
lie Munxfi Op.
Tract
Napht.
is
derived from
Plut. Plac.
iv.
tlie
Stoics
(pad avviffravat (t^v ^"X^*')
ntvTi
fjiiv
Toiv
aioOr)TiKwv,
dpariKov,
aKOvffTiKQVy dfftpprjTiKovy yevffTiKov, dn-
iKTOV
TiKOVf
OTiepfjiaTtKov,
SI
(pOiVqTlKOV,
e^SSfiOV
dydoov ai/rov rov ^76-
Cf. also Plut. Plae. iv. 21.
Man's
nature.
spiritual
11. Iiike
and material
a second angel.
According to the Beresh. Mab.
Adam, when
pondus
from the earth to the firmament.
the text
follow-
cf.
fjLfpwf
1 7,
tlie
ol 'StwikoI If bxrii
pondus
9.
rb
Philo's division of man's
^.
nature
gratiae, inde est sensus hominis.'
rb
and thus for the corrupt

clauses read the vocal organ and
the generative power.
Cp. Test.
10.
Seven natures. Here again
lirrax^
ySvipLov,
lioviKoS.
vend, inde est anhela frigida
piepos
&pyavav Kal knl
(paivrjT^piov
iude
-^pLertpas ^vx^js
"^P^^ TTiVTe aitrOâeis Kal
<^X}i^T^''i
sunt
inde est instahilitas mentium
40 t^?
rb 5ixa Tov ijyipLovucov
inde
very untrustworthy and
roris,
pondus floris, inde

varietaa oculorum pondus uubis,
factus est sudor
is
Octo
rubeus est sanguis
poridus
salsae lacrimae;
est
'
inde factus est caro;
ignis, inde
et calidus
said to he
the
Booh of
Adam
Gen.
i.
is
first
Adam
fol.
created, reached
and Eve,
i.
In
10,
called a 'bright angel.'
12.
13. This verse
may
26, 28.
XXX.
Chapter
And
And
13.
substances:
South'.
the
West, *tbe North,
the
2,
him
I appointed for
and I gave him the name Adam.

his will
the
four special stars,
'
A transposes.
om.
either be the source of or may be derived
anatole a, de stella dysis
from the Sibylline Oracles, iii. 24-26

Airis 8^ e(6s haB' 6 nXaaas rerpa-
arotos a, de stella
Tiv TipwTov itKaaBivTa, Kal oivo/m

n\Tjp6j(TavTa
S,
de
;
litteris
babes
cardinalibus
This etymology
aSapi.'
stella
mesembrion /i in his
given
with approval by Bede, In Genesim
Bxpositio iv.
Hae quattuor literae
is
'
Av7o\irjv Te dvtrtv re
fJieffijpL$piTjv
re
Kal dpKTOV,
line
quattuor
nomen
ypifilMiTov 'AScifi,
third
four
and
15. *And I gave him

and I showed him the two ways, the light and the
^
The
My
I gave
East,
And
14.
41
him upon the earth of all

him a name from the
there was no one like
creations.
g-15.
nominis
Adam
propria habent
nomina
in partium nominibus, id est anatole,
used frequently,
is
disis, arctus,
mesembria id
est oriens
though with a different application, in
occidens,
the Oracles, i.e.
haec proprietas significat dominatu-
ii.
195;
viii.
321
It will be observed that this

arrangement gives the initials Adma
si. 3.
wrong
in the
is
next
writing
order.
found
in
This etymology
anonymous
the
De Montibus Sina
et Sion, 4,
formerly ascribed to Cyprian:

accepit a Deo.
Hebreicum
Latino interpretat
'
'
'
Nonien
Adam in
terra caro facta,"
rum Adam
opa tA tov TotovTov ovSfiaTos

rcL Teffffapa
stars are
nomen in
singulos cardines
a conditore
constitutas
Prima
se portare
invenimus in Soripturis, per

orbis
terrae
mnndi quattuor
in
singulis
esse
Stellas
cardinibus.
stella orientalis dicitur anatole,
vnepxpaivfivai KKiixara'
Targ.-Jou. on Gen.
Four
ters of
is
See Jubilees
iieariii0pia.
14.
yap
ypcLfifuiTa'
aK(pa dvaroXij, biKra Svats, dKtpa apKros.
caelum et pugno conprehendi terram

et confinxi homineni ex omni limo
nibus orbis terrae
1150),
(notes)
Adam
(circ.
Kara tovtq 5e tS tov 'ASa/i

143
ivS/mTi 7rpoaTiy6pevai' airiv . . aal
p.
fil
ad imagineni Dei feci ilium."

Oportuit ilium ex his quattuor cardi-
It is found also in
the Chronikon of Glyoas
eo quod ex quattuor cardinibus orbis
Et
meridies.
quattuor supradictis
in
partibus mundi.'
terrarum pugno conprehendit, sicut

scriptum est " palmo mensus sum
terrae
septentrio,
iii.
ii.
28
7.
special stars.
These
named from the four quarthe earth, and Adam's name
formed from their
See citation from
initial letters.
De Montibus Sina
et Sion,
which seems to be derived
from our
text.
Rub.
fol.
Stars
may
here
mean
to
the
Jalk.
According
angels.'
13; Jalk. Shim,
Booh of Adam and Ece,
fol.
4 (see
p. 2 1 5) certain
ministering angels were appointed to
Ex nomi-
Adam.
15. I gave him
cf. Tanchuma Pikkude 3
(quoted by Weber, p. 208), 'God does
nibus stellarum numero quattuor de
not determine beforehand whether a
secunda occidentalis dysis, tertia
stella
aquilonis arctus, quarta stella mei-i-
diana dicitur mesembrion.

singulis
stellarum
nominibus
toUe
singulas litteras principales, de stella
wait on
his will:
man shall
be righteous or wicked, but
puts this in the hands of the
man
The Book of
42
And
darkness.
evil
'
hate
I
his nature,
his ignorance
by
ally affected
to
con-
is
prejudici-
is
his ignorance (ver.
Ecclus. XV. 14, 15 ahih^ l
of.
avOpawov
k-jroLTjaiv
atprjicev
ical
avrbv iv X^^P^ SiafiovKtov avTov.

BeKjis
On
eiSoicias.
TToitjaat
xiii. 5.
of Solomon,
9;
ed.
ii.
8.
14;
1.3; Psalms
by Ryle and James,
xviii.
15,
pp. 95, 96.
question
the
generally see Joseph. B. J.
Antt.
tdv
kvToKcis Koi iritTTiv
(TVfTijfyâeis
The two ways,
the light and the darkness.

popular figure of the
This
Two Ways was
suggested by Jer. xxi. 8 'Thus saith

the Lord
the
Behold, 1 set before you
way of life and the way of death
'
by Deut. xxx. 15 ^ I have set before

thee this day life and good and death
and evil
Ecolus. xv. 17 Ivavn dvBp&nmv ^ ôj^ Koi d Oavaros, Kcd b kciu
evSoKyari doff-â^Tai avrw ; xvii. 6 ic(d
dyaOa Kal Kafcd viribiiîv avToh. For
parallel N. T. expressions cf. Mt. vii.
Of the two
13, 14; 2 Pet. ii. i.
' ;
him
Me
Me.
or
n
6.
Therefore
that he should sin, and
Mand.
vi.
V.
Apost.
1,2; Clem. Alex. Strom.

Church Order, iv
Apost. OonstitutionK,
Homilies
'
this is
love for
he did not know his nature.
free-will
ceded to man, but this
oipXV^
know whether he has
*a woe
is
In the text
only.'
good and
is
that he should appear in his race as loving
knew
i6)
him: 'This
I said unto
that I should
This
v.
vii.
good and this
is
Clem.
I said unto him
7.
is evil,' &o.
does not harmonize with the
This
account in Gen., where the knowledge

of good and evil follows on eating the
forbidden
That I should
fruit.
know whether he
Deut.
or hate.
proveth you to
has love for
xiii.
Me
Your God
'
know whether ye
the Lord your God.'
16.
love
Igno-
rance is a wôe to him that he

should sin. This ignorance, as we
see from the preceding verse, is not
first and directly an ignorance of
moral distinctions, but of his nature
with
good
its
(aiEin nS*
rance
and
and
evil
J)-in
nS^).
impulses
igno-
thus regarded here as an evil
is
This
in itself.
is
probably the result
of Platonic thought, which
had gained
great influence over Hellenistic Juda-
ism, and the idea of the text seems
in the JEp. of Barnabas, that of the
however distantly, to that

which may be summed
up in the words nds S* dSiicos ovx, eieuv
latter presents the nearest parallel to
dSiitos
great
post-apostolic
Two
the
our text
StSax^^
Kal
i.
â'^s
"(Vays, in the
chap,
leal
Tov
ij
descriptions
xviii. i
eôvaias,
<tk6tovs.
we have
TJ
DidaoM and
dSol Svo ttalv
re rov
(pcurbs
In the DiclacM
65ol Svo
elai,
Kal jiia Tov Bavdrov
Asher
of
cf.
t^s
fxia
Tesi,
Oehs
Svo oSohs eSaiKfV
Ka\ov
related,
ethical system
(Plato, Legg.
731 c)
dvBpoJiraiv kicuvra kâfiaprdveLV
ovSiva
{_Prot.
KaKos piv ydp 6Kdjv ouSeis

345 d)
[Tim. 86 d).
See also Legg. 734 B
Rep. ix. 589 c
Hipp. Maj. 296 c.
:
Herein
Toh
fully
teal
good
it is
taught that no
man
wil-
chooses evil in preference to
400 auxAs
but in every act of moral

judgement the determining motive is
bSois TipoiBriKa Sio, fai^s Bav&TOv tc
to be foixnd in the real or seeming
vlots
avBpdinwv
oSoi Svo,
icaKuv: Sibyll. Or. viii. 399,
Kai
yvdiiitjv
irpofXiaSai
irpotBrjK
cf.
dyaS^v
also Pastor
C*'^*'
Hemiae
preponderance of good in the course

adopted
and
that, should this course
XXX.
Chapter
i6,
17.
43
appointed death on account of his sin^.
him
I caused
'
Sok.
And^
17.
And
and he slumbered.
to sleep,
I took from
"Worse than sinning, and for sin there is nothing else but death,
' Sok. adds I cast upon him a shadow and.
be the worse one, the error of judgement is due either to physical inca-
to bias
pacities
hereafter live as blessed incorporeal
or faulty education,
to
or
a combination of both. This view of

sin as an involuntary affection of the
soul follows logically from another
Platonic
already
principle
ated by our author (see
This principle
good.
from
its
from
its
SC
'
limitations,
and
from
relation to the
moral
Wisdom
this
its
environment,
body and
In the Book
from wrong education.

verged from.
from
e.
i.
physical
of
wholly
voluntary preferences, but
its
24
for
is
view
widely di-
is
There the body
held to be irredeemably
is
not
but souls
evil,
faithful souls will
on account of his
XXV.
Ktit
Evil, therefore, cannot arise
That
or at all events clothed only
spirits,
the pre-existence of
ing to Platonic teaching,
(4)
in God's glory (xxii. 7) ; for there is

no resurrection of the body. Death
soul, as such, accord-
is
The
the soul.
enunci-
xxiii. 5, note).
preferences in the direction
its
of evil.
aiiT^y
man
So Ecclus.
sin.
aTTo yvvaitcds
dpx^ diiapTtaSf
iravT^s
dTToByriffKofav
was
created
exactly
En.
Ixix. 11,
like the angels,' Eth.
righteous and immortal, but death
came through
ii.
23, 24
Book
Wisdom,
The
found in the Talmud
sin.
Eth. En.
of
xcviii. 4.
same teaching is
Weber, 208, 214, 239. This doctrine of man's conditional immortality and of death entering the world
see
through sin does not belong to O.T.

literature
for
Gen.
17,
ii.
when
are already good and bad on their
studied in its context, implies nothing
entrance into this
more than a premature death
In
life
(viii.
19, 20).
Philo, on the other hand, there
main a return
and Stoic doctrine.
in the
irredeemably evil
tomb
is
to the Platonic
The body
it is
of the soul (aw/xa =
in fact
ff^/ô)
is
the law of man's being

in Gen.
is
for
enunciated
19 'Dust thou art, and
iii.
unto dust shalt thou return,' and his
and
expulsion from Eden was due first

and principally to the need of guard-
the
only the sensuously-inclined souls are
ing against his eating of the tree of
incorporated with bodies (see above,
life
The views adopted

by our author on these and kindred
more, even in Ecclus., where the idea
xxiii.
6, note).
points stand in
relation
to
some degree
the Platonic
in
a closer
principles
than do those of Philo or the author

Thus he
of the Book of Wisdom.
That the soul was created

originally good.
(2) That it was not
predetermined either to good or ill
by God, but left to mould its own
destiny (see xxx. 15).
(3) That its
held
incorporation in
with
its
body, however,
necessary limitations served
and
living for
ever.
of death as brought about

first
in
Further-
by
sin is
enunciated, the doctrine appears
complete isolation and
contradiction to the
in
open
main statements
for it
and tendencies of the book
elsewhere teaches that man's mor;
tality is the
7<Jp Stae/jKr]
law from everlasting
an
aiSii'os
(i)
Ecclus. xiv. 17):
and that being formed from earth

unto earth must he return, xvii. 1,2;
xl. II.
Nor again
is
this doctrine
a controlling principle in the system
The Book of
44
him
the Secrets
made him a
a rib^, and I
of Enoch.
wife.
i8.
wife death came, and I received his last word.
her by a name, the mother
\GoA
gives Paradise
to
that
And by his
And I called
Eve.
is
Adam, and
him Knowledge,
gives
so
as to see the Heavens open, and that he should see the
Angels singing a Song of Tri?mpk.'\
XXXI.
Adam
I.
Eden
a garden in
had a
life
on earth ^,
observe the law and keep * the instruction

for
him
*
And
^.
2.
made
there was light * without
darkness continually in Paradise.
took thought, as
3.
And
the devil
wishing to make another world, because
if
things were subservient to
Adam
have lordship over
The
4.
it.
of the lowest places
on earth, to rule
* he became Satan, after he
though he became
and
it
devil is to be the evil spirit
His name was formerly Satanail^.
heavens.
then, *
and I made
the heavens open that he should perceive the angels
singing the song of triumph.
any
in the East, and (I ordained) that he should
different
the
left
5.
And
from the angels in nature,
he did not change his understanding of just and sinful

'
he
Sok. adds as
XXXI.
slept.
'
It, Sok.
B omits
There is evidently a lacuna here.
* That never knew, Sok.
'
adds as he wrought
ENTIKB Chaptbb.
As flying from the heavens he became Satan,
devilish things.
since his name was Satanail, Sok.
"
Book of Wisdom.
When, however, we come down to
N. T. times we find it the current
Ecel.viii.
Tiew in the Pauline Epistles
to S.
of the writers of the
Bom.
V.
12
On
xi. 3.
cf.
Cor. xv. 21; 2 Cor.
various views on sin and
death and their causes see Eth. En.

vi-viii;
xcviii. 4,
x.
xxxii.
8;
wife death came:

23;
6;
with notes.
Tim.
ii.
14.
Ixix. 6, 11
18.
cf.
2.
quoted in the
his
Ecclus. xxv.
See preceding note.
I received his last word.
XXXI.
By
This verse
Corrupt.
is
almost
Book of Adam and
'When we
dwelt in the
garden ... we saw the angels that

sang praises in heaven.'
Ephrem,
139,
i.
lost the angelic vision
(Malan).
Philo,
Gen., believes
'
According
Adam and Eve

on their
Quaest.
oculis illos
xxxii.
fall
in
praeditos
quae
For the continual light
esse quibus potnerunt etiam eas

in coelo sunt.'
inPnTadiseseeBookqfAdamandJEve,
xiii;xiv.
3. On the envy
I. xii
of Satan see Wisdom, ii. 24 Joseph.
Anit.i. r. 4 Weber, 211, 244.
4.
See notes on xviii. 3 and xxix. 4.
;
XXX.
Chapters
He
thoughts^.
1$,XXXIII.
this,
7.
them
viously blessed,
account
manner
But he did not touch Adam.
and deceived Eve.
* But I cursed him
And on
6.
Adam
he conceived designs against
he entered
45
understood the judgement upon him, and
the former sin which he had sinned.
of
i.
for (his) ignorance
in such a
but those I pre-
I did not curse*,
man
nor
8.
did
I curse, nor the earth, nor any other things created, but
the evil fruit of man, and then his works.
\0n account of the Sin of Adam, God sends him to

'From which I took tkee,' but He does not wish
him in
XXXII.
also
the Earth,
to destroy
the Life to come.^

I
I said to
him
'
:
Earth thou
art,
and
from whence I took thee shalt thou return.
to earth
I will not
destroy thee, but will send thee whence I took thee.
My
I can also take thee in

blessed all
My
second coming';
creation, visible
and
I blessed the seventh day, * which

I rested from
all
My
is
invisible^.
the Sabbath
",
Then
I
have
2.
And
for in it
labours.
[^God shows Enoch the Duration of this World,

the eighth
and
Thousand
is
the
End.
Jcoo
and
Years,
(There will be) no Tears,
no Months, no Weeks, no Days.]
XXXIII.
I.
Then
Let
also I established the eighth day.
' Though he was changed from the angels, he did not change his
nature, but he had thought, as is the mind of just men and sinners, Sok.
^ Sok. adds into Paradise.
' Sok. cm.
* Sok. adds and those whom
before I had not blessed, them also I did not curse.
XXXII. ' Aadds (against B Sok.) And Adam was five and a half hours
' Sok. om.
in Paradise. B omits entire Chapter.
e. See XXX. 18, note; Weber, 211, 244.

7.
Cursed him' for
(hia) ignorance.
and
This ought to refer to the Serpent or
to again in
to Satan.
first
XXXII.
1.
My second
coming.
God's coming to judge the earth, to

bless
His people, and to punish
their
enemies. Thisisoalled/tai/)ojl7n(r/07r5s
Stayt iiaiais
^/tepa
of Wisdom,
Iviii.
XXXIII.
Book
in the
It is referred
of our text.
God's
was
for the
to the earth
Adam and
had made,
Adam
7, 18.
xlii. 5
coming
sake of
iii.
to bless all that
He
1, 2.
From the fact
that
did not live to be 1000 years
46
the eighth be the
* after
first
My work
and
^,
be after the fashion of seven thousand.
* the days
let
2.
* Let there be
when
at the beginning of the eighth thousand a time
no computation, and no end
is
nor weeksj nor days, nor hours
there
neither years, nor months,
^.
And now Enoch, what
3.
' A om.
'And
Of my rest, Sok. Bomits veesesi, 2.
day be for a beginning in the likeness of eight thousand.
So oonoerning the first day of My rest, and also the eighth day of My
Margin of Sok.'s MS. reads the
rest, let them return continually, Sok.
beginning of unrighteousness, the time without end, neither years, nor
months, nor weeks, nor days, nor hours.
XXXIII.
'
let the eighth,
old, the
iv.
author of the Book of Jubilees,
words of
30, concludes that the
Gen.
17 'In the day thou eatest
ii.
thereof thou shalt suiely die' were

actually fulfilled.
It
hence obvious
is
riv\oyi}6ri Kal avrrj
navaijjLOs irpoaijyopei^dTj, Kal
fiaprvpei
VLaiffiCiis
To
arrive at the
years
6000 years
from the creation
by 1000
to the judgement, followed
years, or a millennium of blessedness
was necessary
to proceed
but one step further, and
this step
and
we
our
rest
find
it
was taken by the author of
given
offats
KofffjLOSf
^'
rd,
rp
Trpo<j>riTia'
^
6eds t^
t^
Kal
dwb
tovto 5 fffn
hvTjyr}0is
ij
ipijaiv
enoirjffCj
^/i^P'}
TrdvTcov Tuii' epyoiv avTov.
7WV irpoyeyovSTav
^/xtpais
roffavrais x'^toi'Taffi
epya avTOv h
KariTiavaiv iv
a irt).
Kal owtriXitJiV
ypa(p-^.
fievav
Kal 8id tovt6
avvTeXuTai.
^fiepq.
reasoning is
v. 28. 3 this
explicitly
fyevcTO 6
moreover.
In Ireuaeus,
text.
Contra Haer.
Kal rSiv
kffo-
y&p fjiiipa Kvpiov As
iv i^ odv fliiepaisavvTeriheaTai tA.
yeyovdra.
(l)avepbv oZv
on ^ avvT^Xua
avvTeXttas,
aixaprojXSiv
1000 years had come to be regarded

cimception of a world-week of 7000
It
xiXiOiTrjpibos
i^56ftrjs
TTJs
that already before the Christian era
as one world-day.
^fiepa) {nrb tov
(37
6eov Kal ^yidffBrj Kal adPârov us Kara-
Kal
^LijffTjwwos
etvai <paai rives diroK&Xvifjiv.
we
is,
tmv
Kal
Tivuns ^v Kal
Xi-nr^
ij
dis
tijitos
djs
repeat, not improbable that
our text
the original source
of
statements, inasmuch
as
is
Cedrenus'
nothing of the kind
found either in
is
Josephus or the Book of Jubilees,

from which he professes to derive
Syncellus, on
them.
is
whom
Cedrenus
largely dependent, is frequently
wrong
in his references in the case of
Apocalyptic literature.
teresting expansion
most
in-
and an adapta-
tion of the text to Christian conceptions are to be found
De
Civ.
xxii.
30.
in Augustin,
'Ipse
etiam
numerus aetatum, veluti dierum, si

secundum eos articulos temporis oomputetur
qui
express!, iste
apparebit,
tur
in
Scripturis videntur
Sabbatismus evidentius
quoniam Septimus inveni-
ut prima aetas tanquam dies
primus
sit
ab
Adam
usque ad dilu-
avToiv rb fj iros iari. Clemens Alex.

Slrom.'w.^c, refers to this concept! on
vium, secunda inde usque ad Abra-
It is not imjiro-
una, altera inde usque ad transml-
bable that the stafements of Cedrenus
grationem in Babyloniam, tertia inde
on this head are drawn from our text.

Thus on p. 9 he writes roirov x^P'"
usque adChristi carnalemnativitatem.
possibly to our text.
ham
ab Abraham usque ad David
Fiunt itaque omnes quinque.
Sexta
XXXIII.
Chapter
2-6.
47
things I have told thee, * and what thou hast understood, and
what heavenly things thou hast seen ^, and what thou hast
seen upon the earth, and what * thou hast ^ written in books,
My
by
them
wisdom
all
*so
these things I devised
as to create
and I made them from the highest foundation to the

*
lowest, * and to the end ^.
4. And there is no counsellor
^,
My works ^
*nor inheritor of
One
not made with hands
My wisdom
My eyes see
fast
My counsellor
is
all
the eternal One, and the
thought
away
And now pay
My
without change.
is
My word
and
things, * if I look to
If I turn
^.
am
My
things
all
reality
is
and
they * stand
need of Me.
face, all are in
5.
Enoch, and know thou who
attention,
is
speaking to thee, and do thou take the books which thou

thyself hast written.
6. And I give thee * Samuil and
Eagnil ' who brought thee * to
upon the
earth,
and
Me
And go
^-
* with them
thy sons what things I have said to
tell
= A om.
B cm.
" I have, A.
' Lamp, B.
' Stand and tremble with fear, A Sok.
a lamp, B.
' B Sok. om.
Basuil, B B adds and him.
'
My thought
'
is
Semil and
'
nunc agitur
ill
post lianc tanquani
die septimo requiescet Dens,
eundem septimum diem, quod nos

erimus, in se ipso Deo faciet requiescere.
Haeo tamen septima erit
Sabbatum nostrum, cuius finis nou
.
erit vespera,
sed dominicus dies
vt-lufc
Ecce quod erit

For other speculations in reference to the world-week
see Ecang. Nicodemi, ii. I2
Book
octavus aeternus.
in iine sine
fine.'
of Adam and JEve, I. iii. A time

when there is no computation
.
neither years
nor months,
Outf cap, oi
cum
&o.
Ou
Sufffj avroXiri'
3. I made them from the highest

foundation to the lowest
cf.
:
Ecclus. xviii.
thought
19;
14.
My
Ova
the eternity
of
blessed-
oiStvos
avti0o6\ov.
kpus Kvirovfievos
" aij-
piov iarai,"
OAk "
Ix*^* T^T""""'
A.d lieptiivr]!,
cf.
"
""" W"'''" "ô^"
xlii.
Thou
Cf.
vpoaeSerier]
My
word
xiv. 22
is
(Gk.)
Cf. Ps. xxxiii.
15 iv \6yoiS xvpiov
toL
My eyes see all things
Ecclus. xxxix.
My
Num.
(note).
oi
Kdyos avroC epyoy.
away
'
xal
So Eth. En.
Tt Koitrbv
xxx.
22
xlii.
9 Ecclus.
cpyaavrov.
is
My
4.
Sam. xv. 29; Ezek. xxiv.

wisdom is My ooun-
Ecclus.
iras
of
See
sellor.
rhv alSiva
without change.
is
xxiii.
tis
where xoivy
oiyp,
a rendering of V^H''
speaks
:
^wv
ra irdvra
efCTiffe
reality.
ness
yap uwcpdv
irotTjaca
^f^p-
viii. 424-427 may have

been influenced by our text where it
Sibyll. Or.
out* cip 6ipos, ov
x^^M^t
fUToirmpov,
19.
face, &o.
hidest
Thy
If I turn
Ps.
face,
civ.
they
29
are
48
and what thou hast seen from the lowest heaven up
thee,
My throne.
For I have created
'].
powers, and there

i
Me.
My
For
obedient to
rule alone.
My
Me
beside
shall
^.
for
Creator of all; and shall understand that there
God
disobedient
is
and labour
sole power,
to
the
all
them the works written out by

read them, and know Me to be the
Give
8.
*and they
thee,
the hosts, and
none that opposes Me, or
is
all are
all
no other
is
* They shall distribute the books of
9.
thy writing to their children's children^, and from generation
and from nation
to generation,
give thee, Enoch,
My
thy writings and
for
to nation.
10.
And
I will
messenger, the great captain Michael,

for the writings of
thy
fathers,
Adam,
Seth, Enos, Kainan, Malaleel, and Jared, thy father*.
*And
them
I shall not require
instraeted
My
two
angels,
them
in time to guard
do in thy family
whom
Ariukh and Pariukh,
put upon the earth as their guardians.
them
11.
the last age, for I have
till
12.
I have
And I have ordered
that the account of what I shall
not be lost in the deluge to come ^
may
' B om.
' Let the children give them to
' I will give, A.
* As being the messenger Enoch of my captain
the children, B.
Michael. Because that thy writings and the writings of thy fathers,
' (Because these) will not be required till
Adam and Sit, B.
the last age, I have ordered my angels, Oriokh and Mariokh, to give
orders to guard in season the writings which I have placed upon
the earth, and that they should guard the writings of thy fathers, so
that what I have wrought in thy family may not be lost, B A om. In
the text I have followed Sok., but that for to punish them I hav^ read to
guard them with B.
;
6. Of. Eth. En. Ixxxi.
troubled.'
Samuil.
5, 6.
5^5 JJIDtS"
or from
20,
This
either from
is
heard of God,
1J3S5'
God.
Baguil
bsW"!
is
and 7N
Sam.
= name
i.
special angels until the time for their
of
complete disclosure and uuderstand-
a transliteration of
friend of God.
9.
Cf.
Ixv. 5;
2, 3; xlviii. 7-9; liv
Eth. En. Ixxxii. i, 2, where, exactly
xlvii.
committed to the keeping of men,

they are under the guardianship of
ing has
10.
See verses
come.
Dan.
of Israel:
See Eth. En.
x.
ix.
&o.
as here, the books are to be trans-
(note)
mitted straightway to the generations
Till the last age.
of the world, whereas in
10
civ.
of the
1 2
disclosure
different.
i.
xeiii.
the method and times

of the books are
Though the
writings' are
I:
12.
Michael was the guardian angel
xl. 4,
for the
2,
11
x.
Weber,
At
xii.
;
1.
xx. 5
165.
last the
11.
time
due comprehension of these
books will arrive

xxxv.
21;
13,
10; civ. 12.
(liv)
see ver. 9, note
Eth. En.
Ariukh.
xciii.
This proper
XXXIII. ^-XXXV.
Chapters
[God
accuses the Idolatms
XXXIV.
*For
I.
the
Sodom, and on this account
He
know
49
i.
Workers of Iniquity such as

,
upon fhem.^
brings the Deluge
the wickedness of
men
that
they will not bear the yoke which I have put upon them,
nor sow the seeds which I have given them, but will cast
My yoke and
off
to vain gods,
will
Me
the only
impurities with one another,
which
practices,
God ^.
2.
And
they
the world with * wickedness and iniquity, and foul
all
fill
bow
accept another, and sow vain seeds and
and deny
it is foul
sodomy and
to speak about
other impure
all
'^.
And on this
3.
account I will bring a deluge upon the earth * and I will destroy
all
and * the earth
^,
[6W
shall
be destroyed in great corruption.
Man from
leares one Jtist
the
Family of Tinoch, with all his
House, which pleased God according
XXXV.
with
And
I.
house
all his
XXXIV.
'
to
My
shall act according to
supports text but that it omits nor sow

yoke
ttirned from
law and
Sole,
They
My
Will.^
man *of thy
I will leave a righteous
who
His
. .
race
',
From
will.
given them.
My
and raised up
worthless raees such as feared not God nor worshipped Me, but began
' Unjust
to bow before vain gods, and denied Me, the only God.
deeds and harlotries and services of idols, B Sok. adds and evil serreads
vice.
XXXV.
name
Dan.
A B om.
Sok. omit.
The
14.
derivation
being 6ri-aku
ful,
found in Gen. xiv.
is
ii.
'
moon-god
(Delitzsch), or a
;
hence
i, 9
doubt-
servant of the
from
^"IN
is
A adds all.
a,
compound
lionlike
man
XXXIV.
19,
Cast off
1.
My
yoke
phrase xlviii. 9; Ecclua. xxviii.
20
seeds.
Matt.
This
xi.
Sow
29.
vain
The words
obscure.
is
seem to be metaphorical and not to

refer to Deut. xxii. 9.
cf.
Josh. xxiv. 27.
verse that
Napht.
4,
dve-^vav iv ypa(p^
ort Koiye teal vfnTs
'Ei'a?Xj
airo-
arrjaiaBi airb Kvpiov, iropevSiievoi Ka-rA,
Trdaav
irovjjpiav
rraaav
Karci
'
eOvaiy,
avojiiav
teal
Trot^trere
3.
ôS6iuav.
The words immediately subsequent
(Gesenius).
cf. for
differently applied
ayia
is
referred
Deny, &e.;
2.
to
It is this
in Test.
though it is there somewhat
to those just quoted
seem
to
verse
Xaaiav
from Test. Napht.
be in part derived from this

ical
.
knaêt viuv
.
lais
Kvpios aix/f-
hv avaKiia-j xvpios.
is simply an adaptation
I will bring a deluge upon
the earth, and I will destroy
Travras vims
of
all.
XXXV.
1.
Bighteous man,
i.
e.
The Book of
50
their seed * after
the Secrets
some time
generation, but * of these,
Then on the
2.
of Enoch.
up a numerous
will be raised
many
will be
extinction of that family, I will show
books of thy writings, and of thy
fathers,
will show them to the men who are

Me, who do not take My name in vain ^.
they shall
them ',
read
[
to another
tell
Enoch
to
and
teach his Sons,
was thus taken up
XXXVI.
* and
all
is
stand,
thy household before
My
always keep
before.
to
After thirty Bays he
I give thee a period* of
And
Me
thou thy sons *,
tell
that they
may
listen to
that they read and under-
no other God beside
is
And
into Beaven.]
work in thy house.
there
more than
his Sons' Sons.
spoken to them by thee *
how
* and
3.
on the Earth thirty Bays, so as
And now, Enoch,
I.
thirty days to
what
live
true,
generation, and these * having
shall be glorified at last
God, ordered
them the
and the guardians of
them on earth
please
very insatiable.
Me
* and
let
them
commandments, and begin to read and
understand the books wiitten out by thee

thirty days, I will send
My angels
''
*.
And
2.
and they
for thee,
after
shall
take thee from the earth, and from thy sons, * according to
My
will".
[Ileie
[XXXVII.
B
I.
God summons an Ange7^
And God
called one of
' That, B.
Another, Sok.
Sok. adds of preparation.
B om.
guardest in thy heart.
9 To Me,
Sok.
Sok.
>
om.
XXXVI.
'
Niiah.
His greatest angels,
'
adds all that thou
A Sok.
'
He,
2.
that family.
On
the extinction of
This seems to refer to
period of the sword and the disclosure

of Enoch's books introduces the
the destruc'ion of the wicked during
slanic age.
About the
same time the books of Enoch were to
6 the period
XXXTI.
the period of the sword.
be given to the righteous.
See for
the same connexion of ideas Etli. En.

xoiii. 9,
Angel,
10; xci.i2.
See xxxiii.
9, i
The guardians.
(notes).
3.
The
In Eth. En. Ixxxi.
1.
is
one
and understand,
Ixxxii. 1-3.
Mes-
&o.
year.
:
of.
2. Cf. Eth.
Bead
Eth. En.
En. Ixxxi.
6.
XXXVII.
This chapter, which
Chapters
*
XXXV. z^XXXIX.
and awful
terrible
51
i.
and placed him by me, *and the
^,
appearance of that angel was like^ snow, and his hands
were like
face
* he had a very cold appearance
* just as
^,
my
and
chilled because I could not endure * the fear of the
was
Lord *
ice
it is
not possible to
endure the mighty
and heat of the snn, and the
frost of the air.
Lord
thy face
said to
me,
'
Enoch,
can look upon thy face
if
is
fire
And the
here, no man
2.
not chill
^.']
\Mathusal had Hope, and awaited
Bay and
Bed,
Enoch by
his Father
hi
Night.']
XXXVIII. 1 And the Lord said to those men who first

Take Enoch with you to the earth, and wait for
took me
2. And at night they placed
him till the appointed day.'
me upon my bed, and Mathusal, expecting my coming by
day and by night, was a guard at my bed.
3. And he
''.
was
'
tell
my
when he heard
terrified
directions that all
my
coming, and I gave him
household should come, that I might
them everything.
[The mournful Admonition of Enoch
to his Sons,
and great Sorrow, speaking
XXXIX.
* Listen,
my
children,
cording to the will of the Lord.

to tell
is
you from the
lips of
to
them
with Weepi'ng
^.]
what things
am
are
ac-
sent to-day to you
the Lord, what was and what
happening now, and what will be before the day of
^ In appearance he was
' In a voice like thunder, B.
* The
' In appearance having great cold, Sok.
Bom.
A.
* For I could not,
B omits just as
great terror and awe, B.
* B cm.
frost of the air.
XXXTIII. ' B OMITS ENTIRE ChaPTEB.
*
XXXIX. The Instructions given by Snoch to his Sons, B.
XXXVII.
white
is
as,
found in
all
the MSS.,i8 lead in
present position in
xxxix in B.
A Sok.,
but
I have bracketed
its
it
it
as
Cf.
E 2
seems irrelevant to the entire text,
XXXVIII.
after
i.
2-4.
1.
Cf. xxxti.
2,
Eth. En.
xei. i.
3. Cf.
52
judgement.
to
3.
Hear,
my
my
lips,
you to-day from
who
has sent
lips,
a mortal
face of the
but from the
me to you. For you

man like yourselves
hear
^.
Lord
when brought
as
were iron that
it
lips of
me
man
*a
^,
heated in the
human
sun and striking with terror
* assisting you.
* compass of
there
lips,
no end.
is
eyes.
You
7-
'^
own
your
6.
You
the
see
I have seen the
^.
To Him
form of the Lord.
my
therefore hear the words of
but I have heard the words of the Lord, like great
thunder, with continual agitation of the clouds.
now, *
my children
father^.
of an
It
is
^,
listen to the
earthly prince
life';
And
8.
discourses * of your earthly
and awful to stand before the
terrible
the will of the prince

is
my
You,
5-
like yourselves
hand of the Lord
heavens.
filling the
actions, like to
measureless and harmonious
Look
like a ray of the
hand of a man^ * made
I have seen the right
and
my
and
fire,
4.
laden with a sign for you *.
* I have seen the eyes of the Lord shining
children, see the right
my
* I have seen the
out sends forth sparks and burns.
at the eyes of
assisting me,
the Lord
* the words of
3is
do not speak
for
cMldi-eii,
terrible
is
how much more
and very awful
face
because
death and the will of the prince

is it terrible
and awful to stand
before the face of the *
Lord of lords, and of the earthly ^^ and
the heavenly hosts.
Who
tenor
can
endure this never-ending
my
my
children,
beloved ones, the admonition of your
father: how according to the will of God, I am sent to you now.
What exists and what was, and w^hat is happening now, and what will
'
1.
Hear,
be before the day of judgement, I do not now tell you from my own
but from the lips of the Lord ; for the Lord sent me to you. 2.
lips,
And
do you therefore hear, A. I was sent of late to tell you from the lips
of the Lord what things are, and what shall be before the day of judgement. And now, my children, I do not speak to you from my own lips,
but from the lips of the Lord, B.
"Bom.; Sok. adds I have heard from
the fiery lips of the Lord for the lips of the Lord are like a fiery
furnace, and his angels [windsl are a fiame of fire going forth. Vou,
;
my
children, as that of a
man made
like yourselves, but.
cm.
A man in his marks just like you, Sok. B

A B cm.
So
A Sok., but tliat for actions Sok. reads body B cm. Incomparable, B.
B transposes after
My, B.
"A om. B adds or great terrors,
'
7.
'
and omits tlie rest of the verse.

living and the dead, A.
"
'
6''
0111.
" Heavenly Buler, the Lord of the
XXXIX. 2XL.
Chapters
Ms
\Enoeh instructs faithfully
Mouth of
the
6.
53
Children about all Things from
Lord ; how he saw, and heard and wrote
the
them down.^
XL.
And
I.
lips of the
my eliildren, I know all things from the

for^ my eyes have seen from the beginning- to
now,
Lord;
the end \
2.
know
things and have written
3,11
all
things
in the books, both the heavens and the end of them, and their
and
fulness,
the hosts, and I have measured their goings,
all
and written down the
What man
3.
Not even
the
the names of
sun,
and their innumerable quantity.
stars
has seen their alternations and their goings
angels know
all.
their
And
4.
number
have measured the
and I have measured his rays
going
their
out,
through
names
circle of
I have written down.

its
four seasons, and from the seasons I

circles I placed the years
his courses, and
I have measured the
5-
the hours.
all
all
waning which
day, and the secret places in which
ascends according to
the
circle of
* and his coming in and
the months, and
all
the moon, and
have written down
occurs during every
it
hides every day and
6.
I have laid
made four
down the
and in the
circles,
I placed the months, and from the
'
Sok. add One thing I have learned. Throughout this chapter
' And
transposed in every way imaginable. B omits vekses 2-7.
' Sok. adds and from the end to the return.
Sok.
another,
XL.
is
my
XL. 1. I know all things
eyes have seen, &c. This seems to
be the passage to which Clem. Alex.
4. See
Eclog. PrqpA. (Dind.
(notes).
iii.
456) refers:
t
eipr]KciTi'KalelSovTdsv\asmaas': and
o iâviiiK \(yei o/ioSo^Sx
Origen {de Piinc.
iv.
Ty
35)
'Eviix
'
scriptum
namque est in eodem libello dicente

Enoch universas materias perspexi.'
Cf.
Sibyll.
Or.
viii.
375, where, in
Cf.Eth.En.xliii. 1,2;
There
is
Its
is
a,
Stars
Sic.
in the Slav. Enoch, but
Corrupt.
we have
2.
See xvi
complete account of
Secret places in which

&o.
down
fiiv.
5.
waning which,
its
waxing and waning in Eth. En. Ixxiv.
this chapter, apxrjv xal Ti\os otda, Ss
and their innumerable quantity.
Wot
not a single reference to this
phenomenon
there
3.
Cf. xxiv. 3.
xiv (notes).
xiii,
a passage recalling severid phrases of

ovpayhv iicTiaa Koi
xeiii. 14.
even the Angels, &o.
6.
the four seasons.

reference
it
hides,
I have laid
to
In
the
xiii.
four
seasons, but in Eth. En. Ixxxii. 11-20
there
is
an account which, though
54
months I calculated the days, and from the

* calculated
down
the hours
^.
days'^ I
things * moving * upon the earth
all
written down
all
have
Moreover, I have written
7.
things that are nourished
* I have
^-
seed sown
all
^,
and unsown, which grows on the earth, and
things
all
belonging to the garden, and every herb and every flower,
and their fragrance and
their names.
And
8.
the dwellings
of the clouds, * and their conformations and their wings ^,
how they bring
And
9.
lightning
rain and * the rain-drops, I investigated
wrote
down
and they
'',
the
of the
course
me
showed
'
keys, *
the
and their
They
guardians' and their path^" by which they go.
brought forth in bonds, in measured degree, * and are

in bonds
^,
lest
all.
thunder * and
by their * heavy course and vehemence
let
'^
are
go
they
should overload the clouds of wrath and destroy everything
on earth.
10. I
have written down the treasuries of the
snow, and the store-houses of the
*And
season
hail,
and the cool
I observed the holder of the keys of

:
and how he
fills
does not exhaust their treasuries.
11
them during the
them
the clouds with
the abodes of the winds, * and I observed and saw
hold * their keys
who
place they put
'*
them on
let
them go in measure * moderately, with
'
A om.
"
them down.
how
those
care''
^^
over the
with their heavy breathing they should
Measured and calculated, Sok.

* Tliat were arranged, Sok.
inquiries into them.
down ^^
a balance, in the second they
first
so that
"^
and yet
bear balances and measures, and in
the
whole earth,
^'^,
I * wrote
breezes.
"
Sok. adds and written

Sok. adds making
' The angels, B.
om.
^ Coming in and going out, Sok.
Sok. om.
'
J3
'Which guarded them, B.

" Grievous vehemence, B. Heavy opening
'
'
(?)
and vehemence,
Sok.
I saw at that time how the clouds are restrained by them as a key
does prisoners, B. I wâtched their seasons how those that hold the
'"
" Keys
keys of them fill the clouds with them, Sok.
Saw, B.
" B adds measure and.
of their prisons, B.
''^
now
defective,
originally.
was clearly oomj)lete
8. Of. Eth. En. !x. 19-
an account of these phenomena.

Course of the thunder, &c.
This
Ix.
is
to
13-15.
2 2 for
En.
9.
xli. 4.
Ix. 17,
be found in Eth. En.

10. Cf. vi. i, 2
18.
11.
lix
Eth.
See Eth. En.
XL.
Chapter
not shake the whole 'earth.
whole earth,
rivers
55
For I have measured the
all hills, fields, trees, stones,
things that exist I have written down, the height
all
12. *
mountains and
its
7-13.
from
eai-th to
hell',
* the place of judgement and the mighty helF laid open,
And
and *fuU of lamentation.

suffer,
'
how'
I saw
who
the prisoners
From
oin.
and I saw
*And
J3.
judged by the judge, and
are being
the judgement they receive, and
to the lowest
awaiting the immeasurable judgement.
I wrote out all of those

all
down
the seventh heaven, and
all their
deeds
'.
thence I was taken to the place of judgement,
XL
I append here chapter

in lull, as it appears in B.
This chapter in B is manifestly fragmentary and disarranged, and serves to
justify the originality of the fuller form as preserved in
Sok. 1.
children, I know all from the lips of the Lord. For mine eyes saw
from the beginning to the end, 8. and the dwelling places of the
hell, B.
My
clouds, 9. with those which bring storms and thunder. And the
angels showed me the keys which guarded them. 10. I saw the
treasure of snow and ice, 9. and the path by which they go
they
are brought forth in bonds in measure, and let go in bonds, so that
with grievous vehemence they should not oppress the clouds and
destroy in the earth, 10. both the air and the cold. I saw at that time
hovf the clouds are restrained by them as a key does prisoners, and
they are not allowed to exhaust their treasuries. 11. I saw the abodes
of the winds, how those who hold the keys of their prisons bear with
them the balances and the measures in the first place they lay on the
balances; in the second they measure, and in measure do they let
them go over the whole earth so that by their powerful breath they
should not shake the earth. 12. Fro.n thence I was taken to the place
of judgement and I saw hell open and the prisoners and the eternal
:
judgement.
12.
Down
the lowest hell.

upon a conception irre-
to
We coma here
the general scheme
concilable with
of the author.
this
the
scheme,
third
the place,
it
is
really
is
horrors,
prepared
located
in
x,
where
and the
classes
See
lieaven.
its
according to
Hell,
are described at
for,
hell,'
found
and as this idea is afterwards

in Rabbinic tradition;
see
Eisenmenger,
we
however,
hell is to the
3,
we
with
ii.
328-330.
302,
how
observe
Garden
of
If,
close this
Eden, in
xlii.
shall be inclined to identify
it
the place of punishment de-
scribed
in
x.
The
interpretation,
of an underworld of punishment are
however, of xlii. 3 is difficult. Awaiting the immeasurable judgement,
and
These words, which are found also in
length.
But the
old Jewish beliefs
too strong to be wholly excluded,

so consistency is
For
completeness.
comparison
an
cf. xviii. 7.
further, that
of
a,
analogous
It is possible,
the author
had some idea

hells, as
here sacriSced to
may
liave
series of seven
he speaks here of ' the lowest
vii.
x,
in
watchers,
reference
to
would seem
to
the
fallen
imply an
intermediate place of punishment, in

fact,
Sheol or Hades.
an ancient
belief of the
13. This
Jews
was
cf. liii.
2; Ixiv. 5; Jubilees iv. 23; x. 17.
'
The Book of
56
[How Enoch wept for
the Sins of
Adam.]
And I saw *all our forefathers from the beginning with Adam and Eve^, and I sighed and wept, *and
spake of the ruin (caused by) their wickedness ^ * Woe is me
a. And
for my infirmity and that of my forefathers^.
* I meditated in my heart and said ^
Blessed is the man
who was not born, or, having been born, has never sinned
XLI.
I.
'
before the face of the Lord, so that he should not
yoke of this place
this place, to bear the
Enoch saw
[Ho?/)
who
those
XLII.
I saw * those
I.
B om.
Xlil. '
heart, B,
XLII,
'
hi/.\
the keys, and are the
standing
*,
like great serpents,
The destruction of the unholy,
'
B.
I said in
my
The guardians of
hell holding the keys, standing oppoblends xli and xlii. 1-2 together in this oriler,
It will be seen that it omit3 reference to Adam and Eve.
site to
the gates, B.
xlii. I
xli;
who keep
hell,
into
Keys, and the Guardians
Teeep the
of the Gates of Hades standing
guardians of the gates of
come
xlii. 2.
Adam
the Slav. Enoch, the transition was
and the patriarchs were in

Hades was a prevalent early Christiim
belief.
Cf. Descensus ad Infefos,
easy to the conception of Enoch as
viii-ix.
a scribe of the deeds of men.
erat nos non adesse
I'rom being the scribe of God's works,
and
as he is universally in the Eth.
later
tradition
James),
vpdf Mixar/K-
aWos
\iyu MixaÂ
Ka\
Kvpif,
kXeyx'^^
&
^plis
SeLicvvfievos
ovt6s
Tov ovpai/ov
teal
aiiToi^
eTnev
.
Koi
6 diro-
T^s yrjs KalypapipiaTevs

dtrc(jTi\v
kvTav6a,
iva
diroypa-
It .seems to
be implied
here that tho forefathers of Enoch,

including
Adam and
Eve, are in the
place of punishment, and that they

are to remain there
judge the world
pati.'
4 Ezra
till
(xlii. 5,
God comes
note).
to
That
iv.
12 'Melius
quam advenientes
Eth. En. xxxviii.
Apoo.
6.
XLII.
In
1.
Who
keep the keys.

we have a
Sibyll. Or. viii. 1 2 1-2
strange application of this idea
alajv Koivbs a-naffiv
te\fi5o(pv\a^
ydp
iKdarov.
1.
2. Cf.
iartv 6 SiSaff/caA.us
ipaaiv rds d/iaprlas KoX rds SiKaioffivas
XLI.
Ear. a.
iartv 6
dfiaprias
'A^pai/i
(ed.
'A^puci/ji
Ti's
''"^
77js StKaioffvvijs Êi'CtfX"
Kvpios
Abraham
Test.
115
p.
Cf. for
tlpKrijs
/leyaXys
enl
Pijpui Beoto.
Keys. Cf. Rev. ix. I xx. i. Guardians of the gates of hell.

Aocording to Emek hammelech, fol. 144,
;
col. 2,
each division of hell
is
under
the control of a certain angel (Eiaen-
The Greek word

Tij^fAoSxoi.
In
the singular number it has become
a proper name in Apoc. Paiili. Like
monger,
here
ii.
332).
may have been
iXLII.
Chapters XLI.
and their
were
fiery
were
Would
like
And
I said * before their faces
*,
that I had not seen you, * nor heard of your doings
stripped to the waist

'
57
quenched lamps, and their eyes

and their teeth were sharp ^. * And they were
faces
i,
6.
* and that those of
^.
a.
my
race had never
they have only sinned a

in the eternal
life
''.'
come
in this
little
to
you
*Now
and always
life,
suffer
3- * I went out to the East, to the
paradise of Eden, where rest has been prepared for the just,
and
4.
it is
open to the third heaven, and shut from this world
*And
east of the sun,
that never
5.
At
*.
guards are placed at the very great gates of the

i.
cease
fiery angels,
e.
rejoicing
in
coming they
the last
singing triumphant songs,
the
will
presence
them
our forefathers, and conduct
the
just.
Adam
with
that they
may
of
forth
lead
there,
a man calls those whom he loves to feast with

and they having come with joy hold converse, before
rejoice, as
him
man
the dwelling of that
'',
* with joy awaiting his
feast,
the enjoyment and the immeasurable wealth, and joy and
merriment in the
and eternal
light,
life'.
6.
*Then
1 Iiike a darkened flame, B.

' A om.
^ B Sok. om.
* To the
' B om.
persons (there), B.
A omits verses 2-I4". ' Nov brought
' B om.
' B seems to recall this verse in the
my family to you, Sok.
words And I saw there a blessed place and every created thing blessed,
B introduces this section with the words Entry of Enoch unto the Paradise
And all living there in joy and in boundless happiness
of the Just.
:
and eternal
life, B.
quenched lamps.
Contrast
tlie faces
and eyes of the heavenly angels, i. 5.

2. Cf. xli. ;i.
3. The expression 'open
to the third heaven ' is strange it
would seem to imply that this is not
;
xli.
Of. Ix. 8, 23
heaven, but the original Garden of
the righteous
the other hand, as this
I'aradise is prepared for
eous,
we
the right-
are obliged to identify
it
with the Paradise of this third heaven

described in viii-ix.
5.
The
last
coming. See xxxii. 1 (note) Iviii. i.

Adam with our forefathers. See
;
is
stated
is
at
or
implied in some parts of the Eth. En.
we
On
what
with
variance
the heavenly Paradise in the third
Eden.
The idea that the
(note).
patriarchs were in hell or hades
Ixi.
12
Ixx. 3, 4,
where
iind Paradise already peopled with
patible
with
but
it
Ixxxix.
is
52
not incom;
xciii.
S,
where apparently Enoch and Elijah

are
its
According
only inhabitants.
to xxii the patriarchs
in hades
till
were
the final
to
remain
judgement,
This would, in some degree, harmonize
with our
text.
6-14.
Nine
58
my
I said^, 'I tell yon,
children:
blessed
he who
is
fears
* the name of the Lord, and serves continually before His

face,
and brings his
* and lives
who
with fear continually in this
gifts
all his life justly,
and
dies
^.
Blessed
7.
life
^,
he
is
executes a just judgement, * not for the sake of recom-
pense, but for the sake of righteousness, expecting nothing
in return
him
a sincere judgement shall
* Blessed
8.
'-
and gives
a garment,
his bread to the hungry.
he who gives a just judgement
is
and
widow,
the
to
Blessed
9.
who
and
orphan
the
for
one
every
assists
wronged
is
*-
turns from the * unstable path of this
he who
10. Blessed is
come
afterwards
he who clothes the naked with
is
vain world ^, and walks by the righteous path * which leads

to eternal
life
11. Blessed is
^.
he who sows just
seed,
' Sok. oin.

^ And serves
the Lord; and do you, my children,
' B 0111.
learn to bring gifts to the Lord that you may have life, B.
* Blessed is he who has given a just judgement, and assists the orphan
and the widow, and every one w^ho is oppressed clothes the naked,
' Path of deceit, B.
and gives bread to the hungry, B.
:
These are very colour-
beatitudes.
7.
less.
ment.
Executes a just judge-
Cf. ix
Ezek.
This
xviii. 8.
some measure the

'Be
words of Antigonus of Socho
verse
recalls
in
Walks by the righteous

Piov.
iv. 11
tiVte
master
who
who do
those
like
serve
for the sake of reward,
service
their
but be
without
recompense, and live
respect to
al-
ways in the fear of God.' Expecting

nothing in return. Cf. Luke vi.
Sincere.
35.
entire verse
we have
in Orac. Sibyll.
ii.
a good parallel
ai
ix-rjS'
els
aSiKov
itaKws Sixdaris, al 6tbs ficTe-
xxii. 3,
16
Ps. X. 18
;
Zech.
t'învrjuivoi
i.
11. Is the
23 sq.
who sow seed that

is j ustly their own? In Orac. Sibyll.
ii.
71-72, 'he who steals seed is
blessing for those
accursed for ever';

airipfiara
'6s
/j-r]
ns
yei'tcls
nXitrrHV inapaaLfuis
t'AjyT-oi
yiviSii/,
On
axoprnff/ibv
the other hand, the reference
lows
'
From your
found in
Is.
vii.
9,
i.
ix.
17; Jer.
10.
10.
This
is
an adaptation of Ecclus.vii.
Iir'
avKaxas
airds
dSi/cias, ital
i-nTaitKaalais.
may
>as
fol-
righteous deeds ye
will reap sevenfold.'
These words are
9. Cf. ix
ou ivSuav arapTthv
be metaphoiical and the sense
TTtiTo Siitdffaei.
8.
Cf.
9-10
fidroio.
upiaiv lASjjs.
fiv
Fragm.
also
61, 63
Tiavra SUaia vi/ifiv,
path.
iii.
aUi:
With the
Corrupt.
Sibyll.
Paiyere aOavdrov ktiotov
not like servants
Or
oi
Cf.
probably
3/1^
fii)
Job
ffTTfrpc
Sepiaris
iv.
^XLIII.
Chapters XLII.
he shall reap sevenfold.
may
truth, that he
the
14. Blessed
^.
whom
he in
is
59
is
the
truth to *his neighbour^.
he * who has love upon his
13. Blessed is
in his heart
Blessed
2.
speak
2.
is
lips,
who
he
and tenderness
understands every
work of the Lord, * and glorifies the Lord God ^ * for the
works of the Lord are just, and of the works of man some
are good, and others evil, and by their works those who have
;
wrought them
known
are
Ms
\EnocA shows
*-
Children how he measured and wrote out
the Judgements of Godi\
XLIII.
*Lo! my
I.
children, the things
which I have
gained on the earth and meditated upon from the Lord God
I have
down both winter and summer.
written
compiled the account of

hour
each
calculated
written out the

differences
have
them
As one year
a.
measured the hours
and
and I have ascertained all their
man more
one
is
have
and concerning the years I have
lists of
^.
another ^, so
all,
more honourable than
is
honourable than another.
This
1 The man wlio is sincere, Sok.

^ Upon whose lips are tender Accomplished by the Xiord
ness and mercy, B.
and glorifies
'
him, Sok.
E om. A reads And I saw all the works of the liord
how righteous they are, and of the works of men some (are righteous)
but others wicked. And the impure are known by their deeds.
XIiXII. * I, my children, have mieasured and written out every deed
and every measure, and every just judgement (weight, Sok.),
Sok.
tjoU. adds
And have written them out as the Lord ordered me, and
" B adds and one day more than
in all these I have found diversity.
another and one hour more than another.
Prov. xxii. 8;
Lev. xix.
Sibyll.
58
ii.
fUipTvptijv
Cf.
ifivSia
fact
Orac.
God
pd^ttv
iî)
(pvyetVf
By their works
Mt.
12. Cf.
25;
iv.
rd
64
SiKat
13. Cf. Prov. xxxi. 26.
XLIII.
are
known.
As one
ia
Llian
he who fears
a direct quotation from
This passage runs
20 iv
x. 34.
îiaai aSeKipaiv
o ^yov/êvos avTOjv iVTifios, icat ot (pofiov/icroi
Kvptov iv d<p6a\fiois avTov.
trKoLffios
koX ivtoôs
<j>6fios
teal
22.
tttoix^s,
iivpiov.
to
24.
year, &c.
fieytardv
/cat
lepn^s Kal SvvdffTTjs 6oa-
expect rather as one day,
(rB-ija^Tat,
Kal
oinc
2, 3.
Cf. Ecclus. xxiii. 7 Sid xi ^l^fpa
^///)as iirf/jcx"
these verses
X. 20, 22,
no one is greater
Koiix^/ia avTOiv
20.
vii. 16,
We should
&o.
Eph.
tf/evSij
dyopevfiv,
14.
Hofei. x. 13.
II;
24
is
The main thought
of
iartv avraiv rts
(aiv
toC (poôvjiivuv tuv Kvpiov.
30.
inatx^s
So^dîrai
81
fiet.
imaTij/irjv
derived from Ecclua.
avrov, ual irXovffios So^dêrai 5td tov
in
ir\ovTOvaiTov,Cl. Orac.bibyll.ii. 125.
(cf.
Jer. ix. 23, 24)
6o
man on
many
account of
of the wisdom
'
of the heart
this
man on
account
account of under-
this man for the

man on account of purity, that on
this man on account of comeliness,
strength
account of youth
this man on account of sharp-
standing, another on account of cunning

silence of the lips
account
man on
possessions, that
of
* this
another on
ness of mind, another on account of quicksightedness of body,
and another
for the perception of
be heard everywhere
He
God.
fears
there
shall be the
\Enoeh instructs Jih Sons that
many
things.
Let
3.
it
no one greater than he who
is
most glorious
tliey
for ever.
should not revile the Persona
of Men, whether they are great or smaU.'\
XLIV.
1.
God* made man with His own
hands, in the
His countenance, both small and great the Lord
likeness of
created him.
He who
countenance of the Lord
reviles the
countenance of * man,
reviles the
^.
a.
He who
shows
wrath against another without injury, the great wrath of the
Lord
consume him.
shall
3.
man
If a
spits at the face of
another^ * insultingly, he shall be consumed'' *in the great
judgement of the Lord
'-
4.
Blessed
is
the
not direct his heart with malice against any
man who
who
? does
man, and who
under judgement, and

up the oppressed, * and accomplishes the prayer of him
assists the
raises
* injured, and
man who
^
asks
^^
5-
is
I^''^
^" ^^^
^^J of the great judgement,
" Tongue and lips, B.

* B om.
Benevolence, B.
' The prince, and loathes the
* B adds fashioned and.
countenance of the Iiord ; despises the countenance of the Xiord, A.
Man reviles the countenance of the prince and loathes the oounte' There is the anger of the Iiord, and a great
ance of the liord, Sok.
' His insolence
judgement for whoever spits in the face of a man, B.
' B om.
' Puts confidence in, B.
will consume him, Sok. B om.
" A, Sok. om.
" Performs a kindness to him who wânts it, Sok. B om.
1
XLIV.
XLIV.
1.
He who
countenance, &o. We
ably compare James iii.
reviles the
Matt.
may
seems out of place here.
9.
reason2. Cf.
come
v.
22.
4.
This beatitude
It
in fittingly at the close of
would
xlii.
Chapters XLIII.
3XLF.
every measure and standard and weight, * which
namely, that which

traffic
knows
^,
its
reward by measure
is for traffic,
hung on a balance and

own measure, and * shall
stands for
is
receive
its
^.
He
shows that
l^Gorl
61
4.
does not wish Sacrifices
from Man, nor
Burnt-Offerings, hit pure and contrite Hearts.]
XLV.
I.
He who
hastens and brings his offering before
the face of the Lord, then the Lord will hasten the accomplish-
ment
of his work, and will execute a just
He who
2.
increases his
lamp before the
judgement
for
him^.
face of the Lord, the
Lord increases greatly his treasure *in the heavenly kingdom *.

does not require bread, nor a light, * nor an animal,
God
3.
nor any other
God
sacrifice
^,
* for
requires a pure heart
*,
nothing
it is as
and by means of
^.
4.
all this,
* But
He
tries
the heart of man.
Hang
on a balance, that
as
trafllc, Sok.
is
on the
omits entike vbkse.
''
scale and which stands for

Its measure shall receive its
reward, Sok.
XLV.
If a man hastens to work folly before the Lord, the Lord

in the carrying out of his work, and makes his judgement
faulty.
So
through a corruption of npHHOM. into npacHO and insertion of
* B om.
' Nor food of any kind nor
He before cOTBOpHTB B cm.
meat, B. ITor an animal, nor an ox, nor any other victim, Sok. ' That
furthers
'
him
not
is
so, Sok.
XLV.
Is.
i.
1-3
om.
Cf. Ps. xl. 6;
3.
11; Mic.
vi.
Orac. Sibyll.
ov XPV^'^
OvffiTjs
li.
i6;
GTOto
also
viii.
pSiv vSitov irXeovaêi Trpoa(popas, Bvata-
ij
390, 391
airovhys vfxeri-
ii.
82
see
lix.
^wv
ffojTTjptov
fuaf^s, oifx difxaros ex6i-
Kal 6
"Athenag. Supplic. pro
1-3.
This
is
We
not Esseniam
find
the
same
spiritual appreciation of sacrifices in
o trpoaix^^ ^^"^^^^^ ^^'^^~
ttoiuiv eKerjfioff^vav
Vfffetos'
6 avvrr)-
XP^^ irpoGcpepaiv fffuSa\tVj
7ro5(5ovs
Christo, 13.
side with
injunctions to offer
pqcpiv
oil KvlffffTjs
by
them:
Eoclus. xxxii. 1-5 side
6-8; Eccl. zzzii.
xal
ei\a(Tfibs
4.
irovripias.
Bvataôiv ai-
dnoar^vat dnb
pure heart.
Ps.
Tries the heart of man.

2 Chron. xxxii. 31
Deut. viii. 2
li.
10.
Ps. xxri.
2.
62
Book of
7^1?
\Hoio an earthly Prince will not receive Gifts
and
loath impure Gifts,
from Man which

more does God
How much
are contemptible and impure.

rejects
them with Wrath, and will
not receive the Gifts of such a Mat/.]
XLVI.
words of
my
prince, but
knows
it,
and he
my
* Hear,
I.
lips
and pay attention
people,
having unfaithfulness in his heart
will
if
the prince
he not be angry with * him on account of that,
not take
will
the
to
If any one brings gifts to an earthly
^.
condemnation?
his gifts,
Or
2.
if
and
man
hand him over
will
flatters
to
another *in his
language, but (plans) evil against him in his heart, will not
the other understand the craft of his heart, and he himself
condemned, so that his unrighteousness will be evi-
will be
dent to all"?
3.
But when God
means of that there

unjust,
and nothing
will be
shall send a great light,
judgement*
to
by
the just and
will be concealed.
[Enoch instructs his Sons from the Lips of God, and gives
them the Manuscripts of
XL VII.
hearts
I.
Now, my
pay attention
this
children, put
to
my
Boolc.^
thoughts in your
the words of your father, which
* have come to ^ you from the mouth of the Lord.
Take
a.
these books of the writings of your father, and read them,
* and in them ye
There have been
and
shall learn all the
many books from
shall be to the
works of the Lord.
the beginning of creation,
end of the world, but none shall make
' Sok. om.

' With
XLVI. ^ Sok. om. B omits entikb Chapter.
falsehood and is good in his tongue but evil in his heart, will not his
heart perceive this and he will judge by himself so that he is proved not
' Just judgement that is no respecter of persons, Sok.
to be right, Sok.
VII. * I tell, Sok. B omits entire Chapter.
XL
XLVI.
^7)8'
2. Cf. Orao. Sibyll.
ii.
iTipov KfiBois KpaSiji viov
dyopivan'.
3.
What
the
120
&W'
great
light means
is
not clear.
XLVII. 1. Cf.
None shall make
xxxix.
things
2,
2.
known
XLVI. i~XLVIII.
Chapters
known
things
my
shall preserve^
Por there
you
to
my
writings
you
writings,
no other
is
like
^.
63
i.
But
3.
you
if
will not sin against
God.
besides the Lord, neither in heaven nor
on
earth, nor the depths below, nor the solitary foundations.
4.
God
the foundations upon things that are
established
unknown, and
* visible
the
out
stretched
and made firm the earth
heavens^,
and
invisible
the
waters,
upon
and established the waters on things that are not fixed*.
Who has created all the innumerable

5. * Who has numbered the dust of the
earth ^, and the sand
of the sea, and the drops of rain, and the
dew
* and the breath of the wind

sea with bonds
* and beautified
[Of
^^
in the midst of
XLVIII.
The
I.
of the morning,
* and has cut
the heavens
them *
Smi
the course of the
has * bound earth and
that cannot be broken up
''
stars out of fire,
* the sun
Who
works of creation
so that
the
and placed
^'',
^^.
tJiroughont the seven, Circles.]
sun'^ goes in the seven circles of the
' For the books are many and in them we shall learn all the words
of the Lord. Such as they are from the beginning of creation, so shall
^ Keep strictly, Sok.
" Heavens
they be to the end of the world, A.
' A reads And He considered what
over the visible things, Sok.
is the water and the foundation of things that are not stedfast and,
' Has filled earth
Sok. om.
and transposes these words to end of verse.
* Emended from And I out, A
and sea and the winter, A.
and (who)
'" Sok. adds and placed.
' And I beautified, A.
" A om.
sowed, Sok.
;
XLVIII.
to
you
En.
like
He, Sok.
'2
my
writings.
xciii. 10.
3.
against God.
Cf.
claim
Tills
7-9.
is
But.
10;
c.
civ.
we may contrast
There
is
12,13.
out, &c. Ps. civ.

5.
4; xcii.
With
Ecolus. xviii. 3
kâyyuKai
fêiTotTjffev
Cf. Eth.
not sin
xxxiii. 9 ; xlviii.
analogous to that
madeintheEth. En. xxxvii.

xciii.
Tci.
this
oiSei/!
epya avTov.
no other besidesthe Lord.
Cf. Is. xlv. 5, 14, 18, 22.
This
is
Made
waters,
Who
drawn word
i.
dfiîov
verov
iii.
for
t/s
8'
17^1
also
iii.
15;
i'i-
760;
3;
viii.
v.
kovk
I.
aiiraj
ffraySves
the heavens.
377; Pragm.
4.
i.
7,
Stretched
has
Eeclus.
<rTay6vas
Cf. Is.
t"
i.
apiBjwv
47
Kal
and likewise recalls

Job xxxvi. 27 dptO/aiTal St
y&p
6e6s
Kal
kâpifffiriffei
â/t/iou
avrds
iffrl
word from
BaKaaaSiv
LXX
aXXos:
5.
5.
and the oracle in Herod,
xl. 12,
oTBa
fierpa BaK&aa-qs,
ft6vos
xlii.
Pet.
Cf.
ioTiv tT
22
la. xl.
numbered
the sland of the sea,
and the drops of rain. This is
Oracles.
69
upon the
favouiite sentiment in the Sibylline

iii.
firm the earth
inSfffiTjaev
eh
XLTIII.
uerot/.
Cf.
alSjva
1.
Beautified
Eeclus. xvi. 27
t& epya
The
text
aiirov.
is
corrupt
64
heavens,
*and
182 thrones when he goes
gave him^
on a short day, and also i8a thrones when he goes on a long

day.
2.
And
he has two great thrones on which he
rests,
returning hither and thither ahove the monthly thrones.
From
the month Tsivan
after
seventeen days he descends
month Thevan*, and from the seventeenth day of

Thevad* he ascends.
3. And so the sun goes through
all the courses of the heaven ^
when he goes near the earth,
to
the
then the earth
and produces
rejoices
and the
departs, then the earth is sad,
have no development.
arrangement of time
4.
He
and
made
of
invisible.
6.
Thus I
out
nations.
let
7.
them
all
invisible.
them * and
them
let
them
let
He
has
children, distribute the
your families, and
Those who are wise
receive
5.
Himself being
invisible,
my
you,
tell
books to your children, in
when he
the fruits
by His wisdom ^, both
has arranged
things visible
and
*A11 this by measure and minute
in the case of things visible

all
all
fruit
its
trees
among
the
God, and
fear
them more than
love
Which are the support of the, A. B omits entike Chaptbk.

*
'
Hereby he gives
Thibith, Sok.
Sok.
A om.
complete
measure and with good arrangement of the times and has
a
fixed a measure, A.
'
Pamorus,
and
I
unintelligible.
XXX. 3 the sun
circle
According to
is
in the
xi.
fourth
of the heavens and does not
revolve
through the
seven
circles,
Againthetwice-nientioned 182 thrones

are really
stations
when added the 364 worldof which we have some
account in the Eth. En. Ixxv.
2, i.e.
'the harmony, of the course of the
world
is
brought about through
separate 364 world-stations.'
its
year,
i.e. 36 ji: contrast xiv. i.

This
passage therefore either belongs to or
upon the
is built
Enoch.
364 days may be due partly to

systems and
at
opposition to heathen
partly to the fact that 364
by
7>
^^^
Tsivan
These
here corrupt.
world- stations or thrones as in our
solstices are
either
occupied by the sun on the 364 days
of the year.
Just as in the Eth. En.
and
Jubilees
made here to
complete number of days in
attempt
is
iv
no
get
the
the solar
amounts
to
is divisible
weeks
52
See Eth. En. 190-91.
exactly.
text are the 364 different positions
Ixxii-lxxxii
oldest literature of
This reukouing of the year
Thevad.
As
.
Tebet.
xlvii. 2 (note).
2.
text
is
apparently the two
we
meant,
Sivan
The
should read
Tamuz
Eislev or
5. Cf. xxiv. 2 (note)
Has made
no doubt ?ir\affe, not
tiroiT/o-e.
here was
6.
See
Iietthemlove
them more than any kind of food.
xxxiii.
9 (note).
7.
XLVIII. 2~-XLIX.
Chapters
any kind of food ^, and read them ^.
* But th ose who are
and have no thought of the Lord and do not
senseless
God ^
will not receive
selves
from them
man who
9.
Blessed
he shall be set
is
the
Sons not
and shows
Womb of his
XLIX.
For
I.
bears their yoke, and puts
free in the
\_EnocJi instructs //is
the Earth ;
fear
them but turn away, and * keep them-
* the tenible judgement shall await them
*,
for
the
8.
65
the
it on,
day of the great judgement.

to
swear either ly the Heaven or
Promise of God
to a
Man
even in
Mother.]
I swear to you
'.
my children
^,
but I will not
swear by a single oath, neither by heaven, nor by earth, nor
by any other creature which God made.
God
"^
said
'
There
And
the books will be more profitable to them than all good food
^ Sok. adds And let them
Sok. A adds or earthly advantage.
' And it shall
cling to them.
result to them if they have no
' Do not
thought of God nor fear him, and if they, A.
receive the
Sok. om.
books, A.
'
For the Lord, Sok.

XLIX. B om. rest of verse.
^
on earth,
So Eth. En.
Izzxii. 3
will please those
'
this
better than good food.'

(note).
Those
8.
not receive them
judgement
Cf. xlvii. 2
vrtio
.
wisdom
eat (thereof)
tliat
will
the terrible
The
shall a\irait them.
from Philo
it is
6 ycLp Tov anovdaioVy
who
Toi','
of
this
more severe than anything

For
a perfect parallel we must go to Rev.
book
is
to be found in the Eth. En.
xxii.
18,
reception
0.
19.
far
is
The appeal
wider in this book
There only
than in the Eth. En.

'the
of righteousness,'
elect
for
fi
pLcL
ipupaan T^s
ov yevopifvov.
ôuKoLTo,
fcal
-npfff^vTaTov
civ.
12.
xxziv.
xeiii.
Bears their yoke,

1.
10
cf.
heaven, &c.
Swear
neither by
Erom this passage and
.
'
vij
rpavovv optcov
î^v
evdvs
ii6vov
irapaKaffiTOj
T&
dvoiTCLTaj
&K\aL
aiTiov,
ovpavov,
X)e
roir
decern Orac.
1 7
1.
XLIX.
pLT^
ilwQaai yap
Kal &piji6ttov KoyiKT] tpvffn rd avd/po-
KaKKiffrov 5^ Koi PiaiipeXeaTaTOv
SeSiSaypevrij
\6yQS opKos
who
roVf
34-
trapaXaûj/TeSj
fj.i]5ev
aarcpas,
avinravTa Kiapov
of Enoch
Izxzii.
'A\Ad oi
el
TjXtoVj
aTTO/coTT^s,
Tts,
yyjVy
roaovTov
Tuv/
understand,' receive the revelations

cf.
v.
'the
righteous and the wise,' 'those
cl>r]ffi,
eprjpetfffitvos d\rj0eia
dvatpSey^dfLei/OL
disclosures
Mt.
PsâtoSf &K\ivriSj dêuScffTOTOj,
iffTQj
punishment denounced against those

refuse the
clear that
35 was a Jewish commonplace. For

in Philo de Special. Leg. ii. i we find
ouTois
dXTiBiieiv
ws
thai vopiîaBai.
ktp'
\6yovs
l/cdffrou
opKovs
Cp. also Leg. All.
De Sac. Abelis et Caini, 28

Noe 1 9 Quod Oinnis PrO'
iii.
72
De
Plant.
tov9
has Liber, 12. It was Mr. Conybeare
The Book of
66
no swearing in me, nor
is
no truth in men,
nay.
man
not been even a
^,
womb,
in his mother's
is
a word, yea, yea, or nay,
* But I swear to you, yea, yea
%.
If there
but truth.
injustice,
them swear by
let
that * there has
for
whom
a place
has not been prepared for every soul^; * and a measure
is
how long
O my
man
be tried in this world
shall
children, be not deceived
man
for every soul of
[How Nobody
Deeds
* there
is
^.
fixed
!
a place prepared there
horn upon the Earth can hide himself, nor are his
concealed.
God) commands that he should he on the
Earth a short time, endure Temptation, and Annoyance, and
Widow and
not injure the
Orphan.]
L. I. I have laid down in the writings the actions of every

man, * and no one bom on the earth can hide himself, nor can
his deeds be concealed
children, in patience
I see all
Now,
a.
of your days, and ye shall inherit the endless
come.
* Every wound, and every
3.
therefore^
my
and meekness accomplish the number
which
life
is
to
and every
affliction,
A reads the rest of

created a place of judgement was
* And a measure and a standard how long a man
prepared for him.
shall live in this world, and shall be tried in it, Sok. And it was mea* So A Sok. but
sured out and fixed, and there man will be tried, B.
that Sok. adds previously after place. B reads As before it was appointed
for him.
Ii. B om. ; Sok. adds as in a looking-glass.
om.
that.
'
So
Even
rearls
Sok. but that for every
man was
before
that
first
forms
various
my
called
passages
these
of
swearing
the Jews
Mt.
33-,^6
menger,
490
ii.
XLIX.
usual
loc.
Eisen-
sqq.
.
prepared
fol. l5,col.
col. 3
col.
1,
Torath A(Jam,
fo\.
101
Avodath halckodesh, fol. 19,

where it is taid that a place
either in
Paradise or Hell (Eisenmenger,
ii.
315).
L.
1.
Nor can
oealed.
Eth.
patience,
'
for every soul. So Tractat Chaffiga,
man
prepared for every
is
and censured in
A place
2.
to
the
and indirectly in the
see Lightfoot in
text,
On
Philo.
among
v.
attention
in
&o.
his deeds be oon-
En.
In your patience ye
souls.'
2.
In
xxi.
19
shall
win your
A blessed immortality for the
righteous
taught in this book, but
is
apparently
no
body.
3. Cp.
iv.
Heb.
5;
5.
Luke
ix.
Cp.
resurrection
Ecclus.
x. 32
ii.
Pet.
of
2
ii.
the
Tim.
19;
XLIX. 2LI.
Chapters
and attack ^ endure
evil word,
And when you might have
4.
2.
67
for the sake
vengeance
of the
Lord.
do not repay, either
* your neighbour or your enemy ^. For God * will repay as

your avenger in the * day of the great judgement '. * Let it
not be for you to take vengeance^.
5. Whoever of you
spend gold or
shall
silver for the sake of a brother, shall receive
abundant treasure in * the day of judgement * and stretch

out your hands to * the orphan, the widow, and the stranger ".
''
\Ênoch instructs
Ms
Sons, not to Aide
t/ieir
Treasures upon,
Earth, but lids them give Alms to the Needy.]
LI.
* Stretch out your hands to the poor man'^" according

2. * Do not hide your silver in the earth ^>
I.
to your powers.
' Whatever wound or disease or ajDliotion

or evil end shall light
upon you, B. Put away from you every wound and every injury and
every evil word. If an attack and an injury be inflicted upon you for
^ Sok. adds an hundredfold.
^ Tour
the sake of the Iiord, Sok.
* Living
neighbour, B one who is near you or afar off, Sok.
^ Great day of, A.
Therefore be not
God, B Lord, Sok.
' That
avenged here ftom men but then from the Lord, Sok. B om.
' Do not oppress, A.
' B om.
world, A Sok.
A adds lest the
wrath of God should come upon you.
'* Sok. reads
LI. 1 And assist the poor man, B Sok. om.
in your
treasures after come upon you, B om.
;
Jam. i.
evprjffct
aircS
See
12.
xxviii.
li.
4. Cp. Ecolus.
3.
fxSiKwv
iKScHTjatv,
Kvpiov
irapd.
Kal Tas
afjiaprias
SiaaTTiptSiy SiaaTr/piaa.
adiKTjfia
to)
irKrjffiov
aov,
z. aipfs
t6t
K(d
drj0evTos ffov ai d^mpriat ffov XvB-qaoV'
God
See also verses 3-6.
Toi.
will
with that implied by the
'Whoever, &o.
See LI.
Ecclus. xxix. lo.
bptpaviKots
x^P^s t
irapaaxov.
Cf. ix.
LXX
from Ecclus.
^xSi/cqaecus
avTairoS^fftu,
thus read DPtJ'X Dp3

the
bb^
Mass.
^/lepa
The
LXX
Q)y
instead of
Dpi
''h.
Samaritan likewise reads DV?.

also
Bom.
Prov. xx.
xii.
19
22
Heb.
xxiv.
x. 30,
29.
The
Cp.
In
the writers
follow a text of Deut. xxxii. 35 agreeing partly with the Mass. and partly
2 (note).
LI.
1.
eiriSevofjiivots
tc
Stretch out your hands
to the poor, &o.
ev
5.
Stretch out your hands to the

orphan, &c.
Orac. Sibyll. ii. 75
repay ... in the day of the great

judgement. These words follow the
of Deut. xxxii. 35
LXX.
Cp. Prov. six. 17
vii.
This
is
drawn
32 tttojx^ Ikthvov
^**" which in turn seems

drawn from Prov. xxxi. 20. Cf. Job
vii. 9
Orac. Sibyll. ii. 88.
Aocording to your powers.
Cf.
t^v X"P"
Ecclus. xiv.
13
xxix.
20.
2.
Do
not hide your silver in the earth,

Cf. Ecclus. xxix. 10 diir6\e<rov apyipiov
5i'
r 3
iSiKtpov
icaX
<pi\ov Kal
//.^
laB^ra rai
68
*
the
assist
shall
in
come upon you,
not
And whatever
3.
man
honest
his
upon you, endure
all for
time
the
in
violent and
and
affliction,
your labour.
of
grievous yoke shall be put
the Lord's sake^, and so you will
receive your reward in the day of judgement.
afternoon, and evening,
it
5. WhereHim, and let
every thing that hath breath glorify
let
Morning,
4.
good to go into the house
is
of the Lord to glorify *the Creator of alP.

fore
affliction
eveiy creature visible and invisible give forth praise.
His
\Gocl instructs
faithful. Servants
how they are
to praise
His Name.\
LII.
Blessed
I.
is
the
man who
opens *his lips to praise
the God of Sabaoth, and praises the Lord with his heart
Cursed
3.
man who
every
is
to calumniate his neighbour
opens his
he who opens his
is
lips to
the face of the Lord
^.
3.
Blessed
God
the blessing and praise of
lips to
all his
*.
opens his *lips to abuse and

^
he who
is
Cursed
4.
swearing and blasphemy before

days.
Blessed
5.
Your
is
he who
' For, Sok.

Creator, A.
Sok. also puts the verbs
omits vekse.
' Heart to
LII. * Heart and lips to the praise of the Lord, B.
abuse, abusing the poor and calumniating his neighbour, Sok.
B supports text but that it omits and to calumniate.
After neighbour A adds for
' B omits verses
him shall Grod rebuke.
3, 4.
'
om.
in the indicative
Judaism
and
rbv \iOov. Assist ... in his afîction.
for
Cf. Eoclus. iv.
herein the ideal conduct of an iu-
Ecclus.
diravaivov.
3.
IttoxSJ 001
..
Pet.
19
ii.
txeTriv 6KiB6iiivov
ii.
irSv & icLv
iiaKpoBifiTjaov.
iii.
Cf.
Cf. L. 3.
14.
Pa. Iv. 17: Cf. Ban.
jif/
4.
These
three Jewish hours of prayer the
tMrd (that of morning sacrifice), the
vi.
10.
sixth (noon), the ninth (that of even-
ing sacrifice)
ii.
15
loo.
iii. i
for
are
x. 9.
his
observed in Acts
See Lightfoot
Talmudic
House of the Lord.

the temple
II
Jew
for
in,
references.
This means
though the author
living in Egypt, he
is
is
writing
as a whole,
In LIX.
habitant of Jerusalem.
3,
giving
is
2,
he prescribes the right method of
and
saciifice,
sacrifices could
offered in Jerusalem. 5.
that, &o.
Ps.
only be
Every thing
cl. 6.
LII. With these beatitudes eompare xlii. 6-14. Like the latter these
They seem
are wanting in vigour.
to
be in the main derived from Ecolesiasticns.
KaTa\a\icis
2. Cf.
Wisdom
<peiaaa0e
i.
11 avi
f\aaaris.
Swearing and blasphemy.

Ecclus.
xxiii.
9-12.
6.
Cf.
4
Cf.
Ecclus.

Chapters LI. 3
blesses all the
speaks
LIII.
works of the Lord.
Cursed
6.
of ^ the works of the Lord.
ill
who * looks
is he who
69
i.
is
he who
Blessed
7.
he
is
own hand for labour ^.

8. Cursed
looks to ^ make use of another man's labour.
he who preserves the foundations of his
9. Blessed is
fathers *ffom the beginning*.
10. Cursed is he who
to raise his
breaks the enactments^ of his fathers.
11, Blessed is
who * establishes peace and love .

troubles those who *are at peace ^.
i a.
Cursed
is
he
he who
13. Blessed is he
who
* does not speak peace with his tongue, but in his heart there
peace to alP
is
14.
Cursed
is
he who speaks peace with
his tongue, but in his heart there is no peace
^.
15.
For
these things in measures and in books will be revealed
all
in the day of the great judgement
^''.
is
with God, and will plead
for us at the Day of Judgement.
For I know that a Father
us not say that our Father
\Ijet
cannot help his Son, nor a Son a Father.]
LIII.
T.
And
my
now,
children, do not say
Oui- father
' Sok. adds all.

' Looks to the vrork of his own hands, B.
Xiooks
' B oin.
to raise up the fallen, A.
adds and is eager to.
' Goes to seek peace and leads others
B adds and ordinances.
to
' Love their neighbours, A.
' Speaks
peace, B.
peace, for
peace abides with him, B.
Speaks with a humble tongue and
heart to all, A.
adds a sword.
B omits entire verse.
' B adds Therefore, my brethren, preserve your hearts
from everything unjust that you may inherit an habitation of light for ever.
'A
im
xxzix. 14 ei\oyrj(raTe Kvpiov

rots epyocs avTov.
8.
Seems
from Ecclus.
to be derived
tov
xxxi. 26
(poveijajv
poitiivos
ffvfiîttiffiv,
/i^
ii.
56-57
irKovTilv
Sibyll.
ii.
Cf. Orac.
dW'
dSiKcos,
if
officuv
10. Cf. Eth. En. xcix.
is
Iv.
mu
d^XoTpiaiv
Mt.
2,
14; Ecclus.
V. 9.
12. This
derived from Ecclus. xxviii. 9 dvifp
21
Ixii.
Cf.
14. Cf. Ps.
Orac.
120, 122.
1.
This idea that departed
interceded on behalf of the
living has
been attributed by some
scholars tu Is.
wapeovcrf
11. Cf.
LIII.
saints
avA. jxiaov
K0dW6i diaPoX^v,
also Eoclas. xxviii. 13.

xxviii.
dn4xfc^<".
xvii. ti.
(IprjvevovTOJv
d(j>ai-
Tr\r]ffiov
0ioT(rietv.
dpeia$ai
aimpraXh Tapaâ îKovs KoX
Koi iKxioov alpa &
airoarepSiv /uffSov /uaBiov.
SibÛ.
nacri
7. Cf. !Epli. iv. 28.
Ixiii.
History 0/ lerael,
16 (see Ewald,
i.
296;
Cheyne,
Prophecies of Isaiah,ii. lo'/-JoS; 299300). If, however, the doctrine of
a blessed immortality or of the

surrection
was a
late
re-
development
70
stands before God, and prays * for us (to be released) from

is no person there to help any man who has
You see how I have written down all the
works of every man * before his creation ^, * which is ^ * done
in the case of all men for ever ".
3. And no man * can
sin
* for there
^ ;
sinned
^.
a.
my
say or unsay* what I have written with

sees all things, *
God
* which
men ^,
And now,
''
in the storeplaces of the heart
lie
For
hand.
even the thoughts of wicked

4.
' B om.
' And I shall write
IiIII. ' Coucsming our sins, A.
' Destroy,
what things are, Sok. B om.
B oontradiot, Sok.
' The thoughts of man that they are vain, A
B om.
;
timong the Jews, thia idea must neces-
have
sarily
been later
accordingly unless
down
Ixiii, we
we
still,
and
are prepared
considerably the date
to bring
have some difficulty in justifying such an interpretaof
Is.
shall
It seems indeed that this idea
tion.
among
Jews was comparatively

origin.
The first indubitable
the
late in
evidence in
favour
its
5
it
xcix. 16
to be found
is
in the Eth. En. xxii.
12
and thus we
xovii.
same view was obviously held by

i.
13. 3, where he
Joseph. Antt.
describes
the second century B.C.
KaX
follows
voWSl
TTJs
described as
is
b <j>i\dSe\(pos oZt6s kffriv 6
rod \aov koX
trpoffevx^/^ffos irepl
dyias ttoAco;?
rod Oiov
This was also the teaching
irpoifrqriqs.
of Philo,
'Itpefjiias
c7e
JExsecrat. 9
rpiat
XPV^'
pivoi irapaiek'^TOis tSiv vpbs rov Trartpa
KaraWayuiv
Sevriptp
ry tuv
S^
apxv't^TaJv rov e^fovs datSrrjrL,

d<\>eip.ivaK ffojft&raw
Kal
^^Vfivifv
ipvxois
iiribetieyvfievais
apxovra Btpavfiav rds
virip
'6ri
irphs
viaii/
iroieia6ai,
dWo
Orae.
in
irapeêi
&v Bciv a^Birov
alr-qaavrai'
kx pia\epoto nvp6s
dKapArav
Kal
dub ^pvypwy
dvBpiiwovs
Siiaw
aSiaai
Kal toBto
noLTjaet,
Finally this doctrine
recognized and
is
apparently accepted in certain parts of

the N. T.
xvi.
24-31
xii. I
Matt, xxvii. 47, 49

John viii. 56 (?)
Bev.
vi.
9-11.
Luke
Heb.
For the pre;
valence of this belief in later Judaism,

see Eisenmenger,
ii.
357-9
361.
may be
idea of intercession
The
derived
from ancestor- worship, and not from

the doctrine of a future
rbv
have implied above
xai
Introd. to the
3.
Cf. Ps.
The
eis KrjSe/iova
also
eiaePieaa', 6v6t'
yipas auTofs irapixovros toS

evx<us.
And
rois Kal d travrotcpdrajp Bids d<pBiros
Enoch
iv
iari plot
330-333
2.
r6 imjKoov
ofjv irpooSeÔfifVov ai Trap
eliiBcuTt
Svyaripav tuereias ovK arfXeis
irarpbs
rats
dnXaarov
ii.
him
iepovpyias kiccivov r^v
yripoK&pov.
Sibyll.
The next mention of this belief is to

be met with in 2 Maoc. xv. 14 where
Jeremiah, who appears in a vision to
Judas Maccabaeus,
teal
airS KaBiôvTos
was an accepted Pharisaic be-
lief early in
r^v
JpvxTiv
as saying to Isaac
point of sacrificing
5e
picr' etixSii/
3,
find that
Abraham
when on the
15.
20.
is
cf.
life
Booh of Isaiah,
the
xciv.
universal
1
as I
Cheyne's
352,
3.
sciibe.
Ecclns.
xvii.
'
LI11. 2LVI.
Chapters
my
children,
which I say to you

and say
Our
to all the words * of your father
pay attention
^
* that ye
71
1.
may not
g-rieve afterwards
father for some cause or other, never told
to us, in the time of this folly
\Enoch admonisJies his Sont
them
^.
tJiat
they should give the Books
to Others.^
LIV. * Let
these books which I have given
inheritance of your peace
them
them with Tears :
I should go
LV.
My
'
Lo
Heaven.
to
Sons
to his
children,
and speaks
my Hour draws
to
near, that
Angels stand before me ! ']
My children, the appointed day and time
I.
tell
the works of the Lord which are very wonderful''.
Enoch makes a Declaration
\_Here
you be the
* do not conceal them * but
them * and admonish them " that * they
to all desiring
may know
have drawn
near *and constrain me to depart'. The angels *will come

and ^^ stand before me * on the earth awaiting what has
been ordered them

highest
I tell
'^
heavens
you to do
^^.
^^
all
In,the morning I shall go to the
2.
my
to
that
is
eternal habitation.
3.
Therefore
good before the face of the Lord,
[Methosalem asks a Blessing of his Father
that he
may
give him Bread to eat^
LVI.
said ^*
'If
Methosalem having answered his father Enoch

it is good in thine eyes, * my father '^,* let me
^ B om.
Of the lips of your father, B.
LIV. ^ That you may have an inheritance of peace and the books
* A om.
^ Give, A.
' Sok.
w^hieh I have given you from God, B.
"Words cannot make known the Tsrorks of God, B.

' A reads after stand before
adds appointed by God.
'" "Who wish to
'' So A Sok. but that
me.
go with me, A Sok.
'^ Upper, B
before on the earth, A adds they now stand B om.
om.
'
LV.
'
A om.
" Enoch,
LIV. See xxxlii. 9

.
wonderful.
Ps. Ixxi. 17,
A adds to the highest Jerusalem.
''
LVI. " B om.
&;c.
(note).
Sok.
"Works
Jobxxxvii. 14, 16
LV.
1.
heavens.
See xxxvi.
Cf. IxTii. 2.
2.
Highest
72
put food^ before thy face and

houses and thy sons, * and
having blessed our
then,
thy family
all
^,
thy people
let
be glorified by thee; and then afterwards thou wilt depart,
* as God hath said

salem and said
me
with the
my
* and
oil
^.'
'
my
Hear,
child, since
do I desire * anything earthly
and the
no
anointed
food in me,
But '
is
appointed for
all
your ' families,
may speak
people, that I
of the
elders
and depart * as
nor
to call all his Brothers.^
thy brothers, and
call all *
^.
\Enoch orders his Son Methosalem

I
God has
of his glory, there has been
Metho-
remembers nothing of earthly pleasure
soul
LVII.
his son *
Enoch answered
2.
me *.
to
them
And Methosalem
2.
hastened, and called his brethren, Regim, Riman-'", Ukhan^^,
Khermion, [Gaidal*], and^^ the

all '^
brought them
And having
elders of^* the people,
before the face of his father
blessed them, he spake to
\The Instriiction of Enoch
LVIII.
'Listen to me,
I.
my
them
^'.
^.
Sons^
to his
*In
sons.
*and
Enoch
those days
when
the Lord came upon the earth for the sake of Adam, and
his creation,
visited^' all
The 13 Lord ô
2.
'
Let lue do,
Sok.;
LVII.
om.
'
My
us put food, Sok.

said, Sok.
B om.
son Methosalem, A.
*
He
which
Himself had made'*.
called all the cattle of the earth
let
And
" Azukhan, B.
B.
called them, Sok.
om.
'^
^ ^^
'
A om.
'
B om.
i^
all.
'
cm.
As
î,
and
all
G-od wishes,
Earthly food, B.
'" Eim,
Our, B.
'
'
Sok. adds' all.
"
And
Sok. adds and they bowed before his face,

^ Sok. adds saying.
and Xlnoch saw them.
LVIII. " So
and Sok., but that Sok. adds your father after Adam
B
reads in the days of our father Adam the Lord came to visit him and.
'^
adds and after all these created Adam Sok. adds in brackets in the
" And
previous thousand years and after all these created Adam.
' B adds and aU the wild beasts
2 Lord God, B.
the,
B Sok.
and all the fourfooted things.
;
'*
LVI. 2. Cf. xxii. 7, 8.

LVII. 1. Cf. xxxvi. 1 Eth. En.
xci. I.
2, Biman, TXkhan, and
;
Khermion are not mentioned ini.io.

On Gaidal, see i. lo (note).
LVIII. 1. When the Lord came
Chapters LVI. z-LVIII.

creeping things, and
and
Adam
^,
And
3.
the Lord
submission and to
created
Lord
man
air
',
father
living things on the
all
^,
as master over all
lord over all, and

and * subdued (them) to
man ^.
So the Lord
His possessions.
The
4.
judge any soul of beast on account of man,
will not
* but he will judge the soul of
man on
of beasts in the world to come
mankind
a special place for
to their number, so there
* in the
of our
face
obedience * * to
all
fly
made him
things under his hands
all
the
before
and he gave names to
earth.
put
the fowls that
all
them alP
brought
73
5.
''.
account of the souls
* For as there
5.
for all the souls of

is
also of beasts.
is
men according
And not one
he should give names to all fourfooted

subject to Adam all the newly created things, B.
' Secondly he placed all things under the rule of and made them
obedient, B. Made them dumb and made them deaf to obey, A.
As unto every man, Sok.
' A. adda every.
' But the soul
of man shall judge the animals in this world,
B gives the sense of the
verse but there shall not be a judgement of every living soul but only
of that of man, and (?) in the great life to come.
'
om.
Sok. adds that
''
things.
Made
upon the earth

See xxzii.
place
See
xlix.
and
visited.
further term of existence
5.
Special
ceded
(note).
for all the souls of men.
So
(note).
As
also of
for the brute's
not con-
is
own
sake, but
wholly with a view to the punish-
mentofman.
The brute
creation is
the Jews believed at
to live just long enough to bring an
the beginning of the Christian era
indictment for ill-treatment against
had spoken one Ianguage before the fall, and therefore

in some degree possessed rationality
man
beasts.
that all animals
(Jubilees
it
iii.
28
Joseph. Antt.
i. 1
.4),
was only natural that they should
proceed to infer a future existence of
the animal world.
The 0.
T. indeed
does not show a single trace of this
though
belief,
most tender
being
it
always displays a
solicitude for their well-
nor do
we
Christian Jewish
find
it
in
any pre-
writing, with
exception of the present text.
here the future

nature.
life is
the
Even
of a limited
It is ethically motived.
This
at the final judgement.
this idea of
any future
life
Though
in con-
nexion with the brute creation
move the wonder

it is justified
of the
may
modern mind'
by perfectly analogous
ideas in the ancient world.
Not
to
speak of the doctrine of metempsychosis in Greece
and the
deification of
animals in Egypt, such conceptions

as
those in the text would not
unnaturally
and
flow
from
the
powers
qualities frequently assigned to
animals by Greek thinkers.
Thus,
according to Plut. Plae. v. 20, 4, the

souls of brutes
were rational though
;
:
74
which God has made
soul shall perish
ment.
6.
man
against
And
every soul of beast shall bring a charge
he feeds them badly ^.
if
I have followed Sok. in verses 5,
'
the great judge-
till
6.
partly preserves the sense there
one place and one fold for the souls of beasts. For every living
soul which God has made was not reserved for thff great judgement.
And every soul of beasts, &c., as in text. A is transposed and corrupt
There is a special place for mankind as there is every soul of man
according to his number, so the beast also shall not perish. And every
soul of beast which God has made shall bring a charge against man at
(or until) the great judgement if, &c., as in text.
is
incapable of acting rationally on ac-
connt of their bodies
according to
Xenocrates they possessed a consciousness of God, KaBoKov
^tytjv
Oetov ivvotav B^voicpaTTjs

iriîi
r^v
,
trepi
tov
ovic dTrcX-
KoX kv TOts aXoyots fyois (Clem.
Strom.
Chrysippus ascribed
V. 590).
(Chalkid in Tim.
reason to brutes
while
Medicus
Sextus
p.
148 b)
(ix.
127) maintained that the souls of
men were alike. Hence

was generally believed that the
Vendidad Fargard 13 (Dannesteter)

we find an entire chapter dealing with
the sacredness of the
ing
its life
its
murderer was to lose
with the food that was to be given to
and the penalties entailed by feedit badly (20-38), which were to

range from fifty to two hundred blows
it
ing
with the horse-goad.
it
land, its pastures
men
npwTov
jxlv
^"^X*/"'
yivt]
could pass into brutes,
aBavarov itval
(pTjfft
*^ô fieTa^&WovtJav els
(Porph. V. P. 19)
^tiaiv
t^v
dWa
while
Plato indeed went further and derived

the souls of
all
brutes ultimately from
those of men, through a piooess of

deterioration,
yvvaiKf? KaX
ymaTavTO
76 D).
of
ujs
ydp
raWa
-rrore
Orjpia
e di'Spaiy
y^v-qaoivrOy
(vviCTavTcs ^fias {Tim.
With regard
to individual
animals, some thinkers believed that
bees contained a divine element (Virg.
Geovg.iv. 219-221), while Democri-
(64> SS)-
went
Finally, the soul of the dog
after death to the source of the
waters (51). \ni\ie MidrashKoheletlt,

fol.
329, col.
I,
we
find the following
quaint and slightly analogous thought:
Eabbi Chama, the son of Gorion,

and unfruitful trees
must give account just as man must
'
said that wolves
noteworthy that the ideas of the text

have passed over into the creed of the
be found in Zoroastrianism, to
which indeed we should probably
the text.
unatoned death of the
and these plagues were not to be

removed till the man who had slam
it was slain in turn or had offered
sacrifices three days and three nights
to the pious soul of the departed dog
dog,
closest parallels nre
to
trace in
more, the
give account, so also must unfruitful
the moral virtues of elephants
But the
suffer for the
Nay
and crops were to
among
{H. N.
tus and Pliny placed religion
viii. i).
of the domes-
his soul to the ninth generation (1-4)
brutes and of
souls of
life
and the crime of attempt-
ticated dog
some measure the ideas of

Thus in the Zend-Avesta
trees.'
Eisenmenger,
Mohammedans.
Sale's note
i.
468.
It
is
Thus, according to
on the sixth chapter of
the Koran, irrational animals will be
6LIX.
Chapters LVIII.
4.
75
\Enoch teaches all his Sons why they must not touch the
Flesh of Cattle, hecause of lohat comes from,
LIX.
of
He, who acts lawlessly with regard to the souls
I.
beasts,
that
from
and ^ birds
four feet
that
is
and preserves
an atonement
his
soul.
without a wound
kills
4.
his
he
offer as a sacrifice
he acts righteously (therein)
But he who
own
soul
and
beast
kills
sins against his
IiIX. ' And then he preserves his soul, B.

B om.
A om. ; B omits verses
a salvation for man.
3, 4, 5.
restored to
soul.
by the
food, bind
for
'
'^
is
soul.
his sacrifice
he preserves his
^,
given you
is
if
own
his
to
and makes
And
souP.
his
Everything that*
3.
regard
clean animals *
* beasts
clean
with
lawlessly
acts
man offers
he may preserve
For a
3.
7.]
adds
They were
it
at the resurrection tliat
facts are taken).
brought to judgement
ingly solemnly tried, and advocates
and have vengeance taken on the.-n

for the injuries they had inflicted on
were assigned at the public expense
life
may be
they
each other in this
Then
life.
after
they have duly retaliated their several

wrongs,
God
will turn
them again
to
to
them
accord-
Thus
sow (1324), acock
(1487) were duly tried
to plead their cause.
moles (824 A.
(1474), snails
D.), a
They were
and condemned.
occasionally subjected to torture,
Sect, iv), with the exception of Ezra's
their cries
ass
and the dog of the seven
which will enjoy eternal

dise
(Koran
iii;
interpret in this
viii.
life
sleepers
fession of guilt
in Paia-
late as 153J a
xviii).
Are we to
manner Orao. Sibyll.
Kol vffrepov
Kpivaiv evffeêojv
KaX
Kfiiaiv
^^w
SvafftPetuy 0iov
Kal Kptiiv Kpta
/cat -notîvi iroi/jitva 6-^ffaj
(1.
v..
methods
Even
in Christian times animals were
responsibility, as
well
as with the
and virtues of manBestie delinquenli, D'Addo-
of
the
procedure
At
1.
He who
first
acts lawlessly,
sight this
would seem to
and such
refer to the sin of bestiality,
title,
credited with intelligence, conscience,
as
p. 75).
IiIX.
was the view of the

i\eyxov.
Even
p. 46).
hook was written by
trying animals judicially, and
&o.
avSpuv'
(1. u.
Chassauee to discuss the lawfulness of

legitimate
415-418?
also
and
were regarded as n con-
dust (Sale's Koran, Prelim. Discourse,
scribe of
but the context
is
see
against this,
as verses 2-4 clearly show.
Hence
some illegitimate method of sacrificing

or slaughtering animals seems to be
These verses
passions, vices
referred to here.
kind (see
point to a date prior to the destruc-
sio,
1892, from which the following
2, 3.
tion of the temple, 70 a.D.
4.
76
own
flesh.
And
5.
secretly, it is
an
evil
^How we ought
if
any one does an injury
custom and
Man,
not to hill a
'.]
If he does an injury to the soul of man, he does
I.
an injury to his own soul and there

flesh, * nor forgiveness ^ for ever ^
;
soul of a
Weapon nor
neither with
with Tongue
LX.
an animal
to
ke sins against his soul.
man,
and there
kills his
own
no salvation
is
and there
no salvation
is
him
man
prepares a net for another
the
own body,
3. He who
into
fall
for ever
for his
kills
his
for ever.
* will
him
for
He who
3.
and destroys
soul,
for
no salvation
is
*-
himself
it
4.
He, who
prepares a weapon against a man, shall not escape punish5.
If a
man
crookedly or speaks evil against any soul, he
shall
have no
ment
in the great
judgement
for ever.
acts
righteousness for himself for ever.
\Enoch admonishes his Sons
and
righteousness,
and
the Poor,
LXI.
from
a
Now
preserve themselves from Unout their hands frequently to
to give
them something from their Laboursi\
therefore,
my
children, preserve your hearts
every unrighteousness which
man
soul
I.
to
to stretch
asks his soul from God, so let
him do
* For in the world to come
2,
^.
Lord
the
^,
^ B om.
LX. ' A inserts this title after verse i
man is in Paradise he is liable to judgement no
all
things
adds but when

' Shall not
in the day of judgement for ever, Sok.
lose the punishment for it

B OMITS VEKSES 2-5.
IiXI. ' B adds Even if it be not for eternal
strangling beasts.
be here referred
IiX.
I
to every living
* I know
'
As
hates.
Thess.
XXXV. 8;
the
1.
The
iv.
6.
Ivii. 6.
next two
may
5. Bestiality
to.
sin
In
its
life.
punishment.
5.
Cf.
I's.
ci. 5.
referjed to in
3. Cf. Pes. ix.
there
and
more.
this
is
15;
verse
an
and
utter
want of proportion between the
sin
LXI. 1. TTnrighteousness which

the Lord hates. Cf. Jud. v. 17;
Eoclus. xv. 11, 13.
to
come
In the world
mansions. Cf.
xli. 2
John
7, 8
2.
many
Eth. En. xxxix.
4,
^LXII.
Chapters LIX.
how
many mansions
that^ there, are
* good
for the
number^.
good
evil for the evil
Blessed
3.
are
mansions of the blessed ^
When
the
to
is
no
4. Listen,
my
for in the evil ones there
and great
children, both small
without
go
shall
men;
for
many and
any means of return from them.
rest nor
77
prepared
who
those
i.
man
* conceives
a good thought in his heart and brings* gifts before the
Lord of his labours
hands have not wrought them
if his
then the Lord turns away His face from the labour of his
hands, and * he
of his hand.
cannot gain advantage from
^^^
5-
if î^
hands have wrought, but his
murmurs *and he does not make an offering

but murmurs ' continually, he has no success.
heart
heart,
proper
\^lIow it is
work
the
of his
with Faith, and how
to bring one's Gifts
there is no Repentance after Death.']
LXII.
Blessed
I.
the
is
man who
B
B
in patience shall bring
om.
Numberless abodes for the good
' Sets
omits the kest of the Chaptek.
' The labour, Sok.
* It is impossiit in his heart to bring, Sok.
' The sickness of his heart will not cease
ble for him to find, Sok.
and making a murmur, Sok.
know
'
that, Sok.
and the
evil, B.
xiv. 2.
Good
l xP^M^tmi/
25 dyaSci rors dyaSots
Finally with
18-19
iii.
(pipaiv
is
dpxv^, oijTws rots diiapToi-
dir
''''''
dyoBbv
dyaSois
TrKfiova
TToXii
seems corrupt.
man
The
^'
idea
if
is
another man's or
sacrifice to
God
is
The
is
to offer gifts to
irpo-
TOis hi
iua96v,
KOKoTs dSiKots T x^ô^'
good thing
Fragm.
Or. Sibyll.
CF.
Kojcd.
it is
God
HipuoKruiivri,
puaic^fuiTa
fluffiofwi'
vifiiaros
22
Kal ovk
dv6imv.
kv
23
fh
Tpoa<popd
eiiSoKtav
ov evdoKiT
vpoaxpoptus
dat^Siv.
kottov
tj
Cf. Or. Sibyll. viii. 403,
Ti
If his
406
roiroj jikv Ka&ap^v 0is dvaifiattT6v

re rpdireâv
ix
that which
dSixov,
condemned.
hands have not wrought them.
gotten wrong-
is
he cannot gain advan-
irKaov
dxpihrjaav
but
God turns away His face from

him. Cf. Ixvi. 2. The author appears
to have had before him Ecclus. xxxi.
o irpoadyav Bvaiav
ini'jjTaiv
tage from, &c., compare ver. 28
text
fully,
21
Further in ver. 24
adapted from
Ecclus. xxxix.
eKnarat
''
for the good, evil
This
for the evil.
Kois
/idx^'o"
'SiW
iropiffas
offer
willingly
dyvcus
iraXdiiriaiv.
5.
Men
must
those are blessed.
xxxv.
Prov.xi. 25.
murmurs.
'
Cf.
Cp.
Ixiii. 2
only
Exod. xxv.
Buthisheart
;
Deut. xv. 10
thine heart shall not be grieved
when
thou givest unto him.' Ecclus.xxxii.IO,

11 ivdya0$6<p0a\iiw SSâaovrbv jtvptov
... xal kv iiippoaivri ayiaaov Sexdrriv.
78
his gifts
before the face of the Lord, for he shall avert
*If he speaks words out

if he lets the
no repentance for him
the recompense of his

of season
* there
appointed time
is
3.
is
sin.
2.
pass and does not * perform the work, he
no repentance after death.

For every deed which a man does * unseasonably is ' an
not blessed
offence before
for *
there
is
men, and a sin before God.
\Ho'w one must not despise the Humble, hut give to them truly,
so that thou mayest not le accursed before
LXIII.
I.
When
man
naked and feeds the
clothes the
hungry, he gets a recompense from God.
murmurs, * he works
reward for
it *
3.
effect
evil
he gives and there
If his heart
he works
of *
be no
shall
* And the poor man, when
is satisfied or his flesh is clothed''
he destroys the
a.
for himself a double
destruction to that which
God^
his heart
and he acts contemptuously,

^
and
4.
For
endurance of poverty
all his
* shall not gain the blessing of a recompense^.
the Lord hates every contemptuous * and proud-speaking
^^
man * and
is
word
likewise every lying
covered with unrighteousness.
And
and that which

cut
is
it
with
sharpness of a deadly sword, and thrown into the
bums
the
and
fire,
for ever'^.
^ If he remembers the appointed time

LXII. '
adds with faith.
to utter his prayer, B. If before the time he recalls his word, Sok.
' Aot righteously, A.
B omits, AND ALSO THE KEST OF THE Chapteb.
Before the time and after the time is altogether, Sok.
LXIII. He works for himself a double destruction and when he

gives anything to a man there shall be no reward for that w^hich he has
' Nay
given, A. B reads He renders his deeds of mercy profitless.
more if food fill his heart to the full or his flesh is clothed, A. If he be' His good works, B.
Does not return with
comes overfed. B.
^ B om.
gratitude the benefits he has received, A. Gains nothing, B.
" And every lying word is sharpened with unrighteousness, and is out
with the sharpness of a deadly sword, and that cutting has no healing
8
'
for ever, Sok.
IiXII.
message of
there
is
1.
B om.
Forgiveness
no pardon.
of season. The text
is
not the
For most
this book.
2.
is
sina
"Words out
hopeless here.
IiXIII.
See
Ixi.
hates, &o.
Prov.
1.
See ix (notes).
(note).
Pss.
vi. 16, 17.
4.
xviii.
2.
The Lord
27;
ci.
';
2LXF.
Chapters LXII.
2.
79
[IIow the Lord calls Enoch: the People take Counsel

to kiss
LXIV.
him in
When Enoch
I.
how
men
the
place
words to his sons, *and

the people * far and near ^
all
^,
And^
the Lord called Enoch.
*and they
they took counsel,
'Let us go and kiss Enoch!'
all said*:
go
said these
the princes of the people
heard
to
the Place called Achuzan.]
a.
And
assembled to the number of 3000^, and came to the
Achuzan
where Enoch was, and his
sons.
And
3.
the elders of the people' *came together and made obeisance
and' kissed Enoch, and said to him: '* Enoch, our father^
be thou blessed of the Lord, the eternal King
now
thy *sons, and
bless
all
before the
chosen thee * above
'as * the
pointed thee
invisible things,
for ever
men upon
all
ôr thou art
5-
Lord *
of the
face
His creation of
scribe of
'
glorified'
God has
and
men, * and
visible
sins of
And Enoch
'
since
the earth, and has ap-
and ' an avenger ^" of the
a succour to thy family
4. And
we may be
'
the' people, that
* before thee to-day.
glorified
answered
all
his
people saying '
\Ofthe Exhortation of Enoch
LXV.
* and
and
LXIV.
my children
creatures were made, the
all
visible
Listen,
'
I.
invisible.
A om.
2.
And
Sons^
to his
before that anything existed
Lord made
When
^' all
things both
the times of these things
neighbours, B. For Ta.aw the Lord,

* Saying, B
A B om.
A om.
= 4000, B.
Sok. adds
Asukhan, B.
' A adds all the host of.
* One who removes, A B.
' B om.
and all the host.
XLT. ^' The Xiord made the world and then created, B. The Lord
made, A.
'
B reads how the Lord
LXIV.
See
&c.
xl.
5.
all
in note on
XL.
13.
Avenger,
however, of
AB
one
may
liii.
the
2.
refer to Enoch's office
at the final judgement
counts
Scribe of His creation.
13 (note)
This
all his
God.
when he
deeds of men.
quotutiou from Test.
Abraham
may be
right.
En
The
ch
re-
ceived as a mediator.
See
conception of the Logos
given
LXV.
1.
reading.
who removes
may be
oon-
Cf. Philo's
i.
501.
Made. This must mean
8o
had come and were

things
He made man
after all these
His own image * after His
in
and placed in him eyes
ness,
how ^
passed, understand
to see
and
the Lord * contemplated the world for the sake
the creation* for his sake*, and divided*
all
And
He made
times.
years
He made
made the hours ^ * and
man
that a
seven.
till
let
My
'
* and should meditate upon
'',
B om.
B om.
'
Let each
generation
the creation of visible
*all
shall
come
to the great
Then^" the times
7.
'
and good deeds.
comes to an end which the Lord has
man
then every
evil
securely from
writings
When
6.
of the Lord'-
A.
death
and not transgress the commandments
his deeds,
him keep
invisible things
made
^,
concealed before the Lord.
is
to generation^.
and
into small portions
and should write down his
For nothing done
and
He made days,
And in these He
their alternations and beginand that he should compute * his life
from the beginning
man know
into
should understand *the seasons, and compute
nings and ends
5.
it
and from the
years,
4.
them
divided
years and months, and hours
sin,
and
months, and from the months
and of the days
his
He made
from the times
like;
3. And
of man ^,
a heart to understand, and reason^ to take counsel.
and made
ears to hear
'With his mind, A.

A om. B transposes
*and
Btcw all the works of man,
'
it
judgement
shall perish,
into next sentence.
"
Time
for the sake of man, and determined the times and the years, and the
" The changes of the times and the end
months and the hours, B.
and the beginning of the years, and the end and the days and hours,
' The death of his life, B.
* The world, B.
B.
om.
>
'
And
then
A.
all,
devised,' if it is original.
man
in his
2.
.
Made
unde*-
This agrees too closely to be
stand.
accidental
eMva
own image
with Ecclus.
avTov
b(!>9a\ixois,
Siai/oetaSai
eiroirjafi'
Sira
the seasons
ends. We have
.
avTovs.
napSiav
cu
avTots.
.
xvii.
Wisdom vii. 17-18
e5we
ciSeVai
. .
ficfffSTjjra xp^'"'"'>
3 kut
/ieTa/3o\cis KaipSiv.
5.
(note).
ISwf
irnderstand
beginnings and
4.
hei-e
blanceto
a close resem-
existence of
there
is
is
airds 70/)
ipx^l" fol
Tpoirwv
al
tc'A.os
dWayas
5. See
The judgement
6.
judgement
ical
xxxiii.
closes the
man on earth. At
men must appear,
all
this
but
nothing to suggest that there
a resurrection of the body.
7.
See
LXV.
Chapters
LXVI.
81
i.
there shall be no year, nor month, nor day, and there shall
be no hours nor shall they be reckoned

be one eternity, and
judgement of the Lord
*and
life
the just *
all
no labour, nor
nor need
^.
9.
sball
gathered
Moreover there
*nor
sickness, nor sorrow,
anxiety,
nor night, nor darkness, but a great
*,
*And
There
8.
ever the just shall be
together and they shall be eternal

shall be
^.
shall escape the great
shall be gathered together in eternal
ever and
for
who
light.
'
them a great wall that cannot

be broken down^; and bright *and incorruptible ^ paradise
10.
be their protection, and their eternal habitation''.
shall
* For
there shall be to
all
corruptible things shall vanish
be eternal
life
^,
* and there shall
*.
\JEnoch instructs
Ms
Sons,
and
all the Elders of the People
with Fear and Trembling they ought
Lord, and serve
Him
alone,
and not
to
God made Heaven and Earth and
to
how
walk hefore the
worship Idols
and
every Creature
for
its
Formi\
LXVI.
all
And
now,
my
His
face with fear
from
children, preserve your souls
unrighteousness, which the Lord hates'.
Walk
* and trembling ^"j and serve
before
Him
alone.
1 And the years moreover shall perish and the mouths and days
and hours shall be dispersed and moreover shall not be counted, Sok.
counted A reads there shall be no hours nor shall there be
For hours
any addition to them or calculation. ^ B cm. ^ And there shall be one
everlasting time for the just and they shall live for ever, A.
And
there shall be everlasting life for the just, being eternal, Sok. After
*
eternal B adds and incorruptible.
A adds nor violence Sok. reads
* B adds unending and never
nor necessary anxiety nor constraint.
' B om.
' Great, B Sok.
disturbed.
Sok. reads and there shall
be the roof of the eternal habitation, and transposes to end of Chapter.
' And incorruptible things shall come, Sok.
" Sok. Om.
LXVI. " B OMITS THE BEST or THE Chapteb.
.
xxxiii. i.
tality.
879.
blessed
10. TVall. This
may
immor-
LXVI.
be the
-which the
wall that divides ParaHise (see ix)
irom the place of punishment
U.
(see x).
Cp. Ecclua. xiv. 19 irav Ipyov
ffijirofifvov l/cXeiTTci.
1.
Lord
xii. 31
Wisdom
before His face
;
trembling.
out your
own
Unrighteousness
Cf. Dent,
hates.
xiv.
9.
vrith
Cf. Phil.
ii.
"Walk
and
fear
12
'work
salvation with fear
and
82
* Worship the true God, and not dumb
pay attention
His command
to
idols.
But
3.
and bring every just
^,
offer-
But the Lord hates that

For the Lord sees every thing
his heart, *and what counsel
ing before the face of the Lord.
which
unrighteous.
is
man
whatever
he plans
3.
meditates in
and every thought
^,
continually before the Lord.
is
* If ye look at the heavens there
4.
there since the Lord
is
every creature in
the Lord, as the Lord
is
If ye look at the earth then the Lord
made the heavens.
firm the earth and established
made
If ye scrutinize the depths of the sea,
it ^.
and every thing under the earth there

For the Lord created
to the
work
the
all
creation
suffering, in humility
and truth:
faith,
of the Lord.
face
^,
shall be
no deed
shall
Lord.
bow down
leaving
*,
concealed before
is
my
Walk,
long
children, in
in spite of calumny, and
*in nakedness, in
till
insult
in
deprivation'',
ye depart from this world of sickness.
be heirs of eternity.
shall
who
5.
not
in the promises, and sickness, in abuse,
loving one another,
Then ye
for
6.
in wounds, in temptation,
just,
also is the
Do
men, * nor to the work of the Lord
of
* the Lord of
things.
all
escape the
gi-eat
Blessed are the
7.
judgement '
And
they
seven times brighter than the sun, for in this age
altogether the seventh part
separated.
is
(Now
8.
con-
cerning) the light, the darkness, the food, the sweetnesses,
' So Sok. transposed

^ Then his reason counsels, Sok.
Sok. om.
defective in A.
made firm the earth, and established every
*
creature in it. If ye look at the heavens there is the Xiord,
om.
' Deprivation and

^ The works of the Ijord, A.
adds honour.
' 80k. adds of the Xiord.
nakedness, Sok.
'
Who
and
trembling.'
cf.
2.
Izi.
For fear and trembling

Eph. vi. 5.
also 2 Cor. vii. 15;
Bring every just

4 (note).
whatever
in his
Sees every thing

meditates, &o. Cf.
heavens.
5.
30.
4.
Founded partly on Ps. cxxxix.
&o. Cf.
6. Cf.
2
Pet.
i. 4.
nesses, &o.
already
of the
"So deed is concealed,
.Ter. xvi.
Kom.
is
conception
Sheol as this
included
3.
man
all reference to
See
offering.
Chron. xxviii. 9 2 Chron. vi. 30

Ps. xciv. II; Prov. xv. 11; Dan. ii.
1
The author has rightly omitted
8-12.
viii.
7.
17; Ecclus. xvii. 15.

35
2 Cor. xi.
Cf. Ixv. 8.
8.
Eth. En. Ixix.
8.
27
Sweet-
LXVI. z-LXVIII.
Chapters
the bitternesses, the paradise, the tortures, *the

frosts
*I
and other things^;
writing, that ye
may
have put^
this
all
83
3.
the
fires,
down
in
read and understand.
[The Lord sent a DarJcness upon the Earth, and covered the
and he was taken up on high; and
People and Enoch;
was Light in the Heavens.'\
there
LXVII.
When Enoch
I.
had discoursed with the people, the
Lord sent a darkness upon the

and
men
hid those
it
and there was a gloom,
earth,
standing^ with Enoch.
*the angels hasted and took Enoch and
carried
a.
And
him*
to
the highest heaven where the Lord received him, and set
before * His face
him
earth,
and the darkness departed from the
3. And the people saw and

how Enoch was taken, and they glorified
And they * who had seen such things departed * to
and there was
light.
did not understand,
God.
''
their houses
^.
Enoch was born on the sixth day of the month

Tsivan
he lived ^6^ years. He was taken up into heaven
on the first day of the month Tsivan ^^, and he was in heaven
LXVIII.
I.
sixty days.
3.
He
creation which the
wrote down the descriptions of
Sok. om.
sons.
3.
And
he was on earth
Put, A.
* They took him, A.

'A adds is
' Sok. om. A reads Pound
The face of the Lord, A.
in -vrhich was the instruction concerning the invisible God and
LXVII.
'
and they.
the roll
the
Lord had made, and he wrote 366 books,
and gave them to his
all
they.
A adds and talking.

'
'
A adds all.
Amen.
LXVIII. " Pamorus,
'
adds and concludes with to our
God be
glory for ever,
" Nisan,
Sok.
LXVII.
2. Highest heaven.
an exceptional privilege for
Paradise in the third heaven is the
This
is
eternal abode of the righteous.
LV.
i.
heaven
Sok.
In Asc.
is
la. ix. 7
the seventh
represented as the future
habitation of the righteous,
See
G 2
84
and thus he was taken to heaven in the same ^

month Tsivan ^ on the * same day the ^ sixth day the day
thirty days
^,
on which he was born, and the same hour.

4. As each
man has * but a dark existence * in this life, so also is his
beginning * and birth
^,
what hour he began
in that he was born, and in that he
departs.
5-
and departure from this
AndMethusalemhasted, and alP
In
life.
his brethren*,
the sons of Enoch, and built an altar in the place called
Achuzan, * whence and when Enoch

heaven^.
6.
And
they took^
'
cattle,
was taken up * to
and invited
all
the
people and sacrificed victims' before the face of the Lord.
* All the people came and the elders of the people
7.
all
the host of them to the festivity, and brought their gifts
and made a great
to the sons of Enoch,
and being merry
for three days
festivity, rejoicing
praising
God who had
given such a sign by means of Enoch, who had found favour
with Him.
son's sons,
'
*
'
Sok. adds
An
And
that they should hand
from generation to generation,
having spoken with them.
equal nature, Sok.

Sok. adds animals and.
'
'
"^
it
down
'
Amen .
for ever.
A om.
Sok. adds and all.

Victim, Sok.
Sok. om.
to their
Famorus, Sok.
'
"VSThere, Sok.
APPENDIX.
The
following fragment of the Melchizedekian literature was
found by Professor Sokolov in the chief MS. on which he has
In
based his text.

Slavonic Enoch.
Ixviii. 7, after
'
this
This
merry
MS.
is
it is
for three days,'
immediately proceeding
'
And on
this large addition is found in

it
given as an organic factor of the
done by omitting
The text
is
We have
the words in
as
we
see
No
the third day,' &c.
below
hint of
but Sokolov writes that
or B,
MSS. to which he had

many passages it implies
appears in several
will observe that in
all
and then
The reader
access.
the Slavonic Enoch.
many places.
new form of the Melchizedek myth.
obviously corrupt in
in this fragment a
For the other forms
it
took see Bible Dictionaries in
loc.
This
fragment seems to be the work of an early Christian heretic as we
may
I.
infer
I.
from
And on
iii.
34
iv. 8.
the third day at the time of the evening the elders
of the people spake to Methusalam saying
'
Stand before the face of
the Lord, and before the face of all the people, and before the face of
the altar of the Lord, and thou shalt be glorified
among the
people.'
And Methusalam answered his people

Wait, O men, until
the Lord God of my father Enoch
shall himself raise up to himself,
a priest over his people.'
3. And the people waited yet a night
to no purpose on the place Akhuzan.
4. And Methusalam was
near the altar, and prayed to the Lord and said, Oh only Lord
of all the world, who hast taken my father Enoch, do thou raise up
2.
'
'
a priest for thy people, and teach their hearts to fear thy glory,
and to do all according to thy will.

g. And Methusalam slept,
and the Lord appeared to him in a nightly vision, and said to him
Listen, Methusalam, I am the Lord God of thy father Enoch, hear
the voice of this people, and stand before My altar and I will glorify
thee before the face of all the people, and thou shalt be glorified all
6. And Methusalam arose from his sleep,
the days of thy life.'
'
The Book of
86
and blessed the Lord who had appeared to him.

7. And the
elders of the people hastened to Methusalam and the Lord God
inclined the heart of Methusalam to hear the voice of the people,
and he said
The Lord God gives His blessing upon all these
(May the Lord your God) do what
people before my eyes to-day.
is a good thing in His eyes to this people.'
8. And Sarsan and
Kharmis, and Zazus, the elders of the people hastened and clothed
Methusalam in beautiful garments and placed a bright crown on
his head.
9. And the people hastened, and brought sheep
and cattle and of birds all that was known (to be proper for)
Methusalam to sacrifice before the face of the Lord, and in the
name (before the face) of the people.
10. And Methusalam
went out to the altar of the Lord, and his face shone like the sun,
as it is rising in the day, and all the people were following after
II. And Methusalam stood before the altar of the Lord,
him.
and all the people stood round the altar,
1 2, And the elders of
the people took sheep, and oxen, and bound their four feet, and
laid them on the top of the altar, and said to Methusalam ;
1 3.
Lift the knife and kill them according to the proper way before
the face of the Lord.'
14. And Methusalam stretched out his
hands to the heavens and called to the Lord, saying thus
Woe is
me,
Lordl who am I to stand at the head of Thy altar and at
the head of these people.
ig. Now, Lord, look down on Thy
servant and on all these people.
Now let all the things sought for
happen and give a blessing to Thy servant before the face of all the
:
'
'
may understand that thou hast appointed a priest

16. And it came to pass that when Methu-
people, that they
over
Thy
'
people.
salam had prayed, the altar shook, and a knife rose from the altar,
and leaped into the hand of Methusalam before the face of all the
And the people trembled, and glorified the

And Methusalam was honoured before the face of
people.
Lord.
17.
the Lord, and
all the people from that day.

18. And Methusalam took the knife, and killed every thing that was brought by
before the face of
the people.
And
they rejoiced, and were merry before the face of
the Lord and before the face of Methusalam on that day.
afterwards the people departed each to his
II.
I.
Methusalam began to stand
the Lord and
all
own
19.
And
house.
at the altar before the face of
the people from that day for ten years, trusting in
an eternal inheritance, and having taught well the whole land and
all his people
and no man was found to turn from the Lord in
vanity during all the days in which Methusalam lived.
2. And
;
Appendix.
87
the Lord blessed Methusalam and was pleased with his sacrifices,
and
and
his gifts
the Lord.
3.
all his services
And when
which he served before the face of
the time of the days of the departure of
and the Lord appeared to him in a nightly

Listen, Methusalam
I am the Lord
God of thy father Enoch, I order thee to see, how the days of thy
life are finished, and the day of thy rest has drawn near.
4. Call
Nir, the son of thy son Lamech, the second, born after Noah, and
clothe him in the robes of thy consecration, and place him by my
altar, and tell him all that shall be in his days, because the time of
the destruction of the whole earth draws near, and of every man and
Methusalam took
and said
vision,
place,
to
him
'
every living thing upon the earth.
5.
For
in his days there shall
man
be a very great confusion upon the earth, because a
has been
envious of his neighbour, and people have become inflamed against

people and nation stirs
filled
up war against
and
nation,
with foulness and blood, and every kind of
all
the earth
evil.
6.
is
And
moreover in addition they deserted their Maker, and have bowed

to vain gods, and to the firmament of heaven, and the course
down
And
of the earth and the waves of the sea.
multiplied and rejoices in his deeds to

all
the earth changes
changes
its
its
My
the adversary is
great vexation.
And
expecting the time of destruction.
seeds,
And
7.
form, and every tree and every fruit
peoples are changing upon the earth to
My
grief.
8.
all
Then
I shall command the abysses to pour themselves upon the earth,

and the great treasuries of the waters of heaven shall come upon
the earth in their nature and according to their first nature.
9. And all the stability of the earth shall perish and all the earth
shall tremble
10.
Then
and
shall be deprived of its strength
Noe and from
his seed I will raise
shall exist for ever

sin before
from that day.
I will preserve the son of thy son Laraech, his
my
till
face.
up another
the second destruction

11.
when
men
also
Methusalam leaped up from
and his dream troubled him greatly.

of the people and told them
all
And
first
son
world, and his seed
he called
shall
his sleep
the elders
all
that the Lord had said to him, and
all the vision that had appeared to him from the Lord.
the people were grieved at his vision, and answered him
12.
:
'
And
Let the
And now, Methusalam, accomLord God do according to his will

which the Lord enjoined thee.'
13. And
Methusalam called Nir, the son of Lamech, the younger brother of
Noe, and clothed him in the robes of the priesthood before the
face of all the people, and placed him at the head of the altar, and
14. And
taught him all that he was to do among the people.
!
plish thou all things
The Book of
88
the Secrets
Methusalam called to the people

Lo
from to-day as a prince and a leader.'
:
'
of Enoch.
Nir
will be before
15.
And
your face
the people said to
Let it be unto us according to thy word, and let the

Lord be as He spoke to thee.'
16. And when
Methusalam had spoken to the people before the altar, his spirit
was confused, and he bent his knees, and stretched out his hands
And as he prayed his
to the heavens, and prayed to God.
spirit went forth to the Lord.
17. And Nir and all the people
made haste and made a grave for Methusalam in the place Aruzan.
18. And Nir came in glorious attire in all his priestly robes, with
lights, with much pomp, and the people lifted up the body of
Methusalam, and having glorified it, laid it in the grave, which
they had made for him, and buried him, and said
Blessed was
Methusalam before the face of the Lord, and before the face of all
people.'
19. When they were about to depart to their own
households, Nir said to the people
Go quickly now, and bring
sheep and heifers, and turtle-doves, and pigeons, and let us offer
them before the face of the Lord, and then go to your houses.'
20. And the people listened to Nir the priest, and hastened and
brought the victims, and bound them to the head of the altar.
21. And Nir took the sacrificial knife, and slew all the [victims]
that were brought, and offered them before the face of the Lord.
22. And all the people rejoiced before the face of the Lord, and
glorified on that day thq Lord of Nir, the ruler of heaven and
earth.
From that day there was peace and order over the whole
earth in the days of Nir, during 202 years.
23. And then the
people turned from God and began to be jealous one of another,
and people rebelled against people, and tongue arose against tongue,
in reviling.
24. And if lips were the same, hearts chose different
things.
25. And then the devil began to reign for the third
Methusalam,
'
voice of the
time, the
first
'
'
time before paradise, the second time in paradise,
the third time outside of paradise, he continued (doing so)
And
till
the
and confusion. And

Nir the priest heard it, and was greatly grieved, and said in his
heart, In truth I have understood that the time has drawn near,
and the end which the Lord spake to Methusalam, the father of
my father Lamech.
deluge.
26.
there arose a great dispute
'
III.
I.
And
the wife of Nir,
brought forth no child to Nir.
named Sopanima, being

2.
And Sopanima was
barren,
in the
time of her old age, and on the day of her death she conceived in
her womb, and Nir the priest did not sleep with her, nor knew
'
Appendix.
89
her from the day that the Lord appointed him to serve before the
When Sopanima knew
face of the people.
3.
she was ashamed, and
felt
days,
till
of lier conception
humbled, and concealed herself
all
she brought forth, and no one of the people knew.
the
4.
And when
282 days were accomplished and the day of birth

began to draw near, Nir remembered about his wife, and called
her to himself in his house, that he might talk to her.
5.
And
Sopanima came to Nir, her husband, being with child, and the
appointed day of the birth was drawing near.
6. And Nir saw
her and was very much ashamed, and said to her
What hast thou
done, wife, and hast shamed me before the face of these people.
And now depart from me, and go where thou didst commence the
shame of thy womb, so that I defile not my hand upon thee, and
sin before the face of the Lord
7. And Sopanima spake unto
'
'
Nir, her husband, saying
'
My
lord, lo
the time of
my
old age,
and the day of my death has come (and there was no youth in me)
and I do not know when the period of my years is past, and the
unfruitfulness of my womb begin.'
8. And Nir did not believe
his wife, and said to her a second time
Depart f lom me lest I do
thee an injury, and sin before the face of the Lord
9. And
it came to pass, when Nir had spoken to his wife, Sopanima fell at
the feet of Nir, and died.
10. And Nir was very much grieved,
and said in his heart
Was this from my voice, since a man
by his voice and thought sins before the face of the Lord.
I know in truth in my iieart,
I i. Now the Lord is merciful to me
" Glory to thee,
that my hand was not upon her. And so I say
oh Lord, since no one on earth knows this deed, which the Lord
"'
has wrought!
12. And Nir hastened and shut the doors of
the house, and went to Noe, his brother, and told him all, that had
happened concerning his wife.
13. And Noe hastened, and came
'
'
with Nir, his brother, into the house of Nir, on account of the death
of Soi)anima,
womb was
'
Let
it
and they talked to themselves (and saw) how her
at the time of the birth.
not be a subject
'
14.
And Noe
of sorrow to thee, Nir,
said to Nir:
my
brother,
that the Lord has to-day concealed our shame because no one
of the people
knows
her secretly, and
this.
may
15.
Now let
us go quickly, and bring
the Lord hide the ignominy of our shame.
16. And tliey laid Sopanima on the bed, and they wrapped her
with black robes, and shut her in the house ready for burial, and
dug a grave in secret.
17. And then came an infant from the
dead Sopanima, and sat on the bed at her right hand. And Noe,
and Nir entered, and saw the infant
sitting
by the dead Sopanima
'
The Book of
90
and wiping
And Noe, and Nir were tempted
i8.
its clothes.
with a great
of Enoch.
the Secrets
was complete in its body, like one

and spake with its lips, and blessed the Lord.
19. And Noe, and Nir gazed upon it; and lo
the seal of the
priesthood was on its breast, and it was glorious in countenance.
20. And Noe, and Nir said See the Lord renews the consecration
fear, for the child
of three years old
'
according to our blood, as he desires (this
is
from the Lord,
brother, and the Lord renews the blood of consecration in
And Noe and Nir
21.
it
hastened, and washed the child, and clothed
and gave
in priestly raiment,
And
ate.
my
us).'
they called
the blessed bread.
it
name Melchizedek.
its
22.
And it
And Noe
and Nir took the body of Sopanima, and stripped from her the
black robes, and clothed her in very bright robes, and built a
church for her (another house
beautified grave).
23.
And
Noe, and Nir, and Melchizedek came and buried her publicly. And
Noe said to his brother Nir
Watch this child in secret till the
'
time, because deceitful people shall arise over
all
the earth and shall
begin to reject God, and having perceived nothing shall put him
And
to death.
then Noe went out to his own place.
24.
And
great lawlessness began to multiply over the whole earth, in the
days of Nir.
And Nir began to be very anxious, especially

Woe is me, eternal Lord. In my days
25.
about the child, saying
have begun to multiply
all
I understand,
upon
all
is
is
near unto us more (than ever), and
the vision, and what
do for (the child)
And
kinds of lawlessness upon the earth, and
that the end
the earth for the lawlessness of the people.
Lord, what
shall I
how
'
Will
it
is
also
26.
the solution of
it,
And
now,
and what
go with us to destruction
Lord heard Nir, and appeared to him in a nightly

27.
vision, and said to him
Nir, I do not endure the great lawlessness that has been on the earth in many things, and lo
I wish
now to send a great destruction upon the earth,' and every earthly
creature shall perish.
28. But do not trouble thyself about the
the
'
child, Nir, for in a short
time I will send
my
chief captain Michael,
and place him in the paradise of Eden,

in the gardea where Adam was formerly during a period of seven
years, having the heaven always open until the time of his sin.
29. And tliis child shall not perish with those who perish in this
generation, as I have shown, but shall be a holy priest in all things,
and he
shall take the child
Melchizedek, and I will appoint him

the priests
who were
of priests for
him over
the
ever,
before (alia
tliat
lectio
he
that
may be the chief of

he may be a priest
and I will consecrate him, and will appoint
people being
made
greatly holy).
30.
And
Appendix.
91
and blessed the Lord, who had appeared

is the Lord God of my fathers, who
has spoken unto me, {some, MSS. add who will not allow the depreNir rose from
his sleep,
unto him, saying
'
Blessed
my
ciation of
word),
priesthood in the priesthood of
who made
{Some MSS. add
Sopanima.
my days in
a great priest in
my fathers, as thy
womb of my wife
the
Because I had no family and this
my family, and shall be as a son

and thou shalt honour him with Thy servants the priests,
with Seth, and Enoch, and Tharasidam, Maleleil, and Enos, and thy
servant, and thus Melchizedek shall be a priest in another generation.
32. For I know that this generation shall end in confusion,
child shall be to
me
in the place of
to me,
and
And Noe, my brother, shall be preserved in

And from my race shall rise up many people,
all shall perish.
that day.
33.
and Melchizedek
be the chief of the priests among the people,
shall
ruling alone, serving thee
Lord
another child in this family,
who might be
this son of mine,
and thy servant
!)
34. Because I
had not
a great priest, but
and do thou great Lord, on
account honour him with thy servants, and great priests
this
with
and Enos, and Eusii, and Almilam, and Prasidam, and

and Seroch, and Arusan, and Aleem, and Enoch, and
Methusalam, and me, thy servant Nir, and Melchizedek shall be the
head over twelve priests who lived before, and at last shall be the
head over all, (being) the great high priest, the Word of God, and
the power to work great and glorious marvels above all that have
been.
35. He, Melchizedek, shall be a priest and king in the
place Akhuzan, that is to say, in the middle of the earth where
Adam was created: there shall at last be his grave.
36. And
Seth,
Maleleil,
concerning that chief priest
it
be buried there, where there

buried his son Abel there
whom
he lay three years unburied,
burying
its fledgling.
has been written that he also shall
is
till
37. I
the middle of the earth, as

his brother
Gain
killed,
Adam
wherefore
he saw a bird called a jackdaw,
know
that a great confusion has
end in confusion, and all shall

perish except that Noe my brother shall be preserved, and al'terwards there shall be a planting from his family, and there
shall be other people, and another Melchizedek shall be the
come and
this generation shall
head of the
priests
among the
people, ruling,
and serving the
Lord.'
And when
the child had been forty days under the roof

Go down upon the earth to
Lord said to Michael
Nir, the priest, and take My child Melchizedek, who is with him,
IV.
of Nir, the
'
'
The Book of
92
and place him in the paradise of Eden
for preservation,
the time draws nigh, and I will discharge
and
earth,
all
that
is
upon the earth
will establish another race,
shall perish.
and Melchizedek
the priests, in that family, just as Seth

3.
And
the water
all
is
shall
tome
because
upon the
2. (And I
be the chief of
in this family'.')
Michael hastened, and came by night, and Nir was sleeping
And
in his bed.
Lord says unto

to thee."
Michael appeared to him, and said to him
thee,
4.
Nir
And
"
Send the
child to
me
'
I entrusted
The
him
Nir did not know that the chief captain
Michael was speaking to him, and his heart was confused, and he
know about the child, and take him, they will

For the heart of this people is crafty before the face of
the Lord. And Nir said to him who spoke to him The child is
not with me, and I do not know who thou art, who art speaking
'Be not
to me.'
5. And he who was speaking to me answered
afraid, Nir, I am the chief captain of the Lord.
The Lord hath
sent me, and lo I will take thy child to-day, and will go with
him, and will place him in the paradise of Eden, and there shall
he be for ever. 6. And when the twelfth generation shall be, and
a thousand and seventy years shall be, in that generation a just
man shall be born, and the Lord shall tell him to come out upon
that mountain where the ark of thy brother Noe shall stand, and
said
'
If the people
slay him.
'
who has
he shall find there another Melchizedek

years, concealing himself
lived there seven
from the people who worship
idols, so that
they should not slay him, and he shall lead him forth and he shall
be priest, and the
of
first
king in the town of Salem after the fashion
commencement
this Melchizedek, the
3432 years
shall be fulfilled till that
creation of
Adam.
7.
And from
be twelve priests in number

leader,
8.
who
And Nir
shall
understood his
answered Michael, he said

thee to-day to me, and
first
'
now
priests.
all
and
things visible
dream, and believed
Blessed
bless
And
that Melchizedek there shall
the great Igumen, that
till
bring forth
of the
time from the beginning and
is
the Lord,
it,
who
is
to say
invisible.
and having
has glorified
thy servant Nir, as we are draw-
ing near our departure from this world, and take the child, and do
unto him as the Lord hath spoken unto thee.
9.
And
Michael
took the child on that night on which he came, and took him on
and placed him in the paradise of Eden.

10. And
Nir having risen on the following day, went to his house, and did
not find the child, and there was instead of joy very great sorrow,
because he had no other son except this {alia lectio because he
his wings,
'
Clearly a variant of
iii.
37.
Appendix.
93
looked upon this child in the place of a son).
and
him there was no
after
priest
among the
ii.
people.
So died Nir,
And fiom
that time a great confusion arose on the earth.
V.
And God
I.
called
Noe on
the mountain of Ararat, between
Assyria, and Armenia, in the land of Arabia, by the sea, and said
Make there an ark of 300 ells in length, and in breadth

and in height 30, and two stories in the midst, and the
doors about an ell.
2. And of those 300 ells, and of ours
15,000, and so of those 50, and of ours 2000 and 500, and so of
those 30, and of ours 900, and of those one ell, and of ours 50.'
3. According to this number the Jews keep this measure of the
ark of Noe, as the Lord said to him, and (so) they make each
measure, and each rule even up to the present time.
4. The Lord
God opened the doors of the heavens, and rain came on tlie earth
150 days, and all flesh died.
5. Noe was in the 500th year
and begat three sons Shem, Ham, and Japhet.
6. 100 years
after the birth of his three sons, he went into the ark in the month
according to the Hebrew Itsars, according to the Egyptian Famenoth
to
50
him
'
ells,
in eighteen days.
7.
And
the ark, being 600 years
year of his
life
And
And he went
alto-
hundred and
first
the ark floated forty days.
gether they were in the ark 120 days.

(old),
and
8.
in the sixth
into
he went out of the ark in the month Farmut accord-
ing to the Egyptians, and according to the Hebrews Nisan about

9. Then he lived 250 3 ears, and died; he lived
950 years according [to the will of] the Lord our God, to
him be glory from the beginning, and now, and to the end of the
Amen. 10. Enoch was altogether 365 years old.
world.
twenty-eight days.
altogether
In another way
II.
written here concerning Noah's ark.
it is
Of their 300 ells, and of ours 15,000, of theirs 100, and of ours
5000 of theirs 20, and of ours 1000 of theirs 10, and of ours 500
This is
of theirs 5, and of ours 250 of theirs i, and of ours 50
:
the truth spoken.
ADDITIONAL NOTE ON THE PHOENIXES.

When I wrote the note on the Phoenixes in XII. I I was not aware that
mention of a class of these birds was to be found elsewhere. I have, however,
since found in Dr. Kohler's article on The pre-Talmudio Haggada {Jewish
Quarterly, 1893, pp. 399-419) a quotation from an old Essene Mishna
'
Massecjieth Vereeh Hretm
in which
cnSn' went alive into Paradise.

Phoenix.
The question
Steinschneidei', 1858, p.
is
aS"".
it is
'
said that
'
the generation of the bird
This bird Dr. Kohler identifies with the
discussed in the
Alphdbetmn Siracidis edited by
INDEX
I.
PASSAGES FROM THE SCRIPTURES AKD ANCIENT WPv ITERS

CONNECTED OR CLOSELY PARALLEL WITH THE TEXT.
Genesis
Index
96
2
Peteb
Slavonic Enoch
I.
Index
Slavonic Enoch
Testament op
Isaac
:-
(ed.
p. xliv.
456)
(eil-
153
James)
p. xliv.
Testaments oe the XII

Patriakohs
:
Levi
2 (see pp,
xxiii, xxiv)
iii.
X. 3.
xvii.
xviii. 3.
XXX. 9.
xxxiv. 2,
4
Benj. 9
Jud. 18
Wisdom
18
Augustine
Ixv.
Civ.
30. 5
3.
p. xxiv.
vii. 17,
De
3-
vii. I.
Dan. 5
Naphth.
Testament of
Jacob
p.
97
Clement oe
Slavonic Enoch
Alexandria
Hclog.
pp.l46-i48(ed.
James)
I.
xxii.
.
p.
XIX
2
Clement oe
Alexandria
/Sirom.v. II. 77
xxxu.
xxxiii. 2.
Prophet.
Dind. iii.
.
xl. I.
INDEX
NAICES
(When
thick type
question
is
Adam,
used in this Index,
is specially
Abyss, the, xxviii. 3.

Achnzan, Ixiv. 2 liviii.
AND
11.
SUBJECTS.
it is
to indicate that the subject in
dealt with under the reference so given.)
5.
creation of, xxx. 10-12.

named from the four quarters of the world, xxx. 13.
Adam
and Eve, the Book, pp. xviii; 36, 40, 41, 44, 47.
Adoil, XXV. 2.
Angels created from fire on the first day, xxix. 1, S
of punishment, x. 3.
,,
ten orders of, xx. 1, 3.
,,
Aphrodite, the planet, xxx. 3.
Ares, the planet, xxx. 3.
Ariukh, xxxiii. 11.
Arkhas, xxvi. 2.
AngUBtine, pp. xix
xlv ; 46, 47.
Barnabas, Epistle of, pp. xxi; 42.

Baruch, the Apocalypse of, p. xxi.
Bede, 41.
Bochart, 14.
Brandt, p. xxxix.
Brugsch, 14, 32,
Callistratus, the Acts of, p. xliv.
Cedrenus, p. xviii ; 46.
Chalkadri, xii. 1; xv. I.
Cherubim, xix. 6 xx. I

Cheyne, p. 14, 69, 70.
Chrysostom, p. xlvi.
Clement of Alexandria, pp. xx; xliii- xlv; lo, 2t, 74.
Clementine Recognitions, p. 3, 32.
Conybeare, 65.
Creation of the world, the, xxv-xxx.
Cycle, the Metonic, xvi. 8.
;
D'Addosio, p. 75.
Death came through Eve, xxx.

caused by sin, xxx. 16.
Dionysian cycle,
18.
p. 19.
Ecblesiasticus, pp. xxv; 42, 43, 47, 58, 59, 61, 63, 66, 67, 68, 69, 76, 77, 80, 81, 82.
Egg-theory of the universe, the, xxv, xxvi.
Eiseumenger quoted, pp. xxxix;
25, 36, 66, 70, 74.

Elders, the rulers of the stars, the, pp. xxxvi ; iv. I.
Enoch, the scribe of God's works, xxiii. 1-3.
of men's deeds, xl. 13 ; liii. 2 ; Ixiv. .
I,
I,
Enoch, the Slavonic: its relation to the JEthiopio Enoch, pp. vii, viii; xi,
its MSS., pp. xii-xiv.
written in Greek at Alexandria, pp. xvi, xvii.
Index
II.
99
based in part on Hebrew originals, p. xxiv.

written circ. 1-50 a.d. by an Egyptian Jew, pp. xxv, xxvi.
its teaching on creation, anthropology, and ethics, pp.
xxvii-xxir.
its relation to Jewish and Christian literature, pp. xvii-xxiv.
Ezra, fourth, pp. xxi ; xxxviii 7, 9, S^ the Apocalypse of, p. xliv.
Enoch, the Slavonic
Eeuchtwang,
Freewill,
p. xxxii.
man s, xxx.
i. 10
Ivii. a.
Garden of Eden, the,
Gaidal,
15.
viii.
xxxi.
I, i.
Glycas, 41.
God's first coming to the earth, Iviii. 1.

second coming to the earth, xxxii. 1 ;
,,
xlii. 5.
Grigori, the (i. e. of 'Eypriyopoi), the Watchers, xviii.

Guardians of the gates of hell, the, xUi. 1.
Gunkel, pp. xxxvi ; xxxviii.
1, 3.
Hawkins, p. xlii.
Heaven, the old Semitic conception of, pp. xxxiv-xxxix ; x. 1.
accepted partially 'in New Testament, pp.
xxxix-xlii.
Heaven, the
first, iii-vij
the second, p. xxxv ; vii.

the third, pp. xxxvi ; xxxix; xl; xliv; viii-x.
,,
the fourth, pp. xxxvii xlv ; xi-xvii.
the fifth, pp. xxxvii ; xlii ; xviii.
the sixth, p. xxxvii xix.
the seventh, p. xxxviii ; xx, xxi.
Heavens, the seven, pp. xxx-xlvii ; iiixxi.

,,
xli. i
xl. 12
Hermes, the planet, xxx. 3.
Hell or Hades,
xlii. i.
Intercession of departed saints for the living denied,

Irenaeus, pp. xxx ; xUv ; xlv ; 7.
Isaiah, the Ascension of, p. xx; 4, 23, 28, 36, 83.
liii. 1.
Jensen, p. xxxii.
Joanuis, Liber Apocryphus, quoted, 28.
Joel the Chronographer, p. xvii ; 37.
Josephus, 30, 44, 70, 73.
Jubilees, the Book of, pp. 3, 35, 37, 41, 55.
Khermion,
Ivii. a.
Kohler, p. 94.
Koran, the, pp. xlvi xlvii;
Kruno, the planet, xxx. 3.
;
8, 75.
Man created
from seven substances, xxx. 8.

with seven natures, xxx. 9.
with freewill and knowledge of good and evil, xxx. 15, 16.
to be judged for his treatment of animals, Iviii. 5, 6.
Man's works ordained before his creation, Ui. 2.
time in this world pre-ordained, xlix. 2.
final abode prepared, xlix. 2, 3 ; Iviii. 5.

,,
Methuselah, i. 10.
Michael, xxii. 6, 9 xxxiii. 10.
Millennium, the, pp. xxvii xxix; xxx; xxxii. 2 xxxiii. 2.
Moon, the course of the, xvi. 5-7.
Moses, the Apocalypse of, pp. xviii; xliv; 7, 16, 17, 28.
Index
loo
Noah, XXXV.
Oil of
II,
i.
mercy or
of glory, the, xxii. 8, 9; Ivi. 2.
Orders of angels, the ten, xx. 1, 3.

Origen, pp. xx; xliii; xlv ; 13, 38.
Paradise, the earthly, viii. 6.
the heavenly, viii. 1-4 ;
xlii. 3, 4.
Pariukh, xxxiii. 11.

Paul, the Apocalypse of, pp. xix 7> 8, 9, 10.
Peter, the Apocalypse of, pp. 2, 9, 10, Ti.
'
Philastrius, p. xlvi.
Philo, pp. xvii; xxvi; 30, 31, 33, 37, 39, 40, 43, 44, 65, 70, 79.
Phoenixes, the, xii. 1 xv. i.
Planets, the, xxvii. 3 ; xxx. 3.
Plato, pp. 38, 42, 74.
Prayer, the hours of, li. 4.
;
Pseudo-Laotantius, p. 13.
Kegim,
10;
i.
Ivii. 2.
Eesurreotion, the, xxii. 8
Riman,
1.
Ixv. 6.
Ivii. 2.
Kiver, the river
of,
x. 2.
Sacrifices, directions as to, xlv.
Satan, xxix. 4, 5
Satanail, xviii.
Sayce, p. xxxii.
Seraphim, the,
p.
xxxi. 4-7.
xxix. 4, 5
xxx
xii. 1
lix. 2,
Ixi. 4,
Ixvi. 2.
xxxi. 4.
xix. 6.
Sibylline Oracles, the, p. xix; 9, 10, 11, 12, 41, 42, 47, 53, 56, 58, 59, 61, 62, 63,
(>1, 69, 70, 75. 77Souls created before the foundation of the world, xxiii. 5.
Strangling of animals forbidden, lix. 4.
Sun, the course of the, xiii; xlv; xvi.
Swearing condemned, xlix, 1, 2.
Talmud,
the, pp. xxxviii
5, 21, 22, 24, 25, 32, 40, 66.
TertuUian, pp. xliv ; 36.

Testament of Abraham quoted, pp. 10, 56.
Isaac quoted, p. Ii.
Jacob quoted, p. 9.
Testaments of the XII Patriarchs, pp. xxxiii
xxxiv
xxxv
4, 5, 6, 7, 10, 20,
21, 24, 36, 40, 49.

Theodotus, pp. xlv; 11.
Thevan or Thevad, xlviii. 2.

Tree of life, the, viii. 3.
Tree of mercy, the, viii. 7
;
Tsivan,
xlviii. 2
XJkhan,
Ivii. 2.
xxi. 7-
Ixviii. I, 3.
Vretil, xxii. 11, 12
xxiii. 3, 4.
Ways, the two, xxx. 15.

Weber, pp. xxxix; 5, 6, 21, 25, 30, 32, 36, 37, 40, 41, 43,
Wisdom, the Book of, pp. xxv; 30, 32, 39, 43, 45, 68, 80,
Wisdom hypostatized, xxx. 8 xxxiii. 3.
44, 45, 48.

81.
Works
of
man
ordained before the foundation of the world, the,
Zend-Avesta, 74Zodiac, the, xxx. 5
liii
3.
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THE BOOK OF

THE SECRETS OF ENOCH

AND THE OTHER SLAVONIC LANGUAGES

EDITED, WITH INTRODUCTION, NOTES

TRINITY COLLEGE, DUBLIN, AND EXETER COLLEGE, OXFORD

AT THE CLARENDON PRESS

PRINTED AT THE CI.AEENDON PRESS

interest to students of Apocalyptic literature

with a view to help such

book has been undertaken.

that this the

appeal also to specialists in

So far indeed as it does so, I have been able

passed current probably under the general designa-

book another fragmentary survival

literature that once circulated

under the name of Enoch.

That sueh a book had ever existed was not known in

Mr. Morfill's help

was no foundation whatever for

clear that there

was soon made

possible through the kindness of the

Delegates of the Press.

such an undertaking, and particularly in the case of a book

whose existence there had never been even a surmise in

the world of scholarship, and to which there

single unmistakable allusion in all ancient literature.

editor in such a case has to

in his efforts to discover the literary environment, the

religious views, the date,

has fallen once and again into errors of perception or judge-

ment, he can therein but throw himself on the indulgence

work must have many

editor will be grateful for corrections

further elucidations of the text.

In order to appreciate the value of

dating contemporary and subsequent religious thought, the

In conclusion, I must express

for his great kindness in undertaking the translation of the

Slavonic texts, and for his unfailing courtesy and unweary-

ing energy in the prosecution of the task.

indebted for the account of the Slavonic

Short Account of the Book (pp.

The Language and Place

followed in the Translation

part of the Book written originally in Greek at Alexandria, but

Relation of the Boole

in Palestine (pp. xvi, xvii).

Jewish and Christian Literature.

Authors and Writings influenced directly or indirectly by this

Patriarchs (pp. xvii-xxiv).

Integrity and Critical Con-

(pp. xxiv, xxv).

Date and Authorship.

the rest 1-50 A. D.

of the author's views on Creation,

Anthropology, and Ethics (pp. xxvii-xxix). 9. The value of

Sin the cause of death.

with freewill and the knowledge of

Christian belief (pp. xxix-xlvii).

The Book of the Seobbts oe Enoch.

Additional Note on the Phoenixes