1 Enoch 91-108 (Commentaries on Early Jewish Literature (Cejl))

b ]y>qv ]brbr yhvli ]vrm [Xtv (“and you] speak against him great and hard things with your unclean mouth”)

825

826

So also Nickelsburg, “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 120 and n. 137. See Milik, The Books of Enoch, p. 146.

1 Enoch 101:1–9

477

In 27:1–5, those who similarly “will speak with their mouth against the Lord with an unseemly voice and say hard things concerning his glory” (v. 2, Cod. Pan.) are called “accursed ones” to be judged in an “accursed valley”. What the wicked say is denounced as wholly unacceptable; while “hard things” reflects their stubbornness (98:11; 100:8), the author refers to “great things” to underline their arrogance. Thus, while it is possible that the writer is referring to the opponents’ teachings, the text, which does not draw much of a distinction between their deeds and words (though see 100:9a), may bring to fuller expression what elsewhere in the Epistle is described under the catchword of “blasphemy” (serfat – 94:9 and 96:7; cf. the Exhortation 91:7 and Apoc. of Weeks 91:11) or what is simply called “the discourse of your mouth” (100:9a). 3b. Thus you will have no peace. The lemma, which is omitted in Greek Chester Beatty, is the same pronouncement made on sinners in the text just cited above from 5:4. It anticipates the same pronouncement at the end of this passage (v. 9b). Concerning the occurrence and function of this statement in the Enochic tradition and elsewhere, see the Note to 94:6b. 4. Do you not see the kings of the ships, how their ships are tossed about by the wave and are rocked by winds and are in danger? Verses 4 and 5 introduce an analogy initially hinted at in 97:7a, where the sinners addressed are located “in the midst of the sea and upon the dry land”. Here the reference to “sailors” (νακληροι, or “captains”) in the Greek text is to be preferred over the reading of “kings” (nagasˇt) in the Ethiopic which is a corruption (see the Textual Note and n. 811). A further difference from the Ethiopic is that the Greek, as both text traditions in verse 1, is formulated as a summons to observe rather than as a question. Though the Greek text is to be preferred on these points, it is shorter, postponing one of the verbs to verse 5a (see “storm-beaten”) and omitting the notice that “they are in danger”. The illustrative use of maritime imagery and the fear that the seas created by God instill among those who travel in them are also found in at least two biblical texts: Psalm 107[106]:23–30 and Jeremiah 5:22 (see also Sir. 43:24; to signify a writer’s own distress in 1QHa xi 6, 13–17; xiv 22–24; or, to portray human volatility in Philo, e.g. Cher. 1.13; Agr. 1.89; Migr. 1.148). Whereas the fear of the seas among sailors in Psalm 107 is resolved when they cry out to God for help (vv. 28–30; cf. further Wis. 14:1–4; Jon. 1:4–16; j.Ber. 9:13b, 22), the text from Jeremiah, drawing a comparison with iniquitous fools (5:21, 25–26), implies that sea-farers are overwhelmed by the force and sound of waves:

478

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

“Do you not fear me? Says the LORD; Do you not tremble before me? I placed the sand as a boundary for the sea, a perpetual barrier that it cannot pass; though the waves toss, they cannot prevail, though they roar, they cannot pass over it.” (Jer. 5:22) Analogous to Jeremiah, the author of the Epistle applies the imagery as a foil to the sinners he has in mind. In verses 4 and 5, sailors are described for the way they respond to the dangers they face. Quite rightly (so the author wishes his readers to think) the sea-farers are conditioned to expect the worst and are even afraid for their lives when stormy waves under the Creator’s control toss their sea vessels about (cf. v. 9a). The wicked, on the contrary, show no such fear (cf. v. 9b). By drawing such a contrast between normal human reaction to dangers of the sea, on the one hand, and the sinners’ fearlessness towards the Creator, on the other, the author dresses up the activities and words of the latter as foolish and groundless. In this way, the opponents’ behaviour is ultimately portrayed as contrary to nature itself.827 5a. And therefore they fear that all their goodly possessions will go forth into the sea with them. The Greek, possibly retaining a verb used by the Ethiopic in verse 4 (see the Textual Note), attributes the sailors’ fear and, syntacially, all that follows in verse 5 to their being “storm-beaten” (ξειμαζμενοι). The Ethiopic text, in conjunction with verse 4, makes much the same point, though the fear of the sea-farers is due to the prospect that they might lose their possessions. The other distinguishing element between the versions consists in the verb associated with the possessions going into the sea: the possessions “go forth into the sea” (Eth.) or the sailors throw them out (Grk.). The switch from one to the other could have happened on the level of transmission in either the Greek or Ethiopic text traditions (see the Textual Notes). This difference results in distinguishable nuances. Following the Ethiopic, one might conclude that the sailors fear not only the loss of their own lives but also the disappearance of their possessions (i.e. they would not be able to pass anything on to their descendants). In the Greek text, the fear has to do with the sailors’ expectation that the ship will sink because of the threatening conditions; therefore, in order to save the vessel and themselves, they seek to relieve the ship of its unnecessary weight (cf. Jon. 1:5). Both readings, whether “goodly possessions” and, perhaps, the “goods and pos-

827

Dillmann (Das Buch Henoch, p. 316) comments perceptively, “sie sind in einer ganz widernatürlichen Verstocktheit befangen”.

1 Enoch 101:1–9

479

sessions” in the Greek depict the utter uselessness of wealth in such a time of peril. Ironically, especially the Greek allows for the inference that wealth can even be a hindrance to survival (100:6c; cf. 97:8–10). The subtext, then, is the coming eschatological judgement, concerning which it is appropriate to have fear; this, in turn, as in the case of the understanding sea-farers, should lead one to take necessary measures to ensure survival. The writer, however, is not summoning the sinners to repentance, for which he seems to harbour little hope at all (cf. v. 9a); instead, the imagery functions to underline the contrast between appropriate response to fear (among the righteous) and the unreasonable lack of fear (which also connotes reverence to God) altogether. 5b. Good they do not imagine in their heart, because the sea will swallow them and (because) they will be destroyed in it. The minor differences between the Ethiopic and Greek text versions, including “good” as a textual corruption in the former, does not detract from their essential agreement, namely, that the sailors fear the worst in stormy weather: that they will perish in the sea. Again, whatever measures are actually taken to overcome the dangers at sea, for the writer this disposition is presented as a reasonable response that throws the lack thereof among sinners into sharp relief. 6a. Are not the entire sea and all its waters and all its movement the work of the Most High. Other than omitting “and all its movement” the Greek text is in agreement with the lemma. The imagery employed in verses 4–5 now makes way for two reflections on God as Creator, in verses 6–7 and 8–9 respectively. These reflections take the form of rhetorical questions that anticipate a positive answer. Both conclude with the charge that sinners are not even moved by the manifestation of God’s power in the created order to worship God. While the second theological reflection (v. 8a) opens with a broad declaration that the entire cosmos is created by God, the first one here focuses more narrowly on the sea, taking the imagery of verses 4–5 as the immediate point of departure. All conditions which the sea-farers can experience as life-threatening are themselves a reflection and instrument of divine power, whether this means they are restrained (cf. vv. 2–3) or unleashed in some way (vv. 4–5). The text thus marks a shift in focus from the sea-farers’ fear to creation’s fear of God (cf. also v. 7). Not unlike the emphasis of the early chapters in the Book of Watchers (2:1–5:3; cf. Prov. 8:29), the entire verse (6a-b) implies that the forces of nature are obedient to God and thus firmly under God’s control. This subjection to divine power is not only reflected when the seas are calm (Ps. 65[64]:7; 107[106]:29; Jer. 5:22; Jon. 1:12, 15–16; cf. Mk. 4:39, 41 pars. Mt. 8:26–27 and Lk. 8:24–25), but also when they are turbulent (Jon. 1:4; Ps. 65[64]:7; Prov. 8:29).

480

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

6b. And has he (not) sealed all its work and bound it completely with sand? In comparison to the Greek text, the Ethiopic adds “all” and “completely” while the Greek uses three verbs: “set” (σψνεστσατο), “bound” (σψνωδησεν) and “fenced [about]” (περι]ωφρα;εν). On the Ethiopic verb “sealed” as a corruption, see the Textual Note, while it is only Munich 30 (’aqama) and Curzon 56 (‘aqama) which preserve readings that correspond to the Greek verbs “set” and “fenced about”, respectively. Though the reference to the “sand” links the text to Jeremiah 5:22 (cited above under v. 4), the description here presupposes a geography – not clear in the biblical text – according to which the waters are “bound” (or enchained) by land, a point especially emphasized in the Ethiopic; this view may owe more to the emphasis on God’s proscription or enclosure of the seas in other biblical passages such as Job 26:10; 38:8–10; and Psalm 104[103]:9; cf. also 1QMilhamah x 12–16; Prayer of Manasseh 3. 7a. And at his rebuke, it fears and dries up, and all its fish die along with everything that is in it. The Greek is fragmentary; except for the addition of “all” in the Ethiopic, the legible portions of the Greek show much the same text. The language of “rebuke” (Grk. 5μβρμησι«) assumes that capacity of nature to rebel against God (cf. e.g. 2 Sam. 22:16; Job 26:11–12; Ps. 18:15[17:16]; 89:9[88:10]; 104[103]:7; 106[105]:9; Isa. 24:17–20; Nah. 1:4; Sir. 16:18–19; 4QNonCanb (=4Q381) 15.4; Mk. 4:39 par. Mt. 8:26 and Lk. 8:24; cf. Isa. 17:13). The lemma thus ultimately describes how it is that God has placed the sea, its creatures and everything in it under control. This description presupposes the ancient near eastern creation myth about the triumph over chaos.828 Even the primordial powers are harnessed into obedience according to the Creator’s will and show God respect. “Fear” refers to obedience to (and therefore) worship of God as Creator, rather than simply to being afraid. The text has strong affinities with Deutero-Isaiah at 50:2b in which the myth is used to underscore God’s power to deliver Israel: “By my rebuke I dry up the sea, I make the rivers a desert; their fish stink for lack of water, and die of thirst.” (NRSV)

828

See further Bernard F. Batto, Slaying the Dragon: Mythmaking in the Biblical Tradition (Louisville: Westminster John Knox Press, 1992); Richard J. Clifford, Creation Accounts in the Ancient Near East and in the Bible (Washington, D.C.: Catholic Biblical Association of America, 1994). So Nickelsburg, 1 Enoch 1, p. 508.

1 Enoch 101:1–9

481

7b. But you sinners who are on the earth do not fear him. The section corresponding to the lemma in the Chester Beatty text is missing. Here the author, in anticipation of verse 9b, articulates the reason for his foregoing depiction of the Creator who brings chaos into submission to the point of fearing him: If chaos has been brought into God’s control, then the sinners’ insolence is cast into even sharper relief. By not showing God respect (as the author would define it), they are completely out of sync with creation itself. 8a. Has he not made heaven and earth and everything that is in them? Having portrayed the sea as God’s creation (v. 6a), the writer now more broadly includes “heaven and earth and everything that is in them” (the italicised text being all that remains from the Greek). Except for the lack of a reference to “the sea”, the text draws on the language of Psalm 146[145]:6 (“who made heaven and earth, the sea and all that is in them”), in which the declaration of God as Creator of all is linked to God’s activity on behalf of those who inter alia are the righteous oppressed (vv. 7–9; see also 4Q521 7+5 ii 2 and esp. an allusion in 2 ii 1–2 and 5, 8). 8b. Who has given knowledge and wisdom to all those who move on the earth and to those who are in the sea? The Greek text is shorter, only referring to “knowledge” (5πιστμη) and to “those who move in [the] sea”. The expansion preserved in the Ethiopic, which adds “wisdom” (tebab) and “the earth”, makes the text more obviously include humanity, while the Greek text could refer to either sea-creatures or human sea-farers or both. While Black has argued on the basis of the reference to sailors in verse 9a that the Greek phrase refer to humans (το« κινοψμωνοι« 5ν τD αλ(σσ+, “who travel upon the seas”), Nickelsburg maintains that the language, in particular, the verb κινεν, “is most easily taken to refer to the animals”.829 Indeed, unlike the “instruction and wisdom” in 98:3 (the Eth. employs the same two nouns, temhert wa-tebaba), the text here does not have revealed knowledge in view, but rather the sort with which all living things are endowed. However, as verse 9b makes clear, the rhetorical question ultimately has a point to make about sinners. To the extent that the idea of knowledge inherent to all creatures, whether human or animal, emerges through the text, the lack of “fear” among sinners implies how much the author thinks they do not fulfil or adhere to the most elementary roles within in the created order. In this way the sinners’ foolishness is exposed.

829

Nickelsburg, 1 Enoch 1, p. 508, citing LXX Gen. 7:14, 21; 8:17, 19; 9:2; and Lev. 11:44, 46; see further Gen. 8:19 and Dan. 3:79 (OG and Th). The same view is taken based on the Eth. text tradition by Charles, The Book of Enoch, p. 252, who translates Eth. temhert as “instinct”.

482

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

9. Are not the kings of the ships fearful of the sea? But sinners do not fear the Most High. On the beginning of the lemma is preserved, though not in the form of a question, in the Greek: “sailors [f]ear the sea”. Again, on the problematic “kings” (Eth.) instead of “sailors” or “sea-farers” (so the Grk.), see n. 811. The writer brings to a climax the underlying contrast implied in this section. Whereas sailors (see also v. 5a), when they observe the natural forces around them, respond appropriately by showing fear and respect, sinners do not worship God who established, sustains and controls natural forces of the created order (cf. Rom. 1:18–32). Less clear is whether the author wished to draw a comparison of contrast between sinners and the obedient natural forces themselves. If such a comparison is at work, then those whom the author regards as wicked are portrayed as out of step with creation itself. In 101:1, sinners (“sons of the earth”) are called upon to consider the created order, but the imagery and reflections that follow demonstrate the writer’s view that, as “sinners” (cf. also v. 7b), they are in no position to change. Unlike most passages within the Epistle, 101:1–9 does not speak explicitly to the eschatological judgement of sinners. The implications of these verses for divine judgement, however, have been anticipated in 100:10–13 and are to be taken up in the following passage (102:1–3).

102:1–3: Eschatological Judgement on the Wicked Through the Created Order Ethiopic (1) In those days, when he throws down upon you a fierce fire, where will you flee and where will you find safety? And when he utters his voice against you, will you not be shaken and be afraid? (2) And all the luminaries will shake with great fear, and the earth and everything will shake and tremble and be anxious. (3) And all the angels will complete their assigned task, and they will try to hide themselves from before the Great Glory, and the children of the earth will tremble and be shaken. And you sinners are cursed forever, and you will have no peace. Greek (1) And when he throws down against you a wave of burning fire, where will you flee to and be safe? And when he gives forth his voice against you, will you (not) be shaken and frightened by the mighty sound? (2) And the entire earth (will) be shaken and tremble and be thrown into confusion. (3)

1 Enoch 102:1–3

483

And the angels will complete what is commanded them, and the heaven and the stars will be shaken and all the children of the earth will tremble. But you, O sinners, are cursed forever; you will have no joy. Textual Notes Ethiopic: (1) “In those days” (ba-’emuntu mawa‘el; EMML 2080, Berl, BM 485, Abb 35 ba-’emantu, Abb 55, EMML 1768, EMML 6281 Bodl 4, Bodl 5, Frankfurt Ms., Curzon 55, Curzon 56, BM 484) – Tana 9, Ryl, BM 486, BM 490, BM 492, BM 499 and Abb 99 read with the conj. wa-ba-’emuntu mawa‘el (“and in those days”); and BM 485 and BM 491 have a different preposition la-’emantu mawa‘el (conf. of la- Γ for ba- Φ). // “When” (la-’emma) – Tana 9 and EMML 2080 have ’emma; and omitted in BM 485a; EMML 6281 has ’ama. // “He throws down” (wadaya) – Abb 55 reads fannawa (“sends”). // “Upon you” (dibekemu) – Tana 9 reads dibehomu (“upon them”). // “A fierce fire” (‘eduba ’essata) – BM 485 has ‘eduba ’essat; BM 485a transposes to ’essata ‘eduba; BM 491 has ‘edub ’essata. // “Where” (ba-’ayte; Tana 9, EMML 2080, Berl, BM 485, BM 491, EMML 1768, EMML 6281) – BM 485a, Abb 35, Abb 55, Ryl and Eth. II mss. have ’ayte. // “Will you flee and where” – omitted in Abb 55 through homoioteleuton (’ayte “where” … ’ayte “where”). // “And where will you find safety” (wa-ba-’ayte tedexxenu; EMML 2080, Berl, BM 485, BM491, Abb 35, Ryl, Eth. II mss.) – omitted in Abb 55. // “And where” (wa-ba’ayte; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281, Ryl, Eth. II mss.) – BM 485a reads without the prep. wa’ayte. // “And when” (wa-soba) – Curzon 55 reads only soba (“when”). // “His voice” (qalo) – Berl reads kwello (“all”). // “Against you, … not” (dibekemu ’akko; Tana 9, Berl, BM 485, BM 485a, EMML 1768, EMML 6281) – EMML 2080, Abb 35, Ryl and Eth. II mss. have ’akko-nu; omitted in Abb 55. // “Will you … be shaken” (tetmahakkawu, 2nd pers.; EMML 2080, Ryl, Eth. II mss.) – Tana 9 has tetmahakkawo; Abb 55 and EMML 6281 read with the sing. tetmahakkaw; BM 485a and Abb 55 corrupt to tethawwaku; EMML 1768 reads the 3rd pers. yetmahakkawu. (1)–(2) “And be afraid. And all the luminaries” – omitted in Abb 55. (2) “And all” (wa-kwellomu) – BM 485a reads without the pron. suff. wakwellu. // “The luminaries” (berhanat) – Tana 9 reads the acc. form berhanata. // “Will shake” (yetmahawwaku; EMML 2080) – Berl, BM 485 and BM 491 spell yetmahawwaku; BM 485a and Abb 35 read with the sing. yetmahakkaw; and Tana 9 reads with 3rd pers. masc. sing. obj. suff. yetmahakkewwo; Ryl and Eth. II mss read yethawwaku (“will be thrown into turmoil”); Abb 55 corrupts to wa-tetmassawu. // “And the earth and everything” (wa-medr wa-kwellu; Tana 9, BM 485, EMML 1768) – Berl has

484

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

wa-medr wa-kwello; EMML 20802?, BM 491 and Abb 35 read wa-medr wa-kwella (“and the earth, even all of it”); EMML 20801? And EMML 6281 have wa-medr kwella (“and the earth, all of it”); BM 485a, Ryl and Eth. II mss. read wa-kwella medr (“and the whole earth”; cf. Grk.); and Abb 55 reads only wa-medr (“and the earth”). // “Will shake” (second occurrence, tetmahakkaw, fem.; EMML 2080, Berl, BM 485a, BM 491, Abb 35, EMML 1768, EMML 6281, Ryl, Eth. II mss.) – BM 485 spells with the masc. yetmahakkaw; Tana 9 reads with the 3rd pers. masc. obj. suff. tetmahakkawo; omitted in Abb 55. // “And tremble” (wa-tere‘‘ed) – Abb 55 reads without the conj. tere‘‘ed (“tremble”). // “And be anxious” (wa-teg weg we’) – Bodl 5 spells wa-teg we‘. (3) “Will complete” (yefessemu; EMML 20802, BM 485, BM 485a, BM 491, Abb 35, Abb 55, Ryl, Eth. II mss.) – Tana 9 has the sing. yetfessam (“will be completed” i.e. their assigned task); EMML 20801, Berl, EMML 1768 and EMM 6281 read with the plur. yetfessamu (“will be completed” i.e. their assigned tasks?). // “To” (kama, “in order to, so that”) – omitted in BM 485a, Abb 55, BM 4922. // “Hide themselves” (yetxabbe’u) – EMML 6281 spells yetxabbe’u; EMML 2080, Ryl and Eth. II mss. spell yethabbe’u. // “From before … shaken” – omitted in Abb 55. // “From before” (’em-qedma) – Berl reads ’em-qedma gasu (“from before his face”). // “Great” (‘abiy; Tana 9, Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 1768, EMML 6281) – EMML 2080, Ryl and most Eth. II mss. read with the acc. ‘abiya; Vatican 71 reads ’egzi’a (“God of”). // “The children of the earth” (daqiqa medr) – omitted in BM 485a. // “Glory” (sebhat) – Tana 9 reads with the conj. wa-sebhat (“and Glory”, i.e. “before the Great One and Glory”); omitted in Abb 55. // “And be shaken” (wa-yethawwaku) – BM 485a spells yethawwaku. // “And you” (wa’antemu) – Curzon 55 has wa-’antemu-sa. // “Forever” (la-‘alam) – omitted in Berl; EMML 2080 reads la-‘alam ‘alam (“forever and ever”). // “Peace” (salama, acc.; Tana 9, Berl, BM 485, BM 485a, Abb 35, Abb 55, EMML 1768, EMML 6281) – EMML 2080, BM 491, Ryl and Eth. II mss. read with the nom. salam. Greek: (1) “And” (κα) – Eth. reads ba-’emuntu mawa‘el (“in those days”). Nickelsburg proposes that, in agreement with other texts in the Epistle, the Grk. equivalent for Eth. be emended to have included, i.e. κα ττε (“and then”)830; see n. 693 to 99:3. Since ττε does not occur in every instance

830

Nickelsburg, 1 Enoch 1, p. 505 (cf. also idem, “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 140): in the original phrase κα ττε /ταν, the last two words could have been confused, resulting in the inadvertent omission of ττε.

1 Enoch 102:1–3

485

corresponding to the Eth. expression (e.g. 99:5; 100:4), it is not necessary to restore it here. // “A wave of burning fire” (κ]λδ)να το4 πψρA« τ'« κασε)«) – Eth. reads only ‘eduba ’essata (“a fierce fire”), omitting “a wave of”. // “Where will you flee to and be safe” (πο4 ποδρ(ντε« σ)σεσε) – Eth. reads ba-’ayte tenaffed wa-ba-’ayte tedexxenu (“where will you flee and where will you find safety”), splitting the clause into two phrases. // “And when he gives forth his voice against you” (κα /ταν δ5φ  μ»« φ)ν0ν ατο4) – Eth. perhaps presupposes a different Grk. verb: wa-soba yewaddi qalo (“and when he utters his voice against you” *τω+ 5φ  μ»« φ)ν0ν ατο4; cf. Grk. to Jer. 51[28]:16). // “Will you (not) be shaken” (<οκ> σεσε σψνσειμενοι) – Eth. has ’akko tetmahakkawu (“will you not be shaken”), so that the Grk. requires the restoration of the negative particle.831 // “And frightened by the mighty sound” (κα φοβο4μενοι _ξ8 μεγ(λ8) – Eth. only reads wa-tefarrehu (“and be afraid”). Zuntz and Nickelsburg have argued that “the mighty sound” has been wrongly placed here and assign it to the end of the previous clause (“he gives forth his voice with a might sound” *κα /ταν δ- φ)ν0ν ατο4 5ν _ξ8 μεγαλ8).832 This proposal makes sense, as the language then comes closer to what we know, for example, from Ps. 68:33[67:34]833 and Sir. 46:17.834 (2) “And the entire earth (will) be shaken and tremble and be thrown into confusion” (κα <τ>0ν γ'<ν> σμπασα<ν> σειομωνη<ν> κα τρωμοψσα<ν> κα σψνταρασσομωνη<ν>) – Eth. is much longer: wakwellomu berhanat yetmahakkawu ba-ferhat ‘abiy wa-medr wa-kwellu tetmahakkaw wa-tere‘‘ed wa-teg weg we’ (“and all the luminaries will shake with great fear, and the earth and everything will shake and tremble and be anxious”). The Grk. omits “all the luminaries” and “with great fear”. Eth. “the earth and everything” may have resulted either from a direct translation from the Greek (“and the entire earth”; so the reading in BM 485a, Ryl and Eth. II mss.) or, more likely, from inner-Eth. adjustments in the text, that is, from an inadvertent placement of “all” after the noun followed by a secondary “correction” that inserted the conjunction “and” between the words. The Grk. text is grammatically problematic since in the manuscript the nouns and participles are all in the accusative case, for which there is 831 832

833 834

Cf. Bonner, The Last Chapters of Enoch in Greek, p. 58. I.e. the phrase was reinserted after having been mistakenly omitted by a copyist; see esp. Zuntz, “Enoch on the Last Judgment”, JTS 45 (1944), pp. 167–69; “The Greek Text of Enoch 102:1–3”, JBL 63 (1944), p. 53; and Nickelsburg, 1 Enoch 1, p. 505. See also the discussion in Knibb, The Ethiopic Book of Enoch, 2.237. As suggested by Black, The Book of Enoch, p. 311. Cf. Bonner, The Last Chapters of Enoch in Greek, p. 58.

486

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

no explanation within the text in the immediate context. Solutions to this problem would be (a) to insert a missing verb, such as Oχεσε or /ρατε (impv. “see”),835 (b) “to posit the omissions of /ταν [δητε due to homoiotelevton with the previous /ταν δ-, and to render ‘when you see the whole earth shaking and trembling …’”,836 or (c) simply to regard the accusatives as mistaken and to correct the text in line with the nominatives of the Eth. (as done here).837 // (3) “And the angels” (κα οH Kγγελοι) – Eth. reads wa-kwellomu mala’ekt (“and all the angels”). // “What is commanded them” (τA σψνταξεν ατο«) – Eth. te’zazomu (“their assigned task”). // Eth. “and they will try to hide themselves from before the Great Glory” is omitted in the Grk. // “And the heaven and the stars will be shaken and all the children of the earth will tremble” (κα  ορανA« κα οH φ)στ'ρε« σειμενοι κα τρωμοντε« Kπαντε« οH ψHο τ'« γ'«) – Eth. reads wayere‘‘edu daqiqa medr wa-yethawwaku (“and the children of the earth will tremble and be shaken”), omitting “the heaven and the stars” and making “all the children of the earth” the subject of the verbs. Again, Zuntz, followed by Nickelsburg, explains that the missing text is actually a mislocation in the Grk., having been omitted from its original place at the beginning of v. 2 and reinserted here, with the result that “all the children of the earth” looks like an afterthought.838 However, the present translation construes “the children of the earth” as a plausible subject for the second verb “tremble”, and therefore does not require the emendation of the text to include “and” (contra the proposal of Bonner839). // “And you will have no joy” (οκ στιν μν ξαρειν) – Eth. has wa-’albekemu salama (“and you will have no peace”). General Comment This passage is the last of three about the role of the created order in judgement brought against the sinners (100:13–102:3, inclusive). Whereas

835

836

837

838

839

So Bonner, The Last Chapters of Enoch in Greek, p. 58 referring to a suggestion by M. R. James. A possibly suggested, though not ultimately followed, by Black, The Book of Enoch, p. 311. The is ultimately the solution adopted by Bonner (The Last Chapters of Enoch in Greek, p. 58), followed by Black, The Book of Enoch, p. 311. Neither Knibb (The Ethiopic Book of Enoch, 1.389 and 2.237) nor Nickelsburg (1 Enoch 1, p. 505) have attempted to deal with the problem. Zuntz, “Enoch on the Last Judgment”, pp. 168–69; “The Greek Text of Enoch 102:1–3”, pp. 53–54; Nickelsburg, 1 Enoch 1, p. 505. Bonner, The Last Chapters of Enoch in Greek, p. 59.

1 Enoch 102:1–3

487

100:10–13 describes how meteorological elements play a role in God’s punishment of the wicked and whereas 101:1–9 focuses on the sinners’ wrong response to the power of God manifested in the created order, the present text is primarily concerned with the catastrophic manifestations in nature at the time of eschatological judgement. While “fear” is retained from the previous passage (cf. 101:1, 5a, 7a, 7b, 9b), where its meaning vascillates between “being afraid” and “showing respect” or “worship”, here it is unambiguously used in the former sense to illustrate the ominousness of the time when divine judgement is decreed and carried out against sinners. The event will not only inflict fear and dread among the sinners, but also in heaven and on earth, including all humanity. In addition to the thematic overlaps between this and the preceding passage (101:1–9), there is similarity in the way the argument is formulated. This is especially noticeable in a comparison of 102:1 and 101:2–3: each text contains two rhetorical questions, introduced with the conditional “when” or “if”), are addressed to the wicked about their judgement.840 The passage clearly distinguishes between “the children of the earth” and “the sinners”. Whereas the former are caught up in the fearful response of creation to the activity of divine judgement, the latter are the targets of God’s wrath. This distinction does not, however, make it possible to conclude that the term “sinners” here (v. 3) specifically refers to the opponents of the author’s community or is a broader description that includes them. A similar problem surfaces through the expression “the children of the earth”: (a) are they those who will eventually comprise the “righteous” in the eschaton, (b) are they the same group as the “sinners” who will be judged”,841 or (c) are they the mass of humanity whom the author does profile in relation to the socio-religious conflict underlying many of the invectives in the Epistle? In view of 100:6 (cf. 105:1), we may infer that the author thinks of the frightened “children of the earth” as those who do not at the moment belong to his own community (more narrowly defined) but who may eventually understand the Enochic message and recognise their wrongdoing, while “the sinners” are those who will never at all come to an admission of what they have done.

840 841

See Nickelsburg, 1 Enoch 1, p. 509. So Nickelsburg, 1 Enoch 1, p. 509; cf. Charles, The Book of Enoch, p. 249 (comment on 100:6). In the Book of Watchers at 15:3, “the children of the earth” is a neutral designation through which humanity is categorically distinguished from “the watchers of heaven” (Eth. 15:2).

488

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

This leads us to ask where the “righteous” are. If the main body of the Epistle shares the framework of the frame (105:1), it is possible that the text presupposes that at least some pious will be present on earth when these eschatological portents take place and will act as agents in bringing Enochic revelation to the “children of the earth” while the “sinners” are judged. Notes 1a. In those days, when he throws down upon you a fierce fire, where will you flee and where will you find safety? The Chester Beatty text essentially agrees with the lemma, with three exceptions: (1) its opening conjunction (“and”) corresponding to Ethiopic “in those days” (see the Grk. Textual Note), (2) its more elaborate “wave of burning fire” (κ]λδ)να το4 πψρA« τ'« κασε)«) corresponding to “fierce fire” (‘eduba ’essata) and (3) its drawing the two statements together (“where … where”) into one question (“where will you flee and be safe”, πο4 ποδρ(ντε« σ)σεσε). The judgement is once again described by the author in terms of “fire” (cf. also 97:10; 98:3; 100:7, 9; 103:8; 104:4). The image is perhaps one of the wicked being chased by fire from which they cannot escape. Though the passage mentions the effects of divine judgement on creation and humanity at large, the text highlights that it is sinners who are targeted. The first rhetorical question of the verse, “where will you flee and find safety” (cf. Jer. 15:2, esp. Isa. 10:3), reiterates their helpless state and that there will be no way for them to avoid punishment (cf. 97:3). This is an eschatological reversal of what in 103:13 the author describes has been his community’s unsuccessful attempt to find solace and safety in their present circumstances (see the Note there). 1b. And when he utters his voice against you, will you not be shaken and be afraid? The Greek text adds the phrase “by the mighty sound” (_ξ8 μεγ(λ8) at the end of the lemma. Concerning its original placement at the end of the first clause, see the Textual Note. The second rhetorical question in verse 1a declares that the sinners’ fright will be unavoidable at the time of judgement. This fear, however, is ironic. Their stubborn refusal to fear (i.e. worship) God (101:7b, Eth. 9b) results in their being caught up by the fear of God’s judgement against them. Significantly, the verb “to fear” (Eth. farha, Grk. φοβωομαι) in 102:1–3 is only applied to the wicked (though Eth. v. 2 applies the substantive ferhat “fear” to the luminaries), while the other verbs, “shake” (Eth. hawka, Grk. σε)) and “tremble” (Eth. re‘da, Grk. τρωμ)), describe the reactions of the other subjects in verses 2 and 3 of the passage (i.e. earth, luminaries and “the children of the earth”). See more on the verbs under verse 2 below.

1 Enoch 102:1–3

489

The Greek text (“he gives forth his voice” δ- … φ)ν0ν ατο4) picks up on an idiom frequently attested in biblical tradition (lvq ]tn ; cf. 1 Sam. 22:14; Ps. 18:13[17:14]; 46:6[45:7]; 68:33[67:34]; Jer. 10:13; 25:30[32:30]; 48[31]:34; Joel 2:11; 3[4]:16; Amos 1:2). See the Hodayoth at 1QHa xi 36, the context of which contains several motifs found in verses 1–3 (i.e. judgement by consuming fire, response of the cosmos).842 2. And all the luminaries will shake with great fear, and the earth and everything will shake and tremble and be anxious. The corresponding Greek text is problematic: (a) it does not mention the luminaries’ reaction to God’s judgement (see, however, v. 3a) and (b) its nouns are formulated entiredly in the accusative case (see the Textual Note). In this case, therefore, the Ethiopic tradition provides the preferable text. Though the passage does not explicitly describe a theophany per se, the response to divine judgement (i.e. shaking, trembling, being afraid) by the earth, heavenly bodies and the people of the earth (vv. 2–3) is reminiscent of the theophany that opens the Book of Watchers (1:3–9); see especially the Greek (with equivalents from the Ethiopic tradition) to 1:5–6a: Cod. Pan. – “(5) And everyone will be afraid (φοβησονται, Eth. yefarrehu) and the watchers will believe (Eth. “will quiver” yadelaqqaqu), and they will sing things hidden in the corners of the [earth]843; and all the corners of the earth will be shaken (σεισσονται, Aram. 4QEna 1 i 7 ]vi ]vzy “shake”), and trem-

842

843

Nickelsburg’s claim that the passage refers to “God’s voice” is mistaken; moreover, there is not enough in common to warrant his suggestion that “the picture of the fiery torrent [cf. v. 1a] may well derive from a more full-blown description such as that preserved in 1QH 11(3):28–36” (1 Enoch 1, p. 509). The phrase “and they will sing … will be shaken” is omitted in the Eth. tradition (perhaps by homoioarcton, κα … κα); however, the Aram. text of 4QEna 1 i 6–7 seems to support a length of text that is closer to the Grk. (Milik, The Books of Enoch, p. 142). This raises the question how to interpret “will believe” (πιστεσοψσιν) and “they will sing” (`σ<οψ>σιν), since it is expected that the watchers (i.e. the fallen angels) should react with fear and trembling at the theophany (cf. 13:3; contra Charles, The Book of Enoch, p. 5, who appeals to 2 En. 18:2; see also Knibb, The Ethiopic Book of Enoch, 2.59). Of interest here is the second verb: while VanderKam (“The Theophany of 1 Enoch I 1:3b, 7–9”, pp. 142–43), Milik (The Books of Enoch, p. 145) and Nickelsburg (1 Enoch 1, p. 142) suggest that “hidden things” should have been translated as the subject, rather than as the object, of “they will sing”, Black (The Book of Enoch, p. 107) has proposed that the verb may be a corruption of an original ζητσοψσιν, so that the text read something like “they will seek hidden places” (i.e. they will try to hide themselves).

490

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

bling and great fear (τρμο« κα φβο« μωγα«, Eth. ferhat wara‘ad ‘abiy) will take hold of them unto the end of the earth. (6a) And the highest mountains will be shaken (σεισσονται, Eth. yedanaggedu) and fall and be broken up.”844 The text just preceding the verse cited (1:4) explicitly relates itself to the theophanic tradition at Mt. Sinai (Exod. 19:16–18 – the quaking of the mountain; cf. 4 Ez. 3:17–19) which, as well as involving a disclosure of revelation, is interpreted as an act of divine judgement to which the entire cosmos responds with a show of panic and alarm. The present passage employs the same motif to anticipate eschatological judgement, thus participating in a widespread biblical and early Jewish tradition about theophanies that features the response of the cosmos (see 2 Sam. 22:8; Ps. 18:7[17:6]; 77:18[76:19]; Isa. 13:10, 13; Joel 2:10–11; 3[4]:16; Hag. 2:6, 21; Jdt. 16:14–15; Pr. Man. 4–5; Lk. 21:26; Heb. 12:26–29; Test. Mos. 10:3–6; 4 Ez. 6:13–16). 3a. And all the angels will complete their assigned task, and they will try to hide themselves from before the Great Glory, and the children of the earth will tremble and be shaken. Several differences emerge from a comparison of the lemma and the Greek text. First, the Chester Beatty text omits the Ethopic text “and they will hide … Great Glory” and replaces it with “and the heaven and the stars will be shaken and tremble”. Second, the Greek adds “all” before “the children of the earth”. Though the latter expression may look like a delayed subject in the Greek, and therefore seems to be an afterthought, it is possible to understand the Greek text in its present form as a reference to their trembling (as in the Eth.). These differences, however, reflect problems, especially in the Greek. Since verse 2 in the Ethiopic refers to the reaction of heaven and earth to the judgement, the mention of “the heaven and stars” in Greek verse 3 is out of place; indeed, there is no reason to doubt Zuntz’s explanation that the phrase was inserted by a scribal corrector from the margin into the wrong place of the text after having been previously omitted by error.845 Nickelsburg, finding it problematic for the angels to have been the subject for the verb “hide”, reconstructs verse 3a as follows: “All the angels will fulfil what was commanded them; and all the sons of earth will seek to hide them-

844

845

Except for the single instance, the fragmentary Aram. evidence (4QEna 1 i 6–7) does not provide many equivalents for the verbs. Zuntz, “Enoch on the Last Judgment”, p. 169; “The Greek Text of Enoch 102:1–3”, pp. 53–54; and Knibb, The Ethiopic Book of Enoch, 2.237.

1 Enoch 102:1–3

491

selves from the presence of the Great Glory, and they will be shaken and tremble.” As a divine title, “the Great Glory” also occurs in the vision of the throne room of the Book of Watchers at 14:20 (Cod. Pan. and EMML 2080, Abb 352, and most Eth. II mss.) where God takes his seat for judgement. The title is to be regarded as one of several similar such designations in the early Enochic tradition. See the Notes to 92:2b and 103:1. The lemma is concerned with the reactions of the angels who participate in carrying out God’s judgement and “the children of the earth”. The latter expression seems to refer to all humanity rather than specifically to the sinners on whom the judgement will have already fallen in verse 1.846 At the same time, it does refer specifically to the righteous who in 104:5 are told that they will “not have to hide on the great day of judgement”. In focusing on heaven and earth in verse 2 and on angels and humanity in verse 3, the author’s emphasis centres on the created order, and therefore does not betray a particular concern to explain the motif of being frightened on the basis of some kind of disobedience or sinful condition. The notion of angels hiding themselves is not as problematic as may first appear. Whereas Zuntz saw a contradiction between the angels’ carrying out their command and hiding themselves,847 the statements can be be understood as referring to sequential, not concurrent, events. Nickelsburg, moreover, regards “the children of the earth” as the more appropriate subject of for the hiding.848 It is possible, however, that the present passage has been inspired by the opening scene of Book of Watchers cited under verse 2 above. If the emendation of “sing hidden things” to “seek hidden places” in the Greek to 1:5 is correct (see n. 843), then the present form of the Ethiopic to verse 3 may be explained on this account. In this way, a balance of verbs and subject is restored within the lemma. If the passage is dependent on Book of Watchers, the author has taken a text that refers to the fallen angels and reconstrued the tradition with obedient (i.e. good) angels in view. They hide, not because they have done any-

846

847

848

Contra Nickelsburg, 1 Enoch 1, p. 510, who appeals to Isa. 26:20, while rightly recognising the distinction in the text between “the children of the earth” and “the sinners” in v. 3b. See Zuntz’s comment (“Enoch on the Last Judgment”, p. 167), “If they go into hiding, how can they possibly be said at the same time to carry out their task?” (emphasis my own), cited also in Black, The Book of Enoch, p. 311 n. 2. Nickelsburg (1 Enoch 1, p. 504) thus reconstructs the lemma as follows: “All the angels will fulfil what was commanded them; and all the sons of earth will seek to hide themselves from the presence of the Great Glory, and they will be shaken and tremble.”

492

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

thing wrong, but – so the text – do so inspite of the fact that they have acted as emissaries of God’s punishment (cf. 100:4a). In this way the writer would have underscored the fallout of divine wrath against the wicked will be for the entire created order, including the angels. 3b. But you, O sinners, are cursed forever, and you will have no peace. The Greek essentially agrees, though declares that the sinners will not have “joy” (ξαρειν); on the correspondence between the term with original Aramaic ,l> and Ethiopic salam, see the Note to 98:16. The conjunction (lit. “and”) is to be understood as adversative, as the author returns to the second person employed in verse 1 when he addresses those who will be targeted by divine wrath and judgement. The double pronouncement against the sinners (“are cursed forever” – reguman la-‘alam, 5πικατ(ρατοι ε« τAν α*να) and will be without peace (’albekemu salam, οκ στιν μν ξαρειν, on which see the Note to 94:6b) may be influenced by the Book of Watchers at 5:4–6, where the disobedient are associated twice with “an eternal curse” (vv. 5, 6) and are twice told they will have no peace (Grk. to vv. 4 [Eth.], 5). Here the pronouncement concludes the lengthy section introduced by the woe-oracles in 100:7–9.

102:4–104:6: Discourse on Divine Justice 1. 102:4–103:4: Exhortation to the Righteous Dead A. 102:4–5: Consolation for the Righteous Dead Ethiopic (4) Do not be afraid, you souls of the righteous, and be hopeful, O those who have died in righteousness. (5) And do not be sad because your souls have descended into great tribution and wailing and sorrow and into Sheol and (because) your bodies have not found during your life (that which is) according to your piety, but rather, then, on the day because you were sinners and on the day of cursing and punishment. Greek (4) Take courage, O souls of the righteous who have died, the righteous and the pious. (5) And do not grieve because your souls descended in(to Ha)des with grief and (because) the body of your flesh did not fare during your life according to your holiness, since the days that you existed were days of sinners and accursed ones on the earth.

1 Enoch 102:4–5

493

Textual Notes Ethiopic: (4) “Do not be afraid” (’i-tefarhu) – Tana 9 and EMML 2080 read with the conj. wa-’i-tefarhu (“and do not be afraid”); Vatican 71 reads ’i-tefarhu wa-’i-tedangedu (“do not be afraid and do not be dismayed”). // “You souls of” (coll. sg. ’antemu nafsa; Tana 9, Berl, BM 485, BM 485a, BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281) – EMML 2080, Ryl and almost all Eth. II mss. read with the plur. ’antemu nafsata; Vatican 71 reads only ’antemu (“you”). // “And be hopeful” (wa-tasaffawu) – Tana 9, BM 485a and EMML 1768 read wa-tasaffawu nafsa (“and be hopeful, souls of”); EMML 2080 spells wa-tesaffewu; BM 485 has wa-teseffewu; EMML 6281 has wa-teseffawu. // “O those who have died” (’ella motu, 3rd pers.; Tana 9, Berl, BM 485, Abb 35, Abb 55, EMML 1768, EMML 6281) – BM 491, Ryl, Frankfurt Ms., BM Add. 24185, BM 484, BM 486, BM 490, BM 24990, BM 492, Vatican 71 and Garrett Ms. read with the 2nd pers. verb ’ella motkemu (“you who have died”); BM 485a reads nafsa ’ella motu (“O those who have died”); Bodl 4, Bodl 5, Curzon 55, Curzon 56, BM 499, Vatican 71 and Westenholz Ms. read ‘elata motkemu “((on) the day of your death”). // “In righteousness” (ba-sedq) – omitted in Abb 55. (5) “And do not be sad” (wa-’i-teheznu; Ryl, Eth. II mss.) – Tana 9 and BM 485a spell wa-’i-tehaznu; Berl reads wa-’i-teheznu ’ella motkemu ba-sedq (“and do not be sad, you who have died in righteousness”, a resumption of the last phrase of v. 4); EMML 1768 and EMML 6281 spell wa-’i-tehezzanu. // “Because” (’esma) – BM 485 and BM 485a read ’emma (“when”, “if”). // “Have descended” (waradat, fem.) – EMML 2080 spells waradata; Abb 55 reads with the masc. warad; Vatican 71 reads waradat dibekemu (“descends upon you”). // “Your souls into great tribulation and wailing and sorrow and into Sheol” (nafsekemu westa ‘abiy (Ryl ‘abiy) mendabe waga‘ar wa-na’ek westa si’ol (EMML 2080, EMML 6281; Abb 35, EMML 6281, Ryl ‘abiy, Eth. II mss.) – Tana 9, Berl, BM 485, BM 485a, BM 491 read nafsekemu westa si’ol (“your souls into Sheol”, omission through homoioteleuton westa … westa or ε« … *ε«; cf. Grk.); EMML 1768849 has nafsekemu westa si’ol ba-hazan (“your souls into Sheol with sadness”). The longer reading presupposes a Grk. text that is different from the Chester Beatty ms. (see under Grk. below).850 // “And (because) … have not found” (wa-’i-rakaba; EMML 2080mg, BM 485a, Abb 35, 849

850

The photograph in the folio of EMML 1768 is missing from here in 102:5 until 106:13. See also Charles, The Ethiopic Version of the Book of Enoch, p. 212 and Beer, “Das Buch Henoch”, p. 306. Contra, however, Charles, The Book of Enoch, p. 254; Nickelsburg, 1 Enoch 1, p. 513.

494

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

EMML 6281, Ryl, Eth. II mss.) – Tana 9, EMML 20801, BM 485 and Abb 55 read without the conj. ’i-rakaba (“have not found”); BM 491 reads ’esma ’i-rakabkemu (“for you have not found”); and Berl has ’awradet (“befall”; cf. Grk.). // “During your life” (ba-heywatkemu) – omitted in Abb 55; EMML 2080 spells ba-heyatkemu. // “According to” (ba-kama) – BM 485a reads only ba-; Frankfurt Ms. reads ba-’enta (“by means of”, “through”). // “Your piety” (xirutekemu) – BM 485a spells xuratekemu. // “But rather … sinners” (’alla senhu … xate’an) – omitted in Abb 55. // “But rather, then” (’alla ’enka; Berl, BM 485a, BM 491, Abb 35, EMML 6281, Ryl, Eth. II mss.) – Charles has emended the difficult text – probably corrupt – to read ’alla senhu, based on a scribal confusion of similar letters s (Υ) taken as ’e (Π) (“but rather wait”);851 BM 485 reads boti ’enka (“on it, then”). // “On the day” (ba-‘elat; Tana 9, EMML 2080, BM 485a, Abb 35; Ryl, Eth. II mss.) – Berl, BM 485, BM 491 and EMML 6281 read ba-‘elata (“on the day of”); Charles emends to la-‘elat, to provide an object for his emended text senhu (i.e. “wait for the day”).852 // “Because of” (’enta; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 6281, Ryl, Eth. II mss.) – BM 485a, Ryl and Eth. II mss. read ’enta bati (“because on it”). // “You were” (konkemu; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 6281) – Charles emends the difficult text to read kwennane (“the judgement of”), based on his other two emendations853; BM 485a reads with the neg. ’i-konkemu (“you were not”). // “Sinners” (xate’an, nom.) – Tana 9, Berl, BM 491, Abb 35 and EMML 6281 read with the acc. xate’ana (which presupposes konkemu in the predicate sentence). // “And on the day of cursing” (wa-ba-‘elata margam) – Tana 9 reads without the prep. wa-‘elata margam (“and the day of cursing”); EMML 6281 has wa-‘elata ragim (“and (on) the day of cursing”). // “And punishment” (wamaqsˇaft) – Abb 55 reads with the prep. wa-ba-maqsˇaft (“and on (the day of) punishment”). Greek: (4) “Take courage” (αρσετ<ε>) – Eth. ’i-tefarrehu (“do not be afraid”); on the equivalence, see the Note to 96:1a. // “O souls of the righteous who have died” (χψξα τ*ν δικα)ν τ*ν ποανντ)ν) – Eth. has 851

852

853

Charles, The Ethiopic Version of the Book of Enoch, p. 212, appealing to the Eschat. Admon. at 108:2, 3. Charles, The Ethiopic Version of the Book of Enoch, p. 212 and The Book of Enoch, p. 254. His emended text, therefore, reads: “but rather wait for the day of the judgement of sinners” (The Ethiopic Version of the Book of Enoch, p. 212; The Book of Enoch, p. 254). The suggestion is followed by Black, The Book of Enoch, p. 312.

1 Enoch 102:4–5

495

a longer text ’antemu nafsa sadeqan wa-tasaffawu ’ella motu (“you souls of the righteous, and be hopeful, O those who have died”), adding the verb “be hopeful” (see Note to 96:1a) and splitting the designation for the addressees. // “The righteous and the pious” (τ*ν δικα)ν κα τ*ν εσεβ*ν) – Eth. reads ba-sedq (“in righteousness”; cf. 103:3); though it is possible that the Grk. is a gloss on “those who have died” in the previous phrase, it is awkward: the Grk. text (i.e. δικα)ν, with εσεβ*ν reflecting the earlier text) looks out of place, and may be a marginal note that overlaps with and elaborates on the first occurrence of δικαι)ν in the v.854 A comment on v. 4 as a whole is appropriate: Since in 104:6 the same Eth. expression corresponds to its more literal Grk. equivalent μ0 φοβεσε (“do not be afraid”) and since the second verb in the Eth. “be hopeful” corresponds to the Grk. “take courage”, Nickelsburg plausibly argues that the Grk. text behind the Eth. would have contained two verbs as well; he then reconstructs the Grk. Vorlage to the Eth. as follows: *μ0 φοβεσε χψξα τ*ν δικα)ν, αρσετε οH πο(νοντε« εσεβε«.855 However, the equivalents between Eth. and Grk. in 103:3 (la-manafestihomu la-’ella motu basedq, τα« χ[ψξα«] τ*ν ποανντ)ν εσεβ*ν) suggest that Nickelsburg’s reconstruction may be altered to the following: *μ0 φοβεσε χψξα τ*ν δικα)ν κα αρσετε χψξα τ*ν ποανντ)ν εσεβ*ν. (5) “And do not grieve” (κα μ0 λψπεσε) – Eth. reads wa-’i-tehezzenu (“and do not be sad”). // “Because your souls descended in(to Ha)des with grief” (/τι κατωβησαν αH χψξα μ*ν ε<« a>δοψ μετ< λπη«) – though some Eth. mss. agree with the Grk. text (cf. Textual Note above), a number read a longer text nafsekemu westa ‘abiy (Ryl ‘abiy) mendabe waga‘ar wa-na’ek westa si’ol (“your souls into great tribulation and wailing and sorrow and into Sheol”), which presumes a different Grk. Vorlage (e.g. αH χψξα μ*ν ε« *μεγ(λην λχιν κα κοπετAν κα λπην κα* ε« aδοψ). // “And (because) the body of your flesh did not fare during your life according to your holiness” (κα οκ π<η>ντη τ- σ2ματι τ'« σαρκA« μ*<ν> 5ν856 τD ζ)D μ*ν κα<τ<> τ0ν <>σι<>τητα μ*ν) – Eth. reads wa-’i-rakaba sˇegakemu ba-heywatkemu ba-kama xirutkemu (“and (because) your bodies have not found during your life (that which is) according to your piety”). // “Since the days that you existed were days of sinners and 854

855

856

So correctly, Nickelsburg, “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 121 and 1 Enoch 1, p. 513. Nickelsburg, “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, pp. 121–22 and 1 Enoch 1, p. 513. The last two words are emended by Bonner (as suggested by Kenyon) from τοψμ)εν in the ms. (The Last Chapters of Enoch in Greek, p. 60).

496

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

accursed ones on the earth” (5πε αH $μωραι U« \τ<ε> $μωραι \σαν 4μαρτ)λ*ν κα καταρ(τ)ν 5π τ'« γ'«) – the Eth. text is corrupt (see the Textual Note), even with the best establishable text: ’alla ’enka ba-‘elat ’enta konkemu xate’an wa-ba-‘elat margam wa-maqsˇaft (“but rather, then, on the day because you were sinners and on the day of cursing and punishment”). General Comment The passage marks the beginning of an extended section (102:4–103:4) that sustains more of a focus on the righteous than has been previously the case in the Epistle (cf. 94:1–5; 95:3; 96:1–3; 97:1–2; 99:3–5; 99:10; and 100:5–6). The extended section, in turn, forms the first of four parts that make up the last major discourse of the Epistle. These four parts are symmetrically arranged to address the circumstances of four types of humans with which the author is concerned: (1) the righteous dead (102:4–103:4), (2) the dead sinners (103:5–8), (3) the living righteous (103:9–104:6), and (4) the sinners who are still alive (104:7–8). With a particular focus on the state of the righteous after their deaths, the writer of passages (1) and (2) begins to reflect on what being righteous and wicked means, respectively, for the time between death and eschatological judgement. Despite text-critical problems in the present passage (esp. Eth. v. 4), its formal function as exhortation is clear: “do not be afraid” (Eth.) or “take courage” (v. 4) and “do not be sad” (v. 5a), phraseology that incorporates the wording that opens the exhortations in 95:3 and 96:1, respectively (cf. also 103:4, 104:2, 4[Eth.], 6). This language of comfort and exhortation can be explained as a possible objection to the author’s twin-fold emphasis in the Epistle on reward for the righteous and punishment for the wicked. The objection arises from the fact that after death, it is too late for reward and retribution to be carried out; in what sense, then, can one speak of divine justice? The question may represent the underlying problem; assuming a post-mortem existence for the dead,857 the writer of the Epistle, along with a number of authors during the Second Temple period, responded to this problem by developing views about what the dead may be thought to be doing during the time of their disembodied state; see, for example, Daniel 12:2–3 (a state of sleep preceding the awakening of

857

Perhaps there is a working assumption that the human soul or spirit, by its very nature, outlives the body (immortality of the soul); for this view among early Jewish writings, see Ps.-Phoc. 105–115; Philo, Opif. 154; Conf. 149; Jos. 264; Quaest. Gen. 1.16; Josephus, B.J. 1.650; 2.154; 3.372; and Ant. 18.14, 18.

1 Enoch 102:4–5

497

some righteous and wicked); Jubilees 23:30–31; and Wisdom of Solomon 2:1– 4:20. While throughout the Epistle the author adopts a discourse that distinguishes unambiguously between those who are righteous and those who are sinners (i.e. he does not admit to any overlap between them), this socioethical distinction is in itself insufficient in coming to terms with how divine justice works. With this concern in view, the Epistle adopts and co-ordinates further distinctions along anthropological (human nature) and temporal lines. The writer’s understanding of the human being, however, shows no concern to explore the interior dynamics of how one part of the human being relates with the other (as in the Exhortation [cf. under 91:4a] and, more remotely, Book of Watchers at 9:1, 15:7–12,858 22:1–14). The split between “body” (sˇega; τA σ*μα τ'« σαρκ«) and “soul” (manfas, χψξ) is not placed in service of exploring the human being per se, but rather functions to reinforce the categorical separation between earthly and post-mortem life. In the passage 102:4–103:8 – indeed, in the entire Epistle – what ultimately counts for the author is the “spirit” or “soul” of a person: here is the place within human nature that the essential, accountable activity centres. Whereas it is in the body that the pious may have endured suffering, it is the “soul” – that is, not the (fleshly) body – that will descend to Sheol and be rewarded (respectively, 102:5 and 103:4-as “spirits” in Grk. τ< πνεματα ατ*ν).859 In the same way, while the wicked might have enjoyed wealth and luxuries in their bodies in this life, their blessedness is only apparent (102:9 and 103:5–6; cf. 97:7–98:3): beyond death, their souls will be brought to Sheol and be punished with “great distress” (103:7; cf. 98:3). Here, then, the human is not spoken of as a single being that consists of both body and soul; rather, the soul (and not the body) is made responsible for actions and hence receives rewards or punishments. It is therefore difficult to envision how the writer could have believed in a “resurrection of the body”. Once the righteous “souls” have been brought out of Sheol into life to join the company of heavenly angels (104:2, 4, 6), Sheol itself will be transformed into a place of punishment for the souls of the wicked who remain (103:7–8).

858

859

On the question of how the spirit-flesh nature of the giants reflects and contrasts with human nature in this passage, see Wright, The Origin of Evil Spirits, pp. 160–65. Cf. Beyerle, Die Gottesvorstellungen in der antik-jüdischen Apokalyptik, pp. 207–215, who on the basis of the Grk. text argues for a distinction between the misery of the “souls”of the righteous and the resurrection of their “spirits”.

498

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

Notes 4. Do not be afraid, you souls of the righteous, and be hopeful, O those who have died in righteousness. The Greek departs from the lemma in the following ways (on which see the Grk. Textual Notes): (a) the opening verb; (b) its shorter formulation with one verb and subject clause (“the righteous who have died”); and (c) its elaborative, secondary addition of “the righteous and the pious” at the end. The Ethiopic and Greek texts allow for the following reconstruction: “Do not be afraid, O souls of the righteous, and take courage, O souls of those who have died in piety.” The text itself is not concerned at all with a resurrected state, but rather – and explicitly for the first time in the Epistle – with the situation faced by those who have already died and still await the final time of reckoning for the wicked. The interim, post-mortem status of the righteous is designed by the term “souls” (χψξα, which here the Eth. renders in the coll. sg. nafs and, in 103:3 as manafest), which may reflect Aramaic h>pn (cf. 4QEnb 1 iii 11 to 9:3; 4QEne 1 xxii 1 restored for 22:3). The author assumes that the time immediately following death is not necessarily one of relief for the righteous or persecuted. This is already apparent from Book of Watchers (esp. 8:4–9:3, 10) and Book of Giants (4Q530 1 i 4–5) in which the dead humans are the ones who raise their petition to heaven in hope that justice be carried out against their persecutors (i.e. the angels and giants, respectively). At several points during earlier parts of the Epistle, the writer has stressed the importance of complaints by the righteous as testimony to be brought against the wicked at the time of eschatological judgement (esp. 96:7; 97:3, 5; 99:3; cf. 104:3). It is possible already that in the preceding passages, the he has assumed that the righteous are the dead. The significance of the righteous dead in presenting an effective legal case against oppressors cannot be over-emphasized: having met their deaths innocently (in the author’s mind), perhaps even due to conditions imposed upon them by the opponents, they are in a better position to give testimony than those who are still alive and have not yet suffered the full consequences of the sinners’ wrongdoing. Once the significance of the righteous dead is acknowledged, their existence between death and eschatological judgement takes on importance as well.860 Despite their importance as witnesses, the writer also

860

This contrasts, e.g., with the view of Ben Sira, who in contrast to the Enochic tradition, does not ascribe an intercessory function to the dead (Sir. 11:28; 14:16–17; 17:27–28; 38:21–23; and 41:4); a similar view may be inferred from works such as 1 Macc. (2:49–70); Tob. (13:2, 5); and 1 Bar. (2:17).

1 Enoch 102:4–5

499

assumes that in the meantime (a) the wicked who are alive are not being brought to divine justice and, (b) as far as post-mortem existence is concerned, there will be no apparent distinction between the wicked and the righteous This is probably the immediate reason why the righteous dead are regarded as in need of exhortation (cf. 102:6–7, 11; 103:6). 5a. And do not be sad because your souls into great tribulation and wailing and sorrow and into Sheol have descended (because) your bodies have not found during your life (that which is) according to your piety. The lemma has essential agreement with the Greek text, though the wording of the phrase “your bodies have not found” (wa-’i-rakaba sˇegakemu) is preserved in the Greek as “the body of your flesh did not fare” (οκ π<η>ντη τ- σ2ματι τ'« σαρκA« μ*<ν>, lit. “it did not happen to the body of your flesh”). The Ethiopic “your bodies” may be a single translation of “the body of your flesh” or, alternatively, the Greek text has glossed “your body” by defining it as an earthly one (i.e. “of flesh”). As it stands, the Greek text, in qualifying life in the body as “of the flesh”, implies that people have another kind, a “soulish”, body after death (though see the General Comment above). Here a two-fold reason is given for the misery of the souls of the righteous and, therefore, for the words of comfort and exhortation directed at them in verse 4: First, at the end of their lives they have not found justice and thus have died in sadness. They may have died “in righteousness”, but they have died “with grief” (cf. the Note to 101:7a). This puts into sharp relief the contradiction between the ideal of divine justice, on the one hand, and the apparently complete lack thereof at the end of righteous’ lives on earth, on the other. Second, and related to the first point, the righteous have not experienced during their lifetime any reward for their “piety” or, as the Greek has it, “holiness” or “uprightness” (σοτη«). The exhortation “do not be sad” anticipates the eschatological rewards that will be described in 103:1–4 (cf. v. 4a: “they will rejoice and be glad”). The writer may, in addition, already be responding to the words about the righteous attributed to sinners in 102:7, namely, that both groups die in sadness (cf. also 102:11). More appropriately, sadness should characterise the wicked alone against whom divine justice will be executed for their wrongdoing (cf. 4 Ez. 7:79–87). 5b. But rather, then, on the day because you were sinners and on the day of cursing and punishment. The Ethiopic text, which initially sets out to explain why the righteous souls should be sad after all (’alla ’enka “but rather”), appeals to their having been “sinners”, a point that is entirely out of character for the Epistle. The remainder of the

500

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

lemma, a reference to the day of judgement (against the wicked), does not follow.861 Much in contrast, the Greek text makes more sense: unlike the Ethiopic, it offers no grounds for being sad at all, even to a limited degree. Instead, the reasons not to grieve in verse 5a are supported (“since” 5πε) on the grounds that their lifetime was an age dominated by “sinners and accursed ones (4μαρτ)λ*ν κα καταρ(τ)ν) on earth”. In other words, the souls of the righteous are no longer bound to an existence in which the wicked have their way. Post-mortem existence is of an entirely different character, though, at the same time, the righteous live in a liminal phase: they are without divine justice and reward, on the one hand, yet are no longer undergo the suffering of the earthly days, on the other.

B. 102:6–11: Speech of the Sinners About the Righteous Dead and the Author’s Response Ethiopic (6) And when you die, the sinners will say about you: “Just as we have died, so also the righteous have died; and what gain did they have from their works? (7) Behold, they have died as we have, in sadness and darkness; and what advantage is theirs? (8) From now on we will be equal. And how will they arise, and what will they see forever? And behold, they have died, and from now on until eternity they will not see the light.” (9) I say to you, you sinners, you are content to eat and to drink and to rob and to sin and to make people naked and to add to wealth and to see good days. (10) You have seen the righteous ones, how their end came about; indeed, there was no wrongdoing found in them until their death, (11) but they were destroyed and became as if they had never existed, and their spirits have descended into Sheol in agony. Greek (6) When you die, then the sinners will say, “The pious ones have died according to fate, and what has been gained for them on account of their works? (7) And they have died as we have. See, therefore, how they die with grief and darkness, and what advantage has come about for them? (8) From now on let them rise up and be delivered, and they will see forever.” (9) (It

861

Hence, through a series of emendations, Charles found a way to come up with another text; see n. 853.

1 Enoch 102:6–11

501

is) well, therefore, that you eat and drink, rob and sin and [plu]nder and gain wealth and … good days. (10) See, then, O those who consider [them]selves righteous, of what sort has been their ru[i]n, because no righteousness was foun[d] in them until they died (11) and perished [a]nd became as though they are not, and their souls have de[scend]ed with pain into [Hades]. Textual Notes Ethiopic: (6) “And when” (wa-soba) – EMML 6281 reads without the conj. soba (“when”). // “About you” (la‘lekemu; Tana 9, EMML 2080, Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 6281) – Ryl and Eth. II mss. have ba-la‘lekemu. // “The sinners” (xate’an) – omitted in Abb 351. // “Just as we have died, so also the righteous have died” (kama motna motu sadeqan) – Berl reads kama mota sadeqan (“just as the death of the righteous”); EMML 6281 reads kama mewutan motomu la-sadeqan (“just as the dead, so also the death of the righteous”). // “And what” (wa-menta; Tana 9, Berl, BM 485a, Abb 35, Abb 55, EMML 6281, Ull, Bodl 5, Curzon 55, Curzon 56, BM Add. 24990, Vatican 71, Garrett Ms.) – EMML 2080, BM 485, BM 491, Ryl, and other Eth. II mss. have wa-ment. // “Gain did they have” (lit. “their gain”, kona baqwe‘etomu) – BM 491 reads kona baqwe‘etomu ’i-teheznu (“gain did they have? Do not be sad”). // “On account of their works” (ba-megbaromu) – Berl reads with a different preposition la-megbaromu (confusion of Φ as Γ); EMML 6281 and BM 484 substitute the preposition for a conj. wa-megbaromu (“and their works”); omitted in Abb 55. (7) “As we have” (kamana) – Berl reads kamahu (“as he has”). // “They have died … in sadness and darkness” (motu ba-hazan waba-selmat) – EMML 2080 reads only ba-hazan wa-ba-selmat (“in sadness and darkness”); EMML 6281 reads bezuxan motu wa-ba-selmat (“many have died and in darkness”); BM 492 reads motomu ba-hazan wa-ba-selmat (“their death (is) in sadness and in darkness”); omitted in Abb 55. // “And what” (wa-ment) – Berl and Abb 55 have wa-menta; and BM 485a reads wa-mendabe (“and suffering”, i.e. the righteous have suffered more). // “Advantage is theirs” (fadfadomu; Tana 9, EMML 20801, Berl, Abb 35, Abb 55, EMML 6281; cf. Grk.) – BM 485, BM 485a, Ryl and Eth. II mss read fadfadomu ’emmenena (“advantage do they have over us”). // “From now on” (’em-ye’eze) – BM 484 reads with the conj. wa-’em-ye’eze (“and from now on”). // “Will be equal” (ta‘arrayna) – EMML 2080 has ta‘arrayna; and Vatican 71 reads yet‘array meslena (“we will be equal”). (8) “And how” (wa-menta) – BM 485, BM 485a and BM 491 read wa-ment; Berl reads without the conj. ment (“how”); omitted in Abb 55. // “Will they arise” (yetnasˇsˇe’u; Tana 9, EMML 20801, Berl, BM 485, BM 485a; cf.

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The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

Grk.862) – BM 491, Abb 35, EMML 6281, Ryl and Eth. II mss. read yenasˇsˇe’u (“will they receive”); omitted in Abb 55. // “And what” (wa-menta) – BM 491 has wa-ment. // “For eternity” (la-‘alam) – omitted in BM 491. // “And behold” (wa- … nawa; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, Abb 55, EMML 6281) – BM 485a, Ryl and Eth. II mss. read ’esma … nawa (“for behold”). // “They” (’emuntuhi; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 6281, Ryl, Eth. II mss.) – BM 485a has ’emuntu; omitted in Abb 55. // “And from now on” (wa-’em-ye’ezeni) – BM 485a has wa-’em-ye’ezehu; omitted in Abb 55. // “Until eternity” (la‘alam) – omitted in Abb 55. // “They will not see the light” (’i-yere’’eyu berhana) – BM 485a reads ’i-yere’’eyu berhana la-‘alam (“they will not see the light forever”). (9) “You sinners” (’antemu xate’an) – Tana 9 reads lakemu hate’an ’antemu (“to you, you sinners”); omitted in Bodl 4, BM Add. 24185, BM BM 484, BM 490 and Abb 99. // “You are content” (’akalakemu) – Tana 9 and EMML 2080 read ’ako lakemu (EMML 2080 ’akolakemu) (“it is not for you”); EMML 6281 reads ’albokemu (“you do not”). // “To eat” (bali‘) – Berl and BM 485a spell inf. as acc. bali‘a. // “To drink” (wa-satiy; Tana 9, BM 485, Abb 55, EMML 6281) – Berl and BM 485a spell inf. as acc. wa-satiya; BM 491 and Abb 35 have wa-satiyi; and EMML 2080, Ryl and Eth. II mss. spell wa-satey. // “To rob” (wa-hayed) – Berl spells inf. as acc. wa-hayda; Abb 55 has wa-hayid; and BM 485 spells hayed. // “To sin” (wa-xati’at) – BM 485a spells wa-xat’at; omitted in Abb 55. // “To make people naked” (wa-’a‘reqota besi’; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35) – BM 485a, Ryl and Eth. II mss transpose the phrase to precede “to sin”; omitted in Abb 55; EMML 6281 has wa-’a‘reqota sab’. // “To acquire possessions” (wa-’atreyota neway) – Berl, BM 485a and Ull have wa-’atreyo neway. // “And to see” (wa-re’yota; EMML 2080, Berl, BM 485a, BM 491, Abb 35, Bodl 5, Frankfurt Ms., Curzon 55, BM Add. 24990, BM 499, Vatican 71, Garrett Ms., Westenholz Ms.) – Tana 9 reads wa-re’yota neway (“to see possessions”); BM 485 has wa-re’yata; and Ryl, Curzon 56, BM Add. 24185, BM 484, BM 486, BM 490, BM 492 and Abb 99 have wa-re’ya; EMML 6281 reads wa-’are’yota; omitted in Abb 55. // “Good days” (mawa‘el sˇannay) – Berl and BM 485 read mawa‘ela sˇannay (lit. “days of good”); omitted in Abb 55. (10) “You have seen the righteous ones” (re’ikewewwomu la-sadeqan; BM 491, Abb 351, Abb 55, Bodl, Curzon 55, Curzon 56, BM Add. 24185, BM 484, BM 490, Abb 197) – Tana 9 and Ryl2

862

Before the Grk. was available, Charles followed this reading (The Book of Enoch, p. 254; The Ethiopic Version of the Book of Enoch, p. 213).

1 Enoch 102:6–11

503

read with the conj. wa- re’ikewewwomu la-sadeqan (“and you have seen the righteous ones”); EMML 6281 has re’ikewwomu la-sadeqan; Abb2, Bodl 5, Ull, Frankfurt Ms., BM Add. 24990, Vatican 71 and Garrett Ms. read with the affix -ni: wa-re’ikeeewwomu-ni; BM 485, Berl, Ryl1, BM 486, BM 499 and Westenholz Ms. read with the 3rd pers. re’ikewwomu (“they have seen”); BM 485 reads wa-re’ikewwomu (“and they have seen”); and BM 492 has re’ikemunu (“you have seen”). // “Their end” (tafsametomu) – Ryl and Eth. II mss. read tafsametomu salama (“their end (came about) peacefully”). // “Came about” (konu, plur.; Tana 9, Berl, BM 485, BM 491, Abb 35, EMML 6281) – EMML 2080, BM 485a, Ryl, Eth. II mss. read with the sg. form kona. // “No” (kwellu … ’i-, masc.; Tana 9, EMMl 2080, Berl, BM 491, EMML 6281, Ryl, Eth. II mss.) – BM 485, BM 485a and Abb 35 have the fem. kwella … ’i; Abb reads only ’i. // “Wrongdoing” (gef‘) – Ullmg and Abb 55 transpose the first two consonants feg‘ (“dung”!). // “Was found” (terakba) – BM 485a reads tetkabbat (“was hidden”); EMML 6281 has tetrakkab (“was found”). // “In them” (ba-la‘lehomu) – Berl, Ryl2, BM Add. 24185 and BM 484 have la‘lehomu; BM 485a reads with 2nd pers. plur. pron. suff. ba-la‘lekemu (“in you”); and BM 491 reads ba-la‘lehomu ’esma ’i-tarakba zentu (“for this was not found”). // “Until” (’eska) – Berl, Abb 55 and EMML 6281 read ’esma (“for”). // “They died” (motu; Tana 9, Berl, BM 485, BM 491, Abb 35, Abb 55, EMML 6281) – EMML 2080, BM 485a, Ryl and Eth. II read ‘elata motomu (“the day of their death”). (11) “But they were destroyed” (wa-tahag welu) – Berl has wa-hag walu (“but they perished”). // “As” (kama) – EMML 2080 has za-kama; BM 491 reads ’esma (“because”). // “And … have descended” (wa-waradu, masc.) – EMML 2080 and Curzon 56 read with the fem. wa-warada. // “Their souls” (manfasatihomu; EMML 2080, BM 485, BM 491, Abb 35) – Tana 9 reads with conj. wa- manfasatihomu (“and their souls (are in agony)”); Berl spells manafestihomu; Abb 55 spells manafestihomu; BM 485a and EMML 6281 have nafsatihomu; Ryl and Eth. II mss. read with the conj. wa-nafsatihomu (“and their souls (are in agony)”). Greek: (6) “When you die” (/ταν πο(νητε) – Eth. wa-soba temawwetu (“and when you die”). // “Then the sinners will say” (ττε 5ρο4σιν οH 4μαρτ)λο /τι) – Eth. yeblu la‘lekemu xate’an kama (“the sinners will say about you”). // “(The) pious ones have died according to fate” (<οH> εσεβε« κατ< τ0ν εHμαρμωνην πε(νοσαν) – Eth. may presuppose a different text: kama motna motu sadeqan (“just as we have died, so also the righteous have died” *κατ< τAν (νατον $μ*ν οH δκαιοι πε(νοσαν). // “And what has been gained for them” (κα τ ατο« περιεγωνετο) – Eth. reads wa-menta kona baqwe‘etomu (“and what gain did they have”).

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The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

(7) “And they have died as we have. See, therefore, how they die” (κα ατο μο)« $μν πε(νοσαν [δετε ο,ν E« πονbσκοψσιν) – Eth. reads only nawa kamana motu (“behold, they have died as we have”, perhaps from something like *[δετε E« ατο μο)« $μν πε(νοσαν); the omission in the Eth. can be explained by homoioteleuton on the basis of [δετε … [δετε in its Grk. Vorlage and the Chester Beatty ms., respectively. // “With grief and darkness” (μετ< λπη« κα σκτοψ«) – Eth. ba-hazan wa-ba-selmat (“in sadness and darkness”). (7) “And what advantage as come about for them” (κα τ ατο« 5γωνετο περισσν) – Eth. wa-ment fadfadomu wament (“and what advantage to they have”). (8) “From now let them rise up and be delivered” (πA το4 ν4ν <να>σττ)σαν κα σ)τ)σαν) – Eth. ’em-ye’eze ta‘arrayna wa-ment yetnasˇsˇe’u (“from now on we will be equal. And how will they be raised”). The difference between “be delivered” (σ)τ)σαν) and “be equal” (*σ2ημεν) might be explained as a corruption in the Eth. Vorlage.863 // “And they will see forever” (κα Oχοντα[ι] ε« τAν α*να) – Eth. wa-ment yere’’eyu la-‘alam (“and what will they see forever?”). While the Eth. interrogative does not require an object for the verb, there may be something missing in the Grk.; thus Nickelsburg restores “the light” (*τA φ*«) on the basis of Eth. at the end of v. 8.864 // Eth. “And behold, they have died, and from now on until eternity they will not see the light” – omitted in the Grk. If “the light” may be restored as the object of “see” at the beginning of the v. (see immediately above), then the omission may be explained through homoioteleuton (φ*« … φ*«). // (9) “(It is) well, therefore, that you eat and drink, rob and sin and [plu]nder and gain wealth and … good days” (καλ*« μ»« φαγεν κα πιεν τοιγαρο4ν 4ρπ(σαι κα 4μαρτ(νειν κα [λ)]ποδτειν κα γκτασαι κα<> κημ[…]$μ<ωρ>α« γα(<«> [cf. Eth.]) – Eth. ’ebelkemu ’antemu xate’an ’akalakemu bali‘ wa-satiy wa-hayed wa-xati’at wawa-’a‘reqota besi’ wa-’atreyota neway wa-re’yota mawa‘el sˇannay (“I say to you, you sinners, you are content to eat to drink and to rob and to sin and to make people naked, and to acquire possessions and to see good days”). The address to the sinners in the Eth. (“I say to you, you sinners”), which does not occur in the Grk., marks a change of speakers: whereas vv. 6–8

863

864

Cf. Olson, Enoch, p. 279 (σ2ησαν sic!). However, Nickelsburg – whose emendation is followed here ([να]σττ)σαν “let them rise up”; “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, pp. 123–24) – argues that Eth. ta‘arrayna (“we will be equal”) “probably reflects νισ2ημεν, a misplaced corruption of σ)τ)σαν” (1 Enoch 1, p. 513). Nickelsburg, 1 Enoch 1, p. 513.

1 Enoch 102:6–11

505

are words placed in the mouths of the wicked, in vv. 9–11 the writer now speaks, agreeing essentially (in a mocking tone) with what the sinners are saying about the righteous. The Grk. suggests the change of speakers in v. 9 as well, especially in the phrase “(it is) well that you eat …”). Despite the extent of corruption in the Grk. text, Zuntz, Nickelsburg and Black have argued that the sinners’ speech was originally vv. 6–11, adapting the Greek text in several respects: they (a) regard the Eth. address to the sinners as secondary, (b) regard Grk. “you” ( μ»«) as an inner-Grk. corruption from “us” ($μ»«), (c) “therefore” (τοιγαρο4ν) seems out of place and is relocated to the beginning of the phrase (i.e. “therefore it is good for us to eat …”), and (d) Grk. *καλAν /$μν (“it is good for you/us …”) reaches a corrupted form in the Eth. ’akalakemu (“you are content”, i.e. *Pκανον μν).865 Argument (b), though possible, seems driven by a prior view that the sinners continue to speak after v. 8. Given the almost overwhelming textual problems in the Grk., it seems preferable to follow the Eth. in how the speech is organised: vv. 6–8 (sinners) and vv. 9–11 (author).866 (10) “See, then, O those who consider [them]selves righteous” ([δετε ο,ν οH δικαιο4ντε« [Ψαψτ]ο«) – Eth. re’ikemewwomu la-sadeqan (“you have seen the righteous ones”), which makes “the righteous ones” the object of the verb (*τοG« δικαιο4ντα« Ψαψτο«), while the Grk., inconsistent with the reading “you” in v. 9, is an address to the righteous (i.e. by the sinners). The Grk. “those who consider themselves righteous”, if spoken by the sinners, would be an expression of contempt in relation to the righteous; however, this is inconsistent with the reference to “their (whose?) ruin” in the following clause.867 It is thus possible that behind the nominative case is a corruption from what was originally formulated in the accusative (cf. Eth.).868 The Eth., on the other hand, makes complete

865

866

867

868

See Zuntz, “Notes on the Greek Enoch”, pp. 201–203; Svere Aalen, “St. Luke’s Gospel and the Last Chapters of 1 Enoch”, NTS 13 (1966), p. 10); Nickelsburg, Resurrection, p. 146 and n. 24; “Greek and Ethiopic Texts”, pp. 122–24; 1 Enoch 1, pp. 513–14; Black, Apocalypsis Henochi Graece, pp. 41–42 and The Book of Enoch, p. 313. So esp. Olson, Enoch, pp. 278–80; see also Bonner, The Last Chapters of Enoch in Greek, pp. 62–63; Knibb, The Ethiopic Book of Enoch, 2.238–39; and Uhlig, Henochbuch, p. 735. Nickelsburg, in following the Grk. wherever possible, suggests that ’εαψτο« derives from an original ]vht>pn thus making the reference to “their souls” in v. 11 ironic (1 Enoch 1, p. 521). While possible, this suggestion does not overcome the other difficulties mentioned here in the Grk. text. In agreement, esp. with Black, The Book of Enoch, p. 313.

506

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

sense as a continuation of the author’s address to the wicked begun in v. 9. // “Of what sort” (<>ποα) – Eth. ’efo (“how”). “Because no righteousness” (/τι π»σα δικαιοσνη οξ ε ρω[η] 5ν ατο«) – Eth. ’esma kwellu gef‘ ’i-terakba ba-la‘lehomu (“for there was no wrongdoing found in them”). (11) “And perished [a]nd became as though they are not” (κα π2λον[το κ]α 5γωνοντο E« οκ Oντε«) – Eth. wa-tahag welu wa-konu kama za-’i-konu (“but they were destroyed and became as if they had never existed”). General Comment The present passage opens by retaining the framework of exhortation to the righteous in 102:4–5 (v. 6a). The focus moves from the lack of divine justice in earthly life in the previous verses to the apparent lack thereof after death (cf. Qoh. 2:14–16; 3:19–20; 11:7–12:7; Wis. 2:1–5; 3:2, 4).869 Here, the problem – one with which the righteous struggle to understand – is reiterated as an awareness attributable to the wicked who are deceased (esp. vv. 6b–8). Framed by exhortation on both sides (102:4–5 and 103:1–4), this passage focuses on the perspective of sinners who question whether the righteous have gained any real advantage through their piety. The author, then, devotes himself to an extended description of the problem of divine justice before attempting to resolve the matter. By putting observations about the death of the righteous into the mouths of sinners who have died, the writer locates the discourse about divine justice in precisely the arena where it is being questioned. Because, in effect, the author concedes the observations in the present passage, the effectiveness of his rhetorical strategy does not become apparent until 103:1–4 and 5–8 (see General Comments on these sections). While there is general agreement among Enoch scholars regarding the main point of these verses, there is some disagreement about the extent of the sinners’ speech. The problem has been how to understand verses 9–11. On the one hand, all of verses 6b–11 in the Greek text may, with light emendation (see the Textual Notes to vv. 9–10), be interpreted as words that the wicked say about the righteous. On the other hand, according to the Ethiopic tradition, their speech concludes at the end of verse 8, followed by words of the writer himself who, in addressing the wicked, re-expresses their views in mocking agreement. In both versions, for all their differences, the passage not only questions the practical value of piety (vv. 6b–8, 10–11) but also justifies the self-ag-

869

Cf. Charles, The Book of Enoch, p. 254.

1 Enoch 102:6–11

507

grandizing activities of the sinners at the expense of the righteous (v. 9). The perspective attributed to the sinners in the text bears special affinity with some of the language and perspective of Qoheleth which, together with Job, cast doubt on the assumption that wisdom leads to prosperity while foolishness results in ruin (see below). The author, in rejecting such a critique of traditional wisdom, reverts in principle to a more conventional frame of thought, reconfiguring it through an apocalyptic eschatological understanding of time which postpones reward for the righteous and misery for the wicked to a time in the afterlife when (and only when) divine judgement will be decisively manifested. Notes 6a. And when you die, the sinners will say about you. The Greek agrees except for the absence of “about you”, which, failing any reason – whether intentional or by error – for why it would have been deleted, may be regarded as a secondary clarification. However, if the statement about the sinners’ affluence in verse 9 is included in the sinners’ discourse (so esp. Eth.), this additional phrase cannot be said to cover all verse 6b–11. The text introduces the speech of sinners. It is a rhetorical feature of the Epistle that also occurs, especially, in 97:8–9, 98:7 and 104:7. As such, it lends to the text a dialogical character that simulates a “conversation” in order to unmask the self-delusion behind the way the wicked understand themselves and relate to others. Significantly, each of the representative statements put into the mouths of the sinners is followed by the author’s own refutation of their claims (see also the Note to 97:8b). Among these speeches, there is thematic affinity between 98:7 and 104:7, and what follows in verse 9 here picks up on the theme of wealth addressed by the sinners’ words in 97:8–9. 6b. “Just as we have died, so also the righteous have died; and what gain did they have from their works? Instead of “the righteous have died”, the Greek text has the word “pious ones have died according to their fate” (<οH> εσεβε« κατ< τ0ν εHμαρμωνην πε(νοσαν). Both versions agree with respect to the second half of the lemma. The death of the righteous is perceived by the sinners as being essentially no different from their own. Neither righteousness nor wickedness are taken into consideration when it comes to death. This comparison echoes the sentiment expressed by Qoheleth as he questions the value of having wisdom at all (2:14–16); he asks rhetorically in 2:16: “How can the wise man die just like fools?” (NRSV; lyckh ,i ,kxh tvmy „yXv ; κα π*« ποανεται  σφο« μετ< το4 Kφρονο«, which may also be translated,

508

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

“And how the wise man will die together with the fool!”; cf. also Qoh. 3:19–20; 9:2870; and 11:7–12:7). The question in the second part of the lemma (cf. also v. 7) is more formally reminiscent of Qoheleth’s scepticism that wisdom leads to success, sometimes – as in the present passage – given the form of a rhetorical question: “what advantage?” (1:3, 3:9, 5:16[15] ]vrty hm , τ« περισσεα; 6:8 rtvy hm , τ« περισσεα); see also Job 21:15 and 35:3.871 7. Behold, they have died as we have, in sadness and darkness; and what advantage is theirs? The Greek text opens with “and” instead of “behold”. In addition, before “in/with sadness and darkness”, the Greek has the phrase “see, therefore, how they die” ([δετε ο,ν E« πονbσκοψσιν) which the Ethiopic has likely omitted through homoioteleuton (see the Textual Note). As in verse 6b the text has sinners assert that there is no discrepancy in death between themselves and the righteous. However, the present text adds what it is that both share in death: “in sadness” (ba-hazan; μετ< λπη« “grief”) and “in darkness” (wa-ba-selmat; σκτοψ«). Both terms indicate that the passage is alluding to Sheol; the phrase “with grief” (Heb. ]vgyb and/or Grk. μετ< λπη«), in addition to picking up the explicitly Sheol imagery in 102:5a and 11b, also reflects the language of Genesis 42:38 and 44:29 (further, Tob. 3:10; 4Q364 = 4QReworked Pentateuchb 10.3; and Musar le-Mevin 4Q418 88 ii 7), while the mention of “darkness” recasts Sheol tradition as found in the Hebrew Bible (Job 17:23; cf. 10:21–22, Sim. 63:10–11872). The passage presupposes that the righteous and sinners retain the social and ethnic identity they had while they were alive. Nevertheless, the concept of Sheol is traditional; all, no matter what kind of existence they have had, will descend to Sheol, and no one will be distinguished from the other through reward and punishment.873 This is the view of those (the sinners)

870

871

872 873

“ … the same fate comes to all, to the righteous and the wicked (hrqm lkl r>Xk lkh i>rlv qydjl dxX , ματαιτη« 5ν το« π»σιν σψν(ντημα Ψν τ- δικα8 κα τ-

σεβει/), to the good and the evil, to the clean and the unclean, to those who sacrifice and those who do not sacrifice. As are the good, so are the sinners …” (NRSV). This line of argumentation may be later reflected in Paul’s attempt to limit the value of “works” of the Torah (e.g. circumcision) over against the status of Gentiles; cf. Rom. 2:25; 3:1. See also the view taken by Nickelsburg of 108:11 (see General Comment on 108:11–12). Cf. the still useful discussion by Charles, The Book of Enoch, pp. 127–28; more recently, John Jarick, “Questioning Sheol”, in eds. Stanley E. Porter, Michael A. Hayes and David Tombs, Resurrection (JSNT Supplement Series, 186; Sheffield: Sheffield Academic Press, 1999), pp. 22–32.

1 Enoch 102:6–11

509

who are given to speak; they note the equality between the righteous and themselves and suppose this state is the end of the matter. As will be made plain in the overall argument, the writer introduces an early example that after death a distinction will be made between the just and the wicked in Sheol (cf. 103:6–8), though it is by no means clear that he either espouses a “resurrection” of the body or diminishes the received tradition as the initial state of things after death. 8. From now on we will be equal. And how will they arise, and what will they see forever? And behold, they have died, and from now on until eternity they will not see the light.” Though the opening clause in the lemma looks like a pronouncement of equality that makes sense within the context as a statement by the righteous, comparison with the Greek text suggests a possible corruption within Greek transmission (“we will be equal” from “let them be delivered”), see the Textual Note above. Herewith the Ethiopic version of this verse draws the citation put into the sinners’ mouths to a close, while in the Greek text the citation does not reach an end until the conclusion of verse 11 (cf. the General Comment). Both versions have the sinners question that the righteous will be rewarded, focusing on the metaphor of seeing “forever” (with the Eth. extending the imagery by adding a reference to “the light”; cf. Ps. 49[48]:20; Job 33:28, 30; Mic. 7:7–9874; and Tob. 5:10 [Cod. Sin.]). This language serves as a contrast to the state in which the righteous, just as anyone else, have died according to verse 7; the wicked are made to deny any possibility that the righteous will rise up from the “darkness” of Sheol into another existence that makes it possible to see again (cf. Job 7:9, “the one who goes down to Sheol does not come up”; cf. Isa. 38:18). The lemma opens with a verbal reference to a resurrection state (yetnasˇsˇe’u, <να>σττ)σαν). By formulating a denial thereof in sinners’ words, the author makes it easier for readers to distance themselves from their view. As far as the wicked are concerned, the notion of reward is limited to this life and not the next (cf. v. 9 and the notion of dying with goods and wealth in 103:5–6). The tone of the words of the wicked differs between the versions. The Ethiopic version has sinners reason by asking a rhetorical question that concludes with a principled pronouncement about the lack of reward for the pious. In the Greek text, however, the 3rd person imperatives imply an indi-

874

Nickelsburg follows the Eth. in restoring “the light” into the Grk. text, emphasizes a convergence of vocabulary between this passage and 102:7–8, 10 (1 Enoch 1, p. 520).

510

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

rect derision of the righteous (lit. “let them rise up and let them be delivered …”875). 9. I say to you, you sinners, you are content to eat and to drink and to rob and to sin and to make people naked and to add to wealth and to see good days. The lemma reflects the author’s retort to what he has cited has the words of the wicked. Though some argue that the Greek is ultimately to be understood as a continuation of the words of the wicked, its reference to the 2nd person plural (“that you eat and drink …”) should caution against hasty emendation in conformity with the Greek to verses 10–11. The author portrays the sinners’ understanding of reward as misconstrued (cf. Wis. 2:6–12). The sinners’ perspective is not the consequence of wisdom or piety, but rather comes at the expense of others. If there is no distinction between the righteous and wicked in death, then they might as well sin if it means this will bring them prosperity (as e.g. the caricature of the sinners in Prov. 1:11–14). However, the opponents’ view would not have necessarily been an open manifesto to engage in sin per se, but rather for them would have been an acceptable sapiential tradition. The absence of belief in reward or punishment in the afterlife led many to counsel against restraint in their consumption of food and enjoyment of wealth; in biblical and Jewish tradition, see especially Isaiah 22:13; Qohelet (positively cited) 2:24; 3:12; 5:18; 8:15; 9:7; the fragmentary text inscribed on an inner wall of the tomb of Jason erected during the time of Alexander Jannaeus (late 2nd century – early 1st cent. BCE): εφρανεσε οH ζ*ντε« τA δε λοιπν … πιεν <3>μα φαγεν (“rejoice, O those who live on … drinking and eating”)876; Philo, Deterius potiori insidari soleat 33–36; Luke 12:19–20; and 1 Corinthians 15:32 (cit. from Grk. to Isa. 22:13).877

875

876

877

The final clause – lit. “and they will see (Oχοντα[ι) forever” – either (a) goes back to a jussive (or possibly impf.) that has been rendered as a future, so that it shares the tone of the preceding verbs (i.e. “let them see forever”) or (b) expresses result, i.e. “so that they see forever”. Cf. Pierre Benoit, “L’inscription greque du tombeau de Jason”, IEJ 17 (1967), pp. 112–13. Cf. the discussion of Wis. 2:6 by Winston, The Wisdom of Solomon, pp. 118–19, who cites also the passages in Euripides, Alcestis 782–802; Horace, Odes 1.9.13–16; 1.11.8; Petronius, Satyricon 34; Herodotus, Hist. 2.78; Thucydides, Hist. 2.53; Seneca, Epistula 123.10; and Diogenes Laertius 8.63. The tomb inscription of Jason, in turn, is an example of the motif common among ancient funerary inscriptions and materials; cf. e.g. the Egyptian Song of the Harper (1300 BCE; see the note by John A. Wilson in ed. James B. Pritchard, Ancient Near Eastern Texts [Princeton: Princeton Univ. Press, 1969, 3rd ed.], p. 467), Plutarch, Alex. 2.3.336C; and the sources ga-

1 Enoch 102:6–11

511

The text is an extension of the author’s larger invective against the opponents’ wealth; see especially the language used in 97:8b–9 and 98:11b and, for the accusation that they rob, 103:15a. 10. You have seen the righteous ones, how their end came about; indeed, there was no wrongdoing found in them until their death. The lemma retains from verse 9 the address to the wicked who are regarded as virtual witnesses of the how the pious have died. The author states they have “seen the righteous ones”, not necessarily because (as their persecutors) they have actually witnessed the deaths of the righteous, but rather because it is assumed that, deceased, the wicked and the righteousness share the social space of Sheol and are in a position to know about the state of the other (perhaps in contrast to the four chambers in 1 En. 22). The Greek text to the verse is problematic; it is possible, in light of the Ethiopic, that the nominative case of the subject (“those who consider [them]selves righteous” οH δικαιο4ντε«) should be emended to read as an accusative (i.e. *το« δικαιο4ντα«). In any case, the Ethiopic text is to be followed as more reliable (see the Textual Note). According to lemma, the writer himself declares (i.e. to the sinners) the innocence of the righteous until their death. In the Greek version, by contrast, the author either invites those who lay claim to being pious to consider their (own?) ruin – which does not make sense – or, more likely, the sinners are told to consider those who claim to be righteous. The phrase in the Greek, “no righteousness was foun[d] in them” (π»σα δικαιοσνη οξ ε ρω[η] 5ν ατο«) attributes to the opponents the view either (a) that the pious are not found to be righteous until their death (cf. by contrast Ezek. 28:15) or, and more in line from the present context (cf. the Eth.), (b) that they have not been rewarded for their so-called righteousness during their lifetime (where “righteousness” represents both the religious condition and its reward as proof thereof).878 The Ethiopic II recension’s description of the death of the righteous as having come about “peacefully” is secondary. On the blamelessness of the righteous in the Ethiopic, see especially the Greek translations to 1 Samuel 26:18; 1 Kings 1:52; Psalm 17[16]:3; Zephaniah 3:13; Malachi 2:6; the Old Greek to Daniel 6:23; Theodotion to Susanna 1:63; and Sirach 44:17 (also Mas. Heb. vii 24a; cf. further 1QS x 22–23 par 4QSf=4Q260 v 3; 4QMMTd = 4Q397 14–21.9; and 1 Pet. 2:22).

878

thered and discussed by Wolfgang Schrage, Der erste Brief an die Korinther: 1 Kor. 15,1 – 16,24 (EKK, VII/4; Neukirchen: Benzinger/Neukirchener Verlag, 2001), p. 246 n. 1196. This is the interpretation offered by Nickelsburg (1 Enoch 1, p. 521), who notes parallels in Job. 32:2; Lk. 10:29 and 16:15.

512

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

Here, as in verses 4–8, the author admits the opponents’ view that distinguishes between the religious state of the righteous and the conventional death that they share with them (though the opponents may have not have understood their own religious state as deficient). 11. But they were destroyed and became as if they had never existed, and their spirits have descended into Sheol in agony. Both the Ethiopic and Greek texts essentially agree in meaning; on the correspondence of Ethiopic “spirits” to Greek “souls”, see also 98:7 and 103:3, with both deriving from the original Aramaic t>pn . Except for the second clause (see below), most of the verse reinforces the equivocality between the pious and wicked in death, picking up on the language about souls departing to death in verses 5a (“in grief”) and 7 (“in sadness”). The former, 102:5a, distinguishes clearly between the souls descending to Sheol and life in the body. Thus the mention of the descent of souls of the righteous to Sheol may imply that the reference to rising up in verse 8 anticipates their resuscitation or return, whether this is understood as a rising from sleep (cf. 92:3) or the assumption of an angelic state of being (104:2, 4, 6). The phrase “as if they had never existed” is even stronger than the notion that there is post-mortem parity between the righteous and the wicked. The plight of the righteous is underscored: in descending to Sheol they become as though they had never existed to begin with, that is, as if they had never been born (cf. Qoh. 9:5). The text expresses what other writings from antiquity refer to as the loss or erasure of the existence of people from memory (see esp. the explicit connection in Sir. 44:9 and 103:4 below; cf. also Deut. 25:19; 32:26; Job 18:17; Ps. 9:6[7]; 109[108]:15; Isa. 26:14; Wis. 4:19; Sir. 10:17 [Grk. and Ms. A]; 1 Macc. 3:35; 12:53; Jub. 21:22 par. 4QJubd = 4Q219a ii 27 and 4QJubf = 4Q221 1.4; 4QCommGena = 4Q252 iv 2 [Deut. 25:19]; and possibly 4QReworked Pentateuchc = 4Q365 6a+c ii 4–5). This language is the hyperbole derision on the part of the wicked, and of course the writer himself would not have held such a view (cf. Wis. 2:2, which may be influenced by this text). The author’s response in verses 9–11 to the sinners’ speech is, in effect, to agree with their observation that there is no apparent difference in death between them and the righteous as things stand. However, in the passage to follow (103:1–4) he interprets the sinners’ view of death eschatologically.

1 Enoch 103:1–4

513

C. 103:1–4: Oath to the Righteous Dead About Their Ultimate State Ethiopic (1) And now I swear to you, O righteous ones, by the glory of the Great One and by his magnificent rule and by his greatness I swear to you (2) that I know a mystery, and I have read the tablets of heaven, and I have seen the holy books, and I have found what is written in them and inscribed concerning them, (3) that everything good and joy and honour have been prepared and written down for their spirits which died in righteousness, and much and good will be given to you in place of your labour and (that) your lot will be better than the lot of the living. (4) And their spirits which died in righteousness will come back to life, and their spirits will rejoice and not be destroyed, nor their memory from the presence of the Great One for all generations of the world. And now do not fear their reproaches. Greek (1) … ] I swear to yo[u … 3 lines lost … (2) for] I understand this mystery: for [I have] r[ead] the tablets of heaven and have see[n the] urgent writing; I know the things w[ritten] and engraven in them [concerning] you, (3) for good things and joy and h[onour] have been prepared and inscribed for the s[ouls] of those who died in piety. (4) And their spirits will rejo[ice] and not perish, nor their memory from the presence of the Great One for all the generations of the ages. Therefore, do not fear their reproaches. 7Q4 1: Nebe, Muro, Puech and Flint have argued that this fragment preserves text from 103:3–4 (see bibl. in n. 21). This identification, however, requires that the fragment agrees with the Chester Beatty Papyrus text, the shorter length of which is best explained by an omission through homoioteleuton within the longer text extant to us through the Ethiopic tradition. See the Textual Note to Greek v. 3 below.

Textual Notes Ethiopic: (1) “I swear” (’ana ’emehhel; cf. Grk.) – Bodl 4 and Curzon 56 spell ’ana ’emehhel. // “O righteous ones” (la-sadeqan) – omitted in Curzon 56. // “By the glory of the Great One and by his magnificent rule” (ba-sebhat la-‘abiy wa-ba-kebura mangesˇtu; EMML 2080, Berl) – Abb 35 has ba-sebhatu la-‘abiy wa-ba-kebur mangesˇtu; BM 485 and BM 485 have ba-sebhatu la-‘abiy (BM 485a ‘abiy) wa-la-kebur wa-‘ezuza mangesˇt (“by the glory of the Great and Magnificent One and the strength of (his) rule”); BM 491 has ba-sebhatu ‘abiy wa-ba-kebur mangesˇtu (“by the glory of the

514

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

Great One and by his magnificent rule”); Tana 9 has ba-sebhat la-‘abiy waba-kebr mangesˇtu (“by the glory of the Great One and by his magnificent rule”); Abb 55 reads only ba-sebhat ‘abiy wa-kebur (“and by the glory of the Great One and honour”); EMML 6281 reads ba-sebhat la-‘alam la-kebura mangesˇt la-‘abiy (“by the glory of the Eternal One, the greatness of the rule of the Great One”); Ryl and most Eth. II mss. read ba-‘abiy sebhatu wakeburu (Ryl wa-kebru) wa-ba-kebur (Curzon 55 wa-kebr, BM 492 wakebur) mangesˇtu (“by his great glory and magnificence and by his magnificent rule”); and Munich 30 reads ba-‘abiy sebhatu wa-ba-‘ebay … wakebru wa-ba-kebur mangesˇtu (“by his great glory and by the Great One and his magnificence and by his magnificent rule”). The variety of readings in the Eth. tradition is nearly impossible to sort out with precision. // “And by his greatness” (wa-ba-‘ebayu; EMML 2080, Berl, BM 485a, Abb 35, Ryl, Eth. II mss.) – Tana 9 has wa-ba’ebiy (“and by the Great One”); BM 485 and BM 491 have wa-ba-‘ebay (“and by the Great One”); omitted in EMML 6281 (though cf. la-‘abiy in previous Note); omitted by Abb 55. // “I swear to you (2) that” (’emehhel lakemu ’esma) – EMML 2080 spells ’emehhal lakemu ’esma; EMML 6281 transposes to ’esma ’emehhel lakemu; Abb 55 reads only ’esma (“that”). (2) “I know” (’ana ’a’mer) – BM 485a reads without the (superfluous) pronoun ’a’mer; BM 485 spells ’ana ’a’mer. // “A mystery” (mesˇtira; EMML 2080, Berl, BM 485, BM 485a, BM 491) – Tana 9, Abb 35, EMML 6281, Ryl and most Eth. II mss. read zanta mesˇtira (“this mystery”; cf. Grk., though the addition of the dem. pron. may be secondary); Munich 30 has mesˇtira zanta. // “The tablets of heaven” (dafdafa/safsafa samay; Berl, BM 485, Abb 55, EMML 6281) – Tana 9, EMML 2080, BM 491, Abb 35, Ryl, Eth. II mss. have ba-dafdafa/ ba-safsafa samay; BM 485a reads ’em-sahfeta samay (“from the writing of heaven”). // “And I have seen the holy books” – omitted in Abb 55. // “The holy books” (sehfata qedusata879; Berl, BM 485, Abb 35; from Grk. *τ0ν γρ(φην τ0ν 4γαν, which may be a “correction” of the Chester Beatty <τ0ν> αναγκααν880) – Tana 9 has sehfet qedesta; EMML 2080, EMML 6281, BM 485a, BM 491, EMML 6281, Ryl, most Eth. II mss. read sehfata qedusan (BM 485a, BM 491 qedsata) (“books of the holy ones”); and Vatican 71 reads samay qedusan (“heavenly(?) holy ones”). // “What is written in them” (sehufa westetomu; EMML 2080, BM 485, BM 491; cf. Grk.) – Tana 9 and Berl have sehuf westetomu; Abb 35 has sehufa ba-west-

879 880

So the preferred reading of Charles, The Book of Enoch, p. 255. As suggested by Nickelsburg, 1 Enoch 1, p. 514, who follows the Grk. text in his translation. However, see the Textual Note to Grk. below.

1 Enoch 103:1–4

515

etomu; BM 492 transposes to westetomu sehafa; EMML 6281 has sehfata westetomu; BM 485a, Abb 55, Ryl and most Eth. II mss. read sehufa westetu (“what is written in it”), with the Eth. II mss. Ull, Bodl 4, Curzon 56, BM Add. 24185, BM484, BM490, and Abb 99 transposing to westetu sehufa. // “And inscribed” (wa-leku‘; Tana 9, EMML 2080, BM 485, BM 485a, BM 491, Abb 35, Abb 55) – Berl corrupts wa-le‘ul (“and concerning”); Ryl and Eth. II mss. spell wa-leku’; EMML 6281 reads wa-zakonu (“and they are”). // “Concerning them” (ba-’enti’ahomu) – Tana 9 and EMML 6281 read with the 2nd pers. suff. ba-enti’akemu (“concerning you”; cf. Grk.); Abb 55 reads westetomu (“in them”). (3) “All good and joy” (kwellu sˇannay wa- fesˇsˇeha) – EMML 2080 transposes to kwellu fesˇsˇeha wa-sˇannay. // “And honour have been prepared” – omitted in Abb 55. // “Have been prepared” (tadalawa) – EMML 2080, BM 485a, Ryl and Eth. II mss read tadalawa lomu (“have been made ready for them”). // “And written down” (wa-tasehfa) – EMML 2080 reads without the conj. tasehfa (“written down”). // “For their spirits” (la-manfasatihomu, 3rd pers. suff.; EMML 2080, BM 491, Abb 35, Ryl and Eth. II mss. la- manafsatihomu) – Tana 9, Berl, BM 485 read with the 2nd pers. suff. la-manafestikemu (Tana 9 la-manfaskemu); EMML 6281 has la-nafsakemu; omitted in Abb 55; BM 485a reads ’asmatihomu (“their names”). // “Which died” (la-’ella motu) – Abb 35 reads la-’emma (“if”). // “And much and good” (wa-bezux wa-sˇannay; Tana 9, BM 485, Abb 35) – BM 485a reads wa-bezuxa sˇannay (“and much of goodness”); EMML 6281 has wa-bezuxa wa-sˇannay; BM 491 reads wa-bezux sˇannayt (“and much goodness”); Berl reads bezuxa sˇannaya (“much goodness”); EMML 2080, Ryl and Eth. II mss. read wa-ba-bezux sˇannay (“and in much good”); omitted in Abb 55. // “Will be given” (yetwahhab) – Ull adds the conj. wa-yetwahhab (“and will be given”); BM 491 reads wahab (“he has given”). // “To you” (lakemu) – omitted in Abb 55. // “In place of” (takla) – BM 491 reads or corrupts to ’eska (“unto, for(?)”); Abb 55 reads la-tadla (“as appropriate”). // “In place of your labour … (4) and their spirits” – omitted in Abb 55. // “And (that) your lot” (wa-keflekemu) – EMML 2080 spells wa-keflakemu; EMML 6281 reads without the conj. and spells kafalakemu; omitted in BM 485. // “Than the lot of” (’em-kefla) – BM 485a reads ’em-keflu (“than his lot”); Vatican 71 reads ’em-kefla qedusan (“than the lot of the holy (living) ones”); EMML 6281 reads ’em-kwellu (“than all”). (4) “And … will live” (wa-yahayyu, plur.; Tana 9, EMML 2080, BM 485a, Abb 35, EMML 6281) – Berl has wa-yeheyyaw (sg.); Ryl and Ull have wa-yahayyew (sg.); and BM 485, BM 491, Bodl 5 and most Eth. II mss. have wa-yahayyewu (BM 491 wa-yahayyewu) (plur.); omitted in Abb 55. // “The spirits of those who have died” (manfasomu la-’ella motu; Tana 9,

516

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

EMML 20802, BM 491, Abb 351, Abb 55) – EMML 20801, Berl, BM 485, BM 485a, Abb 352, Ryl and Eth. II mss. read manfasekemu la-’ella motkemu (“the spirits of you who have died”); Abb 55 reads only la-’ella (“those who”); EMML 6281 reads wa-mansˇe’ihomu la-’ella motu (“and the rising of those who died”). // “In righteousness … their spirits” – omitted in Abb 55. // “And … will rejoice” (wa-yetfesˇsˇehu) – BM 485, BM 485a, BM 491, Ryl and Eth. II mss. read wa-yetfesˇsˇehu wa-yethasˇsˇayu (“and … will rejoice and be glad”); BM 491 has wa-yetfesˇsˇehu wa-yethasˇsˇay lebomu (“and … will rejoice and be glad in their hearts”); EMML 6281 reads wa-yetfesˇsˇehu wa-i’-yethag walu (“and … will rejoice”); omitted in Abb 55. // “Their spirits” (manfasatihomu; EMML 2080, BM 485, BM 491, Abb 35) – Tana 9, Berl, BM 485a, Ryl and Eth. II mss. spell manafestihomu; EMML 6281 spells manafesatihomu. // “And not be destroyed” (wa-i’-yethag walu masc. plur.; Tana 9, Berl, Abb 35, Abb 55, EMML 6281; cf. Grk.) – EMML 2080 and BM 485 spell wa-i’-yethag walu; BM 485a has wayethag welu; and BM 491 has wa-’i-yethag wala (fem. plur.); omitted in Ryl and Eth. II mss. // “Nor their memory” (wa-’i-tazkaromu; EMML 2080, Abb 351, EMML 6281; cf. Grk.) – Tana 9 and BM 485 spell wa-’i-tazakaromu; BM 491 has wa-’i-tezkeromu; Berl has wa-’itazkaratihomu; ommited in Abb 55; and BM 485a, Abb 352, Ryl and Eth. II mss. leave out the neg. particle wa-tazkaromu. // “The presence of the Great One” (gassa ‘abiy; Tana 9, EMML 2080, BM 491, Abb 35, Abb 55, EMML 6281) – BM 485a, Ryl and Eth. II mss. have gassu la-‘abiy; BM 485 reads only ‘abiy (“the Great One”); Berl has gassu ‘abiy. // “For all” (la-kwellu) – Bodl 5 and Ull have ba-kwellu; Abb 55 reads only la- (“for”). // “Do not fear their reproaches” (’i-teferrehewwo [masc. suff.] la-xasˇsˇaromu) – BM 491 has ’i-teferrehhewwa (fem. suff.) la-xasˇsˇaromu; Tana 9, Bodl 4, BM 499, Vatican 711 and Westenholz Ms. spell ’i-teferrehewwomu. Greek: (1) “ …] I swear to yo[u” (κα ν4ν] 5γY .μν)) – Eth. wa-ye’ezeni ’ana ’emehhel lakemu (“and now I swear to you”). // Rest of v. lost. (2) “I understand” (5γY(?)] 5πσταμαι) – Eth. has ’ana ’a’emmer (“I understand”), from which the emphatic 1st pers. pron. in the Grk. is restored (cf. v. 1). “This mystery” (τA μψστριον το4το) – Eth. mesˇtira (“a mystery”); a number of mss., including Tana 9 and Abb 35, read zanta mesˇtira which, however, may be explained as a secondary “improvement”. // “For [I have] r[ead]” (ν[ωγν)ν] γ(ρ) – Eth. wa-’anbabku (“and I have read”). // “The] urgent writing” (τ0ν] γραφ0ν <τ0ν> ναγκααν) – Eth. reads sehfata qedusata (“holy books”; some Eth. I mss.) which may ultimately derive from sg. *τ0ν γραφ0ν τ0ν 4γαν, in which case the Chester Beatty reading could be a corruption; the other main Eth. reading – sehfata qedusan

1 Enoch 103:1–4

517

(“books of the holy ones”881) – is more likely to be a secondary development rather than the result of translation. // “I know” (γν)ν) – Eth. wa-rakabku (“and I have found”, from *εFρον). The similarity between the verbs in Grk. suggests a genetic link between them, though it is impossible to determine which is the more original. // “The things w[ritten] and engraven in them [concerning] you” (τ< γ[εγραμμω]να 5ν ατα« κα 5<γ>κεκ<ο>λαμμωcν[α περ] μ*ν) – Eth. has the 3rd pers. sehufa westetomu wa-leku’ ba-’enti’ahomu (“what is written in them and inscribed concerning them”), though Tana 9 agrees with Grk. ba-enti’akemu (“concerning you”). // “For good things” (/τι γα() – Eth. ’esma kwellu sˇannay (“for everything good”). // “For the s[ouls] of those who died in piety” (τα« χ[ψξα«] τ*ν ποανντ)ν εσεβ*ν) – Eth. la-manafestikemu la-’ella motu ba-sedq (“for your spirits which died in righteousness”). // Grk. omits the rest of v. 3 and first word of v. 4 (“and much and good … will come to life”) through homoioteleuton (“their spirits which died in righteousness … their spirits which died in righteousness”).882 (4) “And their spirits will rejo[ice] and not perish” (κα ξα[ρ]σονται) – Eth. has two verbs wa-yetfesˇsˇehu wa-’i-yethag walu (“and they will rejoice and not be destroyed”). Several Eth. I mss. and most Eth. II read add a further verb wa-yethasˇsˇayu (“and be glad”), which Nickelsburg has suggested may be derived from a missing γαλλι(σονται,883 while Argall reconstructs εφραγησονται for Chester Beatty on the basis of the verb used in 1 En. 25:5.884 There is, however, insufficient room on l. 7 or p. 8 in the ms. to warrant such a restoration, and one would have to posit that this reading in the Eth. mss. derives from a different Grk. text. // “For all the generations of the ages” (ε« π(σα« τ<« γενε<« τ*ν α2ν)ν) – Eth. la-kwellu tewleda ‘alam (“for all generations of the world”). // “Therefore” (ο,ν) – Eth. wa-ye’ezeni (“and now”). // “Their reproaches” (τοG« .νειδισμοG« ατ*ν, plur. form) – Eth. uses the coll. sg. form la-xasˇsˇaromu (“their reproaches”). General Comment The present passage comes as the fifth of six oaths in the Epistle (cf. 98:1–3; 98:4–5, 6–8; 99:6–9; 104:1). One of the three oaths pronounced to the righteous (cf. 98:1–3 and 104:1), it is perhaps the most emphatic so that the same kind of detail is not required when the author broaches a similar ar881 882

883 884

Nickelsburg (1 Enoch 1, p. 514) suggests an underlying *τ0ν γραφ0ν τ*ν 4γ)ν. This omission makes it difficult to assign 7Q4 1 to 103:3–4 with any confidence; cf. Nickelsburg, “The Greek Fragments of 1 Enoch from Cave 7”, esp. pp. 632–33. Nickelsburg, “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 147. Argall, 1 Enoch and Sirach, p. 187.

518

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

gument in 104:1. Following a concession to the opponents’ observation that the righteous have no special advantage – whether in this life or when they descend to Sheol in the afterlife (cf. especially 102:6–11) – the author is in a position to articulate unequivocally the basis on which he thinks this is not the ultimate state of things, something which he has only been able to intimate in 102:4–5. Whereas the wicked are made to regard post-mortem existence in Sheol as an unchanging state of existence for pious and sinner alike, the author introduces introduces the notion of time into the equation: death is not an undifferentiating end; on the contrary, afterlife is itself a progression that drives towards a climax in a great judgement when reward (vv. 1–4) and punishment (103:5–8) cancel out existing similarities among all the dead. The writer’s access to divine revelation (v. 2) makes it fitting for him to address it formally to the righteous; his references to “holy books” or “tablets of heaven” are reminiscent of a similar appeal at the beginning of the Apocalypse of Weeks (93:1–2) which likewise states that their content is concerned with the righteous (93:2; cf. v. 2). In the passage the Enochic author promises the righteous a reversal of the hard circumstances they have endured on earth; not only will they be restored to life (v. 4), they will be given an existence that is even better than “the lot of the living”, though it is not immediately clear whether “everything good” (Eth.) or “good things” (Grk.) in verse 3 implies a reward in the form of material possessions as is more explicitly the case in the Apocalypse of Weeks (91:13). The synonymous terminology “goods” and “possessions” in 104:5, however, suggests that some sort of restitution is in view, along with the joy and honour which are a complete reversal of the sadness, pain and reproaches (102:5, 7, 11) the pious have hitherto experienced. The language of verses 2–4 draws heavily on the Book of Watchers 25:3–7 (Enoch’s vision of mountain from which God gives the Tree of Life to the righteous) and Astronomical Book at 81:1–4 (the revelation to Enoch of the heavenly tablets).885 The brief conclusion of the passage (103:4b) contains an exhortation not to fear what the sinners’ say about their state. As such it both alludes to the words of the sinners in 102:6–8 and picks up the exhortatory tone of 102:4, thus providing an inclusio for the larger section of 102:4–103:4.

885

As argued persuasively by Argall, 1 Enoch and Sirach, pp. 187–88.

1 Enoch 103:1–4

519

Notes 1. And now I swear to you, O righteous ones, by the glory of the Great One and by his magnificent rule and by his greatness I swear to you. Apart from the very beginning of the oath formula, nothing survives from this verse in the Greek. Both the Ethiopic and the Greek texts have the author using the 1st person pronoun for emphasis (’ana, 5γ2), together with the oath signalling the force of the revelatory disclosure to follow. Among the other oaths directed at the righteous in the Epistle (98:1–3; 104:1), the opening formula here, which covers the entire lemma, is the most extensive. The oath formula involves the divine title “the Great One” which in the Epistle occurs also in verse 4 and the related text in 104:1. Along with several similar designations for God used in the early Enochic traditions (“the Great (and) Holy One” [cf. comment on 92:2b], “the Holy One”886, “the Great Glory”887, “the Great Lord”888), it is not found anywhere in the Hebrew Bible, though the expression “the Great God” occurs in the Aramaic of Ezra 5:8 and Daniel 2:45 (cf. also 4Q246 ii 7). In other parts of 1 Enoch the title occurs in 14:2 (cf. 4QEnc 1 vi 11). The Enochic background for the title (esp. 1:2; 9:4; 14:20; and 81:3) and the language here underlines the royalty of God who is enthroned and in control of the cosmos. The author’s almost exclusive use of it or in the combined form, “the Great Holy One”, within the context of oaths lends emphasis to the notion of God whose judgement against sinners and on behalf of the righteous is unassailable. In applying the designation within the elaborate oath formula, the text provides a counterweight to the author’s acceptance in principle of the sinners’ denial of advantage for pious after death in the previous section (102:6–8, 10–11). 2a. I know a mystery. As in verse 1, the Ethiopic uses the 1st person pronoun (’ana) for emphasis, and it is possible that the Chester Beatty text did the same (*5γ2) just before the text is resumed (cf. the Textual Note). The Greek text adds the demonstrative pronoun: “this mystery” (τA μψστριον το4το). Two elements are worth noting here: (1) the Enochic author explicitly claims to have divine revelation, as is done in 104:10, 12 (cf. 106:19b) and (2) he claims to be passing on this revealed knowledge to the righteous community. This twinfold claim has analogies with other documents composed during the 2nd century BCE. A similar claim to have received the divine revelation of a “mystery” or “mysteries” is made, for example, in the Hodayot

886 887 888

1 En. 1:2; 93:11; 104:9; and in Sim. 37:2. 1 En. 14:20; 102:3. 1 En. 9:4 according to 4QEnb 1 iii 14 (Xbr Xnrm ) and 81:3 (Eth. I recension).

520

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

by the hymnist (i.e. 1QHa ix 15, x 15, xii 27, xv 30, xx 11–13 as lyk>m “the instructor”) who, in turn, discloses this it to “the sons of your favour” (xix 13). According to the Habakkuk Pesher, “all the mysteries of his servants the prophets” have been made known to the Teacher of Righteousness (1QpHab vii 4–5), and the writer of the documents assumes that his community has become a repository of this knowledge.889 In addition, one may infer that the sage of the Musar la-Mevin is the recipient of “the mystery of what is” (hyhn zr ) as he exhorts his reader(s), to whom it has already been disclosed (4Q416 2 iii 17–18; 4Q418 184.2; 190.2), to “investigate”, “understand”, “know”, “grasp”, or “behold” it further (4Q416 2 i 5; 2 iii 9, 14; 4Q417 1 i 2; 1 i 18; 1 i 25; 4Q418 43–45 i 4, 14; 77.4, 7; 177.7). According to 4Q534 1 i 8, (Noahic?) figure “will know the mysteries of humankind” and that “his wisdom will go forth to all the peoples, and he knows the mysteries of all life”,890 though in this instance the disclosure referred to may be eschatological rather than present. See further the claims made by the later pseudepigraphic author of 4 Ezra in 10:38, 12:38, and 14:5. Finally, the possession of secret knowledge is attributed to Jesus as he instructed his disciples (Mk. 4:11–12; Mt. 13:11; Lk. 8:10) and is claimed by Paul in relation to himself and his teaching (Rom. 11:25; 1 Cor. 2:1; 15:51; cf. Eph. 1:9; 3:3–5, 9; 6:19; Col. 1:26; 2:2; 4:3). On the other hand, the disclosure of the “mystery” through Daniel to king Nebuchadnezzar in an earlier stratum of the book of Daniel (2:19, 28–30, 47) is given a place in the public arena, while in the later stratum revealed knowledge becomes a way of distinguishing the righteous (called “the wise” ,ylyk>mh , οH σψνιωντε«) from the wicked (12:2–3). To the extent that there is any parallel, the more contemporary Dead Sea documents allow us to recognise the boldness of the Epistle author’s claim, both about himself and about his readers who are privileged to receive his revelation. There is a difference, however. Whereas the Dead Sea compositions are more immediately concerned with the disclosure of knowledge to a community in the present, the writer of the Epistle has adopted a form of discourse that is directed at those who have already died (cf. 102:4, 6, 8, 10–11; 103:3), whether this has to some extent already taken place or is being regarded as an inevitable part of the future. A fictive discussion that takes the afterlife as its framework and deals with realities which have yet to be (as esp.

889

890

On these texts, see the still useful discussions by Raymond E. Brown, “The Semitic Background of the New Testament Mystêrion”, Bib 39 (1958), pp. 426–48 and 40 (1959), pp. 70–87. Text: Xyyx lvk yzr idyv „ht Xymmi lvkl htmkvxv X>nX yzr idy [v.

1 Enoch 103:1–4

521

described in vv. 3–4) functions as exhortation to be counted among those who “die in righteousness”. Though one may speak in general about the author’s community – that is, they are the pious with whose circumstances he is concerned – this is not one that is being defined along strictly sectarian lines. The possibility emerges that the writer not only has a specific “Enochic” group in mind but in the Epistle also presents himself as an advocate for others whose religiosity and situation he regards as analogous. 2b. And I have read the tablets of heaven, and I have seen the holy books, and I have found what is written in them and inscribed concerning them. The Greek text departs in several details: (a) Instead of Ethiopic “the holy books”, the author is made to claim that he has seen “the] urgent writing” (τ0ν] γραφ0ν <τ0ν> ναγκααν). This unusual phrase, though plausible in its emphasis on determinism, is best understood as a corruption of a text (“the holy writing”) that comes closer to what is preserved in the Ethiopic (see Textual Note). (b) For the verb “I have found” (from *εJρον), the Greek has “I know” (γν)ν); the similar length and spelling of the words suggests a relationship between them though the direction of it remains unclear. (c) The Greek uses the 2nd person at the end of the lemma (“concerning] you”), extending the 2nd person used in the extant Ethiopic throughout verse 1. The source of “Enoch’s” revelation is similar to what is claimed as the source of the Apocalypse of Weeks (93:2). Regarding the motif of heavenly tablets, see the more extensive Note to 93:2g. Just as the Apocalypse is presented as a review of history that unfolds according to a predetermined and unalterable plan, so also the writer of the Epistle regards the eschatological reward of the souls of the righteous as a fixed reality (leku’ “inscribed”, 5γκεκολαμμων[α] “hewn” or “engraven”, i.e. cannot be effaced). This certitude reminds that the picture of parity for all in death, while an undeniable part of human “fate” (cf. Grk. to 102:6b), does not accord with God’s more comprehensive plan; indeed, it is categorically wrong. The heavenly tablets are invoked in a more narrow sense here than in the Apocalypse of Weeks. Whereas the latter correlates them to the whole of history past, present and future, the author here appeals to them as he focuses on eschatological afterlife, at which time what is recorded in the books will make transparent the distinction between the righteous and wicked (see 98:7–8; 104:1, 7; cf. 108:3a). The text may refer back to the Apocalypse (93:2) or, just as likely, may presuppose a more general claim that the patriarch has read in heavenly books about the deeds of humanity and their outcome, such as is found in 81:1–4. In the latter passage, the blessing pronounced on “the man who dies righteous and good” (81:4; cf. v. 3a below) suggests an affinity between that text and the author’s argument of 102:4–103:4.

522

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

3a. That everything good and joy and honour have been prepared and written down for their spirits which died in righteousness. The lemma agrees with the Greek text except for the except for the addition of “everything” in the Ethiopic (Grk. “good things” γα() and the way it renders the final prepositional phrase “in righteousness”. In the latter case, the Greek has the participle εσεβ*ν, literally “while in a state of piety”; see the similar equivalence between the εσεβ-and sedq word groups in 100:5 and 102:4. The correspondence of “souls” (χψξα) to “spirits” (manafest) also occurs at 102:11 (cf. Note there and 98:7). The Ethiopic “in righteousness”, both here and in verse 4, is resumptive of the same phrase in 102:4. The opening exhortation to take courage in 102:4 finds its appropriate conclusion in the description of eschatological reward in verses 3–4. The phrase bears an affinity to 81:4. In being rewarded with what is “good” (sˇannay; Grk. γα( “good things”), the righteous dead shall enjoy a role reversal that contrasts with what happens to the wicked. During their lives, the sinners have accumulated goods (97:8–9), eat and drink good things (98:11), enjoy good days and have prosperity until their death (102:9; 103:6). While the wicked will lose all these things (98:3, 9, 12; 99:1; cf. 101:5), the righteous will be rewarded materially (esp. Grk.); see the Apocalypse of Weeks at 91:13 and Notes to 97:8a and 98:9. Though the “joy” (fesˇsˇeha) may be interpreted in this light, the same term is also associated with the angelic state of being of the righteous in 104:4. Significantly, 104:12 may allude to this text: the Enochic books given to the wise and righteous will be grounds for “joy”, perhaps because of the reward for the righteous that they record. In the present context, the “joy” contrasts with the “grief” and “pain” that characterizes the state in which the righteous have died (102:5, 7, 11; cf. Isa. 61:7).891 Finally, the reward of “honour” contrasts with the eschatological loss thereof for the wicked (98:3; cf. 98:2; 99:1).

891

On “joy” as eschatological reward, see esp. Jub. 23:30–31 in which it is also associated with a resurrection of the spirit; see also 1QS iv 7 and 1QM xiii 16; “eternal joy” (/,lvi txm> , ,ymlvi /di ), perhaps a related expression, occurs frequently in the Dead Sea materials: 1QHa v 6; xxiii 15; 7.5 (cf. 4Q427 7 i 17, 7 ii 11); 4Q381 33a,b + 35.11; 4Q403 1 i 40; 4Q417 2 i 12; 4Q491 1–3.5; 11 i 21. However, in these passages, the joyful state seems to be something ongoing, rather than in terms of a suspended state that has been restored; cf. John J. Collins, Apocalypticism and the Dead Sea Scrolls (London/New York: Routledge, 1997), pp. 118–23, who discusses the Two Spirits Treatise (esp. 1QS iv 15–26), Damascus Document (e.g. CD ii 3–13) and the Hodayot (e.g. xi 19–23; xix 10–14; even xiv 29–34) along these lines.

1 Enoch 103:1–4

523

The notion that reward has been “prepared” (tadalawa, $τομασται) reinforces the certainty of divine justice on behalf of the righteous; for similar use of this language, see the later Matthew 25:34; 1 Corinthians 2:9 and 5 Ezra 2:11, 13. The term also occurs used in the context of punishment in 94:9 (see the Note), 98:10 and 99:6.892 3b. And much and good will be given to you in place of your labour and (that) your lot will be better than the lot of the living. The entirety of the lemma is omitted through homoioteleuton in the Greek (see the Textual Note). The beginning of the lemma is repetitious of verse 3a, except for its emphasis on the abundance (bezux “much”) of reward for the righteous. This is reinforced by the improvement in “lot” (kefl) for the righteous day over against “the lot” of those who live. “The living” (heyawan) does not suggest a comparison is being drawn with the circumstances of either the wicked or the righteous; instead, the author is distinguishing between earthly life, on the one hand, and the ultimate circumstances of the righteous, on the other. In doing so, he counters the resigned emphasis on the “portion” or “lot” (qlx , μερ«) one can come up with in relation present life in Qoheleth 3:22; 5:18, 19; and 9:9 (cf. 2:10; 9:6). The association of “lot” with “labour” in the text (samakemu … kefl) makes is likely that the author is alluding to Qoheleth directly (Heb. lmi , μξο« occurs in 5:18, 19 and 9:9); however, in the Enochic context, the term for “labour” is associated with the notion of forced servitude (cf. Book of Watchers at 7:3 – 4QEna 1 iii 18 lmi , Cod. Pan. τοG« κποψ«, Eth. sama). The writer rejects the sinners’ observations in 102:6–11 because they are based on “the lot of the living” and not the “lot” of what will be. The author is, of course, anticipating his reference to resurrection in the next clause (v. 4a). The “lot” is probably being conceived as the angelic existence anticipated for the righteous (as in 104:2–6; cf. 1QS xi 7–8: “those whom God has chosen … he has caused them to have an inheritance in the lot of the holy ones [,y>vdq lrvgb ]”; Wis. 5:5). 4a. And their spirits which died in righteousness will come back to life, and their spirits will rejoice and not be destroyed. Because of its omission of the first half of the lemma (see the Textual Note), the Greek does not include the reference to resurrection. In the second half, however, the texts of both versions are in essential agreement.

892

In Sim. the term is used exclusively in relation to the punishment of the wicked (54:4, 5; 60:6, 24).

524

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

Here the author expresses the crux of his refutation of the sinners’ mockery, “how will they arise and see forever” (102:8). The righteous, even those who have already died, will indeed spring back to life and, in so doing, they will enjoy the rewards which they are being promised (v. 3a, b). From the manner in which the sinners have been cited in 102:8 (which implies their awareness, though dismissal, of a belief in resurrection) and the rejoinder in this verse, one may infer that the writer is engaging in a two-way debate regarding the afterlife. His insistence on a resuscitation of the righteous dead illustrates how important the belief was for the notion of ultimate divine justice on behalf of the socially disadvantaged to be retained (cf. the General Comment on 102:4–5). The writer’s language is neither a mere affirmation of the immortality of the soul,893 nor does it understand the ultimate state of the righteous as a continuation of an existence already acquired (as e.g. in the Two Spirits Treatise at 1QS iv 18–19 and the angelic state of the community in 1QS xi 7–8; 1QM xii 1–3; 1QHa xi 12–23; xix 10–14). Instead, it is a real return to life that is the exclusive privilege of the righteous, who will be transformed into an something they have not been before (cf. Jub. 23:30–31; Wis. 5:5).894 Thus, as elsewhere in the Epistle (esp. 104:2, 4, 6) the author does not anticipate a resurrection of the body; the resuscitation relates to the “spirits” (or “souls”; here cf. v. 3b) of the righteous. The phrase “and not be destroyed” (wa-yethag walu, κα ο μ π λ νται) means elliptically that the resurrected state of the righteous will be everlasting. The most immediate antecedent for this passage in the early Enoch tradition occurs in the description of post-mortem life and eschatological judgement in the Book of Watchers at 25:3–7895: here the Enochic visionary describes how from a high mountain God “the Holy and Great One” will exercise judgement against the wicked and on behalf of the righteous. To the latter, access will be given to the Tree of Life, the fruit of which will result in “life” for those who are chosen (v. 5). The text (vv. 6–7) says that then the righteous

893

894

895

Wis. 3:1 and 5:5 comes close to wedding spiritual resurrection to the soul’s immortality This contrasts with the double resurrection motif of Dan. 12:2, according to which some of both the wise and the wicked will be awakened, respectively, to “everlasting life”, on the one hand, and to “shame and everlasting contempt”, on the other. The discussion here is indebted to the comments of Argall, 1 Enoch and Sirach, pp. 186–88 and Nickelsburg, 1 Enoch 1, p. 523.

1 Enoch 103:1–4

525

“will rejoice with joy and be glad (Cod. Pan. εφρανσονται εφραιν μενοι, yetfesˇsˇehu ba-fesˇsˇeha wa-yethassayu); they will enter into the holy (place?; cf. Cod. Pan. ε« τ γιον εσελεσονται896); into their bones they will draw its fragrance, and they will live (ζσονται, yahayyewu) the long life on the earth which your fathers lived, and in their days sorrows and plagues and punishments will not touch them.” The text cited refers neither to a resurrection nor to eternal life. Nevertheless, its verbal and conceptual affinities with the present passage demonstrate how the author has reconfigured the terms in order to resolve the problem of divine justice on behalf of his community, whose eschatological life – in terms of both quality and in nature – will be discontinuous from earthly life. 4b. Nor their memory from the presence of the Great One for all generations of the world. The Greek text largely agrees. The conviction that the “memory” of the righteous will not be erased counters the claim by the wicked in 102:11 that the righteous have become “as if they had never existed”. Until now, references in the Epistle to the notion of memory (and the related concepts of remembering, memorial, and taking records) have predominantly been concerned with the wicked whose deeds will not be forgotten and therefore will not go unpunished (cf. 96:7; 97:2,7; 98:7; 99:3, 16; cf. the Notes to 98:7 and 99:3). The writer, both in this passage (vv. 2b, 4b) and in 104:1, formulates the flipside of the argument: for the righteous, eternal “memory” – that is, the formal record that the righteous are innocent – means unending enjoyment of reward in the afterlife. 4c. And now do not fear their reproaches. Except for the emphatic “now” in the Ethiopic (cf. also 104:4,6a), the versions agree. The exhortation not to fear resumes the same formulation at the beginning of the section in 102:4 (“do not fear … and be hopeful”), while the reproaches refer to the perspective held by the wicked with regard to the righteous (102:6–11). At the conclusion to the present sub-section, the

896

This part of the text is difficult; several Eth. mss. (BM 491, Abb 35, Abb 55, Ryl, and most of Eth. II) come close to the Cod. Pan. reading (though with the causal vb. yabawwe’u “they will bring in” which may either be emended on the basis of the Grk. to yebawwe’u “they will enter” or be thought to stem from an original confusion between the Aram. forms *]vlyiy “they will bring in” and *]vlviy “they will enter”); cf. Charles, The Ethiopic Version of the Book of Enoch, pp. 64–65; The Book of Enoch, p. 54; Knibb, The Ethiopic Book of Enoch, 2.114; Uhlig, Henochbuch, p. 561; and Black, The Book of Enoch, p. 171.

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author reasserts the exhortation; here it acquires more force given the writer’s crucial distinction between the present post-mortem and eschatological post-mortem states and conviction that divine justice is yet to come.

2. 103:5–8: Eighth Woe-Oracle Against the Sinners Who Have Died Ethiopic (5) Woe to you, O dead sinners, when you die in your sinful wealth, those who are like you will say concerning you, “Blessed are the sinners: they have seen all their days, (6) and now they have died in well-being and in wealth, and suffering and murder they have not seen during their life. They have died in glory, and a judgement was not executed against them during their life.” (7) You should know that they will bring their spirits down to Sheol, and evils will come upon them; (their) suffering (will be) great. (8) And in darkness and in a snare and in flames which burn your spirits will enter into the great judgement. And the great judgement will last for every generation of the world. Woe to you, for you will not have any peace. Greek (5) And you, O dead of the sinners, when you die they will say about you, “Blessed are the sinners all their days that they saw during their life, (6) and they died in glory and judgement did not come about during their life.” (7) You yourselves know that they will bring your souls down to Hades, and there they will be in great stress, (8) and in darkness and in a snare and in a burning flame, and into a great judgement your souls will enter during all the generations of eternity. Woe to you; you will not have peace. 7Q4 12: As for 103:3–4, Nebe, Muro, Puech and Flint argue that 103:5–6, on the basis of fibre alignment of the papyrus with 7Q4 1, is preserved in this fragment (cf. bibl. in n. 21). Again, as in 103:3–4, the identification requires that the fragment corresponds with the Chester Beatty Papyrus’ shorter text which can be explained by an omission through homoioteleuton. See the Textual Notes to vv. 5–6 and n. 899 below.

Ethiopic: (5) “Dead” (mewutan; Tana 9, EMML 2080, Berl, BM 485 mutan, BM 485a, BM 491, Abb 35, EMML 6281; cf. Grk.) – omitted in Abb 55, Ryl and Eth. II mss. // “In your sinful wealth” (ba-be‘la xati’atkemu; Tana 9, EMML 2080, BM 485, BM 485a, BM 491, Abb 35, EMML 6281) – Berl, Ryl and Eth. II mss. read only ba-xati’atkemu (“in

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your sin”; Abb 55 reads with the 3rd pers. pron. suff. ba-xat’atomu (“in their sin”). // “Those who are like you … concerning you” (dibekemu ’ella kamakemu; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 6281) – BM 485a, Ryl and most Eth. II mss. add the implied dem. pron. ’ellu ’ella kamakemu dibekemu; and Bodl 4, BM 484, BM 490 and BM 492 read only ’ellu ’ella kamakemu (“those who are like you”). // “Blessed are” (bezu‘an ’emuntu) – Abb 55 reads only bezu‘an. // “They have seen” (re’yu) – omitted in Abb 55; Berl spells re’iyu; and BM 485a reads re’yu sˇannaya (“they have seen good things”). // “All their days” (kwello mawa‘elomu) – EMML 2080, BM 492 and BM 499 have kwellomu mawa‘elomu; Berl has kwellu mawa‘elomu; omitted in Abb 55. (6) “And now” (wa-ye’eze-ni) – BM 485 and Abb 35 have wa-ye’eze; Abb 55 reads only ye’eze (“now”). // “In well-being … they have died” (ba-sˇannay … motu) – omitted in Frankfurt Ms. through homoioteleuton (motu “they have died” … motu “they have died”). // “And in wealth” (wa-ba-be‘l) – omitted in Abb 55. // “And suffering” (wa-mendabe; EMML 2080, BM 485a, BM 491, Bodl 5, Frankfurt Ms., Curzon 55, Curzon 56, BM Add. 24990, BM 499, Garrett Ms., Westenholz Ms.) – Tana 9, Berl, BM 481 and Vatican 71 read wa-ba-mendabe (“and in suffering”); and Abb 35, Bodl 4, BM Add. 24185, BM 484, BM 486, BM 490, BM 492 and Abb 99 read only wa- (“and”); EMML 6281 reads without the conj. mendabebi (sic!).; omitted in Abb 55. // “And murder” (wa-qatla, acc.) – Berl, EMML 6281 and Curzon 55 spell with the nom. wa-qatl; omitted in Abb 55. // “They have not seen” (’i-re’yu) – Berl reads the causal form ’ar’ayu (“they have not let be seen”). // “They have died … during their life” – omitted in Abb 55 through homoioteleluton (ba-heywatomu “during their life” … ba-heywatomu “during their life”). // “In glory” (ba-sebhat, nom.) – Berl and BM 485 add the conj. and spell with the acc. wa-ba-sebhata (“and gloriously” (?); cf. Grk.); EMML 6281 reads ba-sebhatomu (“in their glory”). // “Was not executed” (’i-tagabra) – Tana 9 omits the neg. particle tababra (“was executed”). (7) “You (should) know that they will lead their souls down to Sheol” (ta’ammerewwomu ’esma westa si’ol yawarredewwomu la-nafsatihomu; Ryl, many Eth. II mss., EMML 2080 la-manfasatikemu “your spirits”) – BM 485, BM 485a, Berl and Abb 35 read ta’ammerewwomu ’esma la-si’ol (BM 485a westa) yawarredewwomu (Tana 9 wa-yawarredewwomu) la-manafestikemu (BM 485a la-nafsatihomu “their souls” and BM 485 la-manafestsihomu “their spirits”) (“you (should) know that they will bring down your spirits to Sheol”; cf. Grk.); BM 491 reads wa-ba-sebhat motu ’esma la-si’ol yawarredewwomu ta’ammerewwonu (3rd pers. fem. obj. suff.) la-manfasatikemu (“and in glory they died, they will bring them down to Sheol; you (should) know your spirits”); BM 492, dependant on

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The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

BM 491, reads wa-ba-sebhat motu ta’ammerewwamu la-nafsatihomu ’esma westa si’ol yawarredewwomu (“and in glory they died; you should know their souls that they will bring them down to Sheol”); Bodl 5, Ull, Frankfurt Ms., and BM 490 have ta’ammerewomunu ’esma (omitted in Bodl 5, Frankfurt Ms. kama) westa si’ol yawarredewwomu la-nafsatihomu (“you (should) know that into Sheol they will bring down their souls”); EMML 6281 reads wa-ta’ammerewwomu ’esma la-si’ol yawarredewwomu la-nafsatihomu (“and know that to Sheol they will bring their souls down”); Abb 55 reads ta’ammerewwomu ’esma la-si’ol yawarredewwomu (“you (should) know that they will bring them down to Sheol”). // “And evils” (wa-’ekuyata, acc.) – Tana 9 and EMML 2080 read without the conj. ’ekuyata (“evils”); Berl and BM 485 spell with the nom. wa-’ekuyat. // “Will come upon them” (yekawwena) – Berl has yekawweno. // “Their spirits … (8) darkness” – omitted in Abb 55. // “(Their) suffering (will be) great” (mendabe ‘abiya; Berl, Abb 351; cf. Grk.) – Tana 9 reads wa-mendabe ‘abiy (“and great suffering”); EMML 2080 has mendabe ‘abiy (“great suffering”); BM 485 has mendabe ‘abiy (“great suffering”); BM 485a, Ryl and most Eth. II mss. read mendabehomu (BM 485a adds wa-) ‘abiya (“and their suffering (will be) great”); BM 491 reads only mendabehomu (“their suffering”); Ull and Frankfurt Ms. have wa-mendabehomu ‘abiya (“and their suffering (will be) great”); EMML 6281 reads ba-mendabe ‘abiy. (8) “And in darkness” (wa-ba-selmat) – BM 485a reads wa-selmat (“and darkness”); Ull reads ba-selmat (“in darkness”). // “And in a snare” (wa-bamarbabet) – EMML 6281 spells wa-ba-merbabat. // “Into” (xaba) – Abb 55 reads wa-xaba (“and into”). // “Your spirit” (manfasekemu) – BM 485a reads with 3rd pers. pron. suff. manfasomu (“their spirit”); omitted in Abb 55. // “Will enter” (tebawwe’) – Tana 9 reads temawwe’ (“will prevail”, subj. “the great judgement”); BM 485a reads with the conj. wa-tebawwe’ (“and will enter”); omitted in Abb 55. // “The great judgement” (first occurrence, kwennane ‘abiy; Tana 9, Berl, BM 485a, BM 491, EMML 6281, Ryl1, Frankfurt Ms., BM 486) – EMML 2080, Ryl2 and most Eth. II mss. spell kwennane ‘abay. // “And the great judgement” (wa-kwennane ‘abiy; Tana 9, Berl, BM 491, Bodl 4, BM 486) – EMML 2080 and Ryl spell wa-kwennane ‘abay; Ull reads wa-kwella kwennane (“and the entire judgement”); Abb 55 reads only wa-kwennane (“and the judgement”). // “Will last” (tekawwen, fem.) – BM 491 reads tekawwen wa-tebawwe’ manfaskemu wa-kwellu kwennane ‘abiy (“will last, and your spirit and the entire great judgement”); EMML 6281 reads the masc. yekawwen; omitted in Abb 55. // “For every” (la-kwellu) – BM 485a reads only la- (“for”); omitted in BM 491. // “Generation of the world” (tewleda ‘alam; Tana 9, EMML 2080, Berl, BM 485, Abb 35, EMML 6281; cf. Grk.) – Ryl and

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most Eth. II mss. read tewled ’eska la-‘alam (“generation unto eternity”); Ull has tewleda tewled ’eska la-‘alam (“generations unto eternity”); BM 485a has la-tewleda ‘alam (“generation of the world”); BM 491 has tewleda ‘alam (“generation of the world”). // “Woe to you, for” (’ale lakemu ’esma) – omitted in BM 484; Abb 55 reads only ’ale lakemu (“woe to you”). // “You will not have” (’albekemu) – EMML 2080 and Ryl have ’albakemu (sic!). // “Peace” (salama, acc.; Tana 9, Berl, BM 485, BM 485a, Abb 35, Abb 55, EMML 6281) – EMML 2080, BM 491, Ryl and Eth. II mss. read nom. salam. Greek: (5) “And you” (κα με«) – Eth. ’ale lakemu (“woe to you”); the inclusion at the end of v. 8 makes the Eth. reading more likely, and raises the possibility that the Grk. is a corruption from οα με«.897 // “O dead of the sinners” (ο νεκρο τν 4μαρτ λν) – Eth. mewutan xati’an (“O dead sinners”). // “When you die” (!ταν πο"νητε) – Eth. soba temawwetu ba-be‘la xati’atkemu (“when you die in your sinful wealth”); the shorter form of the phrase in 102:6a may suggest that “in your sinful wealth” is a gloss,898 though it makes sense in the literary context (see comment on v. 5b). // “They will say about you” ($ρο%σιν $φ & μν) – Again Eth. is longer: wa-yeblu dibekemu ’ella kamakemu (“those who are like you will say concerning you”); perhaps the Grk. presupposes an omission through homoioteleuton (-kemu … -kemu “you … you”),899 though it is possible that the added phrase in Eth. is a gloss. // “All the days that they saw during their life” (π"σα« τ'« (μωρα« ατν !σα« ε*δοσαν $ν τ, ζ , ατν) – Eth. re’yu kwello mawa‘elomu (“they have seen all their days”). Whereas “all the days …” functions adverbially in the Grk., in the Eth. it is the dir. obj. of “they have seen”. The Eth.’s omission of “during their life” may be explained as an initial omission by homoioteleuton of the entire phrase “during their life … have not seen”, after which a corrector only partly restored the missing text. (6) Eth. “and now … have not seen during their life” has been omitted through homoioteleuton in Grk. (*$ν τ, ζ , ατν … $ν τ, ζ , ατν “during their life … during their life”).900 // 897

898 899 900

Cf. Nickelsburg, 1 Enoch 1, p. 514, who refers to 99:14 and 15 for examples of οαwith the nom. Nickelsburg, 1 Enoch 1, p. 514. Nickelsburg, 1 Enoch 1, p. 514. Cf. Nickelsburg, “The Greek Fragments of 1 Enoch from Cave 7”, p. 633. Therefore, if 7Q12 preserves 103:5–6, it would have to agree with the problematic text of the Chester Beatty Papyrus whose omission by homoioteleuton would have to go back to a much earlier edition. With Nickelsburg, therefore, I am convinced that the proposed

530

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

“And they died in glory” (κα $νδ . « πε"νοσαν) – Eth. ba-sebhat motu (“in glory they died”), while the more similar reading in Berl and BM 485 may be secondary (see the Textual Note above). // “And judgement did not come about during their life” (κα κρ-σι« οκ $γενη $ν τ, ζ , ατν; a citation of 1 En. 22:10) – Eth. wa-kwennane ’i-tagabra lomu baheywatomu (“and a judgement was not executed against them during their life”). (7) “You yourselves know that they will bring your souls down to Hades” (ατο με« γιν/σκετε !τι ε« 0δοψ <τ">.οψσιν τ2« χψξ2« μν) – Eth., which is unstable in details (see the Textual Note), has a text something like ta’ammerewwomu ’esma westa si’ol yawarredewwomu lanafsatihomu (“you (should) know that they will bring their spirits down to Sheol”). While the Ethiopic manuscripts attest various 2nd person plural imperfect forms (ta’ammeru and ta’ammeru; lit. “you know” or “you will know”, as in 98:8), the Greek text has γιν/σκετε which in itself is either a present (“you know”) or imperative (“know”; cf. 98:8 $π-γν τε, 98:10 γιν/σκετε for ta’ammeru). While construing the Greek verb as a present seems appropriate in light of its combination with ατο με« (“you yourselves”), the lack of any equivalents for the pronouns in the Ethiopic suggests that the text carries an imperatival force (as in 98:12, 100:10 ’a’meru, Grk. missing).901 In the Eth. the use of the 3rd and 2nd pers. poss. pron. suffixes varies in the mss. // “And there they will be in great stress” (κα $κε 6σονται $ν ν"γκ7 μεγ"λ7) – Eth. wa-’ekuyata yekawwena mendabe ‘abiya (“and evils will come upon them; (their) suffering (will be) great”); is Eth. “evils” (’ekuyata *κακ" or *κακο-) the result of a corruption of Grk. κα $κε (“and there”) that has been contracted to κκε?902 (8) “And in a burning flame” (κα $ν φλογ καιομων7) – Eth. wa-ba-lahb za-yenadded (“and in flames which burn”). // “Your souls” (α χψξα μν) – Eth. manfaskemu (“your spirit”). // Eth. “and the great judgement will last” is omitted in Grk. Two phrases in the Eth. are similar, and the second of them “the great judgement will last” may derive from an insertion of a marginal correction of the verb from “will enter” (tebawwe’) to “will last” (tekawwen). // “During all the generations of eternity” ($ν π"σαι« τα«

901

902

identifications of the Qumran fragments with the Epistle do not take seriously enough the text-critical issues posed by Chester Beatty Papyrus itself and the problem of postulating that such a text, with homoioteleutons, would have existed among the remains found in Cave 7. Nickelsburg, 1 Enoch 1, p. 514, who comments, “The indicative is out of place. GCB is expansionistic.” Cf. Nickelsburg, 1 Enoch 1, p. 514. If so, then the Eth. translator would have added the conj. for the sake of style.

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γενεα« το% ανο«) – Eth. la-kwellu tewleda ‘alam (“for every generation of the world”). General Comment After addressing his exhortation to the righteous dead, the writer turns to refutations, first, of the wicked who have died (the present passage); second, of the righteous who are still alive (103:9–104:6); and third, of the sinners who are still alive (104:7–8). Though formally presented as a woeoracle (cf. vv. 5a [Eth.] and 8b), the present passage is modelled on 102:6–11 in which the speech by the sinners about the righteous (vv. 6–8) is followed by the author’s response (vv. 9–11). Here it is a speech about the sinners (vv. 5–6) that is followed by the author’s words. However, whereas the writer’s comment in 102:9–11 concedes in principle the sinners’ observations, his response here is in open disagreement with the speech. If in the immediately preceding pericope (103:1–4) the author has declared that there will be an eschatological reward for the righteous, here he focuses on the wicked: will there be a retribution against the wicked who are being kept in Sheol (cf. Bk. of Watchers 22:10–11, 13903)? The writer dismisses the claim of parity in 102:6–11 by stressing the good to come upon the righteous (103:1–4), on the one hand, and the evils to come upon the wicked (103:5–8), on the other. Eschatologically, their respective positions will be polarised. As such, the ultimate state of things will be a reversal of what the author perceives are the circumstances of the righteous with whom he is concerned. Although the principle of eschatological reversal is clear, it is not so obvious exactly when the writer thought this reversal will take place. On the one hand, the passage in 102:4–11 gives the impression that in Sheol the circumstances of the righteous and wicked are not distinguished and that, therefore, it is only at the time of eschatological judgement that the separation will be made. In verses 7–8 of the present passage, however, the writer (whether we follow the Eth. or Grk.) shows no attempt to postpone the suffering and torment to come upon the sinners until after the final judgement. It is possible that, in contrast to 22:10–13, Sheol itself is becoming a place of punishment (cf. 99:11) and that this anticipates the further development within the Enochic tradition that collapses post-mortem existence in Sheol with eschatological punishment; see Eschatological Admonition at 108:3–5.

903

The connection with 1 En. 22 is recognised by Argall, 1 Enoch and Sirach, p. 189; however, the idea of retribution against wicked in this passage is not clear.

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The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

In this passage, the Ethiopic offers a slightly longer text than that preserved in the Greek. While some of the shorter text of Chester Beatty manuscript may be explained as omissions (see the Textual Notes), it remains possible that it is a light abridgement of what elsewhere existed as a longer text underlying the Ethiopic, which overall has preserved a better and more complete text. It is in the Ethiopic text that verses 5–8 are framed as a woe-oracle (while the Greek indicates this only at v. 8b). This passage is thus the last of eight series of woes intermittently pronounced against the sinners in the Epistle (cf. 94:6–95:2; 95:4–7; 96:4–8; 97:7–10; 98:9–99:2; 99:11–16; 100:7–9). While the woes are each expressed as (a) the declaration of a “woe” followed by a reason based on some aspect of what the sinners have done and (b) a description of what is to happen to the sinners as a consequence, the present woe-oracle is shaped by its context: the introduction of words that others say about the sinners continues the rhetorical form used in 102:6–8. Thus in addition to being a pronouncement of judgement, the woe-oracle acquires the function of a refutation of the sinners’ false perspective. Notes 5a. Woe to you, O dead sinners. The Greek text is not formulated as a “woe” here, though the conclusive “woe” in verse 8b shows that the original formula has been lost, perhaps through textual corruption (see the Textual Note). As noted in the General Comment, this is the last of eight series of woe-oracles directed at the sinners. In the previous individual woes, the wicked have been variously and extensively addressed (for the description see section B.3.a.i in the Introduction to the Epistle). A comparison with these preceding series of woes makes the present one stand out in two main respects. First, the present section is is striking in its simplicity: whereas the others contain anywhere from two (i.e. 97:7–8) up to as many as seven (i.e. 98:9–99:2) individual woes, the entirety of verses 5–8 is framed as a single woe, with the second in verse 8b being resumptive rather than introducing any additional point. Secondly, the present woe-oracle is the first to be directed at the wicked who have already died and in this respect it provides a formal counterpart to the address to “souls of the (dead) righteous” in 102:4. While before 102:4 the Epistle implicitly attributes activity to the pious (see comments on 96:4c, 7; 97:3, 5; 99:3, 16; and 100:5c), it is less clear until 102:6–11 and, even more explicitly, here that the author has adopted a form of discourse that includes the wicked who are dead as well. By ascribing observations to the dead (sinners) about the dead sinners – presumably the primary opponents of the author’s community – the passage

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signals precisely where the debate about God’s justice is ultimately won or lost: in the eschatological afterlife. 5b. When you die in the wealth of your sin, those who are like you will say concerning you. The Greek text mentions nothing about the “wealth of your sin”; however, this reading is plausible as it expresses a foil for those who have died “in righteousness” (102:4; 103:3, 4). The phrase does not specifically mean “the abundance” of sin (though the idea is not excluded), but rather alludes to the material possessions the opponents have acquired during their lives (cf. v. 6a).904 The social specificity of the author’s language again becomes apparent; the social world does not merely consist of the author, his community, and the community of “sinners” who have maltreated the righteous; as we have noted in relation to several passages earlier in the Epistle (cf. Notes to 97:4; 99:15; 100:4c), the author occasionally mentions or alludes to a further ·category of the impious, here designating them as “those who are like you”.905 Whereas these other “sinners” (97:4) function in the argument as a readily identifiable group in relation to which the writer can criticise the opponents’ activities, they are here rhetorically invoked as witnesses in order to express cynical admiration for and approval of the material success the opponents have achieved during their life; of course, moreover, a “blessing” on the sinners could not come from the pious! 5c–6a. “Blessed are the sinners: they have seen all their days, and now they have died in well-being and in wealth, and suffering and murder they have not seen during their life. They have died in glory. The Greek text agrees dynamically with the Ethiopic except for a lengthy omission of “they have died … during their life” through homoioteleuton at the Greek level of transmission (see the Textual Note). The makarism communicates the flipside of the observations uttered about the righteous in 102:6–11. Whereas the pious die “in grief” without

904

905

Nickelsburg (1 Enoch 1, p. 524) mentions several linguistic analogies (Prov. 10:16; Mic. 6:10 “treasuries of wickedness”; 1 En. 63:10; and Lk. 16:9), but closer parallels occur among the Dead Sea documents: 1QS x 19 (“wealth of [i.e. riches gained through] violence”, cmx ]vh ; par. 4QSf = 4Q260 iv 7), 4QMidrEschatb = 4Q183 1 ii 5 (“wealth of wickedness”, hi>r ]vh ), CD A vi 15 (“and to abstain from the wealth of unclean wickedness”, Xmuh hi>rh ]vhm rznhlv ), viii 5 (“wealth of wickedness”, hi>r ]vh ) and CD B xix 17 (“and have defiled themselves through paths of prostitution and by wicked wealth”, hi>rh ]vhbv tvnz ykrdb vllgtyv ). That is, contra Argall (1 Enoch and Sirach, p. 188–89), the speech here is not being attributed to the same “sinners” who have spoken about the righteous in 102:6–8 and it is not simply the living “sinners” who are commenting on the dead.

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The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

having enjoyed any special social advantages either during their lifetime or even in the afterlife, the material wealth and physical security and wellbeing of the wicked can only be regarded as a good thing. In the words of Charles, “These have enjoyed all the blessings which according to the Old Testament belonged to the righteous.”906 (See also the Notes to 96:4a and 99:2b.) Thus the speech goes so far as to pronounce a “blessing”! In contrast, see the blessings later pronounced in Luke 6:20 (on “the poor”) and Revelation 14:13 (on “the dead who die from now on in the Lord”). For the only example of the author’s pronouncement of a blessing, see 99:10 (and the General Comment there). The description of the state in which the sinners have died (“wealth” and being without “suffering” and “murder”) reflects the author’s belief that these are the very areas in which the righteous community, by contrast, have endured hardships (cf. especially 95:7b, 99:15; 100:7 and 103:15). For example, the sinners may have gained wealth, but they have done so unjustly and probably at the expense of the righteous (cf. General Comment on 94:6–95:2; esp. 94:7 and 97:8–10). Furthermore, the wicked have not undergone suffering, though they are accused of contributing to the suffering of the righteous (see esp. the next section, 103:9–15). Finally, the sinners who have not been killed are charged with murder (103:15) and thus will be slain at the end (see 96:4; 98:12; 99:11 and 15). The phrase “they have died in glory” (ba-sebhat, $νδ . «), does not refer to the sinners’ wealthy state nor does it denote an attitude of haughtiness or “arrogance”.907 Instead, it highlights that the sinners have lived long lives (cf. Tob. 14:14 [Cod. Sin.] κα πωανεν $τν Ψκατν δωκα Ψπτ2 $νδ . «, NRSV “he died highly respected at the age of one hundred seventeen years”), and in this sense reiterates the statement that “they have seen all their days”. 6b. And judgement was not executed against them during their life.” There is no essential difference in the Greek text. The lemma shows the writer’s main concern with sinners who have not undergone any punishment during their lives for the deeds they have committed. The text cites the Enochic vision of the “high mountain” in the Book of Watchers chapter 22:1–14. In particular, the passage distinguishes between four places (22:1; “three” according to v. 9) for the dead in Sheol, respectively, for (1) the souls of the righteous (22:9), (2) the souls of the wicked (22:10–11), (3) the souls of the of those who complain and testify

906 907

Charles, The Book of Enoch, p. 256. As suggested by Black, The Book of Enoch, p. 314.

1 Enoch 103:5–8

535

about their own deaths (i.e. martyrs), and (4) the souls of sinners who have already been punished during their lives. The author is clearly interested in the second group, whom he regards as the worst: the text say that they are the souls who have died and have been buried and “upon whom judgement has not come during their life” (wa-kwennane ’i-kona ba-la‘elehomu ba-heywatomu; Cod. Pan. κα κρ-σι« οκ $γενη $π& ατν $ν τ9 ζ , ατν). The almost exact citation of 22:10 here illustrates how the writer has applied the most guilty class of sinners in this Enochic tradition to his opponents. 7a. You (should) know that. The author now addresses those who have spoken in verses 5–6. The force of the Ethiopic 2nd person imperfect forms of the verb is imperatival, and the same may be inferred from the ambiguous Greek γιν/σκετε (“you know” or “know”); see the Textual Note to the Greek.908 The imperatival formula opens up a statement that will relate to the eschatological future (cf. 98:12; 100:10; Musar le-Mevin at 4Q417 2 i 11; T. Levi 4:1; T. Jud. 20:1; Mk. 13:29 pars. Mt. 24:33, Lk. 21:31). The text is thus critical of the speakers of verses 5–6; what they declare about the life and death of the sinners909 is wrong. 7b. They will lead their spirits down to Sheol, and evils will come upon them; (their) suffering (will be) great. The perfunctory Greek text, which has nothing that corresponds with “and evils will come upon them”, may be the more original (see the Textual Note). Given the writer’s concession that nothing apparently distinguishes between the righteous and wicked as they enter Sheol after death (102:6–11), in the present text he is not describing Sheol sui generis as a place of punishment.910 While it is possible that the text presupposes that Sheol is compartmentalized into places that correspond to different classes of the dead (cf. on 1 En. 22:1–14 under v. 6b above), the author refers here to two steps: first, the descent to Sheol and, second, suffering for the wicked.911 It is the latter that will refute the misconceptions that have been cited. While it is all,

908 909 910

911

In agreement with Nickelsburg, 1 Enoch 1, pp. 514 and 524–25. Grk. “your souls” identifies the speakers with the sinners themselves. Charles’ comment that according to this text “Sheol is the final place of punishment” (The Book of Enoch, p. 256) is misleading, as from the author’s perspective it is not so now but will become such a place and only for the wicked. There is therefore less of a wholesale correspondence between this passage and Jub. 7:29 (“ … they will go into sheol and will descend into the place of judgment. All of them will depart into deep darkness through a violent death.”) than Charles supposed (The Book of Enoch, p. 256; see also Pss. Sol. 15:10); cf. further Black, The Book of Enoch, p. 314.

536

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

both the wicked and the righteous, who enter Sheol, it is the resurrection of the righteous from Sheol (103:4a) that leaves the wicked behind which will make this abode into a place of punishment.912 8a. And in darkness and in a snare and in fiery flames your spirits will enter into the great judgement. And the great judgement will last for every generation of the world. Having mentioned “your souls” in verse 7b, the Greek now refers to “our (whose?) souls”; thus, in the absence of the 3rd person plural “their”, the Ethiopic “your spirits” is the preferred reading. The reference to “darkness” associates the place of punishment with Sheol (see 102:7; cf. 99:11). However, in adding the terms “snare” and “fiery flames”, the writer expects that the great judgement will take place there. More than this, the mention of “darkness” may imply that the memory of the wicked will be erased before God (cf. the use of the term in 92:5), in contrast to what will happen to the righteous (103:4b). Thus for the author the metaphor of “darkness” is more broadly conceived in relation to the final judgement (not only 92:5 but also 94:9; cf. 10:5). This means that verses 7b–8a describe not one,913 but two events: first, “they will bring their spirits down to Sheol” at the time of death (v. 7b) and, second, “they will enter into the great judgement” in a state of punishment that will last into eternity (v. 8a). On the possible beginnings of punishment in Sheol (contra 1 En. 22:10–13), see the introduction to the Epistle section B.4. On the motif of burning flames in judgement, see the Notes to 98:3 and 100:9b. Interestingly, the vision in 1 Enoch 22:1–14 does not refer to fire in Sheol at all. In the Book of Watchers judgement by fire is reserved, rather, for those notorious beings who have breached the cosmic order: the stars which have transgressed the commands of God (18:15 and 21:3–6) and the fallen angels (21:7–10; cf. 10:6) who are kept “unto eternity” in a prison (Cod. Pan. τ πο« δεσμ τριον “place of chains”, beta moqehomu lit. “their house of chains”).914 If the author’s mention of punishment by fire draws on the Book of Watchers, it is significant that precisely “the sinners” of the book are given the punishment reserved for those who in the earlier tradition are held responsible for the introduction of sin into the cosmos.

912 913

914

See Charles, The Book of Enoch, p. 129. This is the view of Nickelsburg, 1 Enoch 1, p. 525, who thinks that the author “thinks of a descent that will take place on the day of the great judgment” similar to the gathering of sinners by the angels in 100:4. The expression “bring/go down to Sheol” (v. 7b), however, has the time of death in view. Here in 103:8 the sinners are punished in a “snare” or “net” (marbabt; $ν παγ-δι), not in “chains” as the term is often translated (cf. Black, The Book of Enoch, p. 314); see Olson, Enoch, p. 248.

1 Enoch 103:9–15

537

Such an interpretive move on the part of the author, in turn, accords with his more one-sided emphasis on human responsibility for sin (see 98:4b and the Note there). 8b. Woe to you, for you will not have any peace. The agreement of the Greek betrays the original presence of the “woe”-formula in verse 5 in the Greek tradition. This is the last instance of the Epistle in which the sinners are told they will not have peace (94:6; 98:11, 16; 99:13; 101:3; 102:3); on the motif, see the Note to 94:6b.

3. 103:9–104:6: Exhortation to the Righteous Who Are Still Alive A. 103:9–15: The Speech of the Living Righteous Ethiopic (9) Do not say about the righteous and chosen ones who were in life, “In the days of our toil we laboured hard; and we have seen every (manner of) toil, and have found many evils. And we have become exhausted and few, and our spirit is weak. (10) And we were destroyed, and the one who would help us in word was powerless in deed, and we did not find anything. And we were crushed and destroyed, and we have not hoped to see life from day to day. (11) We had hoped to become the head, and became the tail. We laboured while working, but did not have authority over our work; and we became food for the sinners and the iniquitous ones, and they have made their yoke heavy upon us. (12) There attained authority over us those who hated us and beat us, and to those who hated us we bowed our neck, and they did not show us mercy. (13) We wanted to go away from them, so that we might escape and have rest, but we did not find any place to escape to and to be safe from them. (14) And we complained about them to the rulers in our suffering, and we cried out against those who consumed us, but they did not recognise our cry and did not want to hear our voice. (15) And they helped those who robbed and devoured us and those who made us few; and they hid their wrongdoing, and did not remove from us the yoke of those who devoured us and scattered us and murdered us; and they hid our murder, and did not remember that they had raised their hands against us.” Greek (9) For do not say, O rig[hteous] (and) holy ones who are in life, “During the days of tribution we laboured hard, a[nd] we were exhausted and became few, (10) a[nd] we did not find any protector. We [have] been pulverized and destroyed, and we have been without hope of even knowing safety

538

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

from day to day. (11) We had hoped to bec[ome] the head; we became the tai[l.] Toiling, we [la]boured and we have not had control over wages. We beca[m]e the food of sinners; [the la]wless ones have made the yo[ke] heavy upon us. (12) Those who have power, our enemies, goad us and sur[round] us. (13) We sought (a place) whe[re we could flee to f]rom them in order that [we might find] refreshment … 3 lines are lost (14) We cried out against those who cast us down and oppressed us; but they did not receive [o]ur petitions, and did not wish to listen to our voice. (15) And they did not help us, since they did not find (anything) against those who oppressed and consumed us, but strengthened against us those (who) killed us and made us few. And they do not give any information about our murdered ones, and concerning (the) sinners they do not remember their sins.” Textual Notes Ethiopic: (9) “Do not say, O righteous ones” (’i-teballewwomu la-sadeqan) – EMML 6281 has ’i-tebalu sadeqan. // “Who were” (’ella hallawu) – BM 485a reads only ’ella (“who (were)”). // “In the days of” (bamawa‘ela) – Tana 9 reads wa-mawa‘ela (“and the days of”). // “Our toil” (sˇeraxna; EMML 2080, Abb 352, Ryl, Eth. II mss.) – BM 491 reads serax (“toil”; cf. Grk.); Tana 9, Berl, BM 485, Abb 351, Abb 55 and EMML 6281 read sˇerahomu (“their toil”); BM 485a reads heywatomu (“their life”). The readings “their toil” and “their life” are based on the opening clause of the v. which refers to the righteous in the 3rd pers, with BM 485a uses the 3rd pers. throughout the passage (cf. below; except vv. 14–15). This has the effect of assigning the speech in vv. 9b–15 to sinners who are speaking under the guise of being righteous. However, along with the textual witnesses that read “our toil”, the mss. which read “their toil” otherwise use the 1st pers. throughout (as in the Grk.). Since in the Grk. the author addresses the “righteous and holy ones” directly, so that what follows is a citation of their words (using the 1st pers.), the opening formulation in the Eth. tradition (i.e. “about those who were … in life”) marks a departure from the more original text.915 // “We laboured hard” (dama damawna;

915

Contra Beer, “Das Buch Henoch”, p. 307; Flemming and Rademacher, Das Buch Henoch, p. 135; and Martin, Le Livre d’Hénoch, p. 273 who wrote before the publication of the Chester Beatty ms. In favour of the 1st pers. (and therefore an address to the righteous in v. 9), are the following: Dillmann, Das Buch Henoch, pp. 321–22; Charles, The Book of Enoch, p. 257 who without recourse to the Grk. was able to argue that “the 1st person was original” (contra his earlier argument in support of the 3rd pers. in The Ethiopic Version of the Book of Enoch, p. 215); see also Bonner, The Last Chapters of Enoch in Greek, p. 66; Knibb, The Ethiopic Book of Enoch, 2.240;

1 Enoch 103:9–15

539

Tana 9, EMML 2080 damawna, Berl, BM 485, Abb 35, Abb 55, Ryl, Eth. II mss.) – EMML 6281 has sama samewan (“labouring hard”); BM 491 reads only dama (“labour”); and BM 485a reads dama sˇeraxomu samawu (“they worked hard at the labour of their toil”). // “We have seen” (re’ina) – BM 485a reads with the 3rd pers. re’yu (“they have seen”). // “And many evils” (wa-’ekuyata bezuxata; BM 485, BM 491, Abb 35, EMML 6281, BM Add. 24990, BM 492, Garrett Ms.) – Bodl 4, Bodl 5, Frankfurt Ms., Curzon 55, BM 499, Vatican 71 and Westenholz Ms. have wa-’ekuyata bezuxa; EMML 6281 reads only ’ekuyata (“evils”); Tana 9 reads in the nom. and the first word as sing. wa-’ekuy bezuxat (“much evil”, i.e. understood as subj. of the following vb. “found us”); EMML 2080 has wa-’ekuyata bezuxa; and Berl reads wa-kwellu (sic!) ’ekuyata (“and all (manner of) evils”). // “And have found” (rakabna, lit. “we have found”) – Tana 9’s reading of “much evil” as the subj. interprets the vb. to mean “has found us” (though in this case the expected form would be *rakabana); BM 485a reads rakabu (“they have found”). // “And have become exhausted and few” (wa-tawadda‘na wa-wexedna) – BM 485a reads waddawyu wa-wexdu (“(they have reached an end and have become few”); EMML 2080 corrupts to wada‘na; omitted in Abb 55; EMML 6281 spells wa-tawadda’na wa-wehudana. // “And … weak” (wa-ne’usata; Tana 9, BM 485 wa-ne’usat, EMML 2080 wa-ne’sat) – BM 485a reads wa-ne’usata konu (“(they) were weak”); EMML 6281 has konu ne’usata; Berl, Abb 35, Bodl 5, Curzon 56, BM 484, BM 486, BM 490, BM Add. 24990, BM 492 and Vatican 71 have wane’sat; omitted in Abb 55. // “Our spirit” (manfasena) – BM 485a reads manfasomu (“their spirit”); Vatican 71 reads manfasena watahawakna (“our spirit, and we are troubled”); omitted in Abb 55. (10) “And we were destroyed” (wa-tahag walna) – BM 485a reads wa-hag welu (“and they were destroyed”). // “The one who would help us” (za-yeradde’ana, lit. “and someone to help us”; Tana 9, BM 491, Abb 351, Abb 55, EMML 6281, Curzon 55) – EMML 2080, BM 485, Abb 352, Ryl and most Eth. II mss. wa-’albo za-rad’ana (“and there was no one who helped us”); BM 485a has wa-’albo za-rad’omu (“there was no one who helped them”); and Berl has wa-’albo za-yerad’ana (“and there was no one who would help us”). // “In word” (ba-nagar; Tana 9, EMML 2080, Berl, BM 485a, Abb 35, EMML 6281, Ryl, Eth. II mss.) – BM 485 reads ba-nagara; BM 491 reads ba-nagaru (“in his word”); and omitted in Abb 55. // “Was powerless in

Uhlig, Henochbuch, p. 738; Black, The Book of Enoch, p. 314; Nickelsburg, 1 Enoch 1, p. 514. The problem is not noted by Isaac, “1 (Ethiopic Apocalypse of) Enoch”, p. 84, who simply translates on the basis of the Eth.

540

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

deed, and we did not find anything” (wa-ba-megbar se’na wa-’i-mentani ’i-rakabna; Abb 35, Ryl, Eth. II mss.) – Westenholz Ms. reads wa-ba-manfas (sic!) ’i-rakabna (“and in spirit we did not find”); EMML 20802 [insertion mark for ba- which is not written in the mg.], BM 485 and BM 485a read wa-ba-mentani ’i-rakab (“and they did not find anything”); EMML 20801 has wa-menteni ’i-rakabna (same as previous reading); Tana 9, BM 491 and EMML 6281 read wa-’i-menteni (Tana 9 wa-’i-ba-mentani) ’i-rakabna (“and we did not find anything at all”); omitted in Abb 55. // “And we were crushed” (wa-tas‘erna; Tana 9, Berl, Abb 35, Abb 55, Ryl, most Eth. II mss.) – EMML 2080 and Curzon 56 spell wa-tas‘arna; BM 485 and BM 491 have wa-tasa‘‘arna; and BM 485a reads wa-tas‘eru (“and they were crushed”); EMML 6281 reads the neg. wa-’i-tad‘erna (“but we were not crushed”). // “And destroyed” (wa-tahag walu) – omitted in BM 485a; EMML 6281 reads wa-tahag walna (“and we were destroyed”). // “And we have not hoped … (11) … head” – omitted in Abb 55. // “And we have not hoped” (wa-’i-tasaffawna) – BM 485a reads wa-tasaffawu (“and they had to hope”); Berl reads wa-tasaffawna (“and we had to hope”). // “To see” (kama ner’ay, lit. “that we might see”, 1st pers.) – BM 485a reads kama yer’ayu (lit. “that they would see”, 3rd pers.). // “Life from day to day” (heywata ‘elata ’em-‘elat) – Berl and EMML 6281 have heywata ‘elat ’em-‘elat; BM 491 reads ‘elata wa-heywata ’em-‘elat (“a day of life from day”). (11) “We had hoped” (neseffo; Tana 9, Berl, BM 485, BM 491 and EMML 6281 neseffaw, Abb 35) – EMML 2080 has tasaffawna; BM 485a reads yeseffawu (“they were hoping” or “they hope”); omitted in Abb 55. // “To become” (nekun, 1st pers.) – Ull reads kama nekun (“that we would become”); BM 485a read yekunu (“to become”, 3rd pers.); omitted in Abb 55. // “And became” (wa-kona, perf.) – BM 485a reads impf. wa-yekunu (“and became”, 3rd pers.). // “The tail” (zanaba) – Tana 9 reads defectively zaba; Berl has za-nabarna (“that which we said”); BM 491 reads za-’enbala (“the exception”?); EMML 6281 reads za-ba- (“those among (labour)”). // “We laboured” (samawna) – EMML 2080 spells samewna; Abb 35 spells samana; Berl adds the conj. wa-samawna (“and we laboured”); BM 485a reads samawu (“they laboured”); EMML 6281 reads semwan (“labour”; cf. previous Note). // “While working” (’enza netgebbar, 1st pers.) – BM 485a reads ’enza yetgebbaru (“while working”, 3rd pers.); Abb 55 has deficient spelling ’enza tegebbar; EMML 6281 has ’enza netgabbar; Berl reads ’enza netgebbar wa-’i-sama‘na (“while working but we did not listen”). // “But did not have authority” (wa-’i-sˇalatna) – BM 485a reads wa-’i-salatu (“but they did not have authority”); EMML 6281 reads wa’i-sˇeltana ¯ (“but without authority”). // “Over our work” … (13) we tried to go away” – omitted in Abb 55. // “Our work” (samana) – BM 485a reads

1 Enoch 103:9–15

541

samahomu (“their work”); Abb 352 reads sama samawna (with dibe, “over the labour (which) we did”). // “And we became” (wa-kona) – BM 485a reads wa-konu (“and they became”); EMML 6281 reads without the conj. kona (“we became”). // “Food” (mabale‘ta, pred. acc.) – Tana 9 and EMML 2080 spell mable‘a (pred. acc.); Berl spells with the nom. mabale‘t; EMML 6281 wa-mabel‘a. // “And for the iniquitous ones” (wa-la-‘amadeyan; Tana 9, Berl, BM 485, BM 485a, BM 491, Abb 35, BM 492, Vatican 71) – EMML 2080, Ryl and most Eth. II mss. have wa-‘amadeyan (“and the iniquitous ones”). // “They have made … heavy” (’akbadu) – BM 485 reads wa-’akbadu (“and they have made … heavy”). // “Upon us” (la‘lena) – Tana 9 has lana; and BM 485a reads la‘lehomu (“upon them”). (12) “They attained authority” (tasaltu; Tana 9, EMML 2080, BM 485, BM 485a, EMML 6281, Ull, Curzon 55, Curzon 56, BM Add. 24990, BM 499, Munich 30, Garrett Ms., Westenholz Ms.) – Berl has tasalta (fem. plur.); BM 491 spells tasalatu; Abb 35, Ryl, and a number of Eth. II mss. read with the conj. wa-tasaltu (“and attained authority”). // “Over us” (dibena) – BM 485a, BM 499 and Westenholz Ms. read dibehomu (“over them”). // “Those who hated us” (’ella yesalle’una, or “those who hate us”) – BM 485a reads ’ella yesalle’ewwomu (“those who hated them”). // “And beat us and to those who hate us” – omitted in Bodl 4 and Frankfurt Ms. through homoioteleuton (yesalle’una “hate us” … yesalle’una “hate us”). // “And beat us” (wa-’ella yedag weduna, lit. “and who beat us” or “who goad us”; EMML 20802, Abb 35, Ryl, most Eth. II mss.) – Bodl 5, Curzon 55 and Curzon 56 spell wa-’ella yedeg weduna; Ull has wa-’ella yegwadde’una; BM 491 wa-la‘lay dag wasuna (“and the superior beat us”); Tana 9, EMML 20801? (erasure of same number of letters) and EMML 6281 read wa-’enza yedag weduna wa-ya’awduna (“and while they were beating and surrounding us”; cf. Grk.); BM 485 reads wa-’enza yedag weduna (“and while beating us”); Berl has wa-’enza yedalle’una yedag wesuna (“and while flattering us they beat us”); and BM 485a reads wa-yedag wesewwomu (“and they beat them”). // “And to those who” (wa-la-’ella) – Berl, Abb 35 and BM 486 read wa-’ella (“and those who”); Tana 9 and EMML 6281 have wa-bo (corrupt from la) ’ella. // “Hate us” (yesalle’una) – BM 485a reads yesalle’ewomu (“hate them”). // “We bowed our neck” (’athatna kesadana; Tana 9, Abb 35, EMML 6281 kesadena, Ryl, Eth. II mss.) – Berl reads ’athatu kesadana (“they bowed our neck”); BM 485a reads only ’athatu (“they bowed”); EMML 2080 reads ’athatna re’sana (“we bowed our head”). // “And they did not show us mercy” (wa-’i-mehruna; Tana 9, BM 485, Curzon 56, BM 484, BM 486, Abb 197) – BM 491, Abb 35, EMML 6281, Bodl 4, Bodl 5, Frankfurt Ms., Curzon 55, BM 490, BM 492, BM 499, Vatican 71, Garrett Ms. and Westenholz Ms. have wa-’i-maha-

542

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

runa; Berl has wa-’i-yamehheruna (“and they do not show us mercy”); EMML 2080 and Ull have wa-’i-yemehheruna. (13) “We wanted” (faqadna; Tana 9, EMML 20801, Berl, BM 485, BM 491, Abb 35; cf. Grk.) – EMML 20802, Ryl and Eth. II mss. add the conj. wa-faqadna (“and we wanted”); EMML 6281 spells faqana; BM 485a reads faqadu (“they wanted”). // “To go away” (nehor, 1st pers.; EMML 2080, Berl, BM 485, Abb 35, EMML 6281, BM 484, BM 486, BM 490) – Tana 9 reads with the conj. wa-nehor (“and to go away”); BM 491 and most Eth. II mss spell nehur; Ryl spells nehar; BM 485a reads yehoru (“to go away”, 3rd pers.). // “So that we might escape” (kama nenfes; Tana 9, BM 491, Abb 35, Ryl, Eth. II mss.) – EMML 2080, BM 485 and EMML 6281 spell kama nenfas; Berl reads kama nefassem (corrupt, “so that we might complete”); BM 485a reads kama yenfasu (“so that they might breathe”?); omitted in Abb 55. // “And have rest” (wa-na‘ref, 1st pers.; Tana 9, EMML 2080, BM 485, BM 491, Abb 35, EMML 6281, Ryl, Eth. II mss.) – Abb 55 reads without the conj. na‘ref (“to have rest”); BM 485a reads ya‘refu (“to have rest”, 3rd pers.). // “But we did not find” (wa-’i-rakabna) – BM 485a reads wa-’i-rakabu (“but they did not find”); EMML 6281 reads ’albena (“we had no (escape)”); omitted in Abb 55. // “To escape to” (xaba neguyay, 1st pers.) – BM 485a reads yeg wayyeyu (“to escape to”, 3rd pers.); EMML 6281 reads neg wayey (“(means of) escape”); omitted in Abb 55. // “And to be safe” (wa-nedxen, 1st pers.; Tana 9, EMML 2080, Berl, Abb 35, EMML 6281, Ryl, most Eth. II mss.) – BM 485, BM 491, BM Add. 24990, BM 499 and Westenholz Ms. spell wa-nedxan; BM 485a reads wa-yedxenu (“and to be safe”, 3rd pers.); omitted in Abb 55. // “From them” – omitted in Abb 55. (14) “And we complained about them” (wa-sakaynahomu) – EMML 2080 and EMML 6281 read without the conj. sakaynahomu (“we complained about them”); Abb 55 reads wa-sakayna (“and we complained”). // “To the rulers” (xaba mala’ekt) – BM 485a reads xaba mala’ekt wa-ga‘‘aru (“to the rulers and they cried out”). // “In our suffering” (ba-mendabena) – BM 485a reads ba-mendabehomu (“in their suffering”). // “And we cried out against those who consumed us” – omitted in Abb 55. // “And we cried out” (wasaraxna) – BM 485a reads wa-sarxu (“and they cried out”); BM 485 reads wa-saraxna wa-ga‘arna (“and we cried out and lamented”). // “Consumed us” (yeballe‘una, or “consume us”) – BM 485a reads yeballe‘ewwomu (“consumed them”, or “consume them”). // “But … our cry” (wa-seraxa zi’ana) – EMML 2080 spells wa-seraxa zi’ana. // “They did not recognise” (’i-yere’’eyu, impf.; or “they do not recognise”) – Tana 9, EMML 2080, BM 485a and EMML 6281 read ’i-re’yu (“they did not see”); BM 485 reads ’i-yere’’ayu (impf.); omitted in Abb 55. // “And did not want” (wa-’i-yefaqqedu, impf.; or “they do not want”) – Berl reads wa-’i-yefaqqeduna

1 Enoch 103:9–15

543

(“and they did not want us”); Tana 9, EMML 2080 and EMML 6281 spell wa-’i-faqadu (“and they did not want”, perf.); omitted in Abb 55. // “Our voice” (qalana) – BM 485a reads qalomu (“their voice”). (15) “And they helped” (wa-yeradde’ewwomu; EMML 2080, BM 485a, Ryl, Eth. II mss., or “they help”) – Tana 9, Berl and EMML 6281 spell deficiently wa’arda’kewwomu; Tana 9, EMML 2080 6281, Berl, BM 485, BM 491, Abb 35 have wa-’arda’kemewwomu (Tana 9 and Berl -kewwomu) (“and you helped them”); omitted in Abb 55. // “Those who robbed us” (la-’ella yahayyaduna; Tana 9, EMML 2080, BM 491, Abb 35, EMML 6281, Ryl, Eth. II mss., or “who rob us”) – BM 485a reads la-’ella yahayyedewwomu (“those who robbed them” or “who rob them”); Berl reads la-’ella ye’awweduna (“those who surrounded us” or “who surround us”); omitted in Abb 55. // “And consumed us” (wa-yeballe‘una, or “and consume us”) – BM 485a reads wa-yeballe‘ewwomu (“and consumed them” or “and consume them”); Berl reads wa-bal‘una (“and consumed us”). // “And those who” (wa-la-’ella) – BM 491 and BM Add. 24185 read without the conj. la-’ella (“those who”); omitted in Abb 55. // “Made us few” (’awhaduna) – BM 485a reads ’awhadewwomu (“made them few”); omitted in Abb 55. // “And they hid” (wa-yaxabbe’u) – Berl reads wa-yaxabbe’una (“and they hid us”); EMML 2080 has wa-yaxabbe’u; Ull, Curzon 56 and BM 492 read without the conj. wa-yaxabbe’u (“they hid”). // “And did not remove from us the yoke of those who devoured us” – omitted in Abb 55. // “The yoke of those” (’ar‘atomu) – EMML 2080 spells ’ar‘utomu; BM 485a spells ’ar‘otomu; EMML 6281 corrupts to ’ardutomu. // “Who devoured us” (la’ella yeballe‘una, or “who devour us”) – BM 485, BM 485a, BM Add. 24185, BM 499 and Westenholz Ms. have ’ella yeballe‘una; EMML 6281 has ’ella yeballe‘u (“those who devour”); Tana 9 reads wa-yeballe‘una (“and devoured us” or “and devour us”); Ryl and most Eth. II mss. read ’alla yeballe‘una (“but916 devoured us” or “but devour us”). // “And scattered us” (wa-yezarazruna) – Ryl2, Bodl 4, Bodl 5, Frankfurt Ms., Curzon 55 and Curzon 56 spell yezarzeruna; EMML 2080 reads wa-yezarrewna (“and sowed us”); EMML 6281 reads wa-yezabbeduna (“and whipped us”). // “And murdered … and did not remember” – omitted in Abb 55. // “And murdered us” (wa-yeqetteluna, or “and murder us”) – BM 485 spells wa-yeqetteluna; and Vatican 71 reads wa-yewassedu (“and brought” or “and bring”). // “Our murder” (qatlana) – Tana 9 spells qatlena; and Berl has qatlana. // “And did not remember that” (wa-’i-tazakaru

916

On the problem of this reading, cf. Charles, The Ethiopic Version of the Book of Enoch, p. 216.

544

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

kama, perf.) – EMML 2080 spells wa-’i-tezakru kama; Ull adds the 1st pers. plur. obj. suff. wa-’i-zakaruna kama (“and did not remember us because”); BM 485 reads with the 2nd pers. plur. obj. suff. wa-’i-tazakarukemu (“and did not remember you”, -kemu corrupt from kama); Abb 35 reads with the impf. wa-’i-yezekaru kama (“and did not remember that” or “and do not remember that”); BM 485a reads with 3rd pers. plur. obj. suff. wa-’i-tazakarewwomu (“and did not remember them”); Berl omits the neg. part. wa-tazakaru kama (“and remembered that”); Abb 55 reads only wa(“and”). // “They had raised” (’ansˇe’u) – omitted in BM 491. // “Their hands” (’edawihomu) – Abb 55 spells ’edehomu. // “Against us” (la‘lena) – BM 485a reads la‘lehomu (“against them”). Greek: (9) “For do not say” (μ γ2ρ ε*πητε) – Eth. ’i-teballewomu (“do not say” with 3rd pers. plur. obj. suff. lit. “to them”); on the difference between the Grk. and Eth. in this v. see n. 914 above. // “O rig[hteous] (and) holy ones in life” (ο δ-κ[αι]οι <κα> !σ<ι>οι :ντε« $ν τ, ζ ,) – la-sadeqan wa-xeruyan ’ella hallawu westa heywat (“to the righteous and chosen ones who were in life”); there is a close correspondence in the word order, though Eth. has the “righteous and chosen ones” receive the following speech rather than say it (as in Grk.). // “The days of tribulation” (τν (μωρ ν τ'« λ-χε «) – Eth. ba-mawa‘ela s/sˇeraxna (“in the days of our toil”); the agreement with Grk. in BM 485 (“in the days of toil”) is either secondary or preserves an early reading that is “improved” in the other mss. // Eth. “and we have seen every (manner of) toil, and have found many evils” – omitted in Grk.917 // “And became few” (κα ;λ-γοι $γενημεν) – Eth. wa-wehedna. // Eth. “and our spirit is weak” – omitted in Grk., though the Eth. may be an expansion of the previous phrase. (10) Eth. “and we were destroyed, and the one who would help us in word was powerless in deed” – omitted in Grk.,918 though the mention of “one who would help us” in Eth. may suggest that the following Grk. phrase abridges a longer text. // “A[nd] we did not find any protector” (κ[α] ντιλμπτορα οξ ερκαμεν) – Eth. wa-’i-mentani ’i-rakabna (“and we did not find anything”). Grk. “protector”, which is more specific than “anything” in the Eth., may allude to a text preserved in the previous clause of Eth. (“one who would help”919). // “And we have been without hope of even knowing safety 917

918 919

It is not possible, however, to attribute the omission to homoioteleuton; contra Nickelsburg, 1 Enoch 1, p. 514. The comment in the previous footnote applies here as well. For a discussion of the Grk. and Eth. equivalents and a tendentious attempt to retrovert into an original Aram., see Black, The Book of Enoch, p. 315.

1 Enoch 103:9–15

545

from day to day” (κα π[ηλ]π-σμεα κα μηκωτι εδωναι σ τηρ-α[ν] (μωραν $. (μωρα«) – Eth. wa-’i-tasaffawna kama ner’ay heywata ‘elata ’em-‘elat (“and we have not hoped to see life from day to day”); the equivalence between heywat and σ τηρ-α occurs also in 98:14 and 99:1 (cf. also 98:10). (11) “We had hoped to bec[ome] the head; we became the tai[l” (<λπ-σαμεν γε[νωσ]αι κεφαλ $γενημεν κωρ[κο«) – Eth. neseffo nekun re’sa wa-kona zanaba (“we had hoped to become the head, and became the tail”). // “Toiling, we [la]boured” ($κο]πι"σαμεν $ργαζ μενοι) – Eth. samawna ’enza netgebbar (“we laboured while working”), a lit. translation. // “But we did not have control over wages” (κα τ[ν ;]χ< ν>- ν ο κεκψριεκαμεν)920 – Eth. wa-’i-sˇalatna diba samana (“but did not have authority over our work”). // “We beca[m]e the food of sinners; [the la]wless ones have made the yo[ke] heavy upon us” ($γεν[η]μεν κατ"βρ μα 4μαρτ λν [ο >νο]μοι $β"ρψναν $φ & (μ»« τν ζψ[γ ν) – Eth. wa-kona mabale‘ta la-xate’an wa-la-‘amadeyan ’akbadu la‘lena ’ar‘ata (“and we became food for the sinners and the wicked ones, and they have made their yoke heavy upon us”). (12) “And our enemies have power ” (<κα> κψριεοψσιν <$φ & (μν> ο $ξρο (μ<>ν)921 – Eth. tasaltu dibena ’ella yesalle’una (lit. “there attained authority over us those who hated us”), where “those who hate us” derives from Grk. “our enemies”. // Eth. “and beat us” – omitted in Grk. through homoioteleuton (“us … us” (μ»« … (μ»«). // “Goad us” ($γ]κεντρ-ζοψσιν (μ»«) – Eth. wa-’ella yedag wes/duna (“who beat us” or “who goad us”). // “And surr[ound] us” (κα περικ[κλ]οψσιν (μ»«)922 – Eth. omits, except Tana 9 and EMML

920

921

922

Following Bonner (Last Chapters of Enoch in Greek, p. 67); by contrast, Nickelsburg (“Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 127 and 1 Enoch 1, p. 514), in order to accommodate the Grk. to the Eth., argues for an emendation and restoration κα το[% κ ποψ] <(>μν ο κεκψριεκαμεν”. Unless the letters in the remainder of line 34 were written smaller than elsewhere in the ms., Nickelsburg’s restoration of 6 letters would make the line longer than any of the full preserved ones (ll. 8–23, 26). Following the emendation of Nickelsburg (“Enoch 97–104: A Study in the Texts of Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 127; 1 Enoch 1, p. 514). Bonner (The Last Chapters of Enoch in Greek, p. 67) reads and restores ο? κψριεοσιν ο $ξρο (μ<>ν. Bonner ultimately restores περικ[λε-]οψσιν (μ»« (“they will encompass us about”) while admitting that περικκλοψσιν “would give a satisfactory sense” (The Last Chapters of Enoch in Greek, p. 67); cf. also Black, The Book of Enoch, p. 315. Black argues further that περικκλοψσιν is a mistranslation of Heb. and Aram. [qn which carries both the meanings “strike off” and “encompass about”; cf. the Note to 98:12b (cf. also Olson, Enoch, p. 248).

546

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

6281 wa-ya’awduna (“and surround us”; on EMML 2080, see above). // Eth. “and to those who hated us we bowed our neck, and they did not show us mercy” – omitted in Grk., possibly through homoioteleuton (“us … us” (περικλε-οψσιν) (μ»« … (<λωησαν) (μ»«. // “We sought (a place) whe[re we could flee to f[rom them in order that [we might find] refreshment” ($ζητσαμεν πο[% φγ μεν ]π& ατν !π « ναχξ[ μεν) – Eth. faqadna nehor ’emmenehomu kama nenfes wa-na‘ref (“we wanted to go away from them, so that we might escape and find rest”). // (13)–(14) Eth. “but we did not find … in our suffering” – Grk. 3 lines lost. (14) “We cried out against those who cast us down and oppressed us” ($κρ".αμεν $π τοA« καταβ"λλοντα« [κ]α βιαζομωνοψ« (μ»«) – Eth. wa-saraxna dibe ’ella yeballe‘una (“and we cried out against those who consumed us” *κα $κρ".αμεν $π τοA« κατεσ ντοψ« (μ»«; cf. Grk. v. 15), which omits “cast us down”; both the verbs “oppress” and “consume” occur again in the Grk. v. 15, so it is impossible to determine whether the food metaphor from v. 12 is first picked up again or in v. 15.923 // “But they did not receive [o]ur petitions, and did not wish to listen to our voice” (κα τ2« $ντε.ει« [(]μν οκ πεδω.αντο οδε $βολον[τ]ο $πακο%σαι τ'« φ ν'« (μν) – Eth. wa-seraxa zi’ana ’i-yere’’eyu wa-’i-yefaqqedu kama yesemme‘u qalana (“but they did not recognise our cry and did not want to hear our voice”), with the vb. “did not recognise” (lit. “see”) possibly corrupt from ’i-yare’’eyu (= Grk. “did not receive”).924 (15) “And they did not help us, since they did not find (anything) against those who oppressed and consumed us, but strengthened against us those (who) killed us and made us few” (κα οκ ντελαμβ"νοντο (μν οξ εBροντε« κατ2 τν βιαζομων ν κα κα<>εστ< ν>τ ν (μ»« λλ2 στερεο%σιν ατοA« $φ& (μ»« <ο?> πωκτειναν (μ»« κα ε« ;λ-γοψ« Cγαγον) – Eth. wa-yeradde’ewwomu la’ella yahayyaduna wa-yeballe‘una wa-la-’ella ’awhaduna wa-yahabbe’u gef‘omu wa-’i-yawadde’u ’emmenena ’ar‘atomu la-’ella yeballe‘una wa-yezarazruna wa-yeqetteluna (“and they helped those who robbed and devoured us and those who made us few; and they hid their wrongdoing, and did not remove from us the yoke of those who devoured us and scattered us and murdered us”). It is hard to account for the numerous differences between the versions. Though Eth. “and they helped … made us few” could be regarded as a free translation of Grk. “but strengthened … made us few”, it uses two verbs (“help us”, “consume us”) 923 924

Nickelsburg, 1 Enoch 1, p. 515. So Nickelsburg, 1 Enoch 1, p. 515. This is preferable to the more complicated solution of positing something like *κα οκ $πεδον τ2« β α« (μν behind Eth. and maintaining that Grk. has omitted it (so Black, The Book of Enoch, p. 315).

1 Enoch 103:9–15

547

found in the previous Grk. clause which it has otherwise omitted and the verb “robbed us” (’awhaduna) may derive from *4ρπασαμων ν (for the same lexical equivalence see 102:9). Moreover, as in v. 14 Eth. has nothing for Grk. “oppressed us” (τν βιαζομων ν), just as Grk. has no equivalent for Eth. “scattered us” (wa-yezarazruna *τν διασπαρημων ν (μ»«; cf. Deut. 28:64).925 However, the absence in Grk. of text corresponding to Eth. “and they hid … scattered us” may be due to homoioteleuton, “*us … *us”, based on a Vorlage derived from retroversions based on the Ethiopic: κα ε« ;λ-γοψ« Cγαγον *(μ»« … *τν διασπαρημων ν (μ»«). In this case, the Eth. translation transposes the Grk. verbs (“killed us and made us few”). // “And they do not give any information about our murdered ones” (και οξ ποδεικνοψσιν περ τν πεφονεψμων ν (μν) – Eth. wa-yahabbe’u qatlana (“and they hid our murder”), a free translation unless Eth. qatlana derives from *τν φ νον (μν.926 // “And concerning (the) sinners they do not remember their sins” (κα οκ ναμιμνσκοψσιν περ <τν> 4μαρτ λν ατν τ2« 4μαρτ-α« ατν) – Eth. wa-’i-tazakaru kama ’ansˇe’u ’edawihomu la‘lena (“and did not remember that they had raised their hands against us”). In Grk. the double ατν (“their”) with “sinners” and “sins” respectively, suggests that the phrase “concerning sinners”, originally a marginal gloss (in order to draw clearer attention to the opponents), has been inserted into the text.927 The rest of the lemma reflects a different text; Eth. may ultimately derive from something like *κα οκ ναμιμνσκοψσιν !τι $π'ραν corrupt from !σα $πο-ησαν?) τ2« ξερε« ατν $φ & (μν or simply reflects an altogether different text that preserves the idiom of “raising the hand against” here as a reference to killing. General Comment The speech put into the mouths of the righteous who are still alive comes in the form of a complaint that lists the ways in which they have suffered at the hands of “the sinners” (v. 11; cf. v.15). Charles wanted to interpret the passage as a series of allusions that may assist in dating the Epistle. He assigned, for example, special importance to the notion of rulers coming to the aid of the sinners as well as to the references to dispersing and murdering the righteous (vv. 14–15), construing these as events that correspond to the 925 926

927

Cf. Nickelsburg, 1 Enoch 1, p. 515 the linguistic observations on v. 15. See the linguistic notes on the correspondence between Eth. qatl and Grk. φονεψταin Black, The Book of Enoch, pp. 270 and 316. For other explanations, see Bonner, The Last Chapters of Enoch in Greek, p. 69 (“the conflation of two constructions derived from variant readings in earlier copies”) and Nickelsburg, 1 Enoch 1, p. 515 (“double readings of the same Aramaic”).

548

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

conflict between Sadducees and the Pharisees during the early part of the 1st century BCE.928 The language in the text, however, consists in large part of words, expressions and whole phrases drawn from the reservoir of curses for breaking the covenant in Deuteronomy 28 (esp. vv. 13, 25, 26, 29, 33, 38–42, 44, 45, 48, 51, 62, 64, 65, 66; for explicit references to disobedience to the covenant, see vv. 13, 15, 45, 58).929 The presence of allusions to historical events in the text is problematic, given the strong traditional language in the passage, not to mention the difficulty of relating anything in the text to events referred to, for example, in 1–2 Maccabees or Josephus. While the fictive speech is spoken out of real circumstances of social underprivilege and oppression (as is clear from statements about the righteous throughout the Epistle), it is to be remembered that the concerns of the righteous are also being expressed theologically. The righteous are made to utter a deep disappointment, if not disillusionment, that they themselves are suffering the consequences promised in the covenant to the disobedient (cf. e.g. Lam. 5:1–22; Deut. 31:17b).930 What they suffer even runs counter to the things that the writer himself has been promising will happen in judgement against the wicked (cf. e.g. v. 12 with 98:12b; v. 13 with 97:3, 102:1)! This irony is underlined by the fact that the wicked are flourishing at their expense. The underlying and mistaken presumption behind the speech, then, is the direct connection it draws between the experience of the righteous and the purposes of God. If God is to come to their aid, there is certainly no sign of it. However, in bringing their complaint to expression – whether it was actually being raised or not – the writer is giving the living righteous a voice; even though he offers a refutation (104:1–6), it becomes clear that he is taking on the role of one who, under Enoch’s name, takes up their lament and, in effect, speaks out in their behalf. The complaint expresses a categorical weariness with the present life, during which there is nothing that testifies to divine justice. The circumstances behind this description drive the author’s argument in the direction of apocalyptic eschatology (see on either side of the pericope, 103:5–8 and 104:1–6). While not all apocalyptic texts must necessarily be traced to dire 928

929

930

Charles, The Book of Enoch, pp. 221–22 and 259. See section D. on Date and Social Setting in the Introduction above. Dillmann, Das Buch Henoch, p. 322; Martin, Le Livre d’Hénoch, pp. 273–74; Nickelsburg, Resurrection, p. 149 and 1 Enoch 1, p. 525. Thus the writer’s description of the plight of the righteous goes into more detail than what is described about the suffering of humanity in the complaint mediated to God by the angels in 9:4–11.

1 Enoch 103:9–15

549

and irresolvable conditions, the present passage articulates a view of life that makes the appeal to a future order of things explicable. Though preserving a more original form of the text in verse 9a, the Greek text in Chester Beatty is considerably shorter than the Ethiopic counterpart. The possibility of expansion in the Ethiopic tradition aside (e.g. in v. 9c), the numerous instances of possible omission in the Greek through scribal error – difficult to attribute to a single copyist, indeed, to anything less than several layers of textual transmission – betrays the frequent use to which the present passage (together with 104:1–6), if not the whole Epistle itself, must have been put. Notes 9a. Do not say about the righteous and chosen ones who were in life. The Greek text has the speech that follows (vv. 9b–15) spoken by the righteous and not about them. The continuing 1st person pronouns and verbs in both recensions (except for Eth. BM 485a) makes clear that the Greek preserves the more original form of this lemma (see the Textual Notes; and 104:7 addressed to sinners who are still alive931). This being the case, the living righteous addressed are made to speak about the hardships they have experienced during their lives.932 The writer makes clear from the outset that he rejects the substance of the speech to follow. While he does this elsewhere in the Epistle (cf. General Comments on 102:6–11 and 103:5–8), here he uses the formula “Do not say” (’i-tebalewwomu μ … ε*πητε, from Aram. ]vrmXt Xl for the first time933 (cf. also 104:7 below). This is a biblical formula (rmXt lX μ ε*π7«; Deut. 8:17 [LXX]; 9:4; Prov. 3:28; 20:22; 24:29; Qoh. 7:10; Isa. 8:12; Jer. 1:7; cf. Job 32:13 “let you say”934) that is also used in the second century BCE by Jewish sapiential writers as a rhetorical device for argumentation (Sir. 5:1, 3–4, 6; 7:9; 11:23–24; 15:11–12; 16:17; 31:12; Musar le-Mevin

931 932

933

934

Nickelsburg, 1 Enoch 1, p. 526. Dillmann, Das Buch Henoch, pp. 321–22, argued instead that the speech itself is uttered by the righteous dying and dead who are told at the outset in v. 9a not to say these things to their living counterparts. Charles, on the other hand, in following the Eth. text argued that the sinners are both addressed and give the speech (The Book of Enoch, p. 257; cf. also Beer, “Das Buch Henoch”, p. 307 and Martin, Le Livre d’Hénoch, p. 273). The evidence in the Grk. text renders these interpretations untenable. The writer states something similar in 98:7 (wa-’i-tebalu “do not say”, μηδD πολ["]βητε “do not understand”), but it is not as in 103:9–15 followed by direct speech. In the New Testament see Rom. 10:6.

550

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

at 4Q416 2 iii 12 par. 4Q418 9+9a.13; cf. 4Q418 69 ii 11 vrmXt hkyX “how can you say”).935 The Ethiopic combines the “righteous” with the “chosen ones” (sadeqan and xeruyan). The combination occurs only here in the Epistle, but may be influenced by Book of Watchers at 1:3 and Apocalypse of Weeks 93:2a and 10; moreover, it becomes much more frequent in Similitudes (cf. 38:2, 3, 4; 39:7; 48:1; 58:1, 2; 61:13; 63:12, 13, 15; and 70:3). The combination of the “righteous” with the “holy ones” (δ-καιοι and !σ<ι>οι from Aram. *Xyycxv Xyuy>q ?) in the Greek occurs only here; in 102:4 a combination occurs as “the righteous and pious ones” (τν δικα- ν κα τν εσεβν; cf. however the Textual Note). 9b. “In the days of our toil we laboured hard; and we have seen every (manner of) toil, and have found many evils. The text describes a group that understands itself to be overwhelmed in life by hard work that results in an abundance of suffering. The language is emphatic. The phrase “we laboured hard” is a double verb (d/sama d/samawna, κ ποψ« $κοπι"σαμεν) that tautologically reinforces the description of the time as “days of tribulation” (τν (μερν τ'« λ-χε «; cf. v. 10b), though unlike “the day of tribulation” in 96:2 its sense here is not eschatological.936 The phrase “every toil” (kwello sˇerax), only extant in the Ethiopic, may allude to a life of enslavement (cf. Exod. 1:14 [esp. Grk.]). This intensive labour by oppression is probably referred to already in 99:13, where the wicked are accused of living off “the labour of others”. The eschatological reversal of these conditions has been promised in 103:3, and in 104:2 the author will refute the complaint about labour in this section. First, however, the author will have the righteous further describe their toil in verse 11. The phrase “have found many evils” is not preserved in the Greek; indeed, it is a rare expression, since it is more common for “evils to find (i.e. to befall)” people (e.g. Gen. 44:24; Deut. 31:17; Tob. 12:7; so 100:8b Eth.; cf. comment on 98:9). Ethiopic “evils” (’ekuyata) derives from Greek *κακ" (cf. 98:9; 104:2). In Deuteronomy 31:17 the Greek term occurs twice, describing what will happen to those who break the covenant. Three statements in the text are of pertinence: “and they will become food (RSV)” (lkXl hyhv, κα 6σται κατ"βρ μα), “and many evils and troubles

935

936

Black’s insistence that the prohibition (“do not say”) “followed by the long speech of the righteous describing their afflictions (vs. 9–15) does not make sense” (The Book of Enoch, p. 314) fails to appreciate the formula as a rhetorical device. Contra Nickelsburg, 1 Enoch 1, p. 525.

1 Enoch 103:9–15

551

will find them” (tvbr tvir vhXjmv, ερσοψσιν ατν κακ2 πολλ2 κα λ-χει«), and “in that day they will say, ‘Have not these evils found us because God is not in our midst?’(adapted from RSV)” (hlXh tvirh ynvXjm , εBροσ"ν με τ2 κακ2 τα%τα). 9c. And we have become exhausted and few, and our spirit is weak. The Greek corresponds to the first part of the lemma, but omits Ethiopic “and our spirit is small” (wa-ne’sat manfasna). Though the latter is formulated as a sentence (verb plus subject), it may have been a translation of a single term that in the Greek (now lost) complemented the previous terms. Dillmann, followed by Nickelsburg, has suggested either μικροχψξο- (“small in spirit”) or ;λιγοχψξο- (“weak in spirit”).937 The latter, in particular, is a term that occurs in the Greek Bible, where it corresponds to several Hebrew expressions (underlined): Proverbs 18:14 (hnX>ny ym hXkn xvr “who can bear a beaten spirit?”; ;λιγοχψξ ν δε νδρν τ-« πο-σει); Isaiah 35:4 (vrmX vXryt lX vqzx bl yrhmnl “say to those brought low in heart, ‘Be strong and do not fear’”; παρακαλωσατε ο ;λιγοχψξο τ, διανο-E σξσατε μ φοβεσε); 57:15 (,yXkdn bl tvyxhlv ,ylp> xvr tvyxhl xvr lp>v Xkd tX “(the Most High is) with the crushed and lowly in spirit, to give life to the spirit of the lowly and to give life to the heart of those who are crushed”; κα ;λιγοχψξο« διδοA« μακροψμ-αν κα διδοA« ζ ν το« σψντετριμμωνοι« τν καρδ-αν).938 See also Judith 7:19 which has some similarities with the present passage: “The children of Israel cried out for help to the Lord their God, because their spirit had become weak (Fλιγοχξησεν τ πνε%μα ατν) since all their enemies had surrounded ($κκλ σαν; cf. v. 12) them and there was no way to escape from the midst of them (οκ Gν διαφψγεν $κ μωσοψ ατν; cf. v. 13).” The examples just mentioned illustrate two things: First, they make it unlikely that in the Ethiopic we have to do with an expansionary clause that does not go back to the Greek (i.e. is superfluous to the second clause “we have become few”). Second, the texts, which feature the theme of comfort for the down-trodden and oppressed, indicate that the term does not denote

937 938

Dillmann, Das Buch Henoch, p. 322 and Nickelsburg, 1 Enoch 1, p. 526. Cf. also Isa. 25:4–5, in which there is no Heb. equivalent: “For you have been a help to every lowly city and a refuge to those who are dispirited on account of being in need. You will deliver them from evil men; (you are) a shelter for the thirsty and a breath for people who have been wronged. (5) As weak-spirited people (H« ;λιγοχψξο >νρ ποι) who thirst in Zion they will praise you on account of ungodly men to whom you have handed us over.” See the juxtaposition of the term with a state of being “weak” in 1 Thess. 5:14.

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The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

an exemplary state of inner humility, but rather is a state that results from unjust wrongdoing.939 The last expression complements the first two (wa-tawadda‘na wa-wehedna, lit. “we have become exhausted and we have become few”), which correspond, respectively, to νηλ/μεα (“we are crushed/ destroyed”) and ;λ-γοι $γενημεν (“we have become few”). For the expression “become few”, see Deuteronomy 28:62 (“you shall be left few in number”). As the case with the descriptions in verses 10–11, the circumstances associated with the righteous are reminiscent of the ante-diluvian conditions for humanity related in the early Enochic tradition (esp. Book of Watchers at 7:3–4, 6; 8:4). It is noteworthy here that whereas in 8:4 the Ethiopic tradition and Greek Codex Panopolitanus humanity was being destroyed, the Syncellus tradition underscores the extent of the oppression by stating that “humanity began to become less (i.e. fewer in number) upon the earth” (κα Cρ.αντο ο >νρ ποι $λαττο%σαι $π τ'« γ'«). The righteous describe their situation as perilous; the background in early Enochic tradition implies the need for decisive divine intervention on behalf of the righteous community (cf. 104:1–6). However, this background is the larger picture (see e.g. the Notes to 95:4; 102:4; and 103:3b); for the moment, it is important for the author’s purpose to give as full expression as possible to the complaint of the righteous, as they must be familiar with the Deuteronomic tradition. Behind their complaints lies the assumption that their own disparaging circumstances should, on the contrary, be visited on their oppressors (see here Deut. 28:62, 65), while they are delivered from their woes (cf. the language of Ps. 107[106]:12). 10a. And we were destroyed, and the one who would help us in word was powerless in deed, and we did not find anything. Concerning the shorter Greek text, which has abridged a longer text to only “a[nd] we did not find any protector (ντιλμπτορα)”, see the Textual Note. The complete absence of “help” is a common way of describing the result of abrogating the covenant with God (Deut. 28:29, 31 – where “helper” I βοην corresponds to MT iy>vm “one who delivers”; cf. Ps. 22:11[21:12]; 88:4[87:5] – the helplessness of those in Sheol; 107:12; 2 Kgs. 14:26; Isa. 10:3; 30:5; Lam. 1:7). A similar plight is implied in the Habakkuk Pesher’s interpretation of the prophet’s complaint of God’s silence when one the wicked one “devours one more righteous than himself” (Hab. 1:13): the text is applied to the Teacher of Righteousness whom God “did

939

Dillmann, Das Buch Henoch, p. 322: “nicht: demüthig, sondern: kleinmüthig, niedergeschlagen”.

1 Enoch 103:9–15

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not help … against the Man of Lies”. Here, the absence of help describes the needy state of the righteous, possibly implying that their only succour will come from God (see Grk. Est. 14:3, 14; cf. Jdt. 9:11). Having declared that the wicked will not have any help when judgement comes upon them (99:7; 100:7, 8b), the writer is only here coming to terms with the state of his community which, by contrast, considers itself isolated from divine justice. The text anticipates the reference to a failed attempt at obtaining help in verse 14, which is contrasted by the success of the opponents in gaining help in verse 15. As verses 14–15 make clear, the would-be help was to come from someone or authorities other than the more immediate oppressors of the righteous. In articulating the righteous community’s situation, the Ethiopic text invokes the distinction between “word” (nagar) and “deed” (megbar, lit. “deeds”). It is the apparent absence of this differentiation in any recognisable tradition received by the author that suggests he is having the righteous allude here to circumstances they are experiencing. The text implies that initially there was a possibility of help from someone, an authority (cf. v. 14) who could help; however, this avenue of hope proved to be a disappointment for the community (cf. v. 15). This criticism of the helper is based on an ethic that would be articulated as the interconnection between words and actions (e.g. in Sir. 3:8; 4 Macc. 16:14; cf. Lk. 24:19; Rom. 15:18; 2 Cor. 10:11; Col. 3:17), while the disapproval expresses itself through a focus on the incongruity between them (3 Macc. 3:17; cf. 1 Jn. 3:18). 10b. And we were crushed and destroyed, and we have not hoped to see life from day to day. The Greek counterpart essentially agrees. On the equivalence between the terms “life” (Eth. heywat; for the expression “to see life”, cf. Jn. 3:36) and “safety” (Grk. σ τηρ-α), see the Textual Note to the Greek. The Ethiopic term “crushed” (tasawarna, or “weighed down”) corresponds to the Greek term σψντρ-β which is here translated “pulverized”. In turn, the Greek text to Deuteronomy 28:7 specifies that this is what will happen to enemies who come against those who are obedient to the covenant: they “will be utterly broken (σψντετριμμωνοψ«; Heb. ,ypgn ) before your face”. The emphasis is one of ineptitude, whether it derive more immediately from life conditions that have been militarily imposed (as Deut. 28:7; cf. Zeph. 3:18) or reflect the disintegration of courage (Jer. 23:9; cf. Ps. 34:18[33:19]; 147:3; Isa. 57:15, in which e.g. the verb is complemented by the term “heart”, but in which God is depicted as the one who ultimately heals the condition). Being “destroyed” occurs frequently as the consequence of breaking the covenant in Deuteronomy 28: verses 20, 24, 45, 48, 51 and 61; there may in particular be an allusion to 28:48 according to which the enemies of the

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The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

disobedient “will put an iron yoke (cf. v. 12b below) upon your neck until he destroys you”. The righteous are made to declare that they cannot live on a daily basis without fearing for their safety (σ τηρ-α); for this reason their lives can be described as “days of toil” (v. 9b). The text is an allusion to Deuteronomy 28:65–67, especially verse 66: “your life will dangle before your eyes; night and day you shall be in fear and not have assurance about your life”. The preposition in the phrase “day by day” (lit. “day from day” (μωραν $. (μωρα«) corresponds sometimes to ,vy lX ,vym in the Hebrew Bible (Num. 30:15; Est. 3:7; Ps. 96[95]:2; cf. 1 Chr. 16:23), though it does not have to derive from such a Vorlage (cf. Gen. 39:10; 1 Chr. 12:23; 2 Chr. 24:11; Ps. 61[60]:9; Isa. 58:2). Just as the hope of the righteous has been dashed (vv. 10b, 11a, 15), so also attempts to flee to safety (v. 13) have failed. 11a. We had hoped to become the head, and became the tail. The only difference in the Greek is the absence of the conjunction “and”. The failed hope of the living righteous is underlined through an allusion to Deuteronomy 28:13 and 44 which, respectively, promise the obedient they will be the head and not the tail and, with language closer to the present text, pronounce that the covenant breakers that their enemies will become the head and they the tail (MT Xvh bnzl hyht htXv >Xrl hyhy, οJτο« 6σται κεφαλ σ δε 6σ7 ορ"). In both texts the metaphor is formulated in relation to economic inquity: those who obey the covenant will be given the means to lend, while the wholly dependent disobedient shall only be in a position to borrow. Such hardship is elaborated in the remainder of verse 11.940 11b. We laboured while working, but did not have authority over our work. The Greek agrees, except that the final word was probably “wages” (τ[ν ;]χ ν- ν; on the reading, see n. 919). The doubling of terms (samawna ’enza netgebbar, $κο]πι"σαμεν $ργαζ μενοι), which occurs both here and in verse 9b, underscores the degree of toil. Here, however, the emphasis is more specifically delineated: the righteous complain that that they are unable to enjoy the results of their work which has been in vain. The text restates curtly what is much more fully described as the loss of agricultural produce and animals to the enemies of the disobedient in Deuteronomy 28:30–31, 33 (“a people whom you do not know will eat the fruit of your ground and of all your labours”,

940

The imagery is also applied in Isa. 9:14–15 and 19:15, in which what happens to the “head” and “tail” (i.e. honourable bearers of tradition and prophets who teach deceit, respectively, in 9:15) is not differentiated.

1 Enoch 103:9–15

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MT; cf. Isa. 62:8–9). Despite the borrowing of language Deuteronomy 28, it is possible that the living righteous refer to agrarian work that they regard as servitude (while 99:13 would suggest building labour). If read within the Enochic tradition, agricultural work under oppressive circumstances is also in view, albeit at the hands of the ante-diluvian giants. See the Book of Watchers at 7:3 (cf. also 9:9): Ethiopic – “They (the giants) consumed all the toil of men (’ellu bal‘u kwello d/sama sab’) until men were unable to feed them”. Greek (Cod. Pan.) – “ … (the giants) who consumed the toils of men; and when the men were unable to support them …” Aramaic (4QEna 1 iii 18) – preserves: ] X>nX ynb lk lmi – “the toil of all the children of men” (the reading is followed only in Eth. Ull). There may, in addition, be further allusions to this gargantuan tyranny in the Book of Giants at 4Q531 1.5–6, 2.1–10 and 4Q532 2.10. 11c. And we became food for the sinners and the iniquitous ones. The Greek regards “the wicked ones” as the subject of the next clause (see under v. 11d). Since the speech is spoken by the living, “food” (mabale‘t, κατ"βρ μα) is to be understood metaphorically. As in verse 11c, the text may be a double allusion. First, it may echo the imagery in Deuteronomy 28:26 in which the carcasses of the disobedient are to “become food” (LXX κα 6σονται … κατ"βρ μα; Heb. lkXml … htyhv ), though not to the enemy but to birds and animals (therefore, cf. Deut. 31:17 cited under v. 9b above). Second, the allusion to the Book of Watchers may continue; when the giants found the produce of humanity insufficient, the Ethiopic and Greek (Cod. Pan.) versions of 7:4 state that they “consumed” or “devoured them” (yebell‘ewwomu, κατεσ-οσαν τοA« νρ/ποψ«; Syncellus states more explicitly that the giants “began to consume the flesh of men” κατεσ-ειν τ2« σ"ρκα« τν νρ/π ν; cf. possibly Book of Giants 4Q531 1.6). The author, as elsewhere,941 associates the circumstances of his community with those described for the period of cruel tyranny before the flood.942 11d. And they have made their yoke heavy upon us. In the Greek the subject of the action is “the la]wless ones (I >νο]μοι). Given the nature of the allusions throughout this section, an echo of Deuteronomy 28:48 (see also vv. 12b, 15b) is likely: the enemy of the dis941 942

See the allusions in the Epistle to the Bk. of Watchers in the Introduction section B.4. The notion of gargantuan cannibalism is apparent in Jub. 5:2 and 7:22–25, in which the giants created conditions that resulted in mutual slaughter among themselves and humanity.

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The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

obedient “will put a yoke of iron upon your neck until he destroys you”, that is, will subject the disobedient to slavery. The fictive complaint does not take into account the author’s pronouncement against the sinners in 95:7b that at the time of judgement “its (iniquity’s) yoke will be heavy upon you” (see the Note there). The almost categorical rejection of slavery in the Epistle (cf. 98:4a and the Note there) makes it hard to recognise an ironic dimension in this particular text; instead, the complaint is one that draws attention to the injustice behind the community’s circumstances. 12a. Those who hated us and beat us attained authority over us. For part of the lemma the Greek has “those who have power, our enemies”, and in addition reads “goad us and surr[ound] us” ($γ]κεντρ-ζοψσιν (μ»« κα περικ[κλ]οψσιν (μ»«). The two expressions in the latter may, respectively, relate to or underlie Ethiopic “beat us” and “and surround us” in Tana 9 and EMML 6281. The latter expression, however, may ultimately relate to the image of bowing the neck in verse 12b, if Black’s derivation of the Greek term from an ambiguous Aramaic [qn (“surround”, “strike off”) is correct (see n. 921). In this case, the text would refer to the act of beheading (as applied to the righteous) which, in turn, is the punishment announced for the wicked in 98:12b. The lack of control by the righteous (’i-sˇalatna, ο κεκψριεκαμεν; v. 11b) over the results of their labours is contrasted by their subjection to the wicked who have economic and social power over them (tasˇaltu943, κψριεοψσιν). It is this control over the righteous that forms the backdrop to the complaint in this section. 12b. And to those who hated us we bowed our neck, and they did not show us mercy. The absence of the entire lemma in the Greek is due to scribal omission (see the Textual Note) and, therefore, is not to be regarded as a later addition. The image of a bent neck is one of complete submission. The irony is that the author has described the wicked as “stiff-necked” (see the Note to Grk. to 98:11a) and who will be beheaded by the righteous at the time of judgement (98:12b; see Note to 103:12a). Since as here, the punishment of the sinners in 98:12b is followed by a statement that they will not be shown mercy, a deliberate allusion from this text to that is likely. As the lack of mercy is a recurring motif in descriptions of punishment for the wicked (cf. also Deut. 7:2; Isa. 47:6), the undergoing of such an experience among the righteous raises the question whether this may in fact be regarded as a sign of divine punishment for them. Note the possible allusion to Deuteronomy 28:48 (as in v. 11d). 943

Cf. Deut. 28:31–33 (subjugation to enemies resulting from disobedience).

1 Enoch 103:9–15

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13. We wanted to go away from them, so that we might escape and have rest, but we did not find any place to escape to and to be safe from them. The Greek text to this verse is only partly preserved until “have rest” (na‘ref; ναχξ[ μεν “that we might be revived”, or “be restored in soul”). In the initial clause the Greek has πο% (“where”) which implies a haven for escape; its parallel is in the second part of the lemma for which there is no Greek text. Since three lines are lost at the bottom of column 8 in the Chester Beatty manuscript and since the top of he next column picks up with the beginning of verse 14, it is possible that the Greek text for verse 13 was longer than even the Ethiopic text. The desire for revival of the soul presupposes the condition of the righteous as “weak in spirit” in verse 9c.944 In the first instance, the evasiveness of relief in the text may be an echo of Deuteronomy 28:65: MT “and among the nations you will not find ease, and there will not be a place of rest (xvnm ) for the sole of your feet”, LXX λλ2 $ν το« " σνεσιν $κε-νοι« οκ ναπασει σε “but among those nations he will not give you rest” (cf. also Lam. 1:3). However, for the motif of fleeing or escaping to safety, see Isaiah 10:3 in which the prophet rhetorically asks the oppressors in Israel, “on the day of visition … to whom will you flee for help?” (hrzil vcvnt ym li ). Again, the tradition leads to expect that the covenant breakers and those who coerce others into subjugation should be the very ones who are restive and cannot find respite. This is precisely what the author has already emphasized in the Epistle (97:3; 102:1), and it accentuates the force of the present complaint. 14a. And we complained about them to the rulers in our suffering, and we cried out against those who consumed us. The Greek is shorter, beginning with the second half of the lemma: “We cried out against those who cast us down and oppressed us (τοA« καταλλ ντα« [κ]α βιαζομωνοψ« (μ»«).” In contrast to the lemma (yeballe‘una “consumed us” = *καεσ-οντα«, a free translation of “oppressed us”?), the extant text of Chester Beatty does not does not resume the food metaphor from verse 11c. The term for “rulers” in the Ethiopic is mala’ekt (Grk. missing) which is much more commonly to be translated as “angels”. However, the latter does not make sense in a context in which the complaints of the righteous go unheeded and, moreover, the same term occurs again at 104:3 in what may arguably be another reference to the “rulers” from whom, in the end, testimony will be exacted.945 Here there is no biblical tradition that could have provided the concept of appealing “to the rulers” for help against oppressors. This strengthens 944 945

So Nickelsburg, 1 Enoch 1, p. 527. Cf. Dillmann, Das Buch Henoch, p. 322.

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The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

the likelihood that the writer is referring to the experience of his community. Nevertheless, the use of vocabulary for “rulers” may be a deliberate throw-back to the watcher tradition. Analogous to the fallen angels, the “rulers” participate in the age of evil and violence against the righteous and, just as in the present passage (seen together with 104:1, 3), contrast with those angels who take the suffering of the author’s community to heart and ensure that it is brought to the presence of God. The received Enochic tradition refers on several occasions to the complaints of the oppressed or murdered to heaven (cf. 8:4–9:11; 22:5–7; Book of Giants at 4Q530 1:3). The complaint is articulated here more immediately in relation to the religio-political framework of the community’s social world. It is directed at “the rulers” who represent their only formal opportunity for justice within the contemporary order of things. Since the complaint is made about opponents responsible for oppressing the community, the “wicked” of the Epistle are the ones “who would help us” mentioned in verse 10a, but not necessarily those who directly hold political or administrative power. The Epistle thus represents a development of Enoch tradition in which the angels who rebelled in heaven (ch. 6) find an equivalent in authorities who have been unable to help the righteous. 14b. But they did not recognise our cry and did not want to hear our voice. The Greek comes close, though reads “they did not receive our petitions” (τ2« $ντε.ει« [(]μν οκ πεδω.αντο) instead of “did not recognise our cry”. On “recognise” as a possible corruption from “receive” within Ethiopic transmission, see the Textual Note. The reaction of the authorities to the community’s complaints of injustice is disappointing (cf. v. 10a). The righteous may have “wanted” (v. 13, faqadna) to have their situation eased, but those in power “did not want” (’i-yefaqqedu) to receive their petitions. The language may refer to legal proceedings. This failure by the living righteous to obtain help contrasts sharply with the divine response in the Enochic tradition to pleas for justice by the souls of humans who have died; see also the Epistle’s emphasis on the power of the prayers of the righteous in 96:4; 97:3, 5; and 99:3. 15a. And they helped those who robbed and devoured us and those who made us few. Though the Greek formulates the lemma more extensively (“and they did not help us, since they did not find (anything) against those who oppressed and consumed us, but strengthened against us those (who) killed us and made us few”). In contrast to the Ethiopic it makes no mention of robbing (Eth. yahayyeduna, *4ρπασαμων ν (μ»«) in the list of the opponents’ wrongdoings; the detail may have been supplied by the Eth. or its Vorlage on the basis of 102:9 (hayda, 4ρπ»σαι). The Ethiopic, on the other hand, does not include either “they did not find (anything) against those

1 Enoch 103:9–15

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who oppressed” (οξ εBροντε« κατ2 τν βιαζομων ν; cf. also v. 14a where the term for “oppressed” is also lacking in Eth.) or “ killed us” (<ο?> πωκτειναν (μ»«, though see Eth. to v. 15b). According to the writer’s perspective, the authorities have not only ended up ignoring the community who have complained but also have “helped” (yeradde’ewwomu; wording from v. 10a) or “strengthened” (στερεο%σιν ατο«) their opponents. The righteous community could not “find” solace (v. 13, *οξ εJρον) because the rulers could not “find” (οξ εBροντε«) anything to condemn their oppressors. Thus, in the situation as described, the circumstances of the living righteous have become even worse than before, and they have no recourse to help. The combination of being oppressed (Grk.), robbed (Eth.) and without help (Eth., Grk.) suggests, even more clearly than at 100:8b or verse 10a, the use of Deuteronomy 28:29: MT “surely you will be oppressed and robbed (lvzgv qv>i ) continually, and there will be no deliverer (iy>vm ]yX )”; LXX 6σ7 τ τε

δικοψμωνο« κα διαρπαζ μενο« π"σα« τ2« (μωρα« κα οκ 6σται σοι I βοην). In a resumption of verse 9c, both versions accuse the opponents

of having “made us few”, though in the Greek version it seems to be a statement that augments the charge that they “killed us” in the preceding clause; see the citation of 8:4 (Syncellus text) under verse 9c above. 15b. And they hid their wrongdoing, and did not remove from us the yoke of those who devoured us and scattered us and murdered us; and they hid our murder. The last clause (“they hid our murder” *6κρψχαν τν φ νον (μν) may correspond loosely to what the Greek text has for the whole lemma: “and they do not give any information about our murdered ones”. The mention of “ killed us” in the Greek text to verse 15a, however, may have been displaced from an originally longer text from which the section (“and they hid … scattered”) was omitted through homoioteleuton (see the Textual Note). While the references to the yoke and devouring are picked up from the preceding verses (respectively v. 11d and vv. 11c, 14a, 15a), the mention of scattering and the hiding of murderous activity introduce new matters at the climax of the section. If the reference to being scattered derives from Deuteronomy 28:64, then the irony of the author reaches its climax: the result of God scattering disobedient Israel is that they worship other gods among the nations. The author has already associated the opponents with idolatry in the Epistle (see 99:7–9), yet it is the righteous who are made to suffer what the tradition regards as the consequences of such activity. What is implied in verse 12b is now brought into full force as an accusation: the complaint implicates the opponents for being murderers whose deeds those in authority are trying to cover up. The actual experience

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The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

of the righteous community is impossible to determine: Does this refer to killing through outright violent means? Or is the economic and social domination of the opponents bad enough to bring about death more indirectly?946 While the latter is easily imaginable, even on a larger scale, examples of the former are more difficult to identify, especially because the text is not accusing the authorities (e.g. Seleucids) themselves of murder, but rather adversaries who are also Jews. 15c. And did not remember that they had raised their hands against us.” Instead of the Ethiopic “that they had raised their hands against us”, the Greek refers more generally to “the sins of the sinners” (on the text, see the Textual Note) as the object of the opening clause (lit. “and they will not remember”). The phrase “they raised the hands against” (’ansˇe’u edawihomu la‘le-, *$π'ραν τ2« ξερε« $π-) refers here to the act of murder; see 2 Macc. 7:34, though the much more commonly used verb is $πιφωρ (1 Sam. 18:17; 22:17; 24:6, 10; 26:9, 11, 23; 2 Sam. 18:12; Zech. 2:9; for the use of $κτε-ν , see 1 Macc. 12:39, 42). In none of the passages cited from the Hebrew Bible, however, does the existing Hebrew text preserve an equivalent for the verb “raise”. Nonetheless, the Ethiopic text, whether or not through a Greek Vorlage, may ultimately derive from a Hebrew and Aramaic idiom dy X>n (lit. “lift the hand (against)”; see Ps. 10:12 and 2 Sam. 20:21). The complaint in verses 9–15 thus concludes with a poignant statement about the absence of justice. It is formulated in terms of a convenient lack of memory among the rulers with regard to the wrongs committed against the righteous and, in particular, has the worst of these, murder, in view. Again, the author admits through the complaint that there is little in the righteous community’s experience to confirm that divine justice is at work. This contrasts with several references in earlier passages of the Epistle which have conveyed the author’s conviction that there will be an eschatological judgement when everything the wicked have done will be remembered before God (97:2; 99:16; cf. 97:3, 5). Significantly, the same emphasis will obtain in the passage that immediately follows (104:1a). It is not immediately clear where in the pecking order of responsibility the text assumes the authorities are. An attempt to mirror-read from the positive descriptions of memory does not help; the act of remembering the righteous is attributed to God (97:2), the angels (104:1a) and even the righteous themselves (97:3, 5; 99:16). On the one hand, the authorities may have been those called as witnesses who, however, have chosen not to testify or remember the opponents’ wrongdoing.947 On the other hand, they may 946 947

Cf. Nickelsburg, 1 Enoch 1, p. 528. So the view of Nickelsburg, 1 Enoch 1, p. 528.

1 Enoch 104:1–6

561

be rulers who, in their positions of authority, have chosen not to do anything concerning the wrongdoing about which they have been informed by the righteous. To the extent that the activity of the “angels” in 104:1 is intended as a contrast to the what the “rulers” (also mala’ekt) have not done, the former alternative is to be preferred.

B. 104:1–6: The Author’s Response to the Speech of the Living Righteous Ethiopic (1) I swear to you, that in heaven the angels will bring to remembrance concerning you for good before the glory of the Great One, and your names are written down before the glory of the Great One. (2) Be hopeful! For at first you were put to shame through evil and toil, but now you will shine as a light of heaven; you will shine and be seen, and the gates of heaven will be opened to you. (3) And with your cry, cry out for judgment, and it will appear to you; for your suffering will be investigated from the rulers and from all those who have helped them and have robbed you. (4) Be hopeful, and do not abandon your hope, for you will have great joy as the angels of heaven. (5) What will you have to do? You will not have to hide on the day of great judgement, and you will not be found as the sinners; and eternal judgement will be (far) from you every generation of eternity. (6) And now, do not fear, O righteous ones, when you see the sinners become strong and prosperous (in) their ways. Do not become companions with them, but stay distant from their wrongdoing, for you will become companions to the host of heaven. Greek (1) I swear to you that the angels in heaven remember for good before the glory of the Great One. (2) Take courage, therefore, because you have been worn down by evils and tribulations: you will give light as lights of heaven, and you will shine; the gates of heaven will be opened to you. (3) And your cry will be heard, and your judgement for which you cry will also appear against whatsoever things will lay hold of you concerning your tribulation, even all those who took part with those who oppressed and consumed you. (5) the evils on the day of the great judgement, and you will not be found as the sinners. <But you, O sinners,> will be troubled, and there will be an eternal judgement on you for all generations of eternity. (6) Do not fear, O righteous ones, when you see the sinners becoming strong and prospering in their ways, and do not become their companions, but rather stay away from all their wicked deeds.

562

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

Textual Notes Ethiopic: (1) “I swear to you” (’emehhel lakemu; Tana 9, EMML 2080, Berl, BM 485, BM 485a, BM 491, Abb 351, EMML 6281; cf. Grk.) – Abb 352, Ryl and Eth. II mss. read ’emehhel lakemu sadeqan (“I swear to you, O righteous ones”); omitted in Abb 55. // “That” (’esma) – BM 492 reads ’ella (“who”). // “In heaven” (ba-samay) – omitted in BM 485a. // “Will remember” (yezekkaru) – Berl spells yezekkeru; BM 492 has za-yezekkaru. // “Concerning you for good” – omitted in Abb 55. // “For good” (la-sˇannay) – omitted in Ull; Berl and EMML 6281 read ba-sˇannay (copyist error of Γ to Φ); BM 492 reads ba-samay la-sˇannay (“in heaven for good”); Munich 30 reads only ba-samay (“in heaven”). // “Before” (ba-qedma) – Abb 55 has qedma. // “The glory” (sebhatihu) – BM 485a and EMML 6281 read mala’ektihu (“and angels”). // “And your names are written down before the glory of the Great One” (wa-’asmatikemu yesahhaf ba-qedma sebhatihu la-‘abiy) – omitted through homoioteleuton (la-‘abiy “the Great One” … la-‘abiy “the Great One”) in EMML 20801 (but restored in the mg.), Abb 55, Bodl 4, BM 484, BM 490 and BM 4921.948 // “And” (wa-) – omitted in Ryl, Ull, Bodl 5 and most Eth. II mss. // “Your names” (’asmatikemu) – Tana 9 reads ’asmat (“names”); and BM 491 and Curzon 56 read with the 3rd pers. pron. suff. ’asmatihomu (“their names”). // “Are written down” (yesehhefu, plur.; Tana 9 yesahhafu, Berl, Abb 35, BM 485 yesehhafu) – EMML 2080mg, BM 485a, BM 491, Ryl, Eth. II mss. read with the sing. yesahhaf; EMML 6281 reads yesarrexu (“will cry out”). (2) “Be hopeful” (tasaffawu) – EMML 2080(?)949 and Abb 35 read with the sing. tasaffaw. // “For at first you were put to shame” – omitted in Abb 55. // “At first” (qadami; Tana 9, EMML 2080, Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 6281, Bodl 4) – Ryl and almost all Eth. II mss. have ba-qadami. // “And toil” (wa-ba-sˇ/serax, lit. “and through toil”) – Bodl 5 and Frankfurt Ms. omit the prep. wa-sˇerax; EMML 6281 reads a diff. prep. wa-la-serax. // “And now … it will appear (v. 3)” – omitted in Abb 55. // “You will shine” (tebarrehu) – omitted in Berl and BM 499; Tana 9 reads tefarrehu (“you will be afraid”, an auditory error b > f ). // “A light of” (berhana, coll. sing.; Tana 9, EMML 2080 berhana, Berl, BM 485, BM 491, Abb 35, EMML 6281) – BM 485a, Ryl and most Eth. II mss. read with the plur. berhanata; and BM Add. 24185 reads mala’ekta (“the angels of”). // “You

948

949

Olson, Enoch, p. 250 regards the text as an dittograph added in the Eth. The argument for omission is, however, easier to make than a dittograph because only the last prepositional phrase (“before the glory of the Great One”) is the same. The scribe did not distinguish clearly between w(e) () and wu (Ω).

1 Enoch 104:1–6

563

will shine” (tebarrehu; Tana 9, EMML 20801, Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 6281) – omitted in EMML 20802, Ryl and Eth. II mss. // “And be seen” (wa-tetra’’ayu) – Tana 9 and BM 485 spell watetra’’ayu; Berl has wa-tere’’ayu; BM 499 read only wa- (“and”); Vatican 71 reads wa-tetwi‘‘ayu (“and you will be burned” sic!). // “And the gates of” (wa-noxta, coll. sing.) – BM 485 and BM 491 read with plur. noxata. // “Will be opened” (yetraxxawu, plur.; Tana 9 yetraxxawu, EMML 2080) – Berl, BM 485a, BM 491, Abb 35, EMML 6281, Ull, Bodl 5, BM 490, BM Add. 24990, BM 499 and Westenholz Ms. read with sing. yetraxxaw; it is not clear in Bodl 4, Frankfurt Ms., Curzon 55, Curzon 56, BM 484 and BM 486 whether the form is sg. () or plur. (Ω); BM 485 spells yetraxxaw. (3) “And with your cry” (wa-seraxa zi’akemu) – EMML 2080 spells wa-saraxa zi’akemu. // “Cry out” (serxu; EMML 2080, Berl, BM 491, Abb 35, Ryl, Eth. II mss.) – Tana 9, BM 485 and EMML 6281 spell sarxu; and BM 485a has sarxat. // “For” (’esma) – omitted in BM 485a. // “Will be investigated” (yetxasˇsˇasˇ, sing.; Tana 9, EMML 2080, Berl, BM 485, BM 485a, BM 491, Abb 35, Ull, Bodl 5, 6 mss.950) – EMML 6281, Ryl, Frankfurt Ms., Curzon 55, BM Add. 24185, BM 484, BM Add. 24990 and Munich 30 read with the plur. yetxasˇsˇasˇu; BM 499 and Westenholz Ms. add a 3rd pers. plur. masc. suff. yetxasˇsˇewwomu (“will be investigated for them”). // “Your suffering … (4) … as the angels of heaven” – omitted in Abb 55. // “Your suffering” (mendabekemu) – EMML 2080, BM 485, BM 491, Abb 35, EMML 6281 and BM 486 read kwellu (EMML 2080 and EMML 6281 kwello) mendabekemu (“all your suffering”). // “And from all those” (wa’em-kwellomu) – Tana 9 and Curzon 55 read without the conj. ’em-kwellomu (“from all those”). (4) “Be hopeful” (tasaffawu, plur.) – Abb 35 reads with the sing. tasaffaw. // “For” (’esma) – Tana 9 reads ’esma ’essat (“for fire (sic!)”). // “Great joy” (fesˇsˇeha ‘abiy; EMML 2080, BM 485, BM 485a, BM 491, EMML 6281, BM Add. 24185, BM 486, BM 492) – Abb 35, Ryl and most Eth. II mss. spell fesˇsˇeha ‘abay; and Tana 9 and Berl have fesˇsˇeha ‘abiya. (5) “What” (menta, acc.; EMML 2080, Berl, BM 485, BM 485a, Abb 55, Curzon 56; as in 97:3 and 101:2951) – BM 491 spells with nom. ment; Abb 35, EMML 6281, Ryl, and most Eth. II mss. have rel. pron. ’enta; Tana 9 has ’enza (“while”); omitted in BM 492. // “Will you have to do” (hallawkemu tegberu; Tana 9 tegabberu, EMML 2080, Berl, Ryl, BM Add. 24185, BM 484, BM 486, BM Add. 24990) – BM 485, BM 485a,

950

951

Following Knibb, The Ethiopic Book of Enoch, 1.402; Charles, The Ethiopic Version of the Book of Enoch, p. 217 does not list these mss. Cf. Knibb, The Ethiopic Book of Enoch, 1.403.

564

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

BM 491, Abb 35, and many Eth. II mss. spell hallawakemu tegberu; EMML 6281 has hallawakemu tetgabbar. // “You will not have to hide on the day of” – omitted in Abb 55. // “You will not have to hide” (’akko tethabbe’u) – Curzon 55 and Munich 30 have ’akko za-tethabbe’u. // “Great” (‘abay) – Tana 9, Berl and BM 486 spell ‘abiy; EMML 2080 spells ‘abay. // “Judgement” (kwennane) – Abb 55 reads wa-kwennane (“and judgement”). // “And you will not be found” (wa-’i-tetrakkabu, pass.) – Berl and EMML 7584 spell with the active wa-’i-terekkabu (“and you will find”). // “And … judgement” (wa-kwennane) – BM 485a reads without the conj. kwennane (“judgement”). // “Eternal” (la-‘alam) – Berl misspells la-‘am. // “From you” (’emmenekemu) – BM 485 reads la‘lekemu (“against you”). // “Every” (la-kwellu) – EMML 6281 reads la-kwennane (“for the judgement of”). // “Generation of” (tewleda) – Tana 9 spells tewled; EMML 2080 reads with the plur. tewledata (“generations of). (6) “When” (soba) – omitted in Berl. // “The sinners” (la-xate’an) – Berl spells la-xaten (sic!). // “Become strong” (yesenne‘u; Tana 9, BM 485 BM 491, EMML 6281) – Berl has yesenne‘u; EMML 2080, Ryl and Eth. II mss. spell yesanne‘u; omitted in Abb 55. // “And prosperous” (wa-yedellewu) – Berl has wa-yedello; BM 485 has wa-yedellu; BM 491 and Abb 35 read with sing. wa-yedellaw; and Abb 55 reads without the conj. yedellewu (“prospering”). // “Their ways … companions to the host of heaven” – omitted in Abb 55. // “(In) their ways” (fenotomu; Tana 9, Berl, BM 485, BM 491, Abb 35, EMML 6281) – EMML 2080 spells fenatomu; BM 485a spells with the prep. ba-fenotomu (“in their ways”); while Ryl and Eth. II mss. read ba-fetwatomu (“in their desires”, corruption). // “Do not become” (’i-tekunu; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 6281) – Ryl and Eth. II mss. read with the conj. wa-’it-tekunu (“and do not become”); and BM 485 reads ’i-tekunu kamahomu wa- (“do not become like them and”). // “But” (’alla) – Tana 9, BM 485 and BM 491 read the rel. pron. ’ella (“those who”). // “Stay distant” (rahqu, impv.) – BM 485 and BM 491 read as 3rd pers. perf. rehqu (“(who) stay distant”); and Tana 9 reads rafaqu (“(who) recline (at a meal)”). // “Their” (zi’ahomu) – Berl, BM 485 and BM 491 read with the 2nd pers. suff. zi’akemu (“your”). // “From … wrongdoing” (’em-gef‘a) – Tana 9 has ’em-gef‘; EMML 6281 reads ’em-gef‘a zi’ahomu (“from … their wrongdoing”).952 // “The host of” (la-xarra; EMML 2080, Ryl and Eth. II mss.; from *τ'« στρατ-α«) – Tana 9 and

952

Charles’ text has ’em-gef‘a (The Ethiopic Version of the Book of Enoch, p. 217), but does not list the mss. with the reading which Knibb does not include in his apparatus (The Ethiopic Book of Enoch, 1.403–404).

1 Enoch 104:1–6

565

EMML 6281 read la-xeran (“the good things”; see next reading); Berl, BM 485, BM 491 and Abb 35 read la-xerana (“the good things of”), a reading which Flemming suggested derives from *γαν which, in turn, is a corruption from *γγωλ ν (“angels”).953 The readings suggest the existence of different translations from the Greek at this point. // “You will become companions” (hallawakemu sutufana; Tana 9, EMML 2080 hallakemu, Berl, BM 491, Ryl1, BM 4841, BM 4901) – Curzon 55, BM 486, BM 499 and Westenholz Ms. spell hallawkemu sutufana; EMML 6281 has hallawkemu sutafu; BM 485a, Bodl 5, Curzon 56, Abb 99 and Abb 99 have tekunu sutufana; Ryl2, BM Add. 24185, BM 484mg, BM 490mg, BM 492 have sutufana tekunu. // “Heaven” (samay, nom.) – EMML 6281 reads acc. samaya. Greek: (1) “The angels in heaven will remember” (ο >γγελοι $ν τ9 οραν9 ναμιμνηνσκοψσιν) – Eth. ba-samay yezekkaru mala’ekt (“in heaven the angels will remember”). // “” (<μν>) – Eth. baenti’akemu (“concerning you”). The Grk. presupposes a missing word that is supplied in Eth. // Eth. “and your names are written down before the glory of the Great One” – Grk. omits by homoioteleuton ($ν/πιον τ'« δ .η« το% μεγ"λοψ … $ν/πιον τ'« δ .η« το% μεγ"λοψ, “before the glory of the Great One … before the glory of the Great One”). (2) “Take courage” (αρσετε) – Eth. tasaffawu (“be hopeful”); cf. the Note to 97:1. // “Therefore” (δ) – omitted in Eth. // “Because you have been worn down by evils and tribulations” (!τι $παλαι 'τε $ν το« κακο« κα $ν τα« λ-χεσιν) – Eth. ’esma qadami xasarkemu ba-’ekay wa-ba-sˇerax (“for at first you were put to shame through evil and toil”). Grk.’s omission of “at first” is plausibly explained by Nickelsburg as homoioarcton of a retroverted *π»λαι before the similar $παλαι 'τε.954 // “You will give light as lights of heaven” (Hσε φ στ'ρε« το% ορανο% ναλ"μχετε κα φανετε) – Eth. wa-ye’ezeni tebarrehu kama berhana samay tebarrehu watetra’’ayu (“but now you will shine as a light of heaven; you will shine and be seen”). Grk. omits Eth. “and now you will shine” (*κα ν%ν ναλ"μχετε).955 (3) “And your cry will be heard, and your judgement for which

953

954

955

See e.g. Flemming and Rademacher, Das Buch Henoch, p. 137; cf. Charles, The Book of Enoch, p. 259. Nickelsburg, “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 129; 1 Enoch 1, p. 515. Nickelsburg, “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 130 n. 173, though it is not clear that the omission is due to homoioteleuton.

566

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

you cry will also appear” (κα ( κραψγ μν κοψσσεται κα ( κρ-σι« μν Kν κρ"ζετε κα φανεται) – while Grk. contains synonymously parallel clauses, Eth., which is awkward, reads wa-seraxa zi-akemu kwennane serxu wa-yastarre’i (“and with your cry, cry out for judgment, and it will appear”) and presupposes a different Grk. Vorlage in which the first verb has dropped out and the second is taken as an impv.: *κα τν κραψγν μν $π τν κρ-σιν κρ"ζετε κα φανεται. // “On account of whatsoever things as will assist you concerning your tribulation, even all those who took part with those who oppressed and consumed you” ($φ & !σα σψλλαβσεται μν περ τ'« λ-χε « μν κα $κ π"ντ ν !στι« μετωσξεν τν βραζομων ν κα κατεσ<> ντ ν ψμα«) – Eth. (“for your suffering will be investigated from the rulers and from all those who have helped them and have robbed you”). Despite the parallel between the phrases $φ & !σα σψλλαβσεται μν and $κ π"ντ ν !στι« μετωσξεν, the thoughts are too distinct within the context to be considered as “stylistic variants” that go back to one expression.956 In the text as it stands (i.e. with μν as the obj. of σψλλαβσεται), it is possible to assign a positive meaning to the first phrase if $φ & !σα is translated “inasmuch as” or “on account of which/whatsoever things” (see comment below).957 Eth. omits Grk. “and consumed you”; if this has happened through homoioteleuton, it is more likely to have occurred at an early stage in Eth. transmission (-kemu … -kemu, “you … you”). The straightforwardness of the Eth., however, suggests that the Grk. is unnecessarily problematic and represents a textual intrusion of the clauses “on account of” and “concerning your tribulation”, perhaps added in order to give more prominence to the plight and suffering of the righteous community. The Eth. text, therefore, derives from a different Grk. Vorlage, for example: *!τι ζητο%σιν περ τ'«

λ-χεψ« μν $κ το« κψριεοψσιν κα $κ π"ντ ν !στι« μετωσξεν τν βιαζονμων ν κα κατεσ ντ ν μ»«. (4)–(5) Eth. “be hopeful, and do

not abandon your hope, for you will have great joy as the angels of heaven. What will you have to do?”958 – If one posits a Grk. scribal omission, then the kind of copyist error for this is difficult to determine.959 It is pos-

956

957 958

959

Nickelsburg, “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 131; cf. 1 Enoch 1, p. 515. Cf. Black, The Book of Enoch, pp. 316–17. Black locates the end of the question in “the evils” of the next lemma: “Are you about to commit iniquity (τ2 κακ" = Eth. *’ekuya corrupted into ’akko “not”)?” Nickelsburg, “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, pp. 132–33 suggests the possibility of a vertical slip “from <μν> to μ»«”; this proposal, however, does not emerge from the texts. If such an error at all, then the slip could be from

1 Enoch 104:1–6

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sible, therefore, that the Eth. has interpolated the statement under the influence of an allusion, e.g., to Lk. 10:20 (“ … but rejoice that your names are written in heaven”); ultimately, however, this is unlikely, as will be argued in the comment to vv. 4–5a below. An underlying Grk. Vorlage to Eth. can thus be reconstructed: *αρσετε κα μ $γκαταλ-πητε τν

$λπν μν !τι 6σται μν εφροσνη μεγ"λη H« ο >γγελοι το% ορανο%. τ- 6σται μν ποι'σαι. (5) “ the evils on the day of the great judgement” (<μ φοβεσε> τ2 κακ2 $ν τ, (μωρE τ'« κρ-σε « τ'« μεγ"λη«) – Eth. ’akko tethabbe’u hallawakemu ba-‘elata

kwennane ‘abay (“you will not have to hide on the day of great judgement”). // “And you will not be found as the sinners” (κα ο μ ερ<ε>'τ<ε> H« ο 4μαρτ λο-960) – Eth. wa-’i-tetrakkabu kama xate’an (“and you will not be found as the sinners”). // “<But you, O sinners,> will be troubled” (<λλ& με« ο 4μαρτ λο> σκψλσεσε) – Eth. omits,961 and retains (see next lemma) the address to the righteous from the previous verses, while the Grk. preserved in this and the next lemma presupposes a shift of address to the wicked. Since the writer picks up an address to the sinners in 104:7, the Ethiopic is to be followed here as having the more original form of the text until the end of v. 5. // “And there will be an eternal judgement on you for all generations of eternity” (κα κρ-σι« α/νιο« $. μν 6σται ε« π"σα« τ2« γενε2« τν αι ν ν) – Eth. wa-kwennane ’enta la-‘alam tekawwen ’emmenekemu la-kwellu tewleda ‘alam (“and eternal judgement will be (far) from you every generation of eternity”); as in the previous lemma, Grk. is concerned with the wicked while in Eth. the text is addressed to the righteous. (6) “Do not fear” (μ φοβεσε) – Eth.

μ»« (end of v. 3; cf. previous lemma) and the same word in *δε ποιεν μ»« (end of

960

961

present lemma, retroverted from Eth. menta hallawakemu tegebbaru). The explanations do not advance beyond the speculative. See also Knibb, The Ethiopic Book of Enoch, 2.241–42. C. C. Torrey has argued that “as” (H«) be emended to “you” (με«) and takes the verb “will not be found” (’i-tetrakkabu) as an active (i.e. ’i-terakkebu) “you will not find”; cf. “Notes on the Greek Texts of Enoch”, JAOS 62 (1942), pp. 59–60. The suggestion is adopted by Olson, Enoch, pp. 251 and 262. This construal of the Grk., however, raises more problems than it solves by not taking the Eth. text into sufficient account. Nickelsburg suggests that Grk. σκψλσεσε (“you will be troubled/despoiled”), the meaning of which does not correspond to anything in Eth., is “a bad translation of ]vbt>t (“be taken captive”) which in turn reflects a corruption of ]vxkt>t (“you will be found”)” (1 Enoch 1, p. 515). This is problematic in that one ends up with a double translation in the early Grk. for one verb (“to find”).

568

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

wa-ye’ezeni ’i-teferrehu (“and now, do not fear”). // “When you see the sinners becoming strong and prospering in their ways” (!ταν *δητε τοA« 4μαρτ λοA« κατισξοντα« κα εοδοψμωνοψ«) – Eth. soba tere’yewomu la-xate’an yesenne‘u wa-yedellewu fenotomu (“when you see the sinners become strong and prosperous (in) their ways”). // “And do not become” (κα μ … γ-νεσε) – Eth. reads without the conj. ’i-tekunu (“do not become”). // “Their companions” (μωτοξοι ατν) – Eth. sutufana meslehomu (“companions with them”). // “But rather stay away from all their wicked deeds” (λλ2 μακρ2ν πωξεσε π π"ντ ν τν δικ<ημ"τ> ν ατν) – Eth. omits “all”: ’alla rahaqu ’em-gef‘a zi’ahomu (“but stay distant from their wrongdoing”). // Eth. “for you will become companions to the host of heaven” – omitted in Grk. through homoioarcton of ’esma … ’esma, “for … for (v. 7)”. General Comment The author now responds to the lament he has attributed to the living righteous community (103:9–15). However theologically grounded in biblical interpretation (cf. Deut. 28) and descriptive of circumstances the complaints of the pious may be, they do not have the ultimate end of things in view. It is in the present passage that the author draws on traditional and contemporary motifs to portray the real (eschatological) state of affairs for the faithful community. Contrary to the present state of things, which makes it seem as though the righteous are being punished as covenant-breakers, the writer emphasizes that, eschatologically, those who are faithful “will not be found as the sinners” (v. 5 – Eth. and Grk.). Instead, they will be likened to stars that shine (v. 2; cf. Dan. 12:3; 1QM i 8–9; xvii 7; Mt. 13:43; Sim. in 1 En. 58:3; 4 Ez. 7:97, 125; 2 Bar. 51:5–12; cf. 1 En. 108:11–14) and, according to the Ethiopic version, they will live an existence that involves companionship with the angelic hosts of heaven (v. 6b). The theme of association with angels, which presupposes some connection between stars and angels (cf. Job 38:7; Anim. Apoc. e.g. 86:1, 3; 90:21), similarly becomes a matter or emphasis in many of the Dead Sea documents composed within the context of the Qumran community. Unlike the Epistle, however, it is not clear that in many of the Qumran documents this association is eschatological; much more, the evidence points in the direction of the Dead Sea community’s belief that before death they were already beginning to participate in angelic life (see the texts that focus on the community’s proleptic experience: 1QS xi 8; 1QSb iv 26; 1QHa xi 21–23; xiv 12–13; xix 10–14; 2.10, 14; 5.3; 10.6–7; 4Q181 1.3–4; 1QM vii 6 par. 4Q491 = 4QMa 1–3.10; 12.1–2, 7–9; 4Q511 8.9; and 11QSefer ha-Mil-

1 Enoch 104:1–6

569

hamah = 11Q14 1 ii 14–15).962 For all the similarity between 104:2 and Daniel 12:3, the two documents may differ with respect to what the resurrected state involves. On the one hand, Daniel can maintain that “many of those who sleep in the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (12:2), so that the state of the righteous who shine (12:3) is not simply a matter of being angelomorphic. In the Epistle, three main differences emerge: first, in contrast to Daniel 12 there is no hint that the wicked will rise; second, the Epistle would appear to have all (not just “some”) of the righteous in view (cf. Test. Mos. 10:9); and third, the Epistle says nothing of a resurrection state that involves the body.963 Instead, if 103:4a is kept in view, the post-mortem resurrection of the spirits of the righteous is bound up, more explicitly than in Daniel (where a luminary, possibly angelic existence does not exclude resurrection of the body), with the view that they will acquire an angelic state. This comparison suggests that the author of the Epistle participates in contemporary developments in angelology and notions of afterlife; however, it also shows that he was doing so independently, that

962

963

See the discussions of this motif in the Dead Sea Scrolls by H.-W. Kuhn, Enderwartung und gegenwärtiges Heil. Untersuchungen zu den Gemeindeliedern von Qumran mit einem Anhang über Eschatologie und Gegenwart in der Verkündigung Jesu (SUNT, 4; Göttingen: Vandenhoeck & Ruprecht, 1966), pp. 46, 66–73 and 113–17 (esp. on the Hodayoth); Nickelsburg, Resurrection, pp. 179–209 (esp. pp. 188–93); Lichtenberger, Studien zum Menschenbild in der Qumrangemeinde (SUNT, 15; Göttingen: Vandenhoeck & Ruprecht, 1980), pp. 224–27; Maxwell J. Davidson, Angels at Qumran: A Comparative Study of 1 Enoch 1–36, 72–108 and Sectarian Writings from Qumran (JSP Supplements, 11; Sheffield: Sheffield Academic Press, 1993), pp. 132–285; Collins, Apocalypticism in the Dead Sea Scrolls, pp. 115–24; Stuckenbruck, Angel Veneration, pp. 154–63; and Kevin P. Sullivan, Wrestling with Angels. A Study of the Relationship between Angels and Humans in Ancient Jewish Literature and the New Testament (AGAJU, 55; Brill: Leiden and Boston, 2004), pp. 147–78 (appealing also to 1 Cor. 6:3; 11:10; 13:1; Hist. Rech. 7:10–11; 12:6). Cf. Puech, La Croyance des Esséniens, pp. 381–84 and 451–54, who places more emphasis on the eschatological interpretation of some of the passages mentioned above (esp. 1QS xi 5–8 and 1QM xii 1–5). The theme also occurs in Wis. (5:5) which, however, may reflect the early influence of the Epistle; on this point more generally, see Nickelsburg, 1 Enoch 1, pp. 78–79. The view that Dan. 12:2–3 refers to the resurrection of the body, see esp. John J. Collins, Daniel. A Commentary on the Book of Daniel (Hermeneia; Minneapolis: Fortress, 1993), pp. 391–92 and John Day, “The Development of Belief in Life After Death in Ancient Israel”, in eds. John Barton and David J. Reimer, After the Exile: Essays in Honour of Rex Mason (Macon, Georgia: Mercer University Press, 1996), pp. 240–41.

570

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

is, not in any noticable, immediate dependence on Daniel.964 On the other hand, the tradition of pre-death angelification of the faithful at Qumran reflects a logical development beyond the respective positions of Daniel and the Epistle. While the latter two works stem from communities variously undergoing a process of social alienation that culminates in a solution that manifests itself eschatologically, those Dead Sea documents which are listed above stem from a sectarian community that allows an inherited view about eschatological angelomorphic existence to redefine the human nature of the righteous while they are still alive. The Qumran community writers’ attempts to reflect on human nature (of the pious) as an anticipation of post-mortem existence is not found in the Epistle. Notes 1a. I swear to you. Both versions agree. This is the final oath formula in the Epistle. Whereas the initial instances are mostly addressed to the “sinners” (98:4, 6; 99:6; 98:1 – to both the “wise and foolish”), the author concludes with two addressed to the righteous, in 103:1 (the righteous who have died) and here (the righteous who are still alive). The formula here probably presupposes the more elaborate formula in 103:1, which appeals to “the glory of the Great One … his magnificent rule and … his greatness”. Just as in 103:1 the author uses the oath formula to emphasize the reality of future reward for the righteous. The content of the oath to follow (v. 1b) complements the pronouncement by oath in 98:6 that the wrongdoings of the wicked will not be overlooked. 1b. That in heaven the angels bring to remembrance concerning you for good before the glory of the Great One, and your names are written down before the glory of the Great One. “Concerning you” supplies the equivalent for what is missing in the Greek. The entire statement “and your names … Great One” is omitted in the Greek through homoioteleuton; for the whole, then, the Ethiopic provides the better text.

964

Contra the first half of the otherwise correct observation by Wright, The Resurrection of the Son of God, p. 112 n. 118: “The frequently cited 104:2 is simply a quote from Dan. 12.3 and like Dan. itself says nothing about the righteous becoming stars.” The discussion here suggests that both documents are independently drawing on a similar tradition. In this respect, Ps.-Phoc. 94–95 occupies an interesting position; on the one hand, unlike Daniel it does not discriminate between the righteous and wicked while, similar to Daniel and Epistle, it expresses the hope that “quickly from the earth to the light will come the remains of the departed; and then they become gods” (translation by Wilson, The Sentences of Pseudo-Phocilydes, p. 141). On the notion of “gods” (,ylX or ,yhlX ) as angelic beings, see n. 162.

1 Enoch 104:1–6

571

In the Book of Watchers the function of the four archangels in 8:4–9:3 is to mediate the complaints brought “before the gates of heaven” by murdered humanity against their oppressors. In the Epistle, the motif of angels mediating the complaints of the dead against persecutors is picked up; however, there are several differences: in the Epistle (a) the angels are nowhere named; (b) the remembrance before God by angels is based on complaints made by the living (103:9–15) as well as by dead humanity; (c) there is now, on the whole, a much stronger emphasis on the righteousness of those who are being oppressed and remembered before God (cf. 103:1, 9); and, in line with the ethical dualistic language of the document, (d) the righteous are more clearly contrasted with other humans who are wicked. In the Epistle, however, the last-mentioned contrast is not extended to the activity of “remembering” itself; that is, it is not as though the righteous are remembered whereas the wicked are not, but rather that the wicked shall be remembered too, but in a way that holds them accountable for their wrongdoing (97:2; 99:16; cf. 96:4, 7; 99:3). As far as activity of remembering is concerned, the contrast consists in the fact that, on the one hand, sinners do not choose to remember in this life (i.e. God and their own wrongdoings – 103:15; cf. 94:8) while, on the other, the active memory of the righteous (which is taken up and relayed by the angels) ensures that the wicked are brought to justice. In relation to the situation of the pious, the passage implies the distinction between the present age in which the righteous have not been “remembered” during their lives (cf. 103:15) and the future age in which they are (cf. also 103:4). Thus the language of remembrance, which is not symmetrically contrastive, ultimately lays stress on eschatology. Then (the eschatological future), and only then, will the hidden wrongdoings and injustices be brought to light in a way that ushers in judgement upon the wicked and reward for the righteous. The sequence of phrases, which moves from remembrance to the mention of the names of the righteous before God, implies that the metaphorical activity of remembering lifts the righteous out of obscurity into an existence in which they are fully and individually recognised. They will know that they have been remembered, because their distinguishable identities (i.e. “your names”) will be formally inscribed. The certainty that accompanies the recording of the names of the righteous provides them cause to rejoice (103:3; cf. Lk. 10:20b; Phil. 4:3–4). The text implies the existence of an eschatological record (or “tablets”) which not only includes the names of those who are righteous but also the rewards that will come to them (103:2–3); this compares with the Apocalypse of Weeks at 93:2, whose author claims that Enoch’s vision “concerning the sons of righteousness” is

572

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

derived from heavenly tablets and culminates in descriptions of their reward (91:11–17; cf. 108:3a). The use of the divine name “the Great One” in the context of an oath is resumptive of the beginning of this sub-section of 102:4–104:8, at 103:1 (see comment there on its function in the Enochic tradition). 2a. Be hopeful! For at first you were put to shame through evil and toil. Concerning the Greek’s opening reading of “take courage” and its omission of “at first”, see, respectively, the Note to 97:1 and the Textual Note above. Before the reason for hope is given, the present adverse circumstances of the pious are described. This is unusual (esp. in the Grk text. which is without “at first”), because it is more customary in the Hebrew Bible and early Jewish tradition for exhortations of comfort like this to be immediately followed by a description of that which is being hoped for (e.g. 1 Sam. 4:9; 2 Chr. 15:7; Hag. 2:4; Tob. 5:10; 7:16; 8:21; 11:11: Jdt. 11:1, 3; Grk. Est. 15:9; 1 Bar. 4:21, 27, 30; 4 Ezra 12:46–47; 4 Macc. 17:4–5). For closer parallels to the sequence of exhortation-description of troubles-grounds for comfort, see examples in 1 Baruch 4:5–29, 4 Ezra 10:20–24, and Romans 8:18–22.965 The phrase “at first” (cf. Eth., omitted by error in Grk.) makes clear from the outset that the shame associated with the pious in the present age is temporary (cf. 108:7). This present shame is offset for the righteous by what is promised in verse 2b. Until now, the language of “shame” in the Epistle (here with the Eth. vb. xasra) has been applied to the eschatological fate of the wicked who, in contrast to the way things seem now, shall lose any privileges that they have enjoyed and be put to shame or contempt (97:1-se’lat; 97:6-yethappar gassekemu; 98:3-se’lat, τιμ-α; 98:10-xasar, στε]νοξ ρ-α). The indignity of the present has come upon the pious through “evil” and “toil”,966 which may be a typological patterning of oppressive conditions assigned in the Book of Watchers to pre-diluvian times immediately preceding divine judgement (cf. 7:3–5; 8:4). 2b. But now you will shine as the light of heaven; you will shine and be seen, and the gates of heaven will be opened to you. The Greek agrees, except that there is no equivalent for Ethiopic “now” (ye’ezeni, ultimately derived from Aram. *]ik ; cf. also Eth. v. 6a), the counterpart of which is 965

966

Regarding the problem of thought sequence in this passage, see Ernst Käsemann, Commentary on Romans (trans. Geoffrey W. Bromiley; Grand Rapids, Michigan: Eerdmans, 1980), pp. 230–31. Eth. ba-’ekay wa-sˇerax (“through evil and toil”) renders in the (collective) sing. what in the Grk. is given as plur. ( &εν το« κακο« κα &εν τα« λ-χεσιν), which perhaps derives from Aram. (]ir /]>yb , ]qi ); cf. Deut. 31:17, 21 (Heb.).

1 Enoch 104:1–6

573

“at first” (v. 2a), also omitted in the Greek (as at v. 6a). The promise that the righteous “will shine” occurs twice; it is correct in this respect to follow Ethiopic I which, in turn, concurs with the Greek (tebarrehu twice, corresponding to Grk. ναλ"μχετε and φανετε, respectively). The Ethiopic term “light”, if taken as a singular collective, could be also rendered “lights” (i.e. heavenly bodies). If interpreted in relation to Neo-Platonic and Stoic philosophical writings around the turn of the Common Era, the promise of an astral afterlife for the pious would rest on the belief in the immortality of the soul.967 Since in his Bellum Judaicum (3.372–375; cf. 2.162–166 on the Pharisees; 6.47; and C. Ap. 2.218) Josephus could hint that souls could “obtain a most holy place in heaven”, it would not be impossible for Jewish tradition already in the time of the Epistle to reflect such an idea.968 Without entirely denying such a link, however, a consideration of the text within the context of the Epistle itself (cf. the Note to 103:4a) suggests a different explanation. Rather than being a return to a previous mode of existence, post-mortem souls – here, the souls of the righteous – acquire a new existence that comes as a reward for the way they have lived out their lives on earth. If we follow the Ethiopic text to verse 6b, this eschatological existence is modelled on that associated with angels; and, on the other side, it is to have a little as possible in common with the ultimate fate of sinners. In other words, it is not so much that the righteous will become stars as it is that, similar to Dan-

967

968

Drawing on Platonic thought (see Republic 614b–621d; Timaeus 41d-e, 42b-c) and traditions attributed to Pythagoras, philosophers from the 1st cent. BCE through the 5th cent. CE maintain that souls disembodied after death and prior to taking up another existence dwell in the Milky Way among the stars; cf. in particular Cicero, De Republica 6.13–16; Seneca, in Consolatio ad Marciam 25.3 and 26.6–7; idem, Hercules Oetaeus 1940–43, 1963, and 1976–79; Porphyry, De Antro Nympharum 28; Proclus, In Platonis Rempublicam II; and Macrobius, In Somnium Scipionis 1.12.3. For an early mockery of such a view, see Aristophanes, Pax 832–37. For more wide-ranging treatments of astral immortality in the Graeco-Roman world, see the still useful discussions of Martin Nilsson, “Die astrale Unsterblichkeit und die kosmische Mystike”, Numen 1 (1954), pp. 106–119; idem, Geschichte der griechischen Religion (Handbuch der Altertumswissenschaft, 5.2.2; 2 vols.; Munich: Beck, 1974) 1.42; M. L. West, Early Greek Philosophy and the Orient (Oxford: Oxford University Press, 1971), p. 188; and Franz Cumont, The Afterlife in Roman Paganism (Silliman Memorial Lectures; New Haven: Yale University Press, 1922), pp. 91–109 and Lux Perpetua (Paris: Librairie Orientaliste Paul Guenthner, 1949), pp. 142–288. Cf. Elledge, Life after Death in Early Judaism, esp. pp. 99–117; concerning the influence of astral immortality on Jewish eschatological thought, see Hengel, Judaism and Hellenism, pp. 196–202.

574

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

iel 12:3, they will become as stars969 (see v. 6b and the General Comment above). The “gates of heaven” are open to the righteous, who will have full admittance to the presence of God (Gen. 28:17). If there is an allusion to the Book of Watchers at 8:4–9:3, this signifies that the prayers by the righteous “before the gates of heaven” (9:2), which bring to remembrance before God the sins of their oppressors, shall be heard. This reading is borne out by what follows in verse 3. 3. And with your cry, cry out for judgment, and it will appear to you; for your suffering will be investigated from the rulers and from all those who have helped them and have robbed you. Concerning the many differences between the Ethiopic and the extant (and problematic) Greek text, see the Textual Note on the Greek above. The differences between the Ethiopic texts and the Greek are such that it is necessary to posit that the former derives from a different Greek Vorlage than what is preserved in the Chester Beatty manuscript. The two versions, however, share the common general elements: (a) the promise that the petition by the righteous for judgement (against their oppressors) will be heard and (b) the reference to others who have not helped their cause. Element (a) suggests that the author wishes to stress a contrast between the authorities’ disregard for the petitions which have been brought to the authorities by the righteous community mentioned in 103:14–15 and the response God will have for their petitions by sending forth judgement. The difference in content between the versions is especially pronounced in the second half of the lemma: they are each concerned with the coming of divine judgement upon distinguishable groups. The Greek, presumably in answer to the petitions of the righteous, declares that judgement will come against that which has caused them suffering and against all those who have “oppressed and consumed” them directly. These oppressors would be none other than the opponents with whom the author has been chiefly concerned throughout the Epistle and against whom God will is to bring judgement into force (e.g. 95:3; 96:4, 7; 97:4, 7; 99:16; 100:11). The Ethiopic tradition, on the other hand, does not focus on the oppressors themselves (though the judgement that is mentioned has them in view), but rather announces an enquiry among “the rulers” and anyone else who has “helped them and robbed you”. The emphasis of the Ethiopic is reminiscent of language used in the complaint of 103:14–15, according to which the appeals

969

Cf. Wright, The Resurrection of the Son of God, p. 110. A similar distinction between being as angels (v. 4) and being angels (cf. v. 6) cannot, however, be sustained.

1 Enoch 104:1–6

575

before the authorities by the righteous against their immediate oppressors have gone unheeded. The last phrase in the lemma, “helped them and robbed you” is difficult, as a whole, to apply to the authorities; while the latter may have helped the opponents of the pious community, 103:15a makes it clear that they only assisted those who are responsible for having “robbed” the righteous directly. For all the emphasis on the immediate opponents of the author and his community in the Epistle, the contrast implied between the petitions here and those that were unsuccessful in 103:14–15 suggests that the Ethiopic (and its Greek Vorlage) preserves the more original emphasis of the author. The Chester Beatty text preserves a more secondary version that has attempted, near the end of the Epistle, to redirect the focus on those whose oppressive activities have been the main subject of concern in the work. 4–5a. Be hopeful, and do not abandon your hope, for you will have great joy as the angels of heaven. (5) What will you have to do? The entire lemma is omitted in the Greek. Since the grounds for such an error are difficult to determine (see the Textual Note), it is not clear which text is to be preferred. The possibility that the Ethiopic text tradition has added this material would seem to be strengthened by a comparison with Luke 10:20 (“but rejoice that your names are written in heaven”) or Mark 12:25 (par. Mt. 22:30 – “for in the resurrection … they are as the angels in heaven”) or Luke 15:10 (“there is joy in the presence of the angels …”).970 Have any of these sayings influenced the wording of the text during the course of transmission, so that the lemma is a secondary accretion to the Epistle? On closer inspection, it seems more likely that what is preserved from 104:1b (“your names are written down”) and 104:4 (“you will have great joy as the angels of heaven”) underlies the wider function of similar language in the New Testament than the other way around. We are therefore on more secure ground if we posit an underlying Greek text to the Ethiopic. (For an attempt at a reconstruction of a Vorlage to the Ethiopic, see the Textual Note. At least the opening exhortion to have hope presupposes an underlying αρσετε; see the Note to 96:1a.) The promise that the righteous will rejoice as (Eth. kama) do the heavenly angels sustains the language of simile in the comparison with heavenly bodies in verse 2b. However, it becomes clear from verse 6 that a

970

For a view that argues for the priority of the Chester Beatty Grk., see Knibb, The Ethiopic Book of Enoch, 2.241–42, who follows Bonner (The Last Chapters of Enoch in Greek, p. 71–72).

576

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

closer analogy is drawn between the post-mortem existence of the pious and the angels. The question that opens verse 5, directed at the righteous, anticipates answers that eliminate any possibility that their troubles (cf. Grk. v. 5b) will continue at the time of judgement. 5b. You will not have to hide on the day of great judgement; and you will not be found as the sinners. In the first half of the lemma, the Greek text, which mentions “the evils” that the righteous – unlike the wicked (100:8) – will not have to “fear” (reconstruction; cf. 95:3; 96:3a; 102:4a, v. 6a below) or face, reflects a different text than the Vorlage. In the second half, however, both versions agree. Preference for the Ethiopic is suggested by the contrast between hiding and being found in the Ethiopic. The Ethiopic picks up the theme of the attempts by the wicked to hide when the time of divine judgement comes. Whereas the sinners will unsuccessfully try to hide from God’s wrath (cf. 96:2c; 100:4a; 102:1–3), the righteous have nothing to worry about; any attempt to hide on their part is superfluous. The metaphor of being “found” is assume to apply to all, whether the pious or wicked, at the judgement. However, the judgement draws a line between these groups that will distinguish them sharply from one another. The expression “the sinners” refers to the opponents of the righteous, not to “the rulers” mentioned in verse 3. The phrase “you will not be found” (’i-tetrakkabu, *ερε'τε) has juridical connotations; see, for example, Psalms of Solomon 17:10 and 2 Peter 3:10, 14.971 On the expression “the day of great judgement”, see the Note to 94:9. 5c. And eternal judgement will be (far) from you every generation of eternity. The extant part of the Greek text presupposes that “you” refers to the sinners”. In such a context the phrase $. μν is to be rendered “on you” rather than “from” or, even more literally, “out of you” (on the use of Eth. ’emmena “from” in the sense of “upon”, see 100:4 and verse 3). If this is taken seriously, then it becomes necessary in the Greek to restore a missing shift from an address to the righteous in verse 5b to an address to the sinners. However, as such a shift occurs in the next section at 104:7 and since in verse 6 the righteous continue to be addressed, the Ethiopic is to be followed as the better version. The implied spatial metaphor of being distant from judgement is the consequence of the pious having kept themselves “far” from wickedness (cf. v. 6b); see what characterises the righteous in 94:2 and verse 6a below.

971

Cf. Nickelsburg, 1 Enoch 1, p. 530 and bibliography in n. 39.

1 Enoch 104:1–6

577

6a. And now, do not fear, O righteous ones, when you see the sinners become strong and prosperous (in) their ways. The Greek agrees, except for its omission of “now” at the beginning of the lemma (cf. the same omission in v. 2b and 102:4). The exhortation not to fear reiterates the opening exhortation to have hope at the beginning of verse 4; for a more compact combination with the same two phrases, see 102:4. The solace, formulated in the negative and enjoined on the righteous, draws on language that is applied very differently to the wicked who, the author claims, do not fear God (101:7b, 9). The notion of being “prosperous in their ways” is reminiscent of the strong link between wealth and success, on the one hand, and covenant fidelity, on the other, in the Deuteronomistic history and proverbial wisdom tradition (cf. Deut. 28:29; 1 Kgs. 2:3; Ps. 10:5 [9:26]; Tob. 4:6, 19). The text may belie the argument by the opponents, implied elsewhere in the Epistle (esp. 96:4a), that the enjoyment of social and material privilege confirms and reinforces their religious propensities. Here, as throughout, the author rejects that wealth has anything to do with piety. Moreover, the theme of sinners flourishing (“become strong”, yesanne‘u) may, for the writer, be a sign that heralds the end (cf. 100:1–3 and Exhortation at 91:5). 6b. Do not become companions with them, but stay distant from their wrongdoing, for you will become companions to the host of heaven. The Greek agrees with the lemma until the last clause (“for you … heaven”), which has been omitted through scribal error (see the Textual Note). The phrase “with them” refers back to “the sinners” in verse 6a. The counsel against association with wrongdoers corresponds to the accusation in 97:4 that the opponents have been “companions with sinners” (where, however, “sinners” denotes Gentiles). Against such collusion, the writer calls for association with “the host of heaven”, that is, the angels with whom the righteous have been associated in verses 1–2 and 4 of this section. Association with wrongdoers is contrasted with association with angels who are in service to God (on this motif, see the General Comment). While angels are described as the ideal companions here, the writer of the Exhortation at 91:4 employs similar terminology to state that righteousness will be the “companion” to those who befriend and draw near to it. Being associates with angelic beings is not a claim about what the author’s community already are by virtue of their covenant faithfulness. Rather, the statement is promisorial. The angel- or angel-like state will be achieved eschatologically. The exhortation to stay distant from the sinners’ wrongdoing near the end of the Epistle is reminiscent of early part of the work at 94:2–3 (cf. the Note to 94:2b).

578

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

4. 104:7–8: Warning to the Sinners Who Are Alive: Their Speech and the Author’s Response Ethiopic (7) And for you sinners say, “None of our sins will be investigated and they will not be written down.” But they will write down all your sins every day. (8) And now I will show to you that light and darkness, day and night, see all your sins. Greek (7) For do not say, O sinners, the sins of your … days will not be sought out. (8) And now I show you [that] light and darkness, day and night s[e]e all your sins. Textual Notes Ethiopic: (7) “And for” (wa-’esma; Tana 9 wa-’emasa972, EMML 2080*973, BM 485, Abb 35, Abb 55) – Berl, BM 485a, BM 491, EMML 6281, Ryl and Eth. II mss. read only ’esma (“for”). // “You sinners” (’antemu xate’an) – Tana 9 spells with the acc. ’antemu xate’ana; omitted in Abb 55. // “None … will be investigated” (’i-yetxasˇsˇasˇ … kwellu; BM 492) – Tana 9, BM 485a and EMML 6281 have ’i-taxasˇsˇesˇu … kwellu; EMML 2080, Berl and BM 485 have ’i-yetxasˇsˇasˇ … kwello; BM 491 reads ’i-texesˇsˇesˇu … kwello (“you will not investigate … any”). The majority of Eth. mss. reflect a corrupt text, and the only reading that makes sense is that of BM 492.974 // “And they will not be written down” (wa-’i-yesehhafu, 3rd pers. act. masc. plur.; BM 485) – Berl and BM 485a read the sing. wa-’i-yesehhaf;

972 973 974

Scribal error through metathesis. The original first letter (wa-) has been erased. Cf. Uhlig, Henochbuch, p. 741. For this reason, the translation offered here – along with that of many others – amends the majority Eth. reading on the basis of the Grk. (see e.g. Knibb, The Ethiopic Book of Enoch, 2.242; Olson, Enoch, p. 251; Nickelsburg, 1 Enoch 1, pp. 513, 515–16), appealing to BM 492 (as already Dillmann, Das Buch Henoch, p. 323: “Allein klarer wird das ganze, wenn wir … lesen: “nicht werden erforscht und aufgeschrieben …”). It remains possible, however, that the majority Eth. reading, ’i-tehesˇsˇesˇu (“you will not investigate”) may be a corruption of either ’i-yethasˇsˇasˇu (“they [i.e. our sins] will not be investigated” – which would explain the variant reading in BM 492) or ’i-tahasˇsˇesˇu (“they [i.e. our sins] have not been investigated”).

1 Enoch 104:7–8

579

EMML 6281 has wa-’i-yesehhefu; Abb 35 and Eth. II spell wa-’i-yesahhaf; BM 491 and Abb 55 read the fem. wa-’i-tesehhafu; Tana 9 reads the fem. perf. without the neg. particle wa-tasehfa. // “(None of) our sins … But they will write down your sins” – omitted in Abb 55. // “None of our sins” (’i- … kwello xati’atana; BM 485, BM 485a kwellu, Berl, BM 491, EMML 6281) – Tana 9 has sing. form la-kwellu xat’an (“(and it has been written down) with respect to every sin”); EMML 2080, Abb 35 and Eth. II have kwellu xati’atna (“every sin of ours”). // “They will write down” (yesehhafu hallawu; Tana 9, Ull, BM Add. 24990) – EMML 2080 and most Eth. II spell yesehhefu hallawu; BM 491 has yesahhafu hallawakemu (“they will write down” i.e. in relation to you; Berl has yesehhefu hallawomu (“they will write down” i.e. in relation to the sins); BM 485a reads ’esma hallawa yesahhaf (“for he will write down”); omitted in Abb 55. // “All” (kwello, acc.) – BM 485 and BM 499 read nom. kwellu; omitted in Abb 55 and Ull. // “Your sins” (xati’atekemu; Tana 9, Berl, BM 485a, Curzon 55, BM Add. 24185, BM 499, Westenholz Ms.) – EMML 2080, BM 485, BM 491, Abb 35, EMML 6281 and most Eth. II mss. spell xati’atakemu. // “Every day” (ba-kwellu ‘elat) – BM 485 has acc. for the noun ba-kwellu ‘elata; Abb 55 reads without prep. and with acc. kwello ‘elata; Ull reads ba-kwellu ‘elat wa-lelit (“every day and night”; cf. v. 8). (8) “I am showing you” (’ana ’ar’eyakemu) – BM 485a transposes to ’ar’eyakemu ’ana; Berl and Abb 35 read without the prep. ’ar’eyakemu (cf. Grk.); EMML 6281 and Ull spell ’ana ’ar’e’yakemu. // “That” (’esma) – omitted in Abb 55. // “Light and darkness” (berhan wa-selmat) – BM 491 reads ba-berhan wa-ba-selmat (“in light and in darkness”); EMML 2080 and Ull have ba-berhan wa-selmat (“in light and darkness”); EMML 6281 has berhan wa-selmata; and Abb 55 has berhana wa-selmata. // “Day and night” (‘elat wa-lelit) – BM 485 and BM 485a have acc. ‘elata wa-lelita; BM 491 reads ‘elatkemu ma‘alta wa-lelita (“your day, days and night”); Abb 55 has acc. and reads only lelita (“night”). // “See” (yere’’eyu) – Berl has yere’’eyu; omitted in Abb 55. // “All” (kwello, acc.) – Tana 9 and BM 485a have nom. kwellu. // “Your sins” (xati’atkemu; Tana 9, Berl, BM 485, BM 485a, Curzon 55) – EMML 2080, EMML 6281, Ryl and most Eth. II mss. spell with acc. xati’atakemu. Greek: (7) “For do not say, O sinners, ” (μ γ2ρ ε*πητε ο 4μαρτ [λ]ο ) – Eth. wa-’esma teblu ’antemu xate’an (“and for you sinners say”), without the neg. and impv.; the Grk. reading text is to be preferred: Grk. γ"ρ and *!τι would have both been rendered by Eth. ’esma, the second of which could have been omitted as superfluous. // “The sins of your … days” (α 4μαρτ-αι μν […] (μερν) – Eth. ’i- … kwello

580

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

xati’atana (“none of our sins”, *ο μ … α 4μαρτ-αι (μν); perhaps (μερν is corr. from *(μν (“our”), an error followed by the addition of the 2nd plur. poss. pron. once the sentence was construed as indirect speech.975 // “Will not be sought out” (ο μ $κζητη<>σιν976) – Eth. ’i-yetxasˇsˇasˇ … kwello (“none … will be searched out”, only BM 492), while the major of Eth. mss. read a corrupt text, i.e. with the 2nd pers. plur., “you will not search out … any”). // Eth. “and written down … every day” – omitted in Grk. (8) “I show you” (ποδεικν μν) – Eth. ’ana ’ar’eyakemu (*$γL ποδεικν μν). General Comment After addresses to the righteous dead (103:1–4), dead sinners (103:5–8) and living righteous (103:9–15), this short passage is directed at “sinners” who, presumably, are still alive. The main point of the text draws on themes found especially in 98:6–8 and 100:10–11. The words put into the mouths of the sinners show them to be disposed not to worry about their activities in the present because they think what they have done will not be subject to investigation in the (eschatological) future. The author, of course, stresses that all their (mis)deeds are being observed in the present. Whereas in previous passages, the witnesses to their acts of wrongdoing consist of the heavens, heavenly bodies and meteorological phenomena (98:6–8 and 100:10–11), here the writer appeals to two personified pairings that are basic to the very spatial and temporal dimensions of the created order: light and darkness, and day and night (cf. Gen. 1:3–5). This, in turn, leaves no doubt that there will be an eschatological remembrance and accounting of the sinners’ deeds. Notes 7a. And for you sinners say, “None of our sins will be investigated and they will not be written down.” The translation follows the text preserved in only one Ethiopic manuscript; concerning the difficulties of the majority, but corrupt, reading in the Ethiopic tradition, see the Textual Note. The Greek text addresses the sinners in the vocative, and, unlike the Ethiopic, follows this with indirect speech that retains the 2nd person. 975

976

Bonner (The Last Chapters of Enoch in Greek, p. 73) and Nickelsburg (1 Enoch 1, pp. 515–16) restore [$.] (μερν which is part of a longer formula found in the Old Greek ($. (μερν ε« (μωρα« e.g. in Jdg. 11:40, 1 Sam. 1:3 and 25, 2:19, 1 Chr. 21:15 and 19; so Bonner) and may relate to the expression in Chester Beatty to 98:8 ((μωραν $. [(μωρα«]; so Nickelsburg). Text: $κζητσ σιν (“they will seek out”). Because “your sins” is nom., Bonner has emended the act. to a pass. form (The Last Chapters of Enoch in Greek, p. 72).

1 Enoch 104:7–8

581

The wicked are made (a) to admit that they have committed acts of wrongdoing and (b) to express confidence that none of these deeds will ultimately be neither pursued nor recorded. The indirect admission of guilt attributed to the sinners also occurs in 98:7. Given the sharp conflict that contextualises the writer’s language, the words “our sins” reflect the view held by the author and his community rather than being something their opponents would have said about themselves. The categorical phrase “none of our sins” (lit. “not … any/all of our sins”), mentioned by the wicked who absentiate themselves from any accountability whatsoever, is matched by the author’s emphasis on the liability of “all your sins” in both verses 7b and 8. The remainder of the sinners’ words may also be of the author’s devising. They reflect his and his community’s perception of the opponents as holding a position of confidence, that is, of being invulnerable to accusation that would call into question how they have conducted themselves (as would be especially true in light of the failed attempt to bring them to justice mentioned in 103:14–15). This suggests, as indicated elsewhere in the Epistle, that the opponents were able to ground their confidence theologically. They could interpret their favourable (from the writer’s point of view) socioreligious location by drawing on sacred tradition; see the Notes to 96:4a; 98:9, 14–15; 99:2a-b; and 104:10–11. The gap between the opponents’ categorical culpability, on the one hand, and the lack of justice, on the other, explains the importance of “writing down” or “recording” as metaphors for divine justice (see 98:7–8). The text here presupposes the existence of a book or “tablets” on which are documented all the wrongdoings of the opponents. Given the Epistle’s specific focus on those who have committed wrong against the righteous (the author and his community), it is not clear how comprehensive such a book would have been for the author himself, that is, whether such a record would have included the sins committed by others in the past (see e.g. Anim. Apoc. at 89:62 and 90:24; Apoc. of Weeks at 91:14) or even all deeds of humanity, whether good or bad (as implied in Astron. Bk. at 81:1–2, which may be later).977 One can understand, however, how a specific concern with bring particular expressions of evil to justice would soon invoke the principle that no action, however “hidden” it may have been or be, will ultimately escape divine notice (see 98:6; 100:4; 102:3; 104:5; cf. Lk. 8:17).

977

Nowhere in the Epistle does the author specifically state that the deeds of the righteous have been or are being recorded; instead, it is their eschatological reward (103:2–3) and names (104:1) that are “written down”.

582

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

7b. But they will write down all your sins every day. These words, omitted in the Greek, constitute the author’s response to the putative sinners’ claim. The subject of the verb is not given. Does it connote the scribal activity of angels (cf. Anim. Apoc. at 93:2; and may be implied in 99:3; 100:10; 104:1)? On the other hand, the subject may simply be impersonal; as such, the verb could also be translated in the passive, “will be written down”. The temporal phrase “every day” (see 98:7–8 again, and v. 8 below) reinforces the comprehensiveness with which the opponents’ misdeeds are held to account. 8. And now I am showing you that light and darkness, day and night, see all your sins. There is no essential difference in meaning between the versions. In referring to light and darkness, day and night, the text is not drawing on a dualistic framework of understanding. Instead, in calling these as witnesses to the wrongdoings of the sinners, the author alludes to the creation account in Genesis 1, according to which, on the first day, the creative act involves the separation of light from darkness, called day and night, respectively (vv. 3–5). More than in 100:10–11 – the text refers to heavenly bodies, as created on the fourth day (Gen. 1:14–19) as witnesses of the opponents’ sins – the text appeals to the created order as it was in its very inception.

104:9–105:2: Conclusion to the Epistle – 104:9; 105:1: Final Exhortations and 104:10–13; 105:2 Revelations about the End Ethiopic (104:9) Do not be wicked in your heart, and do not lie, and do not alter the word of uprightness. And do not render false the word of the Holy and Great One, and do not give praise to your idols. For all your lies and all your errors do not lead to righteousness, but to great sin. (10) And now I know this mystery, that many times the sinners will alter and pervert the word of truth; and they will speak evil words, and lie, and make big works and write my books in their own words. (11) And would that they would write down all the words accurately in their languages and neither pervert nor omit (anything) from my words, but accurately everything write down everything which I have testified before concerning you. (12) And I know another mystery, that books will be given to the righteous

1 Enoch 104:9–105:2

583

and to the wise, for joy and for uprightness and for much wisdom. (13) And to them will be given the books; and they will believe in them and rejoice over them; and all the righteous, who have learned from them all the ways of uprightness, will rejoice. (105:1) In those days, says the Lord, they will summon and give testimony to the children of the earth from their wisdom. Show (it) to them, for you are their leaders and the rewards upon the whole earth. (2) For I and my son will join ourselves with them forever on the ways of righteousness during their lives. And you will have peace. Rejoice, O sons of uprightness! Amen. Greek (104:9) Do not wander astray in your heart, and do not li[e], and do not alter the words [of t]ruth. And do not render false the [words o]f the Holy One, and do not give praise to [y]our [idols]. For [all lie]s a[nd] all [error] do not lea[d] to justice. [2 lines are lost] (10) …] of truth they will alter; and the sinners co[p]y and change many things, and lie and fashion great works and w[rit]e down books in their own names. (11) An[d] would that [they wou]ld write all my words accurately in their names and [nei]ther omit nor change these words, but write all things accurately which I testify to them. (12) And again I know a second mystery, that my books will be given to the righteous and pious and wise, for the joy of truth. (13) And they will believe in them and rejoice in them, and all the righteous will rejoice to learn from them all the ways of truth. (105:1–2) Omitted. Textual Notes Ethiopic: (104:9) “Do not be wicked in your heart” (’i-terse‘u ba-lebekemu, impf.) – Berl has the impv. ’i-res‘u ba-lebekemu; EMML 6281 has ’i-terasse’u ba-lebekemu; BM 485a and BM 499 read with the conj. wa-’i-ters‘u ba-lebekemu (“and do not be wicked in your heart”); omitted in EMML 2080, perhaps by homoioteleuton (-kemu [end of v. 8] … -kemu). // “And do not lie” (wa-’i-tahaswu, subj. neg. impv. masc. plur.; EMML 2080978, BM 491, Abb 35, Abb 55, most Eth. II mss.) – Tana 9 and EMML 6281 have wa-’i-tahassawu (impf.); Berl reads wa-’i-tahasˇwa (impf. fem. plur.); BM 485 and BM 485a spell wa-’i-tehaswu; Ryl (and perhaps EMML 2080; cf. above) reads with the sing. wa-’i-tahassew; and Curzon 56 reads wa-

978

The form is ambiguous, as the ms. does not always distinguish clearly between  (-w; impf. sing.) and Ω (-wu; impf. plur.).

584

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

’i-tahasbu (“and you do not take into account”; error through confusion of similarly sounding consonants). // “And do not alter” (wa-’i-temitewwa, with fem. sing. obj. suff.; Tana 9, BM 485, BM 485a, BM 491, Abb 35, Munich 30) – Berl spells wa-’i-temetewwa; EMML 2080, Ryl and Eth. II mss. read with masc. sing. obj. suff. wa-’i-temitewwo; EMML 6281 spells ’i-tamitewwa; omitted in Abb 35. // “The word of” (la-nagara) – BM 491 and EMML 6281 read with the conj. wa-la-nagara (“even/and the word of”); Abb 55 reads ba-nagara (“(in) the word of”). // “And do not render false” (wa-’i-tahassewwewo, with masc. sing. obj. suff.; Tana 9, Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 6281, Ull, BM 499 and Westenholz Ms.) – Bodl 4, Bodl 5, Frankfurt Ms., Curzon 56, BM 490 read with fem. sing. obj. suff. wa-’i-tahassewwewa; EMML 2080 and Curzon 55 have wa-’i-tahassewwewo; BM 486 has wa-’i-tahessewwewo; BM Add. 24185, BM 492, Vatican 71 and Garrett Ms. spell wa-’i-tahassewwewa; and BM Add. 24990 has wa-’i-tahassewwewa. // “And do not render false … great sin” – omitted in Abb 55. // “The word of” (second occurrence, la-nagara) – Tana 9 and Berl read the nom. la-nagar. // “And Great One” (wa-‘abiy; Tana 9, EMML 2080mg/2, BM 485a, BM 491, Abb 55) – EMML 20801, Berl, BM 485, Abb 35 and EMML 6281 read without the conj. ‘a/abiy (“Great One”). // “And do not give praise to” (wa-’i-tesabbehewwo, impf. with masc. sing. obj. suff.; Tana 9, EMML 2080, BM 491, Ryl, most Eth. II mss.) – EMML 6281 has wa-’i-tesebbehewwo; Abb 35 has fem. sing. obj. suff. wa-’i-tesabbehewwa; Garrett Ms. and Westenholz Ms. read the impv. wa-’i-sabhewwo; Berl reads wa-’i-taxesˇsˇebewwa, with fem. sing. obj. suff. (“do not give consideration to”); BM 485 has wa-’i-tahassebewwa (suff. as Berl); BM 485a has wa-’i-tehassebewwo.979 // “Your idols” (lata‘atekemu) – Berl spells la-ta’akemu. // “All” (first occurrence, kwellu, masc.; Tana 9, EMML 2080, BM 485, Abb 35) – Berl, BM 485a, Ryl and Eth. II mss. read fem. kwella; BM 491 and EMML 6281 read acc. kwello. // “Your lies” (hassatekemu, coll. sing.; Tana 9, EMML 2080, Berl, BM 485, Abb 35, EMML 6281) – BM 491 spells hassatakemu; Bodl 5 and Frankfurt Ms. read xati’atekemu (“your sins”, coll. sing.). // “And all” (wa-kwellu, masc.; Tana 9, EMML 2080, BM 485, Abb 35, Ryl, Ull, most Eth. II mss.) – Bodl 4 and Curzon 55 read fem. and without the conj. kwella; Berl, BM 485a and BM 491 have acc. kwello; EMML 6281 has wa-kwello. // “Your errors” (res‘anekemu; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35,

979

Charles follows the Berl, BM 485 and BM 485a reading, though concedes that the majority reading may be correct (cf. The Book of Enoch, p. 261; The Ethiopic Version of the Book of Enoch, p. 218).

1 Enoch 104:9–105:2

585

EMML 6281, Ryl, most Eth. II mss.) – BM 485a spells res‘inikemu; Curzon 56 spells res‘enakemu. // “But” (’alla) – BM 485a reads ’ella (“these”; copyist error). // “To (great sin)” (la-) – omitted in Berl and Abb 35. // “Sin” (xati’at) – Tana 9 has xate’an (“sinners” [sic!]). // “Great” (‘abiy; Tana 9, BM 485, BM 485a, BM 491, EMML 6281, Bodl 5, Frankfurt Ms., BM 490, BM 499, Vatican 71, Westenholz Ms.) – Berl spells ‘abiy; Abb 35 and many Eth. II mss. have ‘abay; EMML 2080 has ‘abay. (10) “I know” (’ana ’a’mero) – BM 485 and BM 485a spell ’ana ’a’mero. // “This” (la-ze) – Berl, BM 491, EMML 6281 and Abb 99 have la-zentu; omitted in EMML 20802. // “Mystery” (mesˇtir) – omitted in Berl. // “That many times … their words” – omitted in Abb 55. // “For” (’esma) – BM 485a has kama. // “Will alter” (yemayyetu, plur.) – BM 485a reads sing. yemayyet; and Frankfurt Ms. reads with conj. wa-yemayyetu (“and will alter”). // “And pervert” (wa-ya’allewu; EMML 2080, BM 485, Abb 35, Ryl, Eth. II mss.) – BM 491 and EMML 6281 have wa-ya‘allewu; Tana 9 reads wa-yelabbewu (“and comprehend” [sic!]); omitted in BM 485a. // “Many times” (bezuxa; BM 485, BM 485a, BM 491, Abb 35, Ryl1) – Berl, BM 499 and Westenholz Ms. have bezux; and EMML 2080, EMML 6281, Ryl2 and most Eth. II mss. have bezuxan (“many (sinners)”). // “And they will speak” (wa-yetnaggeru) – EMML 6281 has wa-yetnaggaru; Berl has wa-yenaggeru. // “And lie” (wa-yehessewu, plur.) – BM 485a reads sing. and apocopates to wa-yehes. // “Works” (fetrata, coll. sing.) – Tana 9 and BM 491 have fetara; BM 492 reads plur. form fetratata; EMML 6281 reads fetura (“(what is) created”). // “Big” (‘abiyata) – Berl has ‘abiya; omitted in Tana 9 and EMML 6281. // “And … my books” (wa-masahefteya; Tana 9, Berl, BM 485, BM 485a, BM 491) – EMML 2080, Abb 35, EMML 6281, Ryl and Eth. II mss. read wa-masahefta (“and … books”). // “Write” (yesehhefu; EMML 2080 yedehhefu, Berl, BM 485a, Abb 35, EMML 6281, Ryl, Eth. II mss.) – BM 485 has yesehhafu; BM 491 has yesahhafu. // “In their own words” (diba nagaratihomu) – the sense of diba is unusual (lit. “concerning”980); perhaps it is a loose translation of Grk. &επ-, as used here in the Chester Beatty ms. (11) “And would” (wa-soba-sa) – BM 492 reads without conj. soba-sa (“would”); omitted in Abb 55. // “All” (kwello, acc.) – EMML 2080, BM 485 and EMML 6281 read nom. kwellu; omitted in Abb 55. // “The words” (nagarata; Tana 9, EMML 2080 nagarata, Berl, BM 485, BM 485a, BM 491) – Abb 35, EMML 6281, Ryl and Eth. II mss. read nagareya (“my words”, coll. sing.; cf. Grk.). // “They would write” (yesehfu) – Tana 9 reads with conj. wa-yesehfu; BM 485a reads sing. yesehf;

980

Black translates the preposition as “according” (The Book of Enoch, p. 318).

586

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

BM 486 reads yesehfu kwello za- (“they would write everything which”); Abb 55 reads with conj. wa-yesehfu (“and they would write”). // “Accurately … I know another mystery (v. 12)” – omitted in Abb 55. // “In their languages” (diba lesanatihomu) – under the influence of Grk., Nickelsburg argues that this is corrupt from diba ’asmatihomu (“in their names”).981 // “And neither pervert” (wa-’i-yeweltu) – Tana 9 has wa-’i-weltu. // “Nor omit” (wa-’i-yahassesu; BM 485, BM 485a, Abb 35, EMML 6281, BM Add. 24185, BM 486, Ryl yahaddedu, Garrett Ms.) – BM 491 has wa’i-yansesu; Berl has wa-’i-yehas(e)su; EMML 2080 has wa-’i-yehsesu; Bodl 4, Bodl 5, Frankfurt Ms., Curzon 55, Curzon 56, BM 490, BM Add. 24990, BM 492, BM 499, Vatican 71, Garrett Ms. and Westenholz Ms. have wa-’i-yahaddedu. // “From my words” (’em-nagarateya) – BM 485a reads nagarateya (“my words”). // “Accurately everything” (kwello (acc.) ba-ret‘) – BM 485 and BM 485a have kwellu (nom.) ba-ret‘; Berl transposes to ba-ret‘ kwellu; BM 491 reads ba-sedq wa-ba-ret‘ kwello (“correctly and accurately everything”). // “Write down” (yesehfu) – BM 485a reads sing. with conj. wa-yesehf (“and write down”). // “Everything” (second occurrence; kwello) – omitted in Berl. (12) “And … another mystery” (wa-kale’a mesˇtira, acc.) – Berl reads nom. wa-kale’ mesˇtir. // “I know” (’a’mer) – Tana 9 has ’a’meru (“know”, impv. plur.). // “Books” (masaheftat; Tana 9, BM 485, Abb 35; Ryl, many Eth. II mss.) – EMML 2080, BM 491, Ull, Bodl 5, BM Add. 249902, BM 492, Vatican 71 have masaheft; BM 485a has acc. masaheftata; Berl spells masahafta; omitted in EMML 6281 and Abb 55. // “Will be given” (yetwahhab; Tana 9, EMML 2080 yetwahhaba, BM 485, BM 485a, BM 491, Abb 35, EMML 6281) – Berl has yetwahhab; Ryl and most Eth. II mss. have fem. plur. form yetwahhaba; omitted in Bodl 4 and BM 490. // “To the righteous and to the wise” (la-sadeqan wala-tabiban) – Berl transposes to la-tabiban wa-la-sadeqan (“to the wise and to the righteous”); EMML 6281 reads la-sedq wa-la-tabiban (lit. “to the righteous one and to the wise ones”); Abb 55 reads only la-sadeqan (“to the righteous”). // “For joy” (la-fesˇsˇeha) – Tana 9 reads za-fesˇsˇeha (“which is joy”). // “And for uprightness and for much wisdom” (wa-la-ret‘ wa-latebab bezux) – BM 485 has wa-la-ret‘ wa-la-tebab bezuxa (“and for uprightness and for wisdom abundantly”); Ryl1 and BM 486 read without second conj. wa-la-ret‘ la-tebab bezux (“and for uprightness, for much wisdom”); Abb 55 reads only wa-la-ret‘ bezux (“and for much uprightness”. (13) “And to them … will rejoice” – omitted in Abb 55. // “To them will be given” (wa-lomu yetwahhab) – BM 485a reads we’etu yetwahhab (“there

981

Nickelsburg, 1 Enoch 1, p. 531.

1 Enoch 104:9–105:2

587

will be given”); omitted in EMML 20801; EMML 6281 reads only yetwahhab (“there will be given”); Eth. II mss. have wa-lomu yetwahhaba (fem. plur.) // “The books” (masahefta; Tana 9, Berl, BM 485, BM 485a, EMML 6281) – EMML 2080, Abb 35, Ryl and Eth. II mss. have mesaheft; BM 491 reads masaheft wa-lomu ya’ammenu (“books and they will believe in them”; cf. what follows); and BM add. 42185 reads masaheft la-fesˇsˇeha wa-la-ret‘ (“books for joy and for uprightness”). // “And they” (wa’emuntu; Tana 9, EMML 2080, Berl, BM 485, BM 485a, Abb 35) – EMML 6281 has we’etomu-ni (“they”); Ryl and Eth. II mss. read only wa(“and”). // “Will believe” (ya’ammenu) – BM 485a spells ye’ammenu. // “In them” (first occurrence, bomu) – omitted in BM 485a. // “Over them” (second occurrence, bomu) – omitted in BM 485a. // “And … will rejoice” (wa-yetxasˇsˇayu, plur.; Tana 9, EMML 2080 yethassayu, BM 491, Ryl, Curzon 55, Curzon 56, BM 484, BM 486, BM Add. 24990, Munich 30) – BM 485, BM 485a, Abb 35, Bodl 5, Ull, a number of Eth. II mss. read wa-yet‘asˇsˇayu (“and … will be recompensed”982); EMML 6281 reads the sing. wa-yet‘assay; Berl has a similar reading to the latter but without the conj. yet‘assayu (“will be recompensed”). // “Who” (’ella) – omitted in BM 485a and EMML 6281. // “Have learned” (’a’meru; Tana 9?, BM 485, BM 485a, BM 491, Abb 35, EMML 6281, Ryl1?, Munich 30, Garrett Ms.) – EMML 2080, Berl, Ryl2? and most Eth. II mss. have ’a’maru. // “From them” (’emmenehomu) – BM 492 reads meslehomu (lit. “with (i.e. by means of?) them”). // “All … uprightness” (second occurrence, kwello … ret‘) – BM 485a reads nom. kwellu … ret‘; Berl transposes to ret‘ kwello (“all uprightness”). // “Uprightness” (ret‘) – omitted in Abb 55. (105:1) “And in those” (wa-ba-’emantu; Tana 9, EMML 2080, BM 491, EMML 6281, Ryl, Eth. II mss.) – BM 485, Berl, BM 485, BM 485a and Abb 35 read without conj. ba-’emantu (“in those”). // “Says the Lord” (yebe ’egzi’ kama) – BM 486 has yebe ’egzi’abher; Tana 9, Berl, BM 485, BM 485a, Vatican 71 read only yebe ’egzi’. // “Will summon” (yesawwe‘u) – BM 485a, EMML 6281 and Frankfurt Ms. have yesewwe‘u; omitted in Abb 55. // “And give testimony” (wa-yasemme‘u; Tana 9, EMML 2080, BM 485a, EMML 6281, Bodl 4, Frankfurt Ms., Curzon 56, BM Add. 24185, BM 484, BM 486, BM 490, BM Add. 24990, BM 492; Garrett Ms.) – Berl and BM 485 have wa-yesemme‘u (“will hear”); Abb 35, BM 499, Vatican 71 and Westenholz Ms. spell wa-yasamme‘u; omitted in BM 491. // “The

982

Charles prefers this reading, which fit in well with his interpretation of 105:1 (see comment below) in which the righteous are called “rewards” (The Ethiopic Version of the Book of Enoch, p. 219).

588

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

children of the earth” (la-weluda medr) – Tana 9 has welud medr; BM 492 reads la-weluda sab’ (“the children of men”); BM 485a reads la-weluda medr ’esma (“the children of the earth, for”). // “From their wisdom” (batebabomu) – Tana 9 reads wa-ba-[teba]bomu (“and in their wisdom”); EMML 2080 and EMML 6281 read without the prep. wa-tebabomu (“and their wisdom”). // “Show (it)” (’ar’ayu, plur.; Tana 9, EMML 2080, BM 485, BM 485a, BM 491, Abb 35, EMML 6281, Garrett Ms.) – Berl reads ’ar’eyo (“show it”); Ryl and most Eth. II mss. spell ’ar’eyu. // “Show it to them” – omitted in Abb 55. // “Their leaders” (marahyanihomu) – Berl spells marahayanihomu; Tana 9 metathesizes to maharyanihomu (“their merciful ones”). // “And the rewards upon the whole earth” – omitted in Abb 55. // “And the rewards” (wa-‘esˇsˇeyata; Tana 9, Berl, BM 486) – BM 485 and Munich 30 have wa-‘esˇsˇayata; BM 485a has wa-‘esˇsˇyata; EMML 2080, Ryl, BM 491, Abb 35, EMML 6281, Bodl 4, Frankfurt Ms., Curzon 56, BM Add. 24185, BM 484, BM 490, BM Add. 24990, BM 492, Garrett Ms. have wa-‘esseyata. // “The whole” (kwellu, masc.; Tana 9, Berl, BM 491, Abb 35, Ryl1, EMML 6281, BM Add. 24185, BM 486, BM 499, Garrett Ms., Westenholz Ms.) – BM 485, BM 485a, Ryl2, Bodl 4, Bodl 5, Frankfurt Ms., Curzon 55, Curzon 56, BM 490, BM Add. 24990, BM 492 and Vatican 71 read with fem. kwella; and EMML 2080 has la-kwella. (2) “For” (’esma) – Tana 9 reads ’eska (“until”). // “I” (’ana) – BM 491 reads ’ana ’ab (“I, the father”); EMML 2080 provides the following comment in the right margin: ’ab wa-wald ’aw henok wa-matusala (“the Father and Son or Enoch and Methuselah”).983 The latter is unambiguously Christian, while it is possible that the reading is as well. // “Will join ourselves” (nedemmar; Tana 9, BM 485, BM 485a, Abb 35, Abb 55) – EMML 2080, BM 491, EMML 6281, Ryl and Eth. II mss. spell nedemmar; and Berl has nedemmer. // “On the ways of” (ba-fenawata) – EMML 2080, BM 485a and BM 491 have ba-fenota. // “During their lives” (ba-heywatomu, coll. sing.) – Tana 9 reads with the conj. wa-ba-heywatomu (“and during their lives”). // “And you will have peace” (wa-salam (nom.) yekawwen lakemu) – BM 485a transposes to wa-yekawwen lakemu salam; EMML 6281 reads with acc. wa-salama yekun lakemu. // “Amen” (’amen; BM 485, BM 485a, Abb 55) – Berl reads ’amen halleluya (“Amen. Halleluyah!”); EMML 2080, BM 491, Abb 35, EMML 6281, Ryl and Eth. II mss. have ba-’aman (“in truth”).

983

Noticed by Olson, Enoch, p. 252.

1 Enoch 104:9–105:2

589

Greek: (104:9) “Do not wander astray” (μ] πλαν»σε) – Eth. ’i-terse‘u (“do not be wicked”); on this equivalence, see n. 644. // “The words [of t]ruth” (τοA« λ γοψ« [τ'« ]ληε-α«) – Eth. la-nagara ret‘ (“the word of uprightness”). // “The [words o]f the Holy One” (τν [λ γ ν το]% 4γ-οψ) – Eth. has la-nagara qedus wa-‘abiy (“the word of the Holy and Great One”). // “And do not give praise” (κα μ δ τε 6παινον) – Eth. expresses the same within the vb. wa-’i-tesabbehewwo (“and do not give praise to”). // “To justice” (ε« δικα- μα) – Eth. has la-sedq (“to righteousness”). // (10) “ … the words] of truth they will alter; and the sinners co[p]y and change many” (τοA« λ γοψ«] τ'« ]ληε-α« $.αλλο-οψσιν κα ντι[γρ"]φοψσιν ο 4μαρτ λο κα λλ"σσοψσι[ν] τοA« πολλο«) – Eth. nagara ret‘ yemayyetu wa-ya‘allewu bezuxa xate’an wa-yetnaggeru nagarata ’ekuyata (“many times the sinners will alter and pervert the word of truth; and they will speak evil words”); if “many” in Grk. refers to people, the equivalent in Eth. is adverbial, unless bezuxa should be emended to bezuxan i.e. “many (sinners)”; in this case, ambiguous ]ybyyx ]yXyg> (“many sinners”) may have been rendered as subj. plus obj. of vb. (“sinners (have changed/perverted) many”). // “And lie and fashion great works and w[rit]e down books in their own names” (κα χεδονται κα πλ"σσο[ψσιν] πλ"σματα μεγ"λα κα τ2« γραφ2« ν[αγρ"]φοψσιν $π το« ;ν μασιν ατν) – Eth. wa-yehessewu wa-yefatteru fetrata ‘abiyata wa-masahefteya diba nagaratihomu (“and lie, and make big works and write my books in their own words”). The different readings in Grk. and Eth. for the last phrase are irreconcilable; this difference extends into the beginning of v. 11. (11) “An[d] would that [they wou]ld write all my words accurately in their names” (κα[] :φελον π"ντα« τοA« λ γοψ« μοψ γρ"φ [σιν] $π& ληε-α« $π τ2 ;ν ματα ατ<ν>984) – Eth. wa-soba-sa kwello nagarata yesehfu ba-ret‘ diba lesanatihomu (“and would that they would write down all the words accurately in their languages”). Grk. continues its interest in “names” from the end of v. 10. The desire that they would write accurately “in their own names” here, which contradicts the criticism of those who record books “in their own names” in v. 10, implies that the writings referred to are different (cf. commentary in the Notes below). In this respect, the Eth. reading seems more consistent, as in both vv. 10 and 11 the “words” refer to the Enochic tradition which the writer wishes would be recorded accurately when rendered into other languages. Does Eth. then imply an

984

With Bonner (The Last Chapters of Enoch in Greek, p. 75) and Nickelsburg (1 Enoch 1, p. 531), it the sing. ατο% is a mistake and should be emended to the plur. ατν (cf. v. 10).

590

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

awareness of other “false” translations of the Enoch tradition and thus complains that there are those who have inaccurately rendered the tradition?985 If we follow the Grk. at this point, however, it is possible that “their tongues” in the Eth. (lesanatihomu) may derive from an inner-Eth. corruption from “their names” (’asmatihomu)986; indeed, confusion could result since (a) the ending -atihomu and the middle consonant -sa- are the same, and (b) the shapes of the first consonant-syllables le- (Ξ) and ’a- (Ψ), especially in some of the early Eth. mss., are not dissimilar. In turn, given the plausibility of the new word in the context, the corruption, once introduced, would continue to have been transmitted. // “And [nei]ther omit nor change these words” (κα [μ]τε φωλ σιν μτε λλοι/σ σιν τν λ γ ν τοτ ν) – Eth. has wa-’i-yewellewu wa-’i-yahassesu ’em-nagarateya (“and neither pervert nor omit (anything) from my words”), transposing the verbs and reading “my” (cf. beg. v. 11 Grk.). // “To them” (M $γL διαμαρτψρο%μαι ατο«, 3rd pers.) – Eth. za-qadami ’asma‘ku ba’enti’ahomu (“which I have testified before concerning you”), accommodating the readership with the 2nd pers. (12) “And again” (κα π"λιν) – Eth. reads only wa- (“and”). // “A second mystery” (μψστριον δετερον) – Eth. kale’a mesˇtira (“another mystery”). // “That my books” (α β-βλοι μοψ) – Eth. masaheftat (“books”); for Grk. with “my”, see “my words” at beg. of v. 11. // “And pious” (κα Iσ-οι«) – omitted in Eth., perhaps by homoioarcton (wa-… wa- “and … and”) or homoioteleuton (plur. endings -an … -an). // “For the joy of truth” (ε« ξαρ2ν ληε-α«) – Eth. is longer: la-fesˇsˇeha wa-la-ret‘ wa-la-tebab bezux (“for joy and for uprightness and for much wisdom”), with Grk. without any equivalent for “much wisdom”. // (13) Eth. “And to them will be given the books” – omitted in Grk., perhaps as superfluous to the almost same phrase in v. 12. Is the phrase in the Eth. the result of a dittograph? // “And all the righteous will rejoice to learn from them all the ways of truth” (κα γαλλι"σονται π"ντε« ο δ-καιοι μαεν $. ατν π"σα« τ2« IδοA« τ'« ληε-α«) – Eth. wa-yethasˇsˇayu kwellomu sadeqan ’ella ’emmenehomu ’a’meru kwello fenawata ret‘ (“and all the righteous, who have learned from them all the ways of uprightness, will rejoice”). (105:1–2) Preserved in Eth., this section is omitted in Grk., perhaps due to omission through homoioteleuton from the end of 985

986

Thus simple assertion that “our author predicts the translation and preservation of his work, and probably of all the Enoch books then extant” (Olson, Enoch, p. 250) is overly simplistic, since the Eth. text is itself problematic (see next textual comment) and, in its present form, seems to lament that problems have occurred when the tradition has undergone translation. As suggested by Nickelsburg (1 Enoch 1, p. 531).

1 Enoch 104:9–105:2

591

104:13 (“days”) and the beginning of 106:1 (“days”). It is to be noted that the designation ΕΠΙΣΤΟΛΗ ΕΝWΞ in the Chester Beatty ms. does not follow here but at the conclusion to the Birth of Noah (i.e. below 107:3). Aramaic: (104:13) lv ]k ]vxm> [y (4QEnc 5 i 20), “they will a[ll] rejoice” (cf. second occurrence of “rejoice”). // (105:1?) X ]irX ynbb [ (4QEnc 5 i 21), “among the children of the earth”.987 // (105:1) ] ]vvht ]vt [nX ? (4QEnc 5 i 22), “yo]u will be [”. (105:2) lvk ]vk [l (4QEnc 5 i 23), “y]ours is all [”. Possibly “peace” (,l> ) is to be reconstructed in the lacunae to follow; however, an adjectival “all” would be an unusual term to precede it. Although none of the preserved phrases, taken as a whole, correspond as a exactly to the Eth. tradition, they are in content not irreconcilable to these verses.988 One may in any case be confident that 105:1–2 belonged to the Epistle in the 4QEnc manuscript and that the omission of these verses in Grk. Chester Beatty is likely to have been a secondary development.989 General Comment This passage, which comes at the conclusion of the Epistle, consists of two sections, 104:9–13 and 105:1–2. In the first, the author emphasizes the need for accuracy in the transmission of Enochic traditions (and other works) while in the second, according to the Ethiopic version, a saying of the Lord commissions the righteous Enoch community to pass on the tradition to “the children of the earth”. Since the overall interpretation of each section depends on how one construes the text, it is helpful to outline the issues and their significance here. First, we consider 104:9–13, in particular verses 10–11 in which the Greek and Ethiopic text-traditions diverge in one main point. According to the Ethiopic, the writer complains against “the sinners” who falsify by not having accurately recorded (v. 10) and translated (v. 11) Enoch’s words, before referring to “books” – it is not clear whether these are Enochic or other works – to be given to the righteous, the pious and the wise for the purpose of learning “the ways of uprightness” (vv. 12–13). According to the Greek,

987

988 989

Though the preposition la- in Eth. makes sense in the context, an original Φ (ba-; cf. Aram.) may have been copied as Γ (la-) during the course of transmission. See Milik, The Books of Enoch, pp. 206–208. Contra, of course, Charles (The Book of Enoch, p. 262) who argued that 105:1–2 “does not seem to belong to 91–104”. While Charles’ observations about the differences between 105:1–2 and ch.’s 91–104 may be correct, it should be remembered that they were based on the Eth. (and not the Aram.) text which, as noted above, would have contained a different text. See further under the General Comment below.

592

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

the concern of the writer is “the sinners” who falsify by having written works “in their own names” and not having accurately recorded Enoch’s words, before going on to specify that Enoch’s words will be given to the righteous and the wise for the purpose of learning “the ways of truth”. Taking the differences into account, Milik has construed the Greek version as reflecting the work of “a traditional Jewish scribe” who, as “the author of the Epistle of Enoch[,] shows himself to be particularly sensitive to the spreading, among his co-religionists, of works of Greek literature and above all euhemeristic works composed in Greek by the Jews themselves.”990 The result of this perspective is to see in the Greek a defense of the author’s own work as a pseudepigraphon.990a This, in turn, would construe the text as a veiled admission that the real author of the Epistle was not, in fact, the patriarch himself. However, to find an apology for the writer’s pseudepigraphic strategy in the name of Enoch is not necessarily the best way to read the Greek version. As verse 11 makes clear, the author is concerned with the accurate recording of Enoch’s words; if the “books” in verse 10 (α γραφα-) are the same as “my words” in verse 11 (ο λ γοι μοψ), then the text thinks of the deliberate subversion of Enochic tradition, and may betray an awareness of other traditions circulating as the patriarch’s words.991 In this case, it remains to explain the meaning of the phrase “in their (own) names” (vv. 10, 11 – $π το« ;ν μασιν ατν and $π τ2 ;ν ματα ατν, respectively).992 Here, appealing to Shemaiah’s choice to write letters in his own name

990

990a

991

992

Milik (The Books of Enoch, p. 50) specifies further “the historical and apologetical works, in prose and in verse, of Demetrius, of Philon the Ancient, of Eupolemus, Artapan, Aristeas, Cleodemus-Malkâ, of Pseudo-Hecataeus, Ezekiel the Tragic, and so on.” To these one might add the work composed, however, in Hebrew by Jesus Ben Sira near the beginning of the 2nd cent. BCE. So esp. Armin Daniel Baum, Pseudepigraphie und literarische Fälschung im frühen Christentum (WUNT, II/138; Tübingen: Mohr Siebeck, 2001), pp. 175–76, on the Grk. version of 104:10–11: “ … das Plagiieren von Worten und Schriften Henochs sei legitim, sofern der Plagiator deren Inhalt nicht verfälschte” (p. 175). In this case, though the circulation of such traditions in the 2nd cent. BCE cannot be dismissed out of hand, we ultimately have to think about tradition that would have been known during the (later) time when the Grk. version behind the Chester Beatty ms. was produced. In the latter case, it would be possible to consider later accretions to the 1 Enoch or Ethiopic Enoch corpus (i.e. Similitudes and/or ch. 108), 2 Enoch or Slavonic Enoch, or hekhalot traditions bearing his name (e.g. ancillary traditions to the so-called later 3 Enoch). Uhlig, Henochbuch, p. 742 rightly regards this question as “die größte Schwierigkeit” of the text.

1 Enoch 104:9–105:2

593

to the people and priests of Jerusalem rather than the name of God (Jer. 29:24–30),993 Nickelsburg argues that the expression refers to the authority which the writers claim for themselves: “the present author condemns authors who claim divine authority for writings that originate solely with themselves.”994 This reading – which would make sense against the polemic against the opponents’ false writings in 98:15 and the warning against falsifying divine revelation in 104:9 – opens up for Nickelsburg the possibility that the writer is concerned with any works that claim to be divine revelation without, however, having been divinely sanctioned (e.g. Jubilees or the Temple Scroll). While this is possible, the emphasis on “my words” in verse 11 suggests that the attack is primarily directed against those who subvert, or twist, the Enochic tradition. If one grants that the writer regarded his Enoch tradition not so much as derivative but as a fore-existing divine revelation, then the polemic is not so much directed against nonpseudepigraphal writings per se than it castigates other writings circulating during his time that in his view were either composed without divine warrant (pace Nickelsburg) or that make some appeal to the figure of Enoch without adopting the Enochic tradition itself (e.g. Ben Sira, Jubilees, Pseudo-Eupolemos). While the last point is the view taken here, one further problem remains: on face value, verse 11 could be construed to mean that the writer expresses his unfulfilled wish that the opponents write “in their own names”. This would be a complete contradiction of what has been expressed in verse 10. Nickelsburg, who is aware of this problem, feels obliged to regard “in their own names” of verse 11 as a scribal error (“a dittograph of the last phrase of v. 10”).995 However, it is likely that verses 10 and 11 in the Greek refer to different sets of writings: while the impression left by verse 10 is that the books written by the sinners are their own (generated “in their own names” and by their own authority), in verse 11 the books the author expresses his wish that “my words” – that is, the Enoch tradition itself – would be copied correctly and without error. (The Ethiopic tradition does not help much here, since it is likely that “their languages” in verse 11 is a corruption from “their names”.)

993

994

995

Heb. ,yrpc hkm>b txl> htX r>X “because you sent letters in your name”; cf. Grk. οκ πωστειλα σε τ9 ;ν ματι μοψ “I [the Lord] did not send you in my name”. See Nickelsburg, 1 Enoch 1, pp. 533–34 (quote from p. 534). The accusation that Shemaiah was writing in his own name (Jer. 29:25) would, as in the present passage, be a way of emphasizing that his message was false (29:31). By contrast, and again in analogy to the Epistle, the words of prophecy given to Jeremiah to record in a book are deemed to be true. Nickelsburg, 1 Enoch 1, p. 534.

594

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

Second, we consider the status of 105:1–2. As the Textual Notes above indicate, while this text is preserved in full in the Ethiopic text-tradition with some correspondences in the Aramaic manuscript of 4QEnc, it is omitted in the Greek version preserved in the Greek Chester Beatty manuscript. The interest in this closing passage of the Epistle has been generated by its anomalous character: (a) Unlike the Epistle (see the Notes to 100:6a, 101:1 and 102:3a), “the children of the earth” in 105:1 refers to the righteous community who the patriarch predicts will be involved, either as instructors or recipients, in the revelation of divine wisdom.996 It is possible that this verse in its present form has been shaped by Christian tradition (cf. comment on 105:1a below). (b) Unlike the Epistle which focuses on eternal reward, the phrase “during their lives” in 105:2 reflects a vision of the end that does not extend beyond earthly existence (as e.g. in Book of Watchers at 10:21–22 and Similitudes at 56:5–57:5).997 (c) The attribution of the closing words to “the Lord” occurs nowhere else in the Epistle, nor in the rest of the early Enoch tradition.998 (d) Finally, the phrase “I and my son” in 105:2 refers first to God, the speaker, and second to a figure called “my son”. The language could be messianic, deriving either from a Christian interpolation (cf. similarly T. Levi 4:4; Apoc. Elijah 41:6–7) or early Jewish tradition (cf. 4 Ez. 7:38–39; 13:32; 14:9; cf. 4Q246 ii 1). In any case, however, the designation is otherwise absent in the early Enoch tradition.999 The existence of the Aramaic text from the Dead Sea Scrolls does, in principle, attest the early, if not original, existence of 105:1–2.1000 In particular, it preserves feature (a) which, while distinct in usage from the main body of the Epistle (see above), echoes the opening of the work at 92:1

996 997

998

999

1000

See Charles, The Book of Enoch, pp. 249, 251 and 262. Charles, The Book of Enoch, p. 262. Milik (The Books of Enoch, pp. 207–208) omits this from his reconstructed Aram. text for 4QEnc as a “Christian interpolation”. Within 1 En. this language only otherwise occurs in the later Similitudes at 39:2, 50:5, 55:3 and 63:12 where it is more characteristic; cf. also 41:6, 44:3, 54:5, 59:2, 62:1, 66:2. Milik (The Books of Enoch, pp. 207–208) therefore converts a saying of the Lord into a 3rd pers. narrative reference: “In those days the Lord appointed them…”. The usage of the designation here is to be distinguished from its frequent use as a form of address in the testamentary setting (i.e. as a designation for Methuselah); contra Black (The Book of Enoch, p. 319) who attempts to reconcile the text to the Enochic setting by maintaining that Enoch is the speaker while “my son” is Methuselah. In Similitudes at 65:11 the designation is applied to Noah. Again, Milik (The Books of Enoch, pp. 54 and 207–208) regards this as a “Christian interpolation” and omits this phrase from his reconstruction of the Aram. Milik, The Books of Enoch, p. 208; Knibb, The Ethiopic Book of Enoch, 2.243.

1 Enoch 104:9–105:2

595

(which may stem from an early editor of the text). It is impossible, then, to maintain that these concluding verses are simply a Christian addition. However, it is also unlikely that the text of 4QEnc originally contained a version of the text as it comes to us through the Ethiopic; therefore, the possibility of Christian interpolation during a later stage of transmission – a rarity in Ethiopic Enoch – cannot be discounted.1001 Though feature (a) confirms the presence of 105:1 in a form that at least may have borne a resemblance to the Ethiopic text-tradition, the same is impossible to establish for 105:2. In short, 105:1–2 existed in a pre-Christian Jewish version (4QEnc), but not in the same form in which it is preserved for us in the Ethiopic text-tradition. While 104:9 continues the address to the wicked from 104:7–8, it serves as an introduction to the theme – the errors committed by the opponents by means of their writing activity – taken up in 104:10–13 which, together with 105:1–2, is addressed to the righteous. 104:10–13 consists of two revelations (vv. 10–11 and 12–13, respectively), the first of which focuses on the falsehoods of the sinners’ writings and the second of which focuses on the instruction which Enoch’s writings provide to those who are righteous and wise enough to receive them. Behind Ethiopic 105:1–2, supported by the scant evidence from 4QEnc, we may infer that the theme of instruction is picked up again, in which the community of the righteous are exhorted to bring their teaching to the children of the earth. Notes 104:9a. Do not be wicked in your heart, and do not lie, and do not alter the word of uprightness. The text, as the following verses (vv. 10–13), gathers up themes from the main body of the Epistle and assigns them special emphasis at the close. As previously in the Epistle (98:15; 99:8, 10b), the Greek root for “wander astray” (πλαν-) corresponds to the Ethiopic root for “be wicked” (ras‘-). The image of going astray in biblical tradition is often combined with the worship of idols (Deut. 4:19; 30:17 – “if your heart turns away and you do not heart, but are led astray…”; Ps. 95[94]:10 – “a people whose hearts go astray” in the wilderness; cf. Ps. 40[39]:4 and Tob. 5:14). This association is borne out by the warning against praising idols in verse 9b and the connection drawn between idolatry and going astray in 99:8–10. 1001

The existence of 105:1–2 in the Grk. text-tradition may be assumed, since Eth. (or some form of it) would have been a translation from it. There is as yet no explanation, however, why these vv. have been expunged in the Chester Beatty ms., though the possibility of a scribal omission through homoioteleuton (see Textual Note) cannot be dismissed.

596

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

The phrase “in your heart” in relation to a posture of deception amongst the opponents is reminiscent of 98:7. The “heart” is assumed here to be the core of the human being in which decisions of ultimate consequence are made. According to the Apocalypse of Weeks, the sixth week is characterised by an abandonment of wisdom that takes place in the “hearts” of those who are blind (93:8).1002 Together with verses 9b and 10–13, the text bears a special affinity to the calumniation of the sinners who subvert divine revelation in 98:9–99:2 (esp. 98:14–15; 99:1–2). The exhortation not to “alter the word of uprightness” (Grk. “alter the words [of t]ruth”, μ $.αλλοι/σατε τοA« λ γοψ« [τ'« ]ληε-α«) has its counterpart in the writer’s woe-oracle against the opponents “who alter the words of truth” (Grk. “who alter the true words”, ο $.αλλοιο%ντε« τοA« λ γοψ« τοA« ληινο«).1003 The author’s aversion to any change of divine revelation, developed further in verses 10 and 11, lies in the assumption that because revelation is eternal (cf. 99:2b, “the eternal covenant”), it reflects the created order as it was meant to be. Any subversion of it is thus a failure to understand creation and, indeed, its Creator (cf. 101:1–9 and Note to 99:1). The exhortation is addressed to “the sinners” spoken to in 104:7–8. It is not directed at them in the real hope that they will actually respond. Instead, since verses 10–11 recount the patriarch’s prediction of events that are faits accomplis, the exhortation is rhetorical, and functions more as an indictment that augments the opponents’ guilt. 9b. And do not render false the word of the Holy and Great One, and do not give praise to your idols. For all your lies and all your errors do not lead to righteousness, but to great sin. The Greek text has no equivalent for the second designation for God (“and Great”) and breaks off before the

1002

1003

There is no link between the understanding of human nature, however, the use of “heart” in the Epistle and the notion of a “double heart” in the Exhortation (91:4a). Nickelsburg (1 Enoch 1, pp. 532–33) draws attention to parallels of language in T. Gad 3:1 (“And now hear the words of truth [τοA« λ γοψ« τ'« ληε-α«] to do righteousness and all the law of the Most High”) and T. Asher 5:4 (“I did not err from the truth of the Lord and the commandments of the Most High”, οκ $πλαννη π τ'« ληε-α« κψρ-οψ κα τ'« $ντολ2« το% χ-στοψ). He suggests the possibility that the language, which is reminiscent of both this passage and the divine name used frequently in the Epistle, may be either influenced directly by the Enoch tradition or draw from a tradition that both compositions have in common. If there is any connection, then “the words of truth” and “the words of the Holy One” in 104:9a,b are interpreted as God’s Law, i.e. the moral order with which the cosmos has been endowed.

1 Enoch 104:9–105:2

597

final phrase “but to great sin”. As in verse 9a, the singular “word” of the Ethiopic (perhaps collective sing. in meaning?) is rendered by the plural in the Greek. The “word of uprightness” or of “truth” in verse 9a is nothing less than divine revelation itself, though how this specifically relates to the Enoch tradition given to the author is not yet clear (see the Notes to vv. 12–13 and the General Comment above). The perversion of revelation from God is directly related to idolatry. While what it means to “worship God” is defined narrowly, we may infer that the writer proceeds with a broad definition of idolatry, that is, the worship of idols is not only a matter of open adherence to hand-made or “spiritual” deities but also anything that detracts from revelation that comes from God (as the author understands it); see 99:1 (the Note) and 99:6–9 (the General Comment). Idolatry, at its very base, is the subversion of truth; since this amounts to falsehood and involves a misapprehension (and misappropriation) of divine knowledge, the knowledge and instruction that go with it cannot, by definition, be an expression of piety. Thus the writer does not work with an understanding of knowledge that is distinguishable from activity; false understanding and misapprehension are “idolatrous”, just as idolatry is the expression of wrong perception (99:6–9). More to the point, in view of the social setting behind the Epistle, the oppression (and support thereof) of other Jews cannot be the result of divine revelation; it is either based on the wrong tradition or, more likely, a distortion of it. While the opponents are accused by the author and his community of having false teaching, it is not the tradition they hold in common that is at fault so much as their perversion of it (98:14–15; 99:1–2), a perversion that manifests itself in two ways: (1) oppressive activity that undermines the true worship of God and (2) the production of literature that steers away from the revelation received under the name of Enoch (see vv. 10–11 below). The manifest of the opponents’ perversion of revelation that is “great sin” (Eth. xati’at ‘abiy, Grk. *4μαρτ-α μεγ"λη). In Exodus 31:21, the expression (Heb. hldg hXux ; the targums have hbr hbvx ) is used to describe the idolatry of the Israelites who erected the golden calf while the Torah was being given to Moses on Mt. Sinai (cf. further Exod. 31:30); similarly, see 2 Kings 17:16–17, 21 and 1 Esdras 8:69–70, 75–77. In 1 Samuel 2:17, it is applied to the greed and contempt that characterised the way Eli’s two sons administered sacrificial offerings (1 Sam. 2:11–17). The choice of words is emphatic: it highlights the unforgivable character of the opponents’ behaviour (including their religiosity). 10. And now I know this mystery, that many times the sinners will alter and pervert the word of truth; and they will speak evil words, and lie, and

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The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

make big works and write books concerning their words. The Greek text resumes a corresponding text where Ethiopic reads “many times”. The Greek equivalent for the last expression is “many” (πολλο«), the substantive object of the verb (λλ"σσοψσι[ν] τοA« πολλο«, lit. “they change many”; cf. the Note to Grk. 98:15 – “they will lead many [πολλο«] astray with their lies”). Verses 10–11 leave the exhortation addressed to the wicked in verse 9 behind. Here the Enochic writer implicitly addresses the righteous (i.e. the implied readers of the Epistle) by presenting the first of two mysteries which he claims have been revealed to him. Both mysteries take the form of predictions from the point of view of the patriarch, though they are meant by the real author to describe activities that have transpired by his own time. On the author’s claim to know a “mystery”, see the Note to 103:2a. The first “mystery” in verses 10–11 retains elements from verse 9 (i.e. the altering of “the words of truth” [cf. Grk.], lying or false speech). In so doing, it focuses, negatively, on the distortion of revelation going on in the writer’s day. However, it adds a further dimension of activity that interprets what is meant when sinners alter or pervert “the word(s) of truth”: they engage in evil speech and objectionable writing. What makes this activity so objectionable? In addition to the attributes already ascribed in both text traditions to the sinners, the conclusion to the present verse suggests that the Ethiopic and Greek versions adopt different points of view. The Ethiopic states merely that the sinners are recording their own words (i.e. presumably they write neither the words of truth nor the words of the Holy One), and perhaps lays stress on the human origin of what they do (cf. 98:4b). By contrast, the Greek complains that the sinners are writing “in their own names”, that is, without divine warrant in either composing their own works or in the way they transmit Enochic tradition; see the General Comment above. 11. And would that they would write down all the words accurately in their languages and neither pervert nor omit (anything) from my words, but accurately everything write down everything which I have testified before to you. The main differences between the Ethiopic and Greek texts are that the latter (a) has “in their own names” in place of Ethiopic “in their languages” and (b) at the end of the verse, has the third person “to them” in stead of Ethiopic “to you”. Concerning the origin of difference (a) see the Textual Note to the Greek text above, and on the significance of the Greek, which shifts from other books in verse 10 to a reference to Enoch’s books in verse 11, see the General Comment. In the secondary reading of the Ethiopic text-tradition, the author complains against inaccurate translations of the Enoch tradition.

1 Enoch 104:9–105:2

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Once the corruption of “their names” (Grk.) to “their languages” transpired at an early stage of transmission in Ethiopic, is is it possible to infer that the Ethiopic text claims sole legitimacy as the maintainer and preserver of Enochic revelation? If so, then “the sinners” may be the opponents of the author of the Epistle on one level, but on another (later) level they are tradents of competing versions of the Enochic tradition that are deemed to be full of errors and thus unreliable! The difference under (b) is significant. The Ethiopic has the patriarch refer to what he has testified about to the righteous (“you”); it is this testimony, given in the first instance to the righteous, that the sinners have distorted. According to the Greek, Enoch’s words were communicated to the sinners (“them”) from the very start, and the opponents, upon exposure to them, have been unable to handle such divine revelation. Whether one follows the Greek or Ethiopic, the text reflects a conviction about the special nature of the revelation that bear’s Enoch’s name (“my words”). It cannot be appropriately transmitted and interpreted by just anyone, not least “the sinners” when they have gotten their hands on it (cf. Dan. 12:4–10; 4 Ez. 14:44–48). 12. And I know another mystery, that books will be given to the righteous and to the wise, for joy and for uprightness and for much wisdom. The differences between the versions are as follows: (a) For “another” the Greek reads the equivalent “second”. (b) “Books” in the Greek are specified as “my [i.e. Enoch’s] books”. (c) In addition to “righteous” (Aram. *Xyuy>q ) and “wise” (*Xymykx ), the Greek adds a third designation, “pious” (!σιοι, perhaps from Aram. or Heb. *, /Xydycx or Xyqydj [cf. Tg. Isa. 32:8]). (d) The final phrase in the lemma is abbreviated in the Greek to “for the joy of truth” (ξαρ2 ληε-α«). Whereas the first “mystery” is concerned with the perversion of revelation by the wicked, the second focuses on the reward to be given to the author’s community who are capable of receiving it. The “wise” are not those given this designation in 98:1 but, rather, those in 98:1a whom the wicked do not heed and, especially, in 99:9 who are recipients of divine revelation. It is, then, in 105:1 that the wise are commissioned to pass on their revelation to “the children of the earth”. The Ethiopic makes explicit the identification of the Enochic revelation with “much wisdom”. The prediction of a disclosure of abundant wisdom is placed in the mouth of the patriarch. This revelation is eschatological or, at least, given in anticipation of the end, as in other Enochic tradition (82:2; Apoc. of Weeks at 93:10b Aram.; cf. Sim. at 37:3; 48:7). 13. And to them will be given the books; and they will believe in them and rejoice over them; and all the righteous, who have learned from them

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The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

all the ways of righteousness, will rejoice. The opening clause of the Ethiopic (“and to them … the books”), omitted in the Greek, is picked up from verse 12. For the remainder of the verse, the Ethiopic and Greek versions are roughly equivalent, with Greek “truth” (λεια; Eth. ret‘ “uprightness”) possibly translating Aramaic Xu>q (see “ways of truth” in Aram. to 91:18). Corresponding to the second reference to rejoicing in the Ethiopic and Greek, the Aramaic fragment reads, “a[ll] will rejoice”. The source of wisdom for the righteous are to be the Enochic books. This self-reference reflects the writer’s conviction, shared with the other Enochic authors, that this Enochic revelation, not disclosed until the present, is itself an eschatological event. The writings have been hidden for a long time, but have now been revealed and can be learned. The wisdom disclosed through these books is “wisdom” (v. 12). By mentioning “the righteous who have learned”, the writer is not only describing his community but is also eliptically communicating a wish: this revelation is to be studied in order to learn what are “the ways of righteousness” (see also 91:18–19). The possibility of such learning presupposes that there is enough of a community structure for this to take place, though it is not clear whether this is evidence for a more formal Enochic “school”. In particular, he stresses that, at least in the first instances, it is the wise and righteous who are in a position to understand the revelation (see Apoc. of Weeks 93:10b; 4 Ez. 12:37–38; Dan. 12:10 – “the wise [i.e. not the wicked] will understand”). The expression “they will believe in them” (ya’ammenu bomu, πιστεσ<οψ>σιν ατα«) includes the notion of obedience to what the books which have been received as revelation have to say (as “faithfulness” referred to in Eschat. Admon. at 108:11). The mention of rejoicing is a motif that will come to characterise the righteous who participate in and find themselves rewarded in the course of eschatological events. This is already found in the Epistle at 103:4a (and 105:2 below); within 1 Enoch see Book of Watchers at 25:6; Similitudes at 47:4; 51:4–5; 62:12; 69:27; and further Tobit 14:7; 4 Ezra 7:28, 60, 91, 95–96, 98, 131; 12:34; 13:13; 2 Baruch 30:2; 55:8; 73:1; Apocalypse of Abraham 29:19; and Revelation 19:7.1004 105:1a. In those days, says the Lord, they will summon and give testimony to children of the earth from their wisdom. The Aramaic provides a 1004

See esp. Michael Stone, Features of the Eschatology of IV Ezra (Harvard Semitic Studies, 35; Atlanta: Scholars Press, 1989), pp. 76–77. The fragmentary hymnic piece in 4Q411 1 ii 1 may allude to eschatological joy in learning in the phrase “you will rejoice in wis[dom” (hm ]kx xm>t [). The background to this motif may be in Isaiah 65:18–19 and 66:14.

1 Enoch 104:9–105:2

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corresponding text in one place (4QEnc 5 i 21): “among the children of [the] earth”. The phrase occurs in the Greek tradition as ο ψο τ'« γ'« in Book of Watchers (15:3 Cod. Pan.) and in the Epistle at 100:6a and 102:3a. Concerning the distinctiveness of 105:1–2 within the early Enochic context, see the General Comment above. The phrase “in those days, says the Lord” does not occur anywhere else in the Enochic tradition. It is reminiscent of prophetic oracles as found, for example, in the vision of repentance by both the house of Judah and the house of Israel in Jeremiah 3:16 (hvhy ,Xn ,hh ,ymyb ; $ν τα« (μωραι« $κε-ναι« λωγει I κριο«).1005 An analogous inculcation of the covenant amongst God’s people is introduced by a similar phrase in Hebrews 8:10 and 10:16 (“after those days, says the Lord”) which cite Jeremiah 31[38]:33.1006 The subject of the verbs is “the righteous” from 104:13 who have inherited the Enochic tradition. In the end, the text echoes the interest in the Epistle (100:6a; see the Note there) and the Enochic books that the revelation given to the righteous community will come to all humanity in the end (cf. Bk. of Watchers 5:8 and 10:20–21; Anim. Apoc. 90:33, 37; Apoc. of Weeks 91:14c). These texts suggest that some of those who lay claim to Enochic tradition were not ultimately sectarian in outlook, since they hoped that their message would somehow not only be recognised as the truth but also be accepted as such throughout the earth. Distinctive of this particular text, however, is the means by which this is to be accomplished; the text assumes that the righteous themselves will play an active role in the dissemination of their revelation in the world. While in the other Enochic texts the role of the pious is either non-existent or at least passive (so in the Epistle at 100:6a), here the righteous dispense their wisdom to others. The motif of world-wide dissemination may be original to the underlying Jewish tradition attested in the Aramaic (see above); coming after 104:12–13, this would suggest that the means by which the divine revelation would be brought to the world is the faithful copying and translation of the Enochic tradition. It remains possible, however, that beyond the transmission of

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The same phrase occurs in Jer. 5:18, the context of which, however, focuses on the foolishness of the house of Judah and the house of Israel (5:1–31). While in 101:4–6a the writer draws on language reminiscent of Jer. 5:22 to expose the foolishness of not responding to divine revelation, in the present text he holds open a prospect of hope, though it is not clear that in the original text this will have included “the sinners” featured in the book. Heb. “I will put my Torah in their midst [Grk.: my laws in their mind] and write it upon their heart; and I will be their God, and they shall be my people”.

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The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

books, the text has a more active mission for the righteous in view; construed in this way, the Ethiopic text tradition may well reflect Christian influence. A further point may be considered in relation to an original Jewish setting behind the lemma. The text refers to “the earth” (Eth. medr, Aram. irX ), which can also be translated “the land”. Thus one might suppose that the author, both here and at 100:6a, was referring ideally to “the land of Israel” and that the wisdom is meant to be taken to the Jewish people there rather than to all people throughout the entire world. This view would be strengthened if the opening phrase is interpreted against a covenantal context derived from Jeremiah (see above). The larger Enochic context, however, mitigates against such a possibility (cf. texts referred to in the previous paragraph). If a covenant context is in view, its bounds are redefined to include, in principle, the people of the world whom God has created. However much the wicked are castigated in the body of the work, the ultimate vision of the Epistle is universal in scope. 105:1b. Show (it) to them, for you are their leaders and the rewards upon the whole earth. Only “you are” in the lemma has a corresponding text in the Aramaic (cf. the Textual Note, 4QEnc 5 i 22 where the restoration is uncertain). The Aramaic at least attests the use of the 2nd person address at this point, which would be a shift from the reference to the righteous community in the 3rd person in verse 1a. Thus what formally begins as a prediction about “them” (v. 1a) is identified as “you” as the present situation (v. 1b). According to the Ethiopic, the author’s community find themselves addressed and placed under the obligation to bring their wisdom to the children of the earth mentioned in verse 1a. The awkwardness in calling the righteous “rewards” (‘esˇsˇeyat) for the children of the earth has been noted. Considering it “an odd expression”, Nickelsburg suggests that “the text may be corrupt”.1007 The problem has led Black to look for an Aramaic word that would be synonymously parallel to “their leaders” (marahyanihomu). He settles on Aramaic irp as an equivalent for which could mean either “recompense” or “official, officer” (as the form ]irvp in Tg. Onq. to Deut. 16:18 and the Tg. Chr. to 2 Chron. 34:13).1008 Use of the precise Aramaic term reconstructed by Black during the Second Temple period is, however, not attested as of yet. Charles, on the other hand, interpreted the Ethiopic text as it stands and linked it to his pre-

1007 1008

Nickelsburg, 1 Enoch 1, p. 535. Black, The Book of Enoch, p. 318.

1 Enoch 104:9–105:2

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ferred reading of the Ethiopic to 104:13: “and all the righteous … will be recompensed” (cf. the Textual Note above). This would mean that just as the righteous have been gifted with books of revelation in 104:13, so now, in passing these on to the children of the earth, they become “recompense” or “rewards”.1009 Finally, Isaac speculates that the Ethiopic term ‘esˇsˇeyat “may be a corruption from ’assat, ‘healing power,’ ‘gift of healing,’ ‘spiritual authority’.”1010 In the absence of any clear solution, we are left to note that the Ethiopic text as it stands is problematic and that Black’s instinct to look for a synonym for “leaders” is correct, though it is impossible to determine which may have been the underlying Aramaic term. 2a. For I and my son will join ourselves with them forever on the ways of righteousness during their lives. The lemma has no equivalent in the Aramaic. The opening self-reference, “I and my son”, comes as a surprise at the end of the Epistle. This is not because of the return to the fictive authorial 1st person which opens the document at 92:1c and 94:1a, 3, but rather because of the addition of a reference to “my son”. On the face of it, “I” and “my son” could refer, respectively, to the patriarch Enoch and Methuselah. This would seem likely, given the importance of Methuselah in the contiguous Enochic texts in the contiguous Ethiopic tradition (76:14*; 79:1* Abb 35; 81:5; 82:1 bis*; 83:1*, 10*; 85:2; 91:1*, 2; 106:1*, 4, 8; 107:3; 108:1) in which Enoch actually calls Methuselah “my son” (in the foregoing references marked with “*”). Moreover, this is strengthened by the fragmentary Aramaic text which corresponds to the opening of the Epistle at 92:1a, according to which the patriarch’s words as being communicated “to Meth[uselah”.1011 While the identification of “I and my son” as Enoch and Methuselah is therefore plausible, we have to distinguish between the text in the Ethiopic tradition and the meaning that its underlying Aramaic

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Charles, The Book of Enoch, p. 262. Without resorting to a text-critical argument (Charles) or postulating a mistranslation (Black), Uhlig (Henochbuch, p. 742) tries to smooth out the translation by supplying several words: “ … denn ihr seid ihre Führer und die Belohnungen, (die) über die ganze Erde (kommen sollen).” Even this, however, does not remove the problem. Finally, a possible parallel for the expression is suggested by Olson in 3 En. 6:3, where the patriarch is described as one whom God has taken as “my sole reward from under my whole world under heaven”. Not only is the late date of the tradition problematic, but the notion is being exclusively applied to Enoch. Isaac, “1 (Ethiopic Apocalypse of) Enoch”, p. 86. This interpretation is argued by Charles (The Book of Enoch, pp. 262–63), who is followed by Black (The Book of Enoch, p. 319) and Nickelsburg (1 Enoch 1, p. 535).

604

The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2)

tradition may originally have had. This is so because the very phrase itself, along with the claim that they will be joined with the righteous forever, is not impossible in Jewish tradition, but seems to go well beyond what we have in the early Enochic texts. To be sure, a reference to God and his Son (Ps. 2:7), understood as a messianic figure or “Messiah”, might be a possible interpretation of the passage, but this this is surprising if we have the earliest literary context of the Epistle (i.e. without any connection with the Similitudes) in mind.1012 In any case, it is to be noted that even the language of this verse differs from that of the Similitudes: (a) only Noah is designated as “my son” (65:11) – which is surely not the case here; (b) only the figure called “my Elect One” (i.e. not God as well) is to dwell amongst humanity (45:4–5). With Milik and Uhlig,1013 I am therefore inclined to regard the Ethiopic text tradition as having come under the influence of Christian tradition1014; in addition, we may regard this as influence that has shaped the text and not as the product of an “interpolation”.1015 Unlike the rest of the lemma, “the ways of righteousness” picks up on the theme familiar to the Exhortation (91:18–19), the Apocalypse of Weeks (91:14 EMML 2080, BM 485, BM 491 and Berl; Aram. sing.) and Epistle (92:3; 94:1; cf. 104:13). The text alludes to what the righteous have learned from the Enoch books (104:13); in addition, it is possible that Isaiah 2:3 and Micah 4:2 lie in the background, given the connection they draw between instruction and the point at which the nations walk “in his [God’s] paths”. Though it may imply an ethical contrast with “the ways of wickedness” or “of iniquity” (91:18–19; 94:1; cf. 94:2), the emphasis here is on the ultimate, universal outcome of the vision in which “the ways of righteousness” will be established in accordance with God’s original design. Concerning the problematic expression “during their lives”, see the General Comment above.

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1015

Well before the discovery of the Greek and Aramaic evidence, Dillmann thus regards the passage as concerned with God and the Messiah, arguing that this is not surprising given the position of the text after that of the Similitudes which refers to such a figure in several places (i.e. 48:10; 52:4; 62:5; 69:29; etc.); see idem, Das Buch Henoch, p. 325. Milik, The Books of Enoch, pp. 54 and 207–208; Uhlig, Henochbuch, p. 742. The argument by Milik that there would have been no room in the Aram. fragment for the phrase “I and my son” cannot be substantiated. This is precisely how the text has been read in the marginal note to 105:2 in EMML 2080 (see the Textual Note above). As argued by Milik (The Books of Enoch, p. 208) and raised as a possibility by Uhlig, Henochbuch, p. 742.

1 Enoch 104:9–105:2

605

2b. And you will have peace. Rejoice, O sons of uprightness! Amen. An exact correspondence with the Aramaic fragment (“y]ours is all [”) cannot be established, unless “all” was followed by “peace”.1016 If in verses 1a and 2a the voice is that of God, in this, the final lemma of the Epistle, the speech is either that of God or, as more likely, from the Enochic author. Nickelsburg suggests that the pronouncement of peace on the readers “may be an epistolary conclusion”.1017 While this is possible, the force of this pronouncement should not be lost: At last, after a number of declarations to the wicked in the Epistle that they will not have peace (94:6b; 98:11c, 16; 99:13; 101:3b; 102:3b; 103:8b), the writer affirms to his readers that peace will be theirs. On the Enochic context see further the Note to 94:6b. The exhortation to rejoice picks up the two-fold prediction that the righteous will rejoice in 104:13. Here, the readers, similar to the beginning of the Apocalypse of Weeks (93:2a, weluda sedq), are designated “sons of uprightness” (weluda ret‘). Just as the pronouncement about peace, both the exhortation to rejoice and the designation “sons of uprightness” do not occur elsewhere in the Epistle.1018 “Amen”: in the Ethiopic tradition, the Epistle is the only document to conclude with this word. Given the vacat in 4QEnochc 5 i 24, Milik did not think there would have been sufficient space for the Aramaic text to have included this word at the end.

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On the basis of Eth. and in an attempt to make sense of the term “all” / “any” (lvk ), Milik restores Xml> (pa‘‘el inf.) and goes on to translate it as “remuneration” instead of “peace”: i.e. “you [shall have all (sic!) remuneration” (The Books of Enoch, p. 208). Nickelsburg, 1 Enoch 1, p. 535. There may be an echo of Joel 2:23: “O children of Zion, be glad and rejoice in the Lord your God”, as the exhortation is given in anticipation of fulfilment of God’s promises for his people.

606

Birth Of Noah (106:1–107:3)

Chapter Five Part Four Birth Of Noah (106:1–107:3) Introduction

A. The Enochic Character of Chapters 106–107 The story about Noah’s birth is an originally independent tradition that has been integrated into the 1 Enoch corpus as the penultimate composition of Ethiopic Enoch (ch.’s 106–107). It also accurs at the conclusion of the Greek Chester Beatty-Michigan Papyrus in which it is formally part of “The Epistle of Enoch”.1019 In addition, it was copied in the Aramaic manuscript at 4QEnochc 5 i a, where the text is separated from the foregoing Epistle by a blank space of at least one and one-half lines (see under Text Traditions section D below). Despite the account’s focus on the story and interpretation of Noah’s birth, its form reflects attempts to integrate it into the corpus of early Enochic tradition. This is apparent in several ways. First, as the other 1 Enoch works,1020 Birth of Noah is a pseudepigraphon: the framework of the story is, for the most part, presented as the words of Enoch himself (see 106:1, 8, 9, 12, 13; 107:1, 2).1021 Second, and related to the first point, as happens in the Book of Watchers 1 En. 6–11, Birth of Noah reflects an attempt to integrate Noahic tradition into an Enochic framework. In this respect, how-

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This subscription, ΕΠΙΣΤΟΛΗ ΕΝΟΞ, does not describe Birth of Noah or the Apoc. of Weeks very well, but is better suited as a title for the more explicitly paraenetic 92:1–5; 93:11–105:2. Indeed, it is within the latter that allusions to the work by such or a similar title occur; cf. 92:1 and esp. 100:6. Except for Bk. of Giants which, though possibly copied by the same scribe alongside other Enochic works (4Q203–204; so Milik, The Books of Enoch, pp. 5–6, 58, passim), is essentially a 3rd person narrative; cf. Stuckenbruck, The Book of Giants from Qumran, pp. 25–26. An exception is the conclusion of the account (107:3), which is told in the 3rd person where the 1st would have been expected: “and when Methuselah heard the words of his father Enoch’s words …”. See the Note to 107:3 below.

Summary and Significance

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ever, chapters 106–107 are more successful. Whereas the reference to the “son of Lamech” (i.e. Noah) occurs in the Book of Watchers at 10:1–3 within a section (ch.’s 6–11) in which there is no mention of Enoch (Enoch is not introduced into the fallen angels story until chapters 12–16), Birth of Noah is more immediately told from the perspective of Enoch. Third, the account presupposes the story of the fallen angels from heaven as found in the Book of Watchers (106:12; cf. 6:1–7:1). Indeed, in Birth of Noah the Watcher tradition becomes even more vivid. The impregnation of women on earth by the rebellious angels and the resulting births of giants explains why the unusual appearance of Noah leads his father Lamech to suspect that he was fathered by one of these angels (106:6, 12).1022 Nonetheless, it remains that Birth of Noah was originally an independent work and not entirely at home in the Enoch tradition. This is clear, for example, from evidence of editorial activity which attempted to conform the story to themes in the foregoing Enochic works (cf. 106:19–107:1). Moreover, one might argue that since the pseudepigraphical idiom with which the work opens (106:1b) is dropped at the very end in the Ethiopic and Greek versions (107:3), the more original form may have been a third person narrative. However, the codicology of the fragmentary Aramaic text does not make clear whether the Dead Sea manuscript contained the final verse (see the Textual Note to Aramaic under 107:3). B. Summary and Significance As mentioned above, Birth of Noah, in the form it takes within the literary Enochic context, opens as a 1st person report by Enoch, who dwells among the angels at the ends of the earth. Though Enoch is Noah’s great-grandfather and lives in a place remote from the Noah’s place of birth, much of chapters 106–107 revolves around the revelation given to Enoch. Because of his access to the “mysteries of the holy ones” through heavenly tablets, Enoch is in a position to disclose who Noah’s father is and to interpret what the remarkable birth of Noah means. Within this framework, the story proceeds as follows. After a brief genealogical account about Noah’s birth, the text describes the boy’s re1022

A similar dependence on this tradition is shared by the parallel infancy story about Noah in Genesis Apocryphon columns ii – v. Both the Birth of Noah and Genesis Apocryphon assume the Book of Watchers’ location of the angels’ disobedience in heaven contra the adaptation of the tradition in Jub. according to which the angels choose women for themselves once they have been sent by God to earth (so 5:6; cf. Lactantius, Div. Inst. ii 15).

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Birth Of Noah (106:1–107:3)

markable features at the moment of his birth: he has a radiant appearance and is able to extol God’s glory. This leads Lamech to suspect that the boy may not be his son after all, and that perhaps another – i.e. one of the fallen angels – had fathered him. In order to ascertain the meaning of this wondrous event, Lamech petitions his father, Methuselah, to visit Enoch who, because of his position, is sure to know. Methuselah agrees and journeys to Enoch, who assures him that the child is indeed Lamech’s son and is to be given the name Noah. Furthermore, Enoch informs Methuselah that this spectacular birth portends unprecedented events to come upon the earth: a great deluge to cleanse the earth from evil; the survival of Noah and his sons; the subsequent rise of an even greater period of evil; the appearance of a righteous generation; and the final eradication of evil. At this news, Methuselah returns and reports what Enoch has disclosed to Lamech and names the boy Noah. What, then, is the significance of Noah according to this document? His special features at birth (which compare most immediately with those of prominent figures who act on God’s behalf or function as conduits of revelation; cf. 106:2–3, 5–6, 10–12a) might lead one to expect that Noah is going to act as a divine agent. Such an impression, however, does not materialise in Birth of Noah. Rather than being an agent of divine activity, Noah’s significance is symbolic; Enoch’s interpretation of Noah’s appearance focuses on the meanings of his name (see the General Comment on 106:18) and thus simply draws attention to him as one who, with his sons, will escape divine punishment against evil and survive into the next age. For the readers, then, the figure of Noah is a symbol of the righteous few who, in the course of eschatological events, will be rescued from divine destruction when it comes upon the wicked. Within this framework, the Great Flood of Noah operates a minori ad maius as a type for the future judgement and reward which the writer believed will break into the present order that is dominated by evil worse than before.

C. Birth of Noah in the Context of Enochic and Other Early Jewish Traditions Within the early Enochic tradition, chapters 106–107 are not alone in showing an interest in Noah. The one passage composed prior to Birth of Noah that refers to Noah may be found in the Book of Watchers at 10:1–3, in which the text refers to “the son of Lamech”. To this should be added the Enochic Book of Giants in which both Enoch, as interpreter of dreams, and Noah, as one who is saved from the Great Flood, figure prominently (cf.

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2Q26; 6Q8 2 and 26). The importance of the Book of Giants for understanding chapters 106–107 would be strengthened if a copy of both 4Q203 and 4Q204, as Milik argued, formed part of the same manuscript.1023 Third, the review of election history in the Animal Apocalypse at chapters 86–89 incorporates into revelation given to Enoch the story of Noah (89:1–9) and account about the fallen angels and giants (86:1–88:3), though here the giants play a less prominent role.1024 For the Birth of Noah the accounts in Book of Watchers at chapters 6–11, in which Enoch is not mentioned, and Book of Giants are especially significant since they show how closely the story about Noah could already be linked to the Enoch tradition by the time the Birth of Noah was composed. In particular, they demonstrate how much the link between the traditions was made through the myth about the watchers and their giant offspring. These documents and their way of handling the combination of Enoch and Noah tradition in the second century BCE1025 were shared by the author of chapters 106–107. Within other parts of Ethiopic Enoch, Noah and Noah-related traditions are incorporated into Enoch’s revelation in the later Similitudes (54:7–55:2; 60:1–10, 24–25; 65:1–67:3; 67:4–68:5; 69:1–26[?]), the first vision of the Book of Dreams (83:1–84:6), and within the Animal Apocalypse (89:1–9). These passages, which occur at moments when the narrative

1023

1024 1025

That is, if 4QEnochGiantsa = 4Q203 and 4QEnc = 4Q204 were copied by the same scribe and originally belonged to the same collection of Enoch traditions. See Milik, The Books of Enoch, pp. 5–6, 57–58, 178–79 and 310 and F. García Martínez, “The Book of Giants”, in idem, Qumran and Apocalyptic. Studies on the Aramaic Texts from Qurman (STDJ, 9; Leiden: Brill, 1992), p. 103. More cautious regarding this identification are Dimant, “The Biography of Enoch and the Books of Enoch”, p. 16 n. 8; and Stuckenbruck, The Book of Giants, pp. 67–68 and “4QEnochGiantsa ar”, DJD 31, pp. 8–10. On this, see Stuckenbruck, “The ‘Angels’ and ‘Giants’ of Genesis 6:1–4”, pp. 369–70. Another, euhemeristic tradition that merges these patriarchs with stories about the giants is extant in the so-called Pseudo-Eupolemos fragments recorded by Alexander Polyhistor (112–30 BCE) and quoted by Eusebius in Praeparatio Evangelica at 9.17.1–9 (frg. 1) and 9.18.2 (frg. 2); for text and translation with notes, see Carl R. Holladay, “Pseudo-Eupolemos (Anonymous)”, in idem, Fragments from Hellenistic Jewish Authors. Volume 1: Historians (SBL Texts and Translations, 20; Pseudepigrapha Series, 10; Chico, California: Scholars Press, 1983), pp. 157–87. Whereas the traditions in Pseudo-Eupolemos adapt biblical tradition in a way that allows for the giants’ survival of the flood and draws a genealogical line of continuity between them and Abraham, the apocalyptic traditions of the Book of Watchers, Book of Giants, Animal Apocalypse, and Birth of Noah place an emphasis on the flood as a decisive event in which the evil so rampant during the time of Enoch and Noah were preliminarily destroyed; see Stuckenbruck, “The ‘Angels’ and ‘Giants’ of Genesis 6:1–4”, pp. 358–70.

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focuses on the Great Flood (54:7–55:2; 60:1–10; 65:1–68:5; 83:1–84:6; 89:1–9) or on the fallen angels (e.g. in 69:1–15; cf. 89:6), reflect the influence of the earlier Enoch traditions while adding new points of emphasis. A noticeable difference between the Animal Apocalypse and Birth of Noah presents itself: whereas the latter has Noah appear with mature, angel-like characteristics from the moment of birth (106:5, 12), the symbolism applied to him by the former suggest that he was born as a human being but then acquires angelic status (89:1, 9).1026 The position of Birth of Noah within Enochic and other Noah traditions preserved in Second Temple literature relates to the wider question about the existence of a “Book of Noah”. Given the diversity of Noahic traditions, some have expressed doubt that such a book ever existed,1027 while others – following the suggestion by R. H. Charles – have argued that there was such a thing as (a) Noahic writing(s), though precise content has been admittedly difficult to reconstruct.1028 1026

1027

1028

See esp. Paul A. Porter, Metaphors and Monsters. A Literary-Critical Study of Daniel 7 and 8 (CBOT, 20; Lund: Gleerup, 1983), p. 53 and Nickelsburg, 1 Enoch 1, p. 368 (note on 89:1 b). Tiller, Commentary on the Animal Apocalypse, pp. 259 and 295–96, adopts the same view, but doubts that Noah’s transformation into an angel was original to the Aram. text (cf. 4QEne = 4Q206 4 i 13–14 and ii 4–5), arguing instead that it was a later interpolation modelled on the transformation of Moses described in 89:36. Most notably, Jack P. Lewis, A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature (Leiden: Brill, 1978), p. 14 and Cana Werman, “Qumran and the Book of Noah”, in eds. Esther G. Chazon and Michael Stone, Pseudepigraphic Perspectives. The Apocrypha and Pseudepigrapha in Light of the Dead Sea Scrolls (Leiden and Boston: Brill, 1999), pp. 171–72. See also Devorah Dimant, who questions the assumption of such a book, in “Noah in Early Jewish Literature”, in eds. Michael E. Stone and Theodore A. Bergen, Biblical Figures outside the Bible (Harrisburg: Trinity Press International, 1998), pp. 123–50. For a maximalist position that posits a “Book of Noah” behind all the Noah traditions in 1 Enoch, Jubilees and Genesis Apocryphon, see F. García Martínez, “4QMess Ar and the Book of Noah”, in idem, Qumran and Apocalyptic, pp. 1–44, esp. pp. 41–44 and “Interpretation of the Flood in the Dead Sea Scrolls”, in eds. F. García Martínez and G. P. Luttikhuizen, Interpretation of the Flood (TBN, 1; Leiden/Boston/Cologne, 1999), pp. 88–90. Michael Stone has adopted a more cautious view, which maintains the existence of “a Book or Books of Noah” which would have taken up traditions about Noah’s birth (1 En. 106–107; 1Q19; 4Q534–536; Genesis Apocryphon), instructions about sacrifice (Jub. 21:5–11; cf. Grk. of Aramaic Levi Document in the Athos ms. Koutloumous 39, f. 206v ii 17–19), and remedies for maladies caused by demons (Jub. 10:1–14); see Stone, “The Axis of History at Qumran”, in Pseudepigraphic Perspectives, pp. 133–49 (bibl. in n. 1026). Recently, Wayne Baxter, “Noachic Traditions and the Book of Noah”, JSP 15.3 (2006), pp. 179–94, has argued that a “Book of Noah” would have

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Outside the early Enochic writings themselves, several documents refer to Noah traditions in terms of a “book”. They are as follows: (1) a short title in the Genesis Apocryphon (1QapGen v 29), “book of the words of Noah” (xvn ylm btk ), which opens a fragmentary first person narrative, told by Noah, which paraphrases the biblical story (cols. vi – xvii); (2) “a book” in Jubilees 10:13, in which Noah is said to have recorded healing remedies against demonic illnesses and temptations revealed to him by angels; (3) “the words of Noah” in Jubilees 21:10b–11, which Abraham gives as his source for instructions to Isaac about sacrifices (vv. 5–10a); and similar (4) instructions “concerning blood” found “in the writing of the Book of Noah” ($ν τ, γραφ7 τ'« β-βλοψ το% Ν ε) which Abraham (or Isaac?) passed on to Levi, preserved in a Greek manuscript (Athos Koutloumous 39, f. 206v ii 17–191029) of Aramaic Levi Document.1030 Of particular interest here is the fact that none of the texts just cited relate to a birth tradition about Noah. Significantly, as has recently been pointed out by Baxter,1031 the title in Genesis Apocryphon follows, rather than precedes, that work’s account of Noah’s birth which is recounted in the first person from the perspective of his father Lamech (cols. ii 1 – v 27). If any analogy may be drawn with Genesis Apocryphon, there is no real warrant, with Charles, to designate 1 Enoch 106–107 as another “Fragment of the Book of Noah”.1032 At the same time, in addition to Genesis Apocryphon, two further sources may provide evidence with which 1 Enoch 106–107 can be compared: 1Q19 and 4Q534–536. While specific details for comparison will be picked up in the General Comments and Notes below, it is appropriate here to provide a brief summary of the relevant content in the three sources.

1029

1030

1031

1032

included everything in Stone’s list except for the birth traditions because of their diversity and because of the story’s location in Genesis Apocryphon. See further discussion on Genesis Apocryphon below. The ms. is discussed by Charles, The Greek Versions of the Testaments of the Twelve Patriarchs, pp. liii-lvii and 252 (v. 57), who first noted the parallel between this text and that of Jub. 21:10. See also Marinus de Jonge, The Testaments of the Twelve Patriarchs. A Critical Edition of the Greek Text (PVTG, 1/2; Leiden: Brill, 1978), p. 47 (section 57). See also the following n. For the text and discussion, see Henryk Drawnel, An Aramaic Wisdom Text from Qumran (JSJ Supplements, 86; Leiden and Boston: Brill, 2004), pp. 298–99 and 366–67. Drawnel plausibly retroverts the phrase containing the title into Aramaic: xvn rpc yd Xbtkb . “Noachic Traditions and the Book of Noah”, p. 193; cf. also Nickelsburg, 1 Enoch 1, p. 541. Charles, The Book of Enoch, p. 264. Charles also designated these chapters a “Noah Apocalypse”.

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1Q19. Though none of the twenty-one fragments of 1Q19 actually refer to Noah by name, several of them, which contain sufficiently legible text, exhibit connections with Birth of Noah: (a) fragment 1, line 2 is reminiscent of 1 Enoch 106:18 (though, together with l. 3, the text relates to Book of Watchers at 9:2); (b) fragment 3, lines 3–5 alludes to birth features of a child which “Lamech saw” (cf. 106:2–4, 10, 12); and (c) fragment 8 line 2 refers to “Methusela[h” (cf. 106:1, 4, 8; 107:3). These features and the affinities between fragments 1 and 2 (=1Q19 bis) and Book of Watchers 6–11 (esp. 8:4–9:3) led Milik to designate 1Q19 as “Livre de Noé”.1033 While not all of the fragments of 1Q19 and 1Q19 bis are specifically Noahic in content, so that it is difficult to identify the fragments as coming from a Noahic work, the links between at least fragments 1, 3 and the figure of Noah are unmistakable. 4Q534–536. Overlapping text between these manuscripts establishes that they belonged to the same work.1034 Starcky’s original opinion that 4Q534 was a horoscope of the Messiah (so that he designated it 4QMess ar)1035 has given way to view, beginning with Fitzmyer, that the document is one that describes the birth of Noah and his extraordinary knowledge (appealing, e.g., to birth-related details in 4Q534 1 i 1–3, 5, 10 and 4Q535 2.3).1036 Genesis Apocryphon Columns ii – v. As mentioned above, the account of Noah’s birth in the Genesis Apocryphon is framed as a story told in the first person by his father Lamech (cf. ii 3). Lamech’s initial reaction to the appear1033 1034

1035

1036

DJD 1, p. 84. See esp. the edition by Puech, “4QNaissance de Noéa-c”, DJD 31, pp. 118–70 and Plates VII–X. Jean Starcky, “Un texte messianique araméen de la grotte 4 de Qumrân”, in École des langues orientales anciennes de l’Institut Catholique de Paris. Mémorial du cinquantenaire 1914–1964 (Travaux de l’Institut Catholique de Paris, 10; Paris: Bloud et Gay, 1964), pp. 51–66. For bibliography on others who have adopted and developed Starcky’s view, see Stuckenbruck, The Book of Giants, p. 214 n. 2 and Puech, “4QNaissance de Noéa-c”, pp. 119–20 and n.’s 14 and 17–18. Esp. Fitzmyer, “The Aramaic ‘Elect of God’ Text from Qumran Cave 4”, in idem, Essays on the Semitic Background of the New Testament (SBS, 5; Missoula: Scholars Press, 1979, repr. from 1965), pp. 127–60 (here, pp. 158–59); Beyer, Die aramäischen Texte vom Toten Meer, pp. 269–71 and Die aramäischen Texte vom Toten Meer Band 2, pp. 145–49; Milik, The Books of Enoch, p. 56; García Martínez, “4QMess Ar and the Book of Noah”, in Qumran and Apocalyptic, esp. pp. 19–24; Starcky, “Le Maître de Justice et Jésus”, Le Monde de la Bible 4 (1978), pp. 53–55 (convinced by Fitzmyer and Grelot); and Puech, “4QNaissance de Noéa-c”, pp. 118–27 who, acknowledging that “rien n’assure qui’l ait effectivement fait partie du Livre de Noé tel que le font connaître des extraits en plusieurs occasions” (p. 127), essentially agrees with Fitzmyer and provides an excellent review of research.

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ance of his son, which was probably described in column i, is given at the beginning of column ii: “Behold, then I thought in my heart that the conception was from the Watchers or (that) the seed was from the Holy Ones or Nephil[im …]. I was confused on account of this child. Then I, Lamech, hurried and went to Bitenosh [my] wi[fe]” (ii 1–2; cf. 106:4–6). Lamech then quarrels with his wife regarding the father of the boy, demanding that she tell him the truth. She, however, insists that Lamech is the father (ii 3–18; no parallel in Birth of Noah). Not convinced, Lamech goes to Methuselah and asks him to inquire of Enoch who would know for certain because of his special position (ii 19–21; cf. 106:4–7). Methuselah journeys to Enoch and reports to him the miraculous birth (ii 21–26; cf. 106:8–12). Enoch’s lengthy response, fragmentarily preserved in columns iii – iv, includes an account about the fall of the watchers (iii 2–3), the divine judgement of them through the deluge (iii 9–13), and perhaps something about its aftermath (col. iv; cf. 106:13–17). Then Enoch affirms that Lamech is indeed the boy’s father (v 2–8) and tells Methuselah to go back and report this to Lamech (v 9–13; cf. 106:18). This is followed by Enoch’s prediction of the final judgement and blessing (v 16–23; cf. 106:18–107:2). Methuselah returns to report to Lamech what he has learned from Enoch (v 24–25; cf. 107:3). Finally, Lamech tells of his own response to this information (v 25–27; no parallel in Birth of Noah). Since both Genesis Apocryphon and Birth of Noah follow the same sequence, it is likely that there exists some literary – or at least tradition-historical – relationship between the two accounts. The influence between the texts, however, may not have been unidirectional; while the Genesis Apocryphon is on the whole longer than that of the Birth of Noah, the latter seems to have more fully elaborated on details of Noah’s appearance at birth. This suggests that both works have drawn independently on another tradition, with each preserving and embellishing that tradition differently and to different degrees. Nonetheless, in terms of overall length, it is more difficult to explain Birth of Noah as derived from the longer Genesis Apocryphon account since as the omission of so many details in 1 Enoch becomes hard to explain.1037

1037

So also Nickelsburg, Jewish Literature between the Bible and the Mishnah (Minneapolis: Augsburg Fortress Press, 2005), p. 174; “Patriarchs Who Worry about Their Wives: A Haggadic Tendency in the Genesis Apocryphon”, in eds. Jacob Neusner and Alan J. Avery-Peck, George W.E. Nickelsburg in Perspective: An Ongoing Dialogue of Learning (Supplements to JSJ; Leiden and Boston: Brill, 2003), p. 199; and 1 Enoch 1, pp. 539–40. Milik had suggested an alternative view (The Books of Enoch, pp. 55–56), that both Gen. Apoc. and 1 En. 106–107 are different summaries of a Book of Noah (such as is found in 1Q19); see similarly, García Martínez, “4QMessAr and the Book of Noah”, p. 41. The latter view is problematic especially

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There are further texts which offer parallels to other details in the Birth of Noah, most notably in Book of Dreams at chapters 83–84 and Similitudes at chapters 65–67. These parallels have primarily to do with the theme of the deluge as divine judgement (Bk. of Dreams 83:3b–5, 7, 9; 84:6; Sim. 65:1, 3–4, 6–11a; 66:1–2; 67:4–13), survival of the righteous after the flood (Bk. of Dreams 83:8; 84:5–6; Sim. 65:11b–12; 67:1–3), the interpretation required for the vision of these events (Bk. of Dreams 83:6–9; Sim. 65:2–66:3), and the special position of Enoch at the ends of the earth (Sim. 65:2; cf. Bk. of Giants 4Q530 7 ii 4–5). Such points of contact will be examined in the General Comments and Notes below.

D. The Text Traditions D.1. The Ethiopic. This account about Noah’s birth is the penultimate work within the Ethiopic Enoch corpus. Most of the Ethiopic manuscripts indicate at this point the beginning of a new work, for example, through the use of extra spacing or special marks. Commonly regarded as the first of two appendixes in 1 Enoch, this account is the only independent composition in the corpus which sustains a focus on Noah from beginning to end. Within the Enochic tradition, this is the only account of a miraculous birth of a righteous figure. As such, it functions as a counterpart to the story about the birth of giants caused by the rebellious angels told in 1 Enoch 6–8 and 86–88. Thus after the Epistle, which in its focus on the culpability of “sinners” de-emphasizes the fallen angels myth, chapters 106–107 mark a return to the basic story that has wielded so much influence, both directly and indirectly, on the remainder of 1 Enoch. Readers of Ethiopic Enoch would have recognised that it does so in a new way, that is, by integrating the watchers story into an account about ante-diluvian times, this time narrated out of the perspective of the line through which humanity would be saved from divine judgement in the deluge. In this way Birth of Noah fictively “historicises” the watcher tradition and incorporates it more fully into the Enochic typology of the flood and aftermath as, respectively, eschatological judgement and survival. None of Birth of Noah is preserved in the following manuscripts from the Ethiopic II recension: Bodl 5, Frankfurt Ms., Curzon 55 and Abb 197.

since both writings reach their climax in revelation disclosed by Enoch; for further reasons, see the discussion by Nickelsburg in “Patriarchs Who Worry about Their Wives” and 1 Enoch 1 as cited above.

The Text Traditions

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In addition, 107:1–3 is absent in BM Add. 24185 in which the text for 1 Enoch concludes at 106:19. D.2. The Aramaic. In 4QEnochc 5 i the Birth of Noah is copied, as in the Ethiopic tradition and Greek Chester Beatty papyrus, immediately after the Epistle. In the manuscript fragment nothing from the text is preserved between “y]ours is all” (105:2 – left margin, line 23) and “his name Lamech” (106:1 – left margin, Milik’s line 26). With the text related to 105:2 ending in the lacuna on line 24, there is sufficient room below to suggest that either extra space was left before the Birth account began or there was space enough for a vacat amounting to the width value of a line (so Milik). Regarding the conclusion of Birth of Noah in 4QEnochc, see the Textual Note to 107:3. D.3. The Greek. The Chester Beatty-Michigan manuscript concludes the Epistle at 104:13 on page 10 line 17, omitting 105:1–2 before commencing with Birth of Noah on the same line after a brief vacat of approximately four letter spaces. Most of Birth of Noah is preserved in the manuscript, except for (a) letters and words from the right part of page 10 lines 31–43 (106:4–7a); (b) most of page 10 line 44 (106:7b); (c) two lines at the bottom of page 10 (106:7c–8a); (d) letters and words on the left of page 11 lines 1–5 (106:8a–c); (e) text between lines 18 and 19 on page 11 (in 106:12); (f) letters and words on the left of page 11 lines 35–40 and on both sides on lines 41–42 (106:18); (g) four lines at the bottom of page 11 (106:18–19); and (h) letters and words on the right of page 12 lines 1–7 (106:19–107:1). Though 1 Enoch 106:1–107:3 is marked out as a separate work in the manuscript (i.e. through the vacat on page 10 l. 17), its place within the manuscript as a whole is odd: the subscription “Epistle of Enoch”, which comes after 106:1–107:3 instead of at the end of 104:13, would suggest that the copyist at least formally considered Birth of Noah as part of the “Epistle”. D.4. The Latin. A 9th century fragment covering 106:1–18 survives in a manuscript of the British Library (Royal Ms. 5 E XIII) at folios 79 verso line 9 – 80 recto line 9. Published initially by M. R. James,1038 the text forms

1038

See James, Apocrypha Anecdota. A Collection of Thirteen Apocryphal Books and Fragments (Texts and Studies, II/3; Cambridge: Cambridge University Press, 1893), pp. 146–50 and 186 (text on p. 148). The text is also printed in Charles, The Ethiopic Version of the Book of Enoch, pp. 219–22; idem, The Book of Enoch, pp. 264–68; and Flemming and Radermacher, Das Buch Henoch, pp. 138 and 140; and is discussed by Milik, The Books of Enoch, pp. 80–81, whose description of the manuscript, in turn, is dependent on George R. Warner and Julius P. Gilson, Catalogue of Western Manuscripts in the Old Royal and King’s Collections (4 vols.; London: The Trustees, 1921), 1.116. I am indebted to my Durham colleague, Stuart Weeks, for a fresh transcription and re-reading of the manuscript made 15 March 2005 in the British Library.

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the first of four short texts collected under the heading “great sins of great sinners and their great punishments” where its inclusion has something to do with the emphasis on Great Flood’s destruction of “every creature” (omnem creatura[m]). The summarising nature of these texts, perhaps taken from a larger collection of such works,1039 is reflected in the truncating character of the Latin version of Birth of Noah: several verses have no equivalent (106:14, 17; 107:1–3), while most of the others have been substantially abbreviated (except for 106:3, 11 which recount the child’s praise of God at the moment of his birth). In comparison with the other versions, the text is distinctive for the chronological details it furnishes for the age of Lamech at the time of the birth (350 years; 106:1), Enoch’s prediction that the flood would come “after 500 years” (106:15), and the duration of the flood (40 days; 106:15).1040 In addition, unlike the other versions, the text adds the names of Noah’s three sons at 106:16. The character of the Latin text diminishes its text-critical value. Below, therefore, without providing textual notes that compare it in every detail with the Ethiopic, Greek and Aramaic, I shall provide the text in full (with unique details underlined) and, where appropriate, discuss details of the text in the Notes. E. Date Here it is necessary to distinguish between the original tradition and its shape when it was integrated into the Enochic corpus. The date of the manuscript 4QEnc (last third of 1st cent. BCE) provides the terminus ante quem for the inclusion of chapters 106–107 into the collection of Enochic writings. The dependence of 106:13–107:1 on the Exhortation at 91:5–9, moreover, suggests a terminus ab quo for the Enochic form of the Birth of Noah around the middle of the 2nd century BCE. It is impossible to reduce these limits any further. Given the overlap between 106–107 and the Lamech story in Genesis Apocryphon columns ii-v, we may infer that Birth of Noah derives from an underlying tradition that adumbrated a lengthier account (see section C above). 1039

1040

The remaining three Lat. texts, then, have to do, respectively, with (a) divine punishment brought against a list of notorious evildoers from the Devil and time of Adam until the Jews whose role in the crucifixion of Jesus resulted in the siege of Jerusalem; (b) a summary of the account of cannibalism in Josephus, B.J. 6.196 and 201–213; and (c) the siege of Samaria by the Assyrians and its aftermath in 2 Kgs. 6:24–8:3. These details lead Milik, The Books of Enoch, p. 80 to argue that this text may have been shaped by its having come from “a world chronicle”.

1 Enoch 106:1

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COMMENTARY

106:1: Narrative Setting and Birth of Noah Ethiopic And after (some) days, my son Methuselah took for his son Lamech a wife. And she became pregnant by him and gave birth to a son. Greek And after a time, I took for Methuselah my son a wife and she gave birth to a son and called his name Lamech. Righteousness was brought low until that day. And when he came of age, he took for him a wife, and she gave birth to a child for him. Latin It happened that when Lamech was three hundred fifty years old, a son was born to him. Textual Notes Ethiopic: “And after (some) days” (wa-’em-dexra mawa‘el) – BM 491 reads wa-’em-dexra bezux mawa‘el (“and after many days”); Ull reads wa-’emdexra zentu mawa‘el (“and after these days”). // “My son” (waldeya) – Berl reads with the 3rd pers. sg. poss. suff. waldu (“his son”), assuming a 3rd pers. narrative. // “Lamech” (lamek; Tana 9, EMML 2080mg, BM 485, BM 485a, BM 491, Abb 35, Abb 55, EMML 6281, EMML 6281, Ryl, most Eth. II mss.) – omitted in EMML 20801; Berl, Bodl 4, BM Add. 24990, BM 499, Abb 99, Vatican 71, Munich 30 and Westenholz Ms. spell lameh. // “And she gave birth” (wa-waldat) – BM 491 and EMML 6281 read wa-waldat ’emmenehu (“and she gave birth by him”). // “To a son” (walda) – omitted in Berl.; EMML 20801 may have originally read walda lotu (“to a son for him”; cf. Grk.). Greek: “And after a time” (μετ2 δε ξρ νο<ν>) – Eth. wa-’em-dexra mawa‘el (“and after (some) days”). // “I took for Methuselah my son a wife” (6λαβον Μαοψσαλεκ τ9 ψ9 μοψ γψνακα) – Eth. nasˇ’a waldeya matusala la-waldu lamek be’sita (“my son Methuselah took for his son Lamech a wife”). In Grk. Enoch is the subject, while in Eth. it is Methuselah. This difference, and the recurrence of a similar phrase at the end of the verse in the Grk., shows that Eth. has omitted a large part of the verse (= Grk. 6λαβον … (λικ-αν, “I took … of age”) through homoioarcton which is more likely to have occurred at the Grk. level of transmission

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(6λαβον … 6λαβεν; *nasˇ’aku … nasˇ’a).1041 Following the omission, Eth. reintroduced the names of Methuselah and Lamech into the text in order to clarify the setting. The longer Grk. text is consistent with the Aram. which was copied on more than two ll. (4QEnc 5 i 26–28; cf. below). // Eth. “and she became pregnant by him” – omitted in Grk. // “And she gave birth to a child for him” (κα 6τεκεν ατ9 παιδ-ον) – Eth. wa-waldat walda (“and gave birth to a son”); for ατ9, see Lat. lui. Grk., Eth. and Lat. conclude the verse by referring to the birth of Noah. Latin: factum est autem cum ess(et) Lamech anno(ru)m tricentorum quinquagenta natus est ei filius. Aramaic: „ ]ml hm> [ (4QEnc 5 i 26), “] his name Lame[ch”. The text relates to the birth of Lamech (cf. Grk.). Coming at the end of the line which opened with the beginning of the verse, the text corresponds in both length as well as vocabulary to the Grk. // Xyhv ht [nX (4QEnc 5 i 27), “wi]fe and she”. The location of these words at the end of the line is consistent with the vocabulary and length of text preserved in the Grk. General Comment Verse 1 (esp. Grk.) presents Birth of Noah as an Enochic pseudepigraphon. Unlike other 1 Enoch works, however, the opening scene of Birth of Noah does not feature Enoch, but rather mentions him indirectly in the reference to Methuselah as “my son”. Though this suggests that the 1st person reflects editorial activity to fit chapters 106–107 into the larger Enoch tradition, it does not necessarily follow that Birth of Noah originally belonged to a now lost “Book of Noah”. See the Introduction section C above. The opening verse, for which the Greek version is to be preferred above the Ethiopic, narrates a setting in which evil has reached an all-time low. It is at precisely this time that the birth of Noah takes place. The pattern of heightened evil followed by the emergence of righteousness is applied to Noah in the Apocalypse of Weeks (week 2 in 93:4) in which this is established as a pattern (so weeks 6 and 7, respectively, in 93:8 and 9–10).

1041

Cf. Milik, The Books of Enoch, p. 208.

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Notes 1a. And after (some) days. Similarly, the Greek text reads “and after a time”, while the Latin factum est may retain a general equivalence, though without the chronological datum. Though not extant in the Aramaic, it may be plausibly restored for the now lost text.1042 The opening phrase is a narrative seam that presupposes a foregoing text. If not original to Birth of Noah, it is possible that already in 4QEnc, it was part of the text and therefore was added to the document when it was being copied subsequent to at least one other work. We may ask at what point Birth of Noah was being combined with (an)other work(s) and, if so, what kind of work this may have been. Since the 1st person narrative relates to the figure of Enoch, the text presupposes a preceding that was also an Enochic pseudepigraphon as well.1043 Furthermore, though the main part of the story takes place once Enoch has been translated to dwell among angels at the ends of the earth (106:7–8), the chronological detail at the beginning of the narrative reflects a setting in Enoch’s earthly life when he chooses a wife for Methuselah. Thus neither the storyline nor the opening of Birth of Noah have formally anything to do with a testament in which the patriarch is communicating a vision or revelation to Methuselah and/or his descendants (cf. 79:1; 81:5–6; 82:1; 83:1–2; 85:1–2; 91:1–3; 92:1 Aram.; 93:2). Indeed, the initial taking of a wife for Methuselah by Enoch would seem, in narrative chronology, to precede a testamentary setting (see discussion of biblical chronology under v. 1b below). Among the passages just listed, however, those in the Book of Dreams may be especially interesting; both visions in chapters 83–84 and 85–90 are told by Enoch to Methuselah as events that took place before he was married (83:2; 98:3). Significantly, the Animal Apocalypse is the only one of the early Enochic works for which there is a narrative conclusion (90:42). We may speculate, therefore, that in the present text, “after (some) days” (or especially, if we follow the Grk., “after a time”) could pick up where Animal Apocalypse has left off without, however, formally retaining the communication to Methuselah. 1b. My son Methuselah took for his son Lamech a wife. Given the correspondence in length and vocabulary between the Greek version and the fragmentary Aramaic, the Greek text is to be followed instead (see the Textual Notes above). The Greek text contains two parts that have been

1042 1043

Following Milik, The Books of Enoch, p. 207. It is also possible that Birth of Noah opened something like a “Book of Noah”; for arguments against this view, however, see section C in the Introduction above.

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omitted before the content given in the present lemma: (1) the taking of a wife for Methuselah by Enoch and the birth of Lamech and (2) a statement about righteousness reaching a low point at that time. Thus, before dealing with the lemma, it is necessary to comment on the Greek version. (1) I took for Methuselah my son a wife and she gave birth to a son and called his name Lamech. Since nothing anywhere in Genesis 5–6 specifically states that a father takes a wife for his son,1044 this is an embellishment of biblical tradition. If we follow biblical chronology,1045 the taking of a wife for Methuselah would have happened during the 252nd (MT = 65 + 187) or 232nd (LXX = 65 + 167) year of Enoch’s life, that is, well before the age of the patriarch when “God took him” (cf. Gen. 5:21, 25). As discussed in verse 1a above, the setting thus falls well before the time assigned to Enoch’s testamentary revelations near the end of his earthly life (cf. 81:5–6). The inclusion of Lamech’s birth in the story is due to its etymological significance for the description of the era within which Noah’s birth takes place (see immediately below). (2) Righteousness was brought low until that day. The statement links the time of Lamech’s birth with the era in which wickedness had become its worst. This is fitting, as the author of the text regarded the birth of Noah as the beginning of divine intervention. This link would have been achieved through a play on the meaning of Lamech’s (or at least part of Lamech’s) name („ml ): the Aramaic root „km (Heb. „vm ) “to be low” may lie behind the Greek “was brought low” ($ταπειν/η),1046 while it could be said that vl (also Heb.) occurs for emphasis.1047 Though it is not clear that precisely the Aramaic forms just mentioned would have been behind Lamech’s name in the text,1048 the etymology behind the Greek term is plausible. This is il1044

1045

1046

1047

1048

The first explicit instance of this is Gen. 38:6. Though the taking of a wife for Isaac by Abraham may be implied in Gen. 24 (cf. Jub. 19:10), the language itself refers to Abraham’s servant taking a wife on his master’s behalf (vv. 3–4, 6–7, 37–38, 40, 46). Another chronology is suggested in Jub. 4:27, which postpones Methuselah having a wife until after Enoch is gone. Another possible retroversion would be the hophal form „mh (cf. the fem. in 11Q10 = 11QTgJob xix 17). As retroverted into Aram. the lacuna of 4QEnc 5 i 27 on the basis of the Grk. by Milik after the reference to Lamech’s birth: “called] his name Lamech [saying: ‘Brought low, indeed, righteousness has been to this day’” (Xmvy di Xu>vq „m vl ]d ); cf. Milik, The Books of Enoch, pp. 207–208 and further Black, The Book of Enoch, p. 320. For an alternate form, see n. 1045 (for „km , “to be low”). Moreover, whereas yvvl (“behold, indeed”) occurs frequently (in addition to relted forms) as a freestanding particle in later Aram. dialects, it seems to have been employed more often in com-

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lustrated, for example, by Philo’s interpretation of the name as “humiliation” (ταπε-ν σι«)1049 and, if Hebrew usage lies in the background, by the Greek rendering ταπειν « of the Hebrew root in Leviticus 25:39 and 27:8. The pun fits well with the chronology of Apocalypse of Weeks at 93:4, which assigns the rise of “deceit and violence” to the time between Enoch and Noah. The chronology is also consistent with the force of another pun which synchronised the initial fall of the angels with “the days of Jared” Book of Watchers at 6:6; 106:13; cf. Jub. 4:15; Gen. Apoc. at 1QapGen iii 3), since after this event conditions became increasingly worse. The Greek text features the Enoch, who speaks in the 1st person, more prominently in the opening narrative than the Ethiopic tradition, which more weakly retains the pseudepigraphal Enoch in the expression “my son”. After Lamech’s birth, the narrative is prepared for Noah’s arrival by the repetition of the pattern of a father taking a wife for his son given earlier in the verse. The wife’s name is not given. However, the more embellished version of the story in Genesis Apocryphon designates her as Bitenosh (>vnXtb ; 1QapGen ii 3, 8, 12). She is also given the name in Jubilees 4:28 (betenos), where she is described as the daughter of Baraki’il, Methuselah’s brother. While there is no evidence that the author of Birth of Noah knew these details directly – it would be hard to imagine that they were removed by him had he been aware of them – the names of Lamech’s wife and her father reflect closely the ante-diluvian setting that is portrayed here. “Bitenosh”, the meaning of which is “daughter of humankind”, is reminiscent of “the daughters of humankind” of Genesis 6:2 who became pregnant by the “sons of God” and gave birth to the giants.1050 Baraki’il, in Jubilees the name of Betenos’ father (4:28) and of Dinah’s father (4:15), also closely resembles or may even match the name of the ninth of the fallen angels in the Enoch tradition (Bk. of Watchers 6:7 [4QEna 1 iii 8 lXqrb , Cod. Pan.

1049

1050

bination with prefixed -X or -h (cf. Beyer, Die aramäischen Texte vom Toten Meer, pp. 522 and 617). Even less likely is the possibility of „m ,l (“truly brought low”) suggested by Black, The Book of Enoch, p. 320. Philo, Post. Caini 1.41 (I δ& αZ Λ"μεξ ταπε-ν σι«), 46, 48 (ταπειν« Λ"μεξ), 74, 79. Unlike the present text, however, Philo applies the notion of lowliness or humiliation to Lamech himself. See Milik, The Books of Enoch, p. 215 and, further, Lester L. Grabbe, Etymology in Early Jewish Interpretation. The Hebrew Names in Philo (Brown Judaic Studies, 115; Atlanta: Scholars Press, 1988), pp. 177–78. Cf. Beyer, Die aramäischen Text vom Toten Meer, p. 167 and n. 2 and VanderKam, “The Birth of Noah”, in ed. Zdzislaw J. Kapera, Intertestamental Essays in honour of Jósef Tadeusz Milik (Qumranica Mogilanensia, 6; Cracow: The Enigma Press, 1992), p. 217.

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Βαρακιλ]; cf. Bk. of Giants 1Q24 1.7; 4Q203 1.21051; 4Q531 7.2; 6Q8 1.4 par. 1Q23 29.1). These proper names, which soon become added elements in related traditions, illustrate how much Birth of Noah itself assumes that the time of Lamech before the flood was, given the social space shared between vulnerable humans and the rebellious angels, an era of great uncertainty which manifested itself in a contested instinct for survival through conception and birth. 1c. And she became pregnant by him and gave birth to a son. “By him” in the lemma leaves the reader in no doubt about the origin of Noah’s conception. The Greek text, which reads “for him” instead, may imply the same but is more ambiguous,1052 opening up an element of suspense that will be resolved later in the work. The Latin text puts the age of Lamech at 350 when Noah is born. This is in contrast with the biblical tradition, in which his age is given as 182 years (MT; LXX i 188). Barring an explanation for the number 350, Milik has suggested that Lamech’s age, as in the Samaritan Pentateuch to Genesis 5:28, was 53, and proposes that tricentorum quinquagenta, “should probably be corrected to trium et quinquaginta (tres et could have been wrongly read as trecet, an abbreviation of trecenti)”.1053 The conception and birth of Noah marks the beginning of the turn away from evil that reached its maximum during the time of Lamech. Readers already familiar with the Enochic tradition (10:1–3) will have anticipated that the event of Noah’s arrival inaugurates an act of divine intervention.

106:2–3: A Miraculous Child Ethiopic (2) And his body was white as snow and red as a rose blossom. And the hair of his head and its locks (were) as white wool; beautiful (were) his eyes. And when he opened his eyes, they illumined the entire house as the sun, and the whole house became very bright. (3) And when he was taken from the hands of the midwife, he opened his mouth and spoke with the Lord of righteousness.

1051 1052

1053

Cf. Puech, DJD 31, pp. 17–18, who assigns the fragment to 4Q534–536. The use of the dat. ατ9 may be compared to the plur. datives used in the Bk. of Watchers narrative Grk. Syncellus 6:2 and 7:1 (ατο«). Milik, The Books of Enoch, p. 80.

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Greek (2) And when the child was born, his body was whiter than snow and redder than a rose. His hair was completely white and thick also as white wool, and glorious. And when he opened his eyes, the house shone like the sun. (3) And he arose from the hands of the midwife and opened his mouth and blessed the Lord. Latin (2) His eyes were like the rays of the sun, and his hairs up to sevenfold brighter. And his body no human can fathom. (3) And he rose up in the hands of his midwife and worshipped (and) praised the Lord who lives forever. Textual Notes Ethiopic: (2) “And red” (wa-qayh; Tana 9, EMML 2080, Berl, BM 485a, BM 491, Abb 35, EMML 6281, Ryl, most Eth. II mss.) – BM 485 and Abb 55 spell wa-qayih; Bodl 5, BM 492 and Vatican 71 have wa-qayha. // “White” (sa‘ada) – omitted in EMML 20801 and Berl. // “Its locks (were) … white wool; beautiful” – omitted in Abb 55. // “And its locks” (wa-demdemahu1054) – BM 491 and Abb 35 read without the conjunction demdemahu (“its locks”); omitted in Abb 55. // “And beautiful (were) his eyes” (sˇannay ’a‘yentihu; EMML 2080, BM 485, BM 491) – Tana 9, Berl and BM 485a insert a conjunction sˇannay wa-’a‘yentihu (“[and his locks were] beautiful, and his eyes”); Abb 35, Ryl and Eth. II read wa-sˇannay ’a‘yentihu (“and beautiful (were) his eyes”); EMML 6281 reads only sˇannay (“[and his locks were] beautiful”, omitting reference to the eyes). On the basis of the wording in vv. 5 and 10, Charles considers sˇannay (“beautiful”) a corruption for dahay (“sun”), which leads him to emend the text to “his eyes were as rays

1054

Knibb, The Ethiopic Book of Enoch, 2.244, perhaps following Charles (The Ethiopic Version of the Book of Enoch, p. 219 and The Book of Enoch, p. 264 – who notes that a newborn infant with long locks as “astonishing” and therefore unlikely) – regards this as a gloss. If this is the case, then something of the sort may already have been introduced in the Grk. (“and his crown”, και οZλο<ν>, though here κα- may simply mean “also”); cf. Bonner, The Last Chapters of Enoch in Greek, p. 77. By contrast, Black (The Book of Enoch, p. 320) regards “locks” as an attempt to render a biblical expression such as “the tresses of the hair of the head”, mentioning Num. 6:5 and Dan. 7:9 as examples. However, Black’s examples do not explain the awkward position of the Eth. term after the conjunction. On the other hand, οZλο« (meaning “thick”, often used to describe “wool”), makes good sense within the context.

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of the sun”.1055 // “And when” (wa-soba) – EMML 2080 omits the conj. soba (“when”). // “They illumined” (’aberha; Berl, BM 485, BM 491, Abb 55, EMML 6281) – Tana 9, EMML 2080, BM 485a, Abb 35, Ryl and Eth. II mss. read the verb with 3rd pers. obj. suff. ’abreha. // “The entire house” (kwello beta, masc.; Tana 9, Berl, BM 491, EMML 6281) – EMML 2080 and BM 485 read the first word as nom. kwellu beta; BM 485a reads only kwello; Abb 35 and Abb 55 render the whole expression as nom. kwellu bet; and Ryl and Eth. II read as fem. kwella beta. // “As the sun … bright” – omitted in Abb 55. // “As the sun” (kama dahay) – omitted in Bodl 5; BM 485 and BM 485a spell kama dahay. // “And … very” (wa-fadfada) – BM 485a omits the conjunction fadfada (“very”). // “The whole house” (kwellu bet; EMML 2080, Berl, BM 491, Abb 35, Ryl, Eth. II mss.) – Tana 9 has kwello bet; BM 485 has kwellu beta; and BM 485a has kwello beta. (3) “And when” (wa-soba) – BM 485a has wa-sobeha. // “From the hands of” (’em-’edeha, with 3rd pers. fem. poss. suff.) – BM 485a has ’emwesta ’edeha; and BM 491 has ’emmenehu ’em-; EMML 6281 reads with 3rd pers. masc. poss. suff. (see following Note). // “The midwife” (la-mawladit; Tana 9, Berl, BM 485a) – EMML 2080, BM 491, Ryl and Eth. II mss. spell la-mawwaldit; Abb 351 has la-mawwaladit; BM 485 reads the plur. la-mawwaladeyat (“midwives”); Abb 55 has la-mawaladit; EMML 6281 reads lawaldeya (“my son”; here and in v. 11 “birth mother”, the ms. does not refer to the midwife). // “He opened” (kasˇata) – BM 485a and EMML 6281 read with the conj. wa-kasˇata (“and he opened”; cf. Grk.). // “And spoke with” (wa-tanagara) – BM 492 reads nagara nagaro (“he spoke a word”); omitted in Abb 55. On the basis of the Lat. (adorauit, “he worshipped”) and Eth. of 106:11, Charles and Nickelsburg regard the vb. as corrupt for taganaya (“he praised”).1056 “The Lord of righteousness” (la-’egzi’a sedq) – Tana 9 reads la-’egzi’ ba-sedq ([spoke] with the Lord in righteousness”); BM 491 reads la-’egzi’abher sedqa (“the God of righteousness”). Greek: (2) “And when the child was born” (κα !τε $γεννη τ παιδ-ον) – omitting the clause, Eth. reads only the conj. wa- (“and”). Nickelsburg considers it possible that the phrase is an expansion (in which case the shorter Eth. is to be preferred),1057 while Milik retroverts the Grk. into Aram. in his 1055

1056

1057

Charles, The Ethiopic Version of the Book of Enoch, p. 219; cf. idem, The Book of Enoch, p. 264. Charles, The Ethiopic Version of the Book of Enoch, p. 220; idem, The Book of Enoch, pp. 264–65; and Nickelsburg, 1 Enoch 1, p. 537. For a similar combination of vbs. as in the Eth. see 2 En. 71:18 (recensions A and J). Nickelsburg, 1 Enoch 1, p. 537.

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restoration at 4QEnc 5 i 28 in order to achieve a comparable length for the line.1058 // “Was whiter than snow and redder than a rose” (λεψκ τερον ξει< >νο« κα πψρ<ρ> τερον ρ’ < >δοψ) – Eth. does not express with the comparative: sa‘ada kama ’ashatya wa-qayh kama sege rada (“white as snow and red as a rose blossom”). // “His hair was completely white and thick as white wool, and glorious” (τ τρ-ξ< >μα π»ν λεψκν κα H« 6ρ<ι>α λεψκ2 κα οZλο<ν> κα 6νδο.ον) – Eth. wa-sag wera re’su kama damr sa‘ada wa-demdemahu (“and the hair of his head and its locks (were) as white wool”). Grk. “and glorious” is an embellishment perhaps influenced by 106:5b1059; concerning οZλο<ν> (“thick”) in relation to Eth. “its locks”, see Textual Note to Eth. and n. 1053 above. // “The house shone like the sun” (6λαμχεν ( οκ-α H« \λιο«) – the Eth. is twice as long: ’abreha kwello beta kama dahay wa-fadfada barha kwellu bet (“they illumined the entire house as the sun, and the whole house became very bright”, *6λαμχαν τν π"νταν οκ-αν H« \λιο« κα 6λαμχεν ( οκ-α λ-αν). Given the differences between the two clauses, it is difficult, with Nickelsburg, to see how the Eth. is to be regarded as “a double reading”.1060 Alternatively, since the possibility of homoioteleuton is unlikely, the Grk. may derive from an abbreviated rending of the two clauses. (3) “And he arose … and opened” (κα νωστη … κα νω8.εν) – Eth. wa-soba tansˇe’a … kasˇata (“and when he was taken … he opened”), adding “when” and rendering the vb. in the passive. Lat. surexit, like Grk., is active. // “From the hands” ($κ τν ξειρν) – Eth. has sing. ’em-’edeha (“from the hand”), as probably does Lat. man(us). // “And blessed the Lord” (κα ελ γησεν τ9 κψρ-8) – Eth. wa-tanagara la-’egzi’a sedq (“and spoke with the Lord of righteousness”); on the vb. as a possible corruption, see the Textual Note on Eth. above. Both verbs in the Lat., adorauit and laudauit, are as Grk. Latin: (2) cui oculi sunt sicut radi solis capilli autem ei(us) candiores in septies niue corpori autem eius nemo hominum potest intueri (3) & surexit int(er) man:(us) obstetricis suæ & adorauit d(omi)n(u)m uiuentem in seacula laudauit. Aramaic: (2) qvm> [ (4QEnc 5 i 28), “red”. // Trace of l , perhaps from l [vk (4QEnc 5 i 29), “al]l”1061 (cf. Eth., contra Grk.). 1058 1059

1060 1061

Milik, The Books of Enoch, p. 207. Instead, Nickelsburg, 1 Enoch 1, p. 537, regards the phrase as a “dittograph of the next line”. Nickelsburg, 1 Enoch 1, p. 537. Milik, The Books of Enoch, pp. 207 and 209.

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General Comment The characteristics of Lamech’s son are unusual in three respects: (1) his appearance and its effects (v. 2); (2) his ability to move on his own (Grk. Lat., v. 3); and (3) his ability to speak (v. 3). These features imply that the child, though fathered by Lamech, nonetheless is of divine origin. If read in relation to the early Enoch tradition, the features of the child in verse 2 (“whiter than snow”, shining “as the sun”) are reminiscent of the enthroned heavenly figure’s garments in Enoch’s vision at 1 Enoch 14:20 (cf. Dan. 7:9). In addition, the appearance of the boy bears features applied to angelic figures known through other Jewish apocalyptic texts (cf. Dan. 10:5–6; Mt. 28:3; Rev. 1:12–16; 10:1; Jos. and Asen. 15:9; Apoc. Abr. 11:1–3; Apoc. Zeph. 6:11; 2 En. 1:5). While the parallel text in Genesis Apocryphon is not preserved where details about the newborn child would have been given (1QapGen i), it is possible that 1Q19 (3.3–5) and 4Q534–536 (4Q534 1 i 1–4; 4Q535 3.1–3; 4Q536 1.1) furnished other Aramaic versions which describe Noah’s features at birth. In addition, there may be some connection between the mature characteristics of Noah in the present text and those attributed to the newly born Melchizedek in the later account of 2 Enoch 71:1–72:11.1062 Notes 2a. And his body was white as snow and red as a rose blossom. And the hair of his head and its locks (were) as white wool. The opening addition in the Greek (“and when the child was born”) synchronises the description of the child more closely than the Ethiopic to the moment of his birth. In addition, the Greek engages in hyperbole by employing comparative forms to render the colours: “whiter (λεψκ τερον) than snow” and “redder (πψρ<ρ> τερον) than a rose”. Furthermore, in the second part of the lemma, for Ethiopic “its locks”, Greek has the adjective “thick”, which is often made to describe “wool”.1063 Finally, the Greek embellishes the description of the hair with the added phrase “and glorious” (cf. the Textual Note on Grk.).

1062

1063

Cf. Christfried Böttrich, “Die vergessene Geburtsgeschichte: Mt 1–2 / Lk 1–2 und die wunderbare Geburt Melchisedek in slHen 71–72”, in eds. Hermann Lichtenberger and Gerbern S. Oegema, Jüdische Schriften in ihrem antik-jüdischen und urchristlichen Kontext (Studien zu den Jüdischen Schriften aus hellenistisch-römischer Zeit, 1; Gütersloh: Gütersloher Verlagshaus, 2002), pp. 235 and 239. On the meaning, cf. Liddell-Scott, Lexicon, pp. 1270–71; moreover, see Milik’s reading of the uncertain word in 1Q19 8.1 (]ybiv [, “and thick”), which he regards as the original Aram. equivalent for the Grk. term (The Books of Enoch, pp. 207, 209).

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Not too much should be made of the symbolic meaning of the colours per se, that is, whether they are meant to portray purity, on the one hand, and beauty, on the other. What is unusual here, however, is the combination of white and red to describe the child’s body.1064 Is one to imagine that the texts imply some features are white (e.g. skin and hair) while others (e.g. lips?) are red? Or, to quote Nickelsburg, “Does one think of a body that changes its appearance, or is the idea like Enoch’s description of the heavenly temple – where in God’s realm the mutually exclusive elements of ice and fire can coexist?”1065 Taken together, the features accentuate how striking the child’s appearance is. They leave the unmistakable impression that the child is anything but normal. This is especially clear from the description of his hair as “white wool” (6ρ<ι>α λεψκ", damr sa‘ada). Not only is this an extraordinary trait for a child, it is also one that features ancient Jewish and early Christian descriptions of God and intermediary beings. As a characteristic of God, see especially the “Ancient of Days” in Daniel 7:9, the Aramaic of which reads “his clothing was white as snow and the hair of his head like pure wool” (NRSV; Old Grk. – περιβολν Hσε ξι να κα τ τρ-ξ μα τ'« κεφαλ'« ατο% Hσε 6ριον λεψκν κααρ ν; cf. Bk. of Watchers at 14:20). In addition to influencing the description of the “Head of Days” in the Enochic Similitudes (cf. 46:2, damr sa‘ada) and “the Holy One” in 3 Enoch 28:7, the passage, perhaps through the Old Greek version of Daniel 7:9–14, lies behind the descriptions of Jesus in Revelation 1:14 (“his head and his hair were white as wool, white as snow” NRSV, ( δε κεφαλ ατο% κα α τρ-ξε« λεψκα H« 6ριον λεψκν H« ξι/ν), of Jacob in Joseph and Aseneth 22:7 (“his head was all white as snow, and the hairs of his head were all exceedingly thick”1066), and of Iaoel in Apocalypse of Abraham in 11:2 (“the hair of his head like snow”1067).1068 See also 2 Enoch 37:1 (rec.’s

1064

1065

1066

1067 1068

See the multi-coloured Iaoel in Apoc. Abr. 11:2–3 (including the body). Note the absence of the colours in the Lat. Nickelsburg, 1 Enoch 1, p. 543, who finds a parallel for the former in Apoc. of John 2:1–9 and for the latter refers to 1 En. 14:9. The citations of Jos. et Asen. follow the translation of Burchard, “Joseph and Aseneth”, p. 238. Translation by R. Rubinkiewicz, “The Apocalypse of Abraham”, p. 694. Cf. Stuckenbruck, “‘One like a Son of Man as the Ancient of Days’ in the Old Greek Recension of Daniel 7,13: Scribal Error or Theological Translation?” ZNW 86 (1995), pp. 268–76 (Rev. and Apoc. Abr. follow Old Grk. which presents the “son of man” figure in Dan. 7:13 as “the Ancient of Days”); and Rubinkiewicz, L’Apoca-

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J, A). Unlike the later apocalyptic writings just mentioned, there is no real evidence that Daniel 7 has had a bearing on the present passage. The feature of a “grey beard” within the world of the gods had circulated in Canaanite myth at Ras Shamra (Ugarit), in which it was applied to the was applied to “El” (KTU 1.3 V 2, 32–33) who, as “Father of Years” (KTU 1.4 IV 24), is the supreme deity over the pantheon. If we take Daniel 7 and its Canaanite background into account, Birth of Noah provides a very early, if not the earliest, example within Jewish apocaylyptic writing that applies the feature of “white hair” to an intermediary figure. 2b. Beautiful (were) his eyes. And when he opened his eyes, they illumined the entire house as the sun, and the whole house became very bright. Unless “and glorious” from verse 2a goes back to an equivalent for Ethiopic “beautiful”, the Greek omits the opening phrase about the eyes. The two remaining clauses of the lemma, both of which refer to illumination throughout the house, are summarised by the much more succinct Greek: “and when he opened his eyes, the house shone like the sun”. The Latin text adds that the child’s eyes are as “the rays of the sun” (cf. v. 5b). The opening of the eyes, which results in the illumination of everything nearby, assumes that the eye is an opening that not only draws sights into the body but also lets what is in the body come out. Moreover, it is assumed that the child’s body is full of light (cf. Mt. 6:22–23 par. Lk. 11:34–36). Brightness – a general feature associated with God in Book of Watchers (14:20; cf. Apoc. Abr. 17:15, 18–19; 2 En. 39:5[J], 4[A]) – results here when the child’s eyes open. Intermediary figures thought to reflect God’s glory are frequently described in similar terms: (a) the man-like angel in Daniel 10:5 (“his face like lightning, his eyes like flaming torches”); (b) Jesus as “one like a son of man” in Revelation 1:14, 16 (“his eyes were like a flame of fire … his face was like the sun shining in full force”; cf. 2:18); (c) a “strong angel” in Revelation 10:1 (“his face was like the sun”); (d) the “great angel” Eremiel in Apocalypse of Zephaniah 6:11 (“his face shining like the rays of the sun in its glory”); (e) Aseneth’s angelic visitor in Joseph and Aseneth 15:9 (“his face was like lightning, and his eyes like sunshine”); (f) the description of Jacob in the same work at 22:7 (“his eyes (were) flashing and darting (flashes of) lightning”); and (g) the two angelic figures in 2 Enoch 1:5 (Rec. J, “their faces were like the shining sun; their eyes were like burning lamps”). In comparison with these traditions, the distinguishing element

lypse d’Abraham (Towarzystwo Naukowe Katolickiego Uniwersytetu Lubelskiego, 129; Lublin: Société des Lettres et des Sciences de l’Université de Lublin, 1987), p. 135.

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in the present lemma is its emphasis on the illumination of every part of the house (cf. Mt. 5:15). The language used here makes it likely that the text of Genesis Apocryphon at v 12, “and his eyes shone like the su[n” (X> ]m>k yhvnyi Xxndv ), is a reference to Noah. In addition, there may be a parallel in 1Q19 1.5 which might belong to a description of the effect of his eyes: “..]. the rooms of the house like beams of the sun” (>m>h ydvdxk tybh yrdx tX .[). While the features attributed in the text to the child can be interpreted as divine and/or angelic, Lamech does not seem to interpret them this way in the Narrative (cf. the Note to v. 5a). This implies that the implied readers would have known more than Lamech in the story. 3. And when he was taken from the hands of the midwife, he opened his mouth and spoke with the Lord of righteousness. Both the Greek and Latin texts render the first verb in the active (“and he arose”), which emphasizes the child’s capacity to act alone from the start. In place of the Ethiopic “and spoke”, the Greek has “and blessed” (which is supported by the double rendering in the Lat.). The Greek version has perhaps influenced the description of Melchizedek just after his miraculous birth in 2 Enoch 71:18 (recentions A and J): “he spoke with his lips and blessed the Lord” (as in the present text, the verbs of praising are active). As it stands, the second half of the lemma (esp. Grk.) – so also the text in 106:11 – is an allusion to Psalm 51:15 [50:17]: “O Lord, open my lips, and my mouth will declare your praise” (NRSV; Grk. κριε τ2 ξε-λη μοψ νο-.ει« κα τ στ μα μοψ ναγγελε τν α*νεσ-ν σοψ). The cultic context of the psalmic text (cf. Ps. 51:16–19) is carries over into priestly overtones in later passages which allude to it; see especially Musar le-Mevin 4Q418 81.1 (“he has opened my lips as a source to bless the holy ones”) and Luke 1:64 (“his mouth was opened and his tongue freed, and he began to speak, praising God”). Similarly, in the passage just cited from 2 Enoch 71, the speech of the newborn Melchizedek is followed by the identification of him as a priest (vv. 19–22). Priestly overtones for Noah are less prominent in Birth of Noah, though not entirely absent, as the comparison between the child and “the angels of heaven” may imply (1 En. 106:5, 6, 12). This aspect of Noah’s function, however, remains undeveloped. The child comes out “ready-made”. The author stresses his maturity in order to stress that the boy is unique, preparing the way in the story for Lamech’s reaction in 106:4–5. For the divine name in Latin, “the Lord who lives forever”, see Greek text of 106:11 (“the Lord of eternity”) and Note there. For the title “the Lord of righteousness” (’egzi’a sedq) as the focus of worship, see also the conclusion to Animal Apocalypse at 90:40 (further, Tob. 13:6).

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106:4–7: Lamech’s Report About His Son’s Birth to Methuselah Ethiopic (4) And Lamech his father was afraid of him and fled and came to his father Methuselah. (5) And he said to him, “I have fathered a strange son; he is not like a human being, and is like the children of the angels of heaven. And his form (is) different, and he is not like us; and his eyes are as the rays of the sun; the face (is) glorious. (6) And it seems to me that he is not from me, but rather from the angels. And I fear, lest a marvel happen during his days on earth. (7) And now I beg of you, my father, that you go to Enoch our father and hear the truth from him, for his dwelling is with the angels.” Greek (4) And Lamech was afraid of him and fled and came to Methu[s]elah his father. (5) And he said [to] him, “A strange child of mine has been born, not li[k]e human beings but (like) the children of the angels of heaven. And the form is diffe[r]ent, not like us. The eyes [are] as beams of the sun, and [his fa]ce is glori[ous]. (6) And I perceive that [he is] not from me, but from angels, and I am concerned about [hi]m, lest something happen during [h]is da[ys] on earth. (7) And I ask, f[ather, and] beg (of you), go to Eno[ch o]ur [father] and a[sk(?) …” [2 lines are lost from the rest of v. 7 and beginning of v. 8] Latin (4) And Lamech was afraid that (5–6) the one born was not from him but of an angel of God. And he came to his father Methuselah and told him everything. (7) Methuselah said, “I am unable to know unless we go to our father Enoch.” Textual Notes: Ethiopic: (4)–(7) Completely omitted, along with (8)–(11, until “and he blessed the Lord of heaven”), in Berl; the same omission occurs in Abb 55, except for the opening three words of verse 4.1069 (4) “And … was afraid of” (wa-farha; Tana 9, Berl, BM 485, BM 485a, BM 491) – EMML 2080, Abb 55, EMML 6281, Ryl and Eth. II mss. have wa-farha. // “His father” (second occurrence; ’abuhu) – Tana 9 has ’abu. (5) “And he said to him” (wa-yebelo) – Tana 9 has wa-yebe (“and he said”); omitted in EMML 6281. // “I have fathered a … son” (waladku walda) – EMML 2080 trans-

1069

Cf. Knibb, The Ethiopic Book of Enoch, 1.409.

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poses to walda waladku; BM 499 reads waladku weluda (“I have fathered sons”). // “Strange” (weluta) – EMML 6281 and BM Add. 24185 read weluda (i.e. “(I have fathered a son of) sons”). // “He is not” (’i-kona) – BM 485 and BM 485a insert the conj. wa-’i-kona (“and he is not”). // “And is like” (wa-yemassel; BM 485, BM 485a, EMML 6281) – EMML 2080, Ull, Bodl 5, Frankfurt Ms., Curzon 55 and BM 492 read ’ala yemassel (“but is like”); BM 4911 reads za-yemassel (“who is like”); BM 4912 reads ’ala zayemassel (“but who is like”); Tana 9 reads wa-yemasselani (“and is (not) like me”); Vatican 71 reads ’ala kama … yemassel (“but as (the children of the angels of heaven) he is like”); Abb 35, Bodl 4, Curzon 56, BM Add. 24185, BM 484, BM 486, BM 490, BM Add. 24990, BM 499, Abb 197, Garrett Ms. and Westenholz Ms. read without the conj. yemassel (“is like”). // “The angels of heaven” (mala’ekta samay) – Tana 9 has nom. mala’ekt samay. // “And his form” (wa-fetratu) – Tana 9 reads without the conj. fetrat (“his form”). // “Different” (kale’t) – BM 485a and Ull have kale’; EMML 6281 has kal’a (“is different”). // “And he is not” (wa’i-kona) – BM Add. 24185 omits the conj. ’i-kona (“he is not”). // “His face” (gassu) – Tana 9, BM 485a, EMML 6281 and Ull read with the conj. wa-gassu (“and his face”; cf. Grk.). (6) “And I fear” (wa-’efarreh) – Tana 9 reads wa-’i-farha (“and he did not fear”); EMML 6281 reads wa-yefarreh (“and he fears”). // “Lest … will happen” (kama ’i-yetgabbar) – Tana 9 reads kama yetgabbar (“that … will happen”); Bodl 5 reads kama ’i-tegabbar (“lest … will be done”). (7) “I beg of you” (hallawku … ’astabaqwe‘aka) – Ryl1 has hallawku … yastabaqwe‘aka; EMML 2080 has hallawku … ’astabaqwe‘aka. // “That you go” (kama tehor; EMML 2080, BM 485, BM 485a, Abb 35, BM 484, BM 490) – Tana 9, Berl, BM 491, Abb 55, Ryl and most Eth. II mss. spell kama tehur; EMML 6281 spells kama tehar. // “Our father Enoch” (henok ’abuna) – BM 491 reads henok ’abuka (“Enoch your father”); BM 485a transposes to ’abuna henok; Tana 9 reads ’abuhu henok ’abuna (“his father, Enoch our father”); and EMML 6281 reads henok ’abuya (“Enoch my father”). // “And hear” (wa-tesma‘, subj.) – Tana 9 and BM 485a have the impf. wa-tesamme‘; EMML 6281 has wa-tesamma‘. // “The truth” (’amana, acc.; in v. 12b the term sedq is used, also omitted in Grk.) – Tana 9 and EMML 6281 have nom. ’aman; BM 485a and BM 491 spell ’amuna. // “Is” (we’etu) – omitted in BM 485a. // “His dwelling” (menbaru) – Tana 9, Abb 35 and EMML 6281 read manbaru (“his throne”; cf. Test. Job 33:3, 5); BM 485a has nebratu (“seat”).

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Greek: (4) Eth. “his father” (first occurrence) – omitted in Grk.1070 // “To Methu[s]elah his father” (πρ« Μαοψ[σ]αλεκ τν πατωρα ατο%) – Eth. transposes the word order ’abuhu matusala (“his father Methuselah”). (5) “A strange child of mine has been born” (τωκνον $γεννη μοψ λλοον) – Eth. formulates the phrase in the active voice: waladku walda weluta (“I have fathered a strange son”). As it stands, the Grk. has Lamech admit that the child is his (as Eth.); however, μοψ (“of mine”) may be corrupt from μοι (“to me”, i.e. “a strange child has been born to me”).1071 The latter alternative may be supported by a similar construction with the passive verb in Aram. for 106:16 (4QEnc 5 ii 21 ] [vkl ] dyly yd , “who has been born [to yo]u”). // “Not li[k]e human beings” (οξ !μ[οι]ον το« νρ/ποι«) – Eth. reads as a new sentence: ’i-kona kama sab’ (“he is not like a human being”). // “But like” (λλ" plus dat.) – Eth. has wa-yemassel (“and is like”), though 6 mss., including EMML 2080, also read ’ala yemassel (“but is like”; cf. the Textual Note to Eth.). // “The children of the angels of heaven” (το« τωκνοι[« τν] γγωλ ν το% ορανο%) – same in Eth.; Lat. “an angel of God”. // “And the form is diffe[r]ent, not like us” (κα I τπο« λλο[ι ]τερο« οξ !μοιο« (μν) – Eth. adds a conj. wa-fetratu kale’t wa-’i-kona kamana (“and his form (is) different, and he is not like us”). // “The eyes” (τ2 !μμα[τα) – Eth. adds conj. wa-’a‘yentihu (“and his eyes”). // “As beams” (H« κτνε«) – Eth. kama ’eggarihu (“as rays of”). // “And [his fa]ce is glori[ous” (κα 6νδο.[ον τ πρ ]σ πον) – Eth. has no conj. gass sebuh (“the face (is) glorious”), with 3 mss., including Tana 9 and BM 485a, read with the Grk. “and his face …”. (6) “And I perceive” (κα πολαμβ"ν ) – Eth. wa-yemaselani (“and it seems to me”). Underlying the Grk. verb may be found in the parallel of Gen. Apoc. ii 1 (tb>xv “and I thought”, Lamech responding to his son’s birth). // “And I am concerned about [hi]m” (και ελαβο[%μαι αψ]τον) – Eth. wa’efarreh (“and I fear”). // “Lest something happen” (μποτε τι 6σται) – Eth. kama ’i-yetgabbar manker (“lest a marvel happen”). (7) “And I ask, f[ather, and] beg (of you)” (κα παραιτο%μαι π["τερ κα] δωομαι) – Eth. waye’ezeni hallawku ’abuya ’astabaqwe‘aka (“and now I beg of you, my father”). // “Go to Eno[ch o]ur [father” (β"δισον πρ« ’Εν [ξ τν πατωρα (]μν) – Eth. kama tehor xaba henok ’abuna (“that you go to Enoch our father”). Lat. “unless we go to our father Enoch”. // “And a[sk(?) …” (κα $[ρ/τησον, impv.?) – Eth. wa-tesma‘, subjunctive (“and hear”).

1070

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Nickelsburg (1 Enoch 1, p. 537) explains the expression as a dittograph from the next line where it describes Methuselah. Bonner (Last Chapters of Enoch in Greek, p. 78) considers and renders uncertain whether μοψ “anticipated the Byantine tendency to substitute gen. for dat.”.

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Latin: (5)–(6) ne n(on) ex eo natus e(ss)et nisi n(on)tius d(e)i & uenit ad patrem suum mathusalem & narrauit illi om(ni)a (7) dixit mathusale(m) ego autem non possum scire nisi eamus ad patrem n(ost)r(u)m enoc General Comment The mature features of the child lead Lamech to doubt that he himself has actually been the father. These suspicions are expressed when he compares the boy with “the children of the angels of heaven” (v. 5a). Lamech’s concern is not so much that Noah is angel-like, but rather that he is one of the “giants” whom heavenly angels were siring through women of the earth during his time (cf. 106:13–14; cf. Bk. of Watchers ch.’s 6–7). Could it be that this child’s strange appearance and behaviour continue to reinforce the low that righteousness has reached during his day (106:1b Grk.); is it but a manifestation of the evil that characterises this period? Such an underlying framework of Lamech’s worries does not in itself become the focus of Birth of Noah, though it seems to have been explored to a further extent in Genesis Apocryphon (cf. 1QapGen ii 1–2 and the ensuing argument between Lamech and Bitenosh). Nevertheless, an appropriate question might be: why is it that the authors of the Noah birth stories in Birth of Noah and Genesis Apocryphon specifically occupy themselves with the claim that Noah was not a giant or offspring of the fallen angels? Is there anything more to their denial than an element that creates tension and suspense in the storyline? A way forward with these questions depends on the wider context in which the story may be said to have taken shape. While many traditions in Jewish antiquity about the biblical giants and nephilim from Genesis 6:4 predominantly held them to be essentially iniquitous and archetypical embodiments of evil,1072 there

1072

So in Bk. of Watchers ch.’s 6–8, 10 and 13–16; Bk. of Giants (thoughout); Anim. Apoc. at 86:1–89:9; Jub. ch.’s 5, 7, 8 and 10; Sir. 16:7; Wis. 14:6; 3 Macc. 2:4; CD A ii 19–20; 4QExhortation Based on the Flood = 4Q370 1 i 6; 4QSongs of the Sage at 4Q444 2 i 4; 4Q510 1.5; 4Q511 35.7; 48–49+51.3; 121; 4QAges of Creationa at 4Q180 1.7–8; 11QPsApa v 6; and Sib. Or. 1.123, 2.227–232. Cf. also Philo’s allegorical interpretation in Gig., Deus., and Quaest. Gen.; and comparative references in Josephus, Ant. 1.73 and Jdt. 16:6. On the giants in the Dead Sea texts and related material, see Philip Alexander, “The Demonology of the Dead Sea Scrolls”, in eds. Peter W. Flint and James C. VanderKam, The Dead Sea Scrolls After Fifty Years. A Comprehensive Assessment (2 vols.; Leiden, Boston and Cologne: Brill, 1999), 2.331–53; Esther Eshel, Demonology in Palestine During the Second Temple Period (Ph.D. Diss., Hebrew University, 1999 [mod. Heb.]), ch. “The Origin of the Evil Spirits”, pp. 10–90; and Wright, The Origin of Evil Spirits, esp. pp. 166–90.

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were others which had a different emphasis.1073 In particular, one may think of the euhemeristic “Pseudo-Eupolemos” citations by Alexander Polyhistor (112–30 BCE) preserved, in turn, by Eusebius in Praeparatio Evangelica 9.17.1–9 and 9.18.2. In the first of these texts, “giants” (γ-γαντε«), credited with having been the founders of Babylonia, are also identified has having been those “who were rescued from the flood” (ο διασ ωντοι $κ το% κατακλψσμο%; 9.17.2). In the second passage, Abraham’s lineage is traced back to the giants “who lived in the land of Babylonia” (9.18.2). Moreover, both passages refer to a figure called “Belos” who is associated with Babylon and, in the second passage, is designated as a “giant”. Unlike other giants who were “destroyed by the gods because of their impiety”, Belos, in the second passage, escaped this destruction to build a tower in Babylonia. While the association with the tower might lead one to suppose that Belos is the biblical Nimrod (cf. Gen. 10:8–11, followed by 11:1–9), the reference to his prior escape from destruction (a probable allusion to the Great Flood), suggests instead a link to the figure of Noah.1074 Given biblical references to “the Nephilim” and “giants” in texts concerned with the post-diluvian period (see e.g. Num. 13:33; Deut. 2:10–11 and 3:11 LXX and Tg. Ps.-J.1075), the Pseudo-Eupolemos texts’ alignment of the Noahic Belos figure with the giants is a plausible inference from Jewish biblical tradition. Over against this alignment, the date of which can at least be traced back to the 2nd century BCE, the early Enochic traditions would have been read as emphasizing the categorical distinction between these giants and Noah: Noah, not the giants, escaped the flood because Noah, not the giants, was righteous; therefore, by inference, Noah was not a giant – hence, perhaps, the importance of

1073

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What follows summarises the lengthier argument in Stuckenbruck, “The ‘Angels’ and ‘Giants’ of Genesis 6:1–4”, pp. 358–62. With John Reeves, “Utnapishtim in the Book of Giants?”, JBL 112 (1993), pp. 110–15 contra Ronald V. Huggins, “Noah and the Giants: A Response to John C. Reeves”, JBL 114 (1995), pp. 103–110, who less convincingly identifies Belos with Noah. See further Stuckenbruck, The Book of Giants from Qumran, p. 73 n. 43; “The ‘Angels’ and ‘Giants’ of Gen. 6:1–4”, pp. 360 n. 16 and 362; and idem, “Giant Mythology and Demonology: From the Ancient Near East to the Dead Sea Scrolls”, in eds. Armin Lange, Hermann Lichtenberger and K. F. Diethard Römheld, Die Dämonen – Demons (Tübingen: Mohr Siebeck, 2003), pp. 333–34. The tradition is picked up in b.Nid. 61a, which identifies the kings Sihon and Og as giants who escaped the flood, and in b. Zev. 113, which refers only to the escape of Og. For fuller discussion, see esp. Stuckenbruck, “Genesis 6:1–4 as Basis for Divergent Readings During the Second Temple Period”, in ed. G. Boccaccini, The Origins of Enochic Judaism. Proceedings of the First Enoch Seminar. University of Michigan, Sesto Fiorentino, Italy June 19–23, 2001 (Freiburg: Herder, 2003), pp. 99–106.

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Noah tradition in stories about the giants (cf. Bk. of Watchers 10:1–3; Anim. Apoc. 89:1–9; Bk. of Giants 6Q8 2; Gen. Apoc. cols. i – v and vi). It is within such a framework of sorting out the identity and nature of Noah that Birth of Noah (and cols. i-v of Gen. Apoc.) may be said to have been composed. Noah’s maturity and Lamech’s suspicion that he is a giant in Birth of Noah assume that the giants, too, given their large dimensions (cf. Bk. of Watchers 7:2), would have been uncommonly big at birth.1076 For tradents of the apocalyptic tradition, it was a matter of preserving Noah’s special character (already at birth) while unambiguously distinguishing him from other unusual ante-diluvian births. The passage introduces Enoch, now in the third person (contra first person in 106:1b), as the appropriate source for an explanation. The text presumes both Enoch’s association with the fallen angels in Book of Watchers chapters 12–16 and his translation to the angelic world at the ends of the earth where he is able to receive divine revelation. See further under the Note to verse 7 below. Notes 4. And Lamech his father was afraid of him and fled and came to his father Methuselah. The Greek agrees with the lemma, except that (a) it omits the first occurrence of “his father” and (b) reverses the order of the second occurrence of “his father” (i.e. “Methu[s]elah his father”). The Latin postpones the reference to Methuselah to the place where its text corresponds more to verses 5–6. Without designating Lamech as “his (i.e. Noah’s) father”, the Greek version is less transparent about Lamech actually being the parent (cf. also 106:1c). The Latin text seems to reflect this point and does not assume a text as preserved in the Ethiopic.

1076

See also Philo, Quaest. in Gen. 1.92. It is possible, though not certain, that, in relation to the Enochic story about the giants, the designation “Nephilim” (Heb. spelling ,ylpn at Gen. 6:4 and Num. 13:33 [2nd occurrence]) was invested with this idea; though pointed nephilîm in MT, it would be easily associated with the meaning “fallen ones” (which might explain why it could come to be associated with the “watchers” and rebellious angels; cf. Gen Apoc. at 1QapGen ii 1; CD A ii 18, Grk. to Ezek. 32:27), while the form nephel/nephel could be applied to adverse forms of “birth”, whether miscarriage, abortion, or untimely birth (cf. e.g. Brown, Driver and Briggs, Hebrew and English Lexicon of the Old Testament, p. 658 and, further, Stuckenbruck, The Book of Giants from Qumran, pp. 111–12). In the latter case, the designation may relate to the giants’ premature birth because, given their large size, they could not be retained full term in the womb.

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The second reference in Birth of Noah to Methuselah (cf. v. 1b) anchors the work within the early Enochic tradition: It is Methuselah who plays such an essential role within the narrative framework as one to and through whom the divine revelation given to Enoch is communicated; on this see the Notes to 91:1a, b and 91:2. The difference between Methuselah’s role in other 1 Enoch passages and the present work is that it is central to the narrative itself rather than incidental (e.g. in a testamentary opening or conclusion) to the Enochic revelation. After the insertion of an argument between Lamech and his wife about the nature of the child, Genesis Apocryphon provides a parallel to the present text (v 19): “Then I, Lamech, ran to Methuselah my father and t[old] him everthing” (]ydXb ty ]vx hl Xlvkv ybX xl>vtm li tur „ml hnX ). Since Genesis Apocryphon does not give his father as full a report as is preserved in 106:5–7, we may suppose that the re-description of the birth to Methuselah, which summarises and adds further detail, is the work of the present writer. The abbreviated Latin text (uenit ad patrem suum mathusalem & narrauit illi om(ni)a “he came to his father and told him everything”, vv. 5–6), which corresponds almost exactly to Genesis Apocryphon at this point, may thus be said, for the text underlined, to derive from a Vorlage that differs from the Birth of Noah. 5a. And he said to him, “I have fathered a strange son; he is not like a human being, and is like the children of the angels of heaven. As in verses 1c and 4, the Greek is more circumspect at this stage about Noah being Lamech’s son: “a strange child of mine has been born”, in which “of mine” (μοψ, possibly corrupt from μοι, “to me”). Again, as in verse 4, this is reflected in the Latin, in which Lamech’s words are formulated in the 3rd person: “the one born was not from him …”. The Latin removes the comparison “is like”, so that his fear is expressed in terms of the boy’s origin from “an angel of God” (cf. v. 6). Rather than generating admiration, the child’s features are the cause of fear and worry. This is reinforced by the term “strange” (welut, λλοι «); the unhuman features do not in Lamech’s view bear a divine stamp, but rather portend something that is unwelcome. The Greek phrase λλο[ι ]τερο« οξ !μοιο« (μν (“different, not like us”) implies that the son is illegitimate and has been bred out of covenant unfaithfulness (cf. Hos. 5:7). Thus the resemblance of the child with “children of the angels of heaven” is not a statement by Lamech that acknowledges that Noah is an angel or at least angelomorphic. Whereas readers may have understood the boy’s characteristics in 106:2b as somehow divine or angelic – and this point would have been reinforced by the readers’ presumed knowledge of

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biblical and Enoch tradition – the writer does not attribute such an understanding within the story to Lamech himself. This means that Lamech’s comparison of the child with “children” of heavenly angels rather than with angels themselves is significant. The resemblance has thus to do with the ominous giant offspring of angels and women (cf. the General Comment above). Lamech’s fear is not that of wonder but of dread that the child is an embodiment of the evil that characterises his time. “The angels of heaven” (ο >γγελοι το% ορανο%, mala’ekta samay; from Heb.-Aram. *X /,ym> (h ) ykXlm ) is an unusual designation for the fallen watchers. The expression as a whole does not occur anywhere in the Hebrew Bible or the Greek translations thereof; moreover, it is not extant among any of the Dead Sea sources. In the New Testament, see only Matthew 24:36 ο >γγελοι τν ορανν (however, par. to Mk. 13:32 ο >γγελοι $ν οραν9). The expression is a combination of terms otherwise individually applied to the rebellious angels. What is the origin of this combination? One the one hand, one could argue that it combines biblical with Enochic tradition: In place of “sons of God” in Genesis 6:2 (,yhlXh ynb , ο ψο το% εο%), some manuscripts of the Old Greek read ο >γγελοι το% εο%1077, while “heaven” is more often retained in references to the fallen angels within an expression such as “the watchers of heaven” (cf. Bk. of Watchers at 13:10, 4QEnc 1 vi 8 yryil Xy ]m> , Cod. Pan. τοA« $γρηγ ροψ« το% ορανο%, Eth. teguhana samay; see also 12:4). On the other hand, a background in the terminology used in the Book of Watchers seems more convincing. Book of Watchers 6:2, which at this point is following Genesis 6:2, the designation for the fallen angels in the Greek and Ethiopic versions (Aram. is not extant) is rendered as “the angels, the sons of heaven” (so Cod. Pan. ο >γγελοι ψο ορανο%, most Eth. I and II mss. mala’ekt weluda samayat).1078 Resolving the composite expression in 1 Enoch 6:2 in

1077

1078

So esp. codices A, D, E and F; see cf. the text-critical apparatus in J. W. Wevers, Genesis (SVTG I; Göttingen: Vandenhoeck & Ruprecht, 1974), p. 108 and, further, Jub. 5:1; Philo, Gig. 6; Deus 1–2; Quaest. Gen. 1.92; and Josephus, Ant. 1.73. For the same equivalence, see Grk. to Job 1:6 and 2:1 (in which the “adversary/Satan” is amongst them); and 38:7. On the adaptation of the designation in Bk. of Watchers at 6:2, see below. Concerning the early Christian interpretation of the passage, see the still useful article by L. R. Wickham, “The Sons of God and the Daughters of Men: Genesis VI 2 in Early Christian Exegesis”, in eds. J. Barr, W. A. M. Beuken et al., Language and Meaning. Studies in Hebrew Language and Biblical Exegesis (Oudtestamentische Studiën, 19; Leiden: Brill, 1974), pp. 135–47. Uncertainty remains what the Aram. read. The Grk. either reflects a combined reading of the Grk. variants for Gen. 6, or it renders a Semitic Vorlage (*XykXlm Xym> ynb )

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a different way (i.e. without using the term “angels”), the parallel text in Genesis Apocryphon (ii 5, 16; v 3–4) designates the watchers “sons of heaven” (]ym> ynb ); see ii 16: “not from any stranger, not from any watchers, and not from any sons of heav[en” (lvk ]m Xlv rz lvk ]m Xlv ]y ]m> ynb lvk ]m Xlv ]yryi ). 5b. And his form (is) different, and he is not like us; and his eyes are as the rays of the sun; the face (is) glorious. A number of differences in the Greek version are minor and of little consequence for the meaning: (a) the omission of second and third conjunctions, (b) the addition of a conjunction before the last phrase, (c) absence of the possessive pronoun with “form”, and (d) the addition a possessive pronoun “his” with “face” (though agreeing with several Eth. mss; see the Textual Note to Eth.). The Latin leaves the lemma out altogether, though for verse 2b is alone in describing the child’s eyes as “the rays of the sun”. The report which Lamech gives to Methuselah echoes the longer description of in 106:2b which focuses on the child’s eyes and what happens when they open. The detail about the child’s face (“glorious”) is either resumptive of the portrayal of the Noah’s head in verse 2a or a feature added in the report. In the latter case, the dazzling appearance of the face may be an echo of the description of Moses’ face after the revelation at Mount Sinai (Exod. 35:30, 35; cf. 2 Cor. 3:7; Philo, Mos. 2.270), though more immediately may be drawing on this frequently mentioned aspect of appearance associated with angelic beings found in apocalyptic visions (cf. Dan. 10:6; Mt. 17:2; 28:3; Rev. 1:16; 10:1; Jos. and Asen. 14:9; Apoc. Zeph. 6:11; Apoc. Abr. 11:2; Sim. at 1 En. 46:1). 6. And it seems to me that he is not from me, but rather from the angels. And I fear, lest a marvel happen during his days on earth. For the first clause, the Greek has “and I perceive”. Moreover, in place of “I fear”, the Greek text reads “I am concerned about [hi]m”, relating Lamech’s fear more directly with the child himself. Finally, for Ethiopic “marvel” the Greek has the much less specific “something” (τι). The Latin text gives in the third person a summary, not yet told to Methuselah, of the first half of the lemma (overlapping with v. 5a): “the one born was not from him but from an angel of God”. The first half of the lemma has Lamech repeat his concern about the origin of the boy with more emphasis than in verse 5a. That Noah is not his own offspring but from the (fallen) angels is now expressed as his con-

which may have given rise to, or influenced, the variant “angels” in some Grk. mss. See the previous n.

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clusion; see Genesis Apocryphon ii 1: “Behold then I thought in my heart that the conception was from the watchers and (that) the seed (was) from the holy ones and the nephilim” (XtXyrh ]yryi ]m yd yblb tb>x ]ydXb Xh ]y ]lypnlv Xirz ]y>ydq ]mv ).1079 The connotation of Ethiopic “marvel” (manker) does not fit well into the context. As is suggested by the Greek text, Lamech does not fear a miracle so much as something disastrous or cataclysmic. At the same time, the Ethiopic text foreshadows the deluge predicted by Enoch (106:15–17) as an act of God which will not only destroy evil but also preserve humankind through Noah. The phrase “during his days on earth” echoes Genesis 6:4, assimilating it into the time of Noah’s life: “The nephilim (Grk. γ-γαντε«) were on earth in those days, and also afterward, when the sons of God came to the daughters of humans” (NRSV). Lamech dreads that the child portends the continuation – perhaps in even greater proportions – of angelic intercourse with human women. 7a. And now I beg of you, my father, that you go to Enoch our father and hear the truth from him. The fragmentary Greek text probably contained several minor differences: (a) the first verb is given as two (“I ask … beg” παραιτο%μαι … δωομαι); (b) the request that Methuselah go to Enoch is in the imperative (“go” β"δισον); and (c) the last verb, only the first letter of which can be read (ε]…), would appear to exclude Ethiopic “hear” (if from an impv., then *>κοψσον). The Latin text, which assumes that Lamech has hoped Methuselah could provide an explanation, attributes the suggestion to consult Enoch to Methuselah who admits that he does not know (i.e. what the child’s appearance means). The Ethiopic, Greek and Latin texts all refer to Enoch as “our father”. The notion of Enoch as “father” to his offspring occurs only here and in Exhortation 91:3b (“your [plur.] father”), while it is implied in the expression “my children” in Apocalypse of Weeks at 93:1 and the Epistle at 94:1. This corresponds to the interpolation into the Astronomical Book at 81:6 (“your children”), though differs from the reference to “your (i.e. Methuselah’s)

1079

Beyer, Die aramäischen Texte vom Toten Meer, p. 167, followed by Nickelsburg (1 Enoch 1, p. 544) for the end of the line, translates and reads “so daß von Engel die Empfängnis stammt und von Heiligen das Geheimnis, so daß den Riesen angehört [dieser Knabe (Xnd Xmylvi ]y ]lypnlv …); in Die aramäischen Texte vom Toten Meer Band 2, p. 90, Beyer corrects “mystery” to either Xnyd (“judgment”) or Xvr (“appearance”). However, all Beyer’s readings require his restoration at the end of the line; as a comparison with the remaining lines of col. ii shows, there is insufficient space to restore so much text at this point. Nephilim, then, is to be taken as another designation for the fallen angels; cf. n. 1075 above.

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children” in more original text of Astronomical Book at 82:2. Whereas the other instances imply that Enoch is the source of divine revelation for the righteous and discerning who come after him (91:3a; 93:2; 94:1; cf. 81:6; 82:2), here the usage implies little more than that Enoch is a progenitor of his descendants (as the narrative opening in 106:1). The conferral involving the suggestion to consult Enoch is unique to 1 Enoch. However, the Book of Giants narrates a comparable scene (cf. 4Q530 2 ii + 6–7 i + 8–12, ll. 3–24 through 7 ii 3–11). After the brothers ’Ohyah and Hahyah have reported dream visions to their gargantuan companions, the giants decide to send one of their own, Mahaway, to go to Enoch who will be able to interpret them.1080 Though there is no detectable influence of either text on the other, they have a further motif in common: the explanation given by Enoch has to do with the coming deluge. While it is the first of the giant’s dream visions that probably anticipates divine judgement manifest through the destruction of the giants (4Q530 2 ii 6–7 i + 8–12, ll. 6–12), Lamech’s Wunderkind gets an era underway during which the flood will bring a comprehensive clearout of corruption upon the earth which only he (and his sons) will survive (106:15–18). The latter part of the lemma is paralleled by Genesis Apocryphon at ii 20a: “ … Enoch] his father, that he might know everything from him with certainty” ([„vnx idny Xbjyb hnm Xlvkv ). At ii 22 the same text parallels the lemma further: “he ran to Enoch his father in order to know everything from him in truth” („vnxl ur Xu>vqb Xlvk hnm idnml yhvbX ; cf. 106:12b). 7b. For his dwelling is with the angels.” Nothing in the Greek text survives, nor does the Latin preserve an equivalent. The author claims that Enoch has a unique association with the angels. This belief derives from the patriarch’s function in the early Enoch traditions, as especially in Book of Watchers 12:1–2, chapters 17–36 and Astronomical Book 72–82 throughout which knowledge of the cosmos is revealed to Enoch by angels who converse with him. Jubilees 4:21 also highlights Enoch’s special association with the angels “six jubilees of years” during which they instruct him; see further the Note to 93:2g. While the more exclusive position of Enoch vis-à-vis angelic beings is anticipated as the mode of existence for the righteous after death in the early Enochic tradition, a number of the Qumran sectarian documents claim that such union with angels is proleptically realised in the worshipping community (see the Notes to 93:10b; 103:3b–4a; and the General Comment on 104:1–6).

1080

On the passage as a whole, see the discussions in Stuckenbruck, The Book of Giants, pp. 109–134 and Puech, “4Q530. 4QLivre des Géantsb ar”, DJD 31, pp. 28–43.

1 Enoch 106:8

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The description of Enoch’s credentials is paralleled in Genesis Apocryphon ii 20b: “For he is beloved and a friend of [God …” (,yxr Xvh ydb XhlX ]yirv ). The mention of Enoch’s ability, of course, presupposes that the tradition of the patriarch’s function as an interpreter is well-established. For biblical accounts of dream interpreters’ credentials before they explain the meaning of troubling dreams or visions: Genesis 41:11–13 (Joseph) and Daniel 5:11–12 (Daniel; cf. also vv. 14, 16).

106:8: Methuselah Journeys to Enoch Ethiopic And when Methuselah heard the words of his son, he came to me at the ends of the earth, for he had heard that I would be there. And he cried out, and I heard his voice, and I came to him and said to him, “Behold, I am here, my son, for you have come to me.” Greek … he cam]e to me at the ends of the earth where he [knew] I was then. And he said to me, “[My] father, hear my voice and come [to] me.” And I heard his voice and I [ca]me to him and said, “Behold, I am here, child. Why have you come to me, child?” Latin Now when Enoch saw his son Methuselah coming to him and he asked, “Why have you come to me, O child?” Textual Notes Ethiopic: “Heard” (sam‘a) – Tana 9 has same‘; EMML 6281 reads with 3rd pers. fem. sing. obj. suff. sam‘a. // “Methuselah” (metusala) – EMML 2080 spells defectively metusa. // “His son” (waldu) – BM485a reads waldu lamek (“his son Lamech”). // “To me” (xabeya) – Tana 9 reads xabena (“to us”). // “That” (kama) – omitted in BM 485a. // “I would be there” (heyya hallawku) – Bodl 5, Frankfurt Ms., BM 492 and Vatican 71 spell and transpose to halloku heyya; EMML 6281 spells heyya halloku. // “His voice” (qalo) – BM 486 reads qala (lit. “the voice”). // “I am here” (hallawku) – Ryl spells hallowku (a composite form, derived from either hallawku or halloku1081). // “For” (’esma) – Charles suggests an underlying Grk. δι τι,

1081

Cf. Knibb, The Ethiopic Book of Enoch, 1.410.

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which is corrupt for δι2 τ- (“why”; cf.Grk. and Lat.).1082 // “You have come” (masa’ka) – BM 4851 and Ryl1 read masa’ku (“I had come”); EMML 6281 reads mas’a (“he had come”). // “To me” (xabeya) – Tana 9 and EMML 6281 read zeyya (“here”). Greek: “Where he [knew] that I was then” (οJ [εδ]εν τ τε ενα- με) – Eth. ’esma sam‘a kama heyya hallawku (“for he had heard that I would be there”); ’esma is from !τι, which may either be corrupt for οJ. // “And he said to me” (κα επεν μοι) – Eth. wa-sarxa (“and he cried out”). // “My father, hear my voice and come to me” (π"τερ [μοψ] $π"κοψσον τ'« φ ν'« μοψ κα ^κ<ε> [πρ «] με) – omitted in Eth. Nickelsburg speculates that Grk. “could be an expansion from the next line” (i.e. the end of the verse) or that the shorter text in Eth. is either “an intentional or accidental abbreviation”.1083 Another possibility would be homoioarcton, though limited only to wa-(sarha) … wa-(sama‘ku). // “And said” (κα επα) – Eth. wa-’ebelo (“and said to him”). // “Child” (τωκν<ο>ν) – Eth. waldeya (“my son”). // “Why have you come to me, child?” (δι2 τ- $λλψα« πρ« $με τωκνον) – Eth. ’esma masa’ku xabeya (“for you have come to me”); Lat. corresponds to Grk.: quid e(st) quod uenisti ad me nate. Eth. omits “child”; ’esma (“for”) as a translation of corrupt δι τι (see the Textual Note to Eth. above). Latin: q(uu)m autem uidit enoc filium suum mathusalem uenientem ad se & ait quid e(st) quod uenisti ad me nate. General Comment Enoch’s location “at the ends of the earth” requires that Methuselah journey to him. Unlike the Book of Giants, in which the giant Mahaway travels to Enoch by flying “with his hands as an eagle” (4Q530 7 ii 4), nothing is said about the manner of Methuselah’s journey, while the parallel in Genesis Apocryphon ii 22, 23 simply states that “he ran (ur ) … he went (lzX )”. Birth of Noah is the only work within 1 Enoch in which Methuselah expressly travels to Enoch. Whereas other passages either suggest a testamentary setting (91:1–3) or remain ambiguous (79:1; 82:1–2; 94:1 Aram.), in one text the communication is set in the context of a temporary one year’s visit when angels bring Enoch to the earth (81:5–6; cf. the “thirty days” in 2 En. 36:1).

1082

1083

Charles, The Ethiopic Version of the Book of Enoch, p. 220; The Book of Enoch, p. 266. Nickelsburg, 1 Enoch 1, p. 537; cf. also Uhlig, Henochbuch, pp. 744–45.

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The entirely different setting in Birth of Noah (and its analogies to Gen. Apoc. and, more remotely, Bk. of Giants) suggests that it was not initially a document composed to stand alongside the other existing Enochic pseudepigraphic works.1084 Instead, it was subsequently added to them as an Enochic pseudepigraphon, at least by the time of 4QEnc was copied. Notes 8a. And when Methuselah heard the words of his son, he came to me at the ends of the earth, for he had heard that I would be there. After resuming the text (“he cam]e to me …”), the Greek corresponds to the lemma, except for the additional “then” (τ τε). The Greek may imply that Enoch was at the ends of the earth during that particular time (cf. Jub. 4:21). Except for the general mention of Methuselah’s coming to Enoch, there is no corresponding text in the abbreviated Latin. On the motif of visiting Enoch, see the General Comment above. Enoch is located “at the ends of the earth”. The Genesis Apocryphon ii 23 has Methuselah travel “to the higher level, to Parvaim” (tbqrXl ]yvrpl ), while according to the fragmentary text in Book of Giants Mahaway travels across “the inhabited world and passed over desolation, the great desert …” to reach the place where Enoch resides (4Q530 7 ii 5–6), possibly eastward and in the paradisical “garden of righteousness” (see Bk. of Watchers at 28:11085 and 32:2–6; cf. Jub. 4:23). The passage may have influenced the later Similitudes at 65:1–3 in which Noah, upon seeing that destruction was imminent on the earth, journeys to Enoch “at the ends of the earth” (v. 2) for an explanation. In addition to being an exotic place where Enoch has immediate contact with angels, “the ends of the earth” (’asnafa medr, τ2 τωρματα τ'« γ'«) may be symbolic; in Job 28:20–28, following a question about where wisdom can be found (v. 20), God – who knows where it is (v. 23) – is said to look “to the ends of the earth” and to see

1084

1085

Neither the parallel section in Gen. Apoc. nor Book of Giants are Enochic pseudepigrapha; the former (cols. ii 1 – v 26) is presented as the words of Lamech, while the latter is simply a third person narrative that focuses on the giants. That is, Mahaway journeys eastward where according to Bk. of Watchers Enoch has already travelled to. See the discussion by Puech, “4Q530. 4QLivre des Géantsb ar”, DJD 31, pp. 40–41 and Stuckenbruck, The Book of Giants from Qumran, pp. 133–34. The location of Enoch inferred from Bk. of Watchers for Bk. of Giants is supported by the further the parallel text in the later Manichaean Uygur fragment of the Bk. of Giants which retells the visit to Enoch in the east (where the sun rises) by “the son of Virôgdâd” (i.e. Mahaway); cf. the translation in Henning, “The Book of Giants”, p. 65.

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“everything under the heavens” (v. 24 MT), and it is there where God’s creative activity through wisdom gets underway. 8b. And he cried out, and I heard his voice, and I came to him and said to him, “Behold, I am here, my son, for you have come to me.” The Greek employs a different first verb (“he said to me”; cf. Gen. Apoc. ii 24)1086 and inserts words by Methuselah between the first two clauses: “My] father, hear my voice and come [to] me.” The other main difference is that instead of “for”, both the Greek and Latin texts “why”, a reading that is to be preferred. On these differences see the Textual Notes to Greek above. With Enoch’s re-entry into the story, the pseudepigraphic idiom of the story resumes (cf. 106:1b). In Genesis Apocryphon ii 25 Methuselah has to plead with Enoch not to be angry because he has come to him. There is no hint of such a potential problem here; Enoch seems in the Ethiopic to show himself entirely receptive to the visit and takes the initiative in the encounter (as in Bk. of Giants 4Q530 7 ii 6; cf. n. 1085). In the Greek, Enoch’s first words, formulated as a question (Grk., Lat.), come in response to when Methuselah calls out to him.

106:9–12: Methuselah’s Report About the Child to Enoch Ethiopic (9) And he answered me and said, “Because of a great desire I have come to you, and it is because of a troubling vision that I have come near. (10) And now, my father, listen to me, for to my son Lamech there has been born a son, and neither his form nor his nature is like the nature of a human being. And his colour is whiter than snow and is redder than a rose blossom; and the hair of his head is whiter than white wool, and his eyes are as the rays of the sun; and he opened his eyes and they illumined the entire house. (11) And he was taken from the hands of the midwife and opened his mouth and praised the Lord of heaven. (12) And his father Lamech was afraid and fled to me and did not believe that he came from him, but his image (is) from the angels of heaven. And behold, I have come to you, so that you may make known to me the truth.”

1086

In Bk. of Giants both verbs are used, though contra the Grk. text, Enoch speaks first: “and Enoch saw h[im] and called out to him and said to him, Mahaway …” (yvhm hl rmXv hqizv „vnx [ y ]hzxv ). So also the later Uygur fragment; cf. Puech, “4Q530. 4QLivre des Géantsb ar”, DJD 31, pp. 38–41.

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Greek (9) And he answered, saying, “Because of a great worry I have come here, O father. (10) And now, there has been born a child to Lamech my son, and his form and his image are … whiter than snow and redder than a rose; and the hair of his head is whiter than white wool, and his eyes are like the beams of the sun. (11) And he arose from the hands of the midwife and opening his mouth he blessed the Lord of eternity. (12) And my son Lamech was afraid and fled to me and does not believe that he is his son, but that (he is) from angels [… 1 or 2 lines missing …] the accuracy and the truth.” Latin (9) He said that (10) there was born to his son named Lamech whose eyes are as the rays of the sun, the hairs of his head up to sevenfold brighter. And his body no human can fathom. (11) And he rose up in the hands of his midwife; that very hour in which he proceeded from his mother’s womb he worshipped (and) praised the Lord who lives forever. (12) And Lamech was afraid. Textual Notes Ethiopic: (9) “And said” (wa-yebe) – EMML 2080, BM 485a, EMML 6281(?), and Vatican 71 add the 1st pers. obj. suff. wa-yebelani (“and he said to me”). // “A great desire” (sahq ‘abiy; Tana 9, EMML 2080 ‘abiy, BM 485a, BM 491, Abb 35 ‘abay, EMML 6281) – BM 485 has sahqa ‘abiy; Ryl and Eth. II mss. read nagar ‘abiy (“a great matter”). // “Vision” (ra’y) – Tana 9 spells ra’ya. // “It is … that I have come near” (ba-za qarabku) – Tana 9, BM 491 and EMML 6281 have ba-ze qarabku; BM 492 reads only qarabku (“(because of a troubling vision) I have come near”). (10) “And now” (wa-ye’ezeni) – BM 485a and BM 491 read wa-ye’ezeni sem‘ani (“and now, listen to me”). // “My father” (’abuya) – omitted in Garrett ms. // “Listen to me” (sem‘ani) – omitted in BM 491 (see beg. of v.). // “There has been born” (tawalda) – BM 491 reads tawalda lakemu (“there has been born to you”). // “To … Lamech” (la-lamek) – BM 484, BM 499 and Westenholz Ms. spell la-lameh; Tana 9 and Ryl1 read without the preposition lamek (“Lamech”). // “A son” (wald) – omitted in Tana 9; placed before la-lamek in Ull; BM 485a, EMML 6281, Abb 99 and Munich spell with the acc. walda. // “And neither his form” (wa-’i-kona za-’amsalu; EMML 20802 za-’amsalu, BM 485, BM 491, EMML 6281) – BM 485a, Garrett Ms. and Westenholz Ms. have wa-’i-kona ’amsalu; Tana 9 reads only za-’amsalu (“whose form”); and Abb 35, Ryl and most Eth. II mss. have za’i-kona ’amsalu. // “Nor” (’i-kona, masc. sing., second occurrence; Tana 9, EMML 20801, BM 485, BM 485a, BM 491) – EMML 6281 has 3rd pers.

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fem. sing. wa-’i-konat; omitted in EMML 20802, Ryl, Eth. II mss., and Abb 35. // “And his colour” (wa-xebru) – BM 485a reads wa-xebra sˇegahu (“and the colour of his body”); EMML 6281 reads wa-xeruy (“and the elect one”). // “Is whiter” (first occurrence, yesa‘adu) – Tana 9 spells yeda‘adu. // “And is redder” (wa-yeqayh) – BM 485a omits the verb wa- (“and”); Ull reads wa-qayh (“and red”). // “Is whiter” (second occurrence; yesa‘adu) – Tana 9 spells yeda‘adu. // “And his eyes” (wa-’a‘yentihu) – Abb 35 reads without the conj. ’a‘yentihu (“his eyes”). // “The rays of” (’egaraha; BM 485, BM 491, Abb 35) – Tana 9 spells ’a’garahu; EMML 2080, BM 485a, Ryl and Eth. II mss have ’egarahu; EMML 6281 has ’egariha. // “And he opened” (wa-kasˇata) – BM 491 reads wa-maksˇeta (“and opening”). // “And they illumined” (wa-’abreha; Tana 9, EMML 2080, BM 485, Abb 35, EMML 6281, Ryl, Eth. II mss.) – BM 485a reads wa-’abreha (“and he illumined”); BM 491 reads ’abreha (“he illumined”; cf. previous note). // “The entire” (kwello, ms.; Tana 9, EMML 2080, BM 485, BM 485a, BM 491, Abb 35, EMML 6281, Ryl, many Eth. II mss.) – Ull, Bodl 5, Frankfurt Ms., Curzon 56, BM Add. 24990, BM 499, Vatican 71 and Westenholz Ms. read fem. kwella. // “House” (beta) – Curzon 55 reads lelita (“the night”). (11) “From” (westa, lit. “into”; BM 485, BM 491, Abb 35, EMML 6281, Bodl 4, Curzon 55, BM Add. 24185, BM 484, BM 486, BM 490, BM 499, Garrett Ms., Westenholz Ms.; cf. Lat. inter) – BM 485, Bodl 5, Frankfurt Ms., Curzon 56 and BM Add. 249902 read ’em-westa (cf. Grk.). // “Of the midwife” (la-mawaldit; EMML 2080, BM 491, Abb 35, Ryl, Eth. II mss.) – Tana 9 and BM 485a spell la-mawladit; BM 485 spells la-mawaladit; EMML 6281 reads la-’emmu waladit (“his birth mother”, see Textual Note v. 3). // “And opened” (fetha) – BM 491 reads fetha westa. // “The Lord of heaven” (la-’egzi’a samay) – here the text of Berl and Abb 55 resumes after lengthy omissions that begin in 106:4. (12) “And his father Lamech … angels of heaven” – omitted in Abb 55 through homoioteleuton (samay … samay, “heaven … heaven”). // “And … was afraid” (wa-farha) – Tana 9 and EMML 6281 read with 3rd pers. sing. obj. suff. wa-farho (“and … was afraid of him”); Ryl has wa-farha. // “His father Lamech” (’abuhu lamek; Tana 9, EMML 2080, BM 485, BM 491, Berl, Abb 35, EMML 6281, Bodl 5, Frankfurt Ms. Curzon 56, BM 486, BM Add. 24990, BM 499) – Vatican 71 and Westenholz Ms. spell ’abuhu lameh; BM 485a reads only lamek; and Bodl 4, Curzon 55, BM Add. 24185, BM 484, BM 490, BM 492 and Abb 99 transpose to lamek ’abuhu. // “To me” (xabeya) – Berl reads xabeka (“to you”); omitted in EMML 6281. // “And did not believe that he came from him, but” (wa-’i-’a’mena kama ’emmenehu we’etu ’alla) – EMML 6281 reads wa-’i-’a’mena kama ’emmenehu we’etu (“and did not believe that he came from him”); BM 491 reorders the se-

1 Enoch 106:9–12

647

quence and reads and corrupts to kama ’emmeneya we’etu ’ella ’amana ’ella (“that from me he truly is whose (image)”). // “His image” (’amsalo; EMML 2080, Berl, Abb 35, Bodl 5, Ryl, Ull, some Eth. II mss.) – Tana 9 and EMML 6281 spell ’amsalo; BM 485, BM 485a, BM 491 and BM 484 have ’amsalu. // “From the angels of” (’e(m)-mala’ekta) – Tana 9 reads only mala’ekta (“the angels of”); EMML 6281 has la-mala’ekta (“of the angels of”). // “To you” (xabeka) – omitted in Berl. // “So that” (kama) – omitted in BM 485a. Greek: (9) “And he answered, saying” (κα πεκρ-η λωγ ν) – Eth. wa’awsˇe’ani wa-yebe (“And he answered me and said”), while Lat. has only dix(i) q(uo)d. // “A great worry” (ν"γκην μεγ"λην) – Eth. sahq ‘abiy (“a great desire”). // “Here” (_δε) – Eth. xabeka (from *πρ « σε). // “O father” (π"τερ) – omitted in Eth. However, see beg. of Eth. v. 10: an omission in Grk. by homoioteleuton is possible, if the orig. text had “my father” both here as well as in v. 10.1087 // Eth. “and it is because of a troubling vision that I have come near” – omitted in Grk. The previous Textual Note suggests that the longer Eth. is to be preferred. (10) Eth. “my father” – omitted in Grk.; however, see the Textual Note on π"τερ in v. 9. // Eth. “listen to me, for” – omitted in Grk. // “A child … my son” (τωκνον … τ9 ψ9) – Eth. uses the same term and in a different order: waldeya … wald (“my son … son”). // “And his form and his image are … whiter” (κα I τπο« ατο% κα ( εκLν ατο% λεψκ τερον) – Eth. has a longer text: wa-’i-kona za-’amsalu wa-fetratu ’i-kona kama fetrata sab’ wa-xebru yesa‘adu (“and neither his form nor his nature is like the nature of a human being. And his colour is whiter”); the italicised words are omitted in the Grk. through homoioteleuton (ατο% … ατο%, “his … his”).1088 “Redder than a rose” (πψρρ τερον ρ δοψ ’ ) – Eth. embellishes to wa-yeqayh ’em-sege rada (“is redder than a rose blossom”; cf. 106:2b). // Eth. “and he opened his eyes and they illumined the entire house” – omitted in Grk., perhaps by homoioteleuton (κα νω( .εν) … κα νω(στη)).1089 (11) “And he arose” (κα νωστη) – Eth. wa-tansˇe’a (“and he was taken”; cf. 106:3). // “From” (π ) – Eth. westa (lit. “into”; cf. Lat. inter), though see ’em-westa (“from”) in BM 485 and some Eth. II mss. // “And opening his mouth he blessed the Lord of eternity” (κα νο-.α« τ στ μα ελ γησεν τν κριον το% 1087 1088

1089

Cf. Nickelsburg, 1 Enoch 1, p. 537. Cf. Bonner, The Last Chapters of Enoch in Greek, pp. 80–81 (who restores ατο% <οξ !μοιο« νρ/ποι« κα τ ξρμα ατο%> λεψκ τερον); Nickelsburg, 1 Enoch 1, p. 538. Cf. Nickelsburg, 1 Enoch 1, p. 538.

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ανο«) – Eth. wa-fetha ’afuhu wa-barako la-’egzi’a samay (“and opened his mouth and praised the Lord of heaven”). On “Lord of eternity”, see Lat. d(omi)n(u)m uiuente(m) in secula. (12) “And my son Lamech” (κα- … I ψ « μοψ Λαμεξ) – Eth. wa- … ’abuhu Lamek (“and his father Lamech”), which presumes a different Grk. Vorlage: *κα … I π"τερ ατο% Λαμεξ. // “And does not believe” (κα ο πιστεει) – Eth. wa-’i-’a’mena (“and did not believe”). // “That he is his son” (!τι ψ« ατο% 6στιν) – Eth. kama ’emmenehu we’etu (“that he came (lit. ‘was’) from him”). // “But that (he is) from angels” (λλ2 !τι $. γγωλ ν) – Eth. ’alla ’amsalo ’e(m)-mala’ekta samay (“but his image (is) from the angels of heaven”); the designation for angels in Eth. is perhaps accommodated to that of v. 5a (cf. Grk. and Eth.). // Eth. “and behold, I have come to you, so that you may make known to me” – omitted in Grk. through a scribal error.1090 // “The accuracy … and the truth” (τν κριβ<ε>-αν … κα τν λειαν) – Eth. sedq, which translates only the last Grk. term. Latin: (9) dix(i) q(uo)d (10) natus e(st) filio suo no(mine) Lamech cui oculi sunt sicut radi solis capillis eius candidiores septies niue corpori aut(em) eius nemo hominum potest intueri (11) et surexit inter manus obstetricis sua eadem hora qua p(ro)cidit de utero matris suae orauit d(omi)n(u)m uiuente(m) in secular laudauit (12) & timuit Lamech General Comment The storyline assumes that Methuselah’s report to Enoch in verses 10–12a is based on what Lamech has told him about Noah’s birth in 106:5–6. However, there the description of Noah’s birth is twofold: there is (a) the initial account by the (Enochic) narrator (vv. 2–3) before (b) Lamech’s description of what happened to his father (vv. 4–7). The details given by Methuselah’s account about the child recapitulate details from both texts. The differences between the present and previous descriptions may suggest where the ultimate emphasis in the story lies, so that a comparison may be instructive. Given the distribution of the features in these earlier texts in the present passage, comparisons between the Ethiopic, Greek and Latin versions (with distinct elements underlined) are presented under the headings of “Lamech’s Worry” (A) and “The Child’s Appearance” (B) below:

1090

Cf. Nickelsburg, 1 Enoch 1, p. 538, who cites Dillmann, Lexicon, col. 1076. The omission would be through homoioteleuton of “from angels” (*π& γγωλ ν … *π& γγωλ ν), in which the preposition of the first element is emended from $. to π& and the second element is taken as a ptc. (translated as tayde‘ani in Eth.).

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1 Enoch 106:9–12

(A) Lamech’s Worry Ethiopic v. 5a – he is not like a human being v. 5a – is like the children of the angels of heaven v. 5b – his form (is) different v. 10 – neither is his form v. 5b – he is not like us v. 10 – nor his nature like that of a human being (cf. v. 5a) v. 6 – he is not from me v. 12 – did not believe that he came from him v. 6 – but rather from the v. 12 – but his image (is) from the angels angels of heaven (cf. v. 5a) Greek v. 5a – he is not like a human being v. 5a – is like the children of the angels of heaven v. 5b – his form (is) different

v. 10 –

v. 5b – he is not like us

v. 10 –

v. 6 –

he is not from me

v. 12 –

v. 6 –

but rather from the angels

v. 12 –

the one born was not from him but from an angel of God

vv. 9–12 – no equivalent

Latin v. 6 – v. 6 –

and his form and his image … text missing through omission (probably from v. 5a or 5b) does not believe that he is his son but that he is from angels

vv. 9–12 – no equivalent

The Latin text aside, in the Ethiopic and Greek versions Methuselah’s description to Enoch of Lamech’s suspicion about the nature and origin of Noah is slightly abbreviated – exceptions are the reference to the boy’s “image” and narrative-appropriate mention of Lamech’s disbelief – and is a conflation of the narrative in verses 5–6. What Methuselah no longer conveys explicitly is Lamech’s specific concern that the boy might be an

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offspring (i.e. a giant) of the angels, though this may be implied (cf. the Note on v. 12a). (B) The Child’s Appearance Ethiopic v. 2a – his body was white as v. 10 – his colour is whiter than snow snow v. 2a – and red as a rose v. 10 – and is red as a rose blossom blossom v. 2a – the hair of his head v. 10 – the hair of his head and its locks (were) as white wool is whiter than white wool v. 2a – beautiful (were) his eyes v. 10 – his eyes (are) as the rays of the sun (cf. v. 5b) v. 2b – when he opened his eyes v. 10 – he opened his eyes v. 2b – they illumined v. 10 – they illumined the entire house the entire house as the sun v. 2b – the whole house became very bright v. 3 – when he was taken from v. 11 – he was taken from the hand of the midwife the hand of the midwife v. 3 – he opened his mouth v. 11 – and opened his mouth v. 3 – and spoke with the Lord v. 11 – and praised the Lord of of righteousness heaven v. 5b – his eyes are like rays of the sun v. 5b – the face is glorious Greek v. 2a – his body was whiter than snow v. 2a – and redder than a rose v. 2a – his hair was completely white and thick as white wool and glorious v. 2b – when he opened his eyes v. 2b – the house shone like the sun

v. 10 – v. 10 – v. 10 –

v. 10 –

[missing text …] whiter than snow and redder than a rose the hair of his head is whiter than white wool

omission through homoioteleuton

1 Enoch 106:9–12

v. 3 – v. 3 – v. 3 –

he arose from v. 11 – the hand of the midwife and opened his mouth v. 11 – and blessed the Lord v. 11 –

v. 5b – his eyes [are] as beams v. 10 – of the sun v. 5b – and [his fa]ce is glori[ous Latin v. 2a – his eyes were like the rays of the sun v. 2a – his hairs up to sevenfold brighter v. 2a – his body no human can fathom v. 3 – he rose up in the hands of his midwife

v. 10 – v. 10 – v. 10 – v. 11 – v. 11 –

v. 3 –

and worshipped (and) praised the Lord who lives forever

v. 11 –

651 he arose from the hands of the midwife and opening his mouth he blessed the Lord of eternity his eyes (are) like beams of the sun

whose eyes are as the rays of the sun the hairs of his head up to sevenfold brighter his body no human can fathom he rose up in the hands of his midwife that very hour in which he proceeded from his mother’s womb he worshipped (and) praised the Lord who lives forever

Methuselah’s redescription in the Latin text expands (in two places for emphasis) on the preceding narrative of verses 2–3. By contrast, the other versions have the character of a summary: in the Ethiopic his words leave out some details – references to the boy’s locks (of hair), the beauty (of the eyes), the brightness of the entire house, and the glorious appearance of the face – while the Greek does the same to a slightly greater extent. These summaries centre on the boy’s body, hair and eyes, while retaining all the elements that relate to his activity of praising God at birth. In the present passage only the framework which encapsulates Methuselah’s words in verses 9 and 12b provides the new main material, in which Methuselah declares the purpose of his visit. In coming to Enoch, Methuselah is made to convey Lamech’s anguish as his own (v. 9). Though Noah’s birth is narrated as an astonishing event that was experienced within the setting of a house (vv. 2–3), it is here described as “a troubling vision” (v. 9) as if it had been a visionary experience requiring interpretation.

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Notes 9. And he answered me and said, “Because of a great desire I have come to you, and it is because of a troubling vision that I have come near. The shorter Greek text, probably through homoioteleuton of a reconstructed text (cf. the Textual Note), eliminates the second half of the lemma (“and it is … come near”). Instead of “desire” (sahq), the Greek text refers to Methuselah’s great “worry” (or “stress”; ν"γκη) which seems the preferable counterpart for “troubling (or: ‘difficult’, ‘asub) vision” in the second stichos.1091 The language underlines the urgency with which the matter is brought to Enoch. The second stichos is ambiguous with respect to whether the “vision” refers specifically to the appearance of the child or if, in effect, the matter is being regarded as a dream vision. In the latter case, the consultation of Enoch as the one to give an explanation lends reinforces the mysterious nature of Noah’s birth which is to be treated as a revelatory event. 10a. And now, my father, listen to me, for to my son Lamech there has been born a son, and neither his form nor his nature is like the nature of a human being. The Greek text omits both the address of Enoch as “my father” and Methuselah’s please that Enoch “listen to me”. Near the end of the lemma (after “the nature”), the Greek text has an omission that extends into verse 10b (until “whiter”). The account of Methuselah assumes, as does Lamech (106:5–6), that Noah is something other than a human being. (See the comparison between this text and verses 5–6 in the General Comment above.) This perception, which is developed by regarding the child as an angel (cf. v. 12a and vv. 5a, 6) though eventually answered by Enoch in 106:18 and 107:2 (i.e. that Noah is in fact Lamech’s son and thus is a human being), the significance of the child is greater than this point alone (cf. 106:13–17; 106:19–107:1). 10b. And his colour is whiter than snow and is red as a rose blossom; and the hair of his head is whiter than white wool, and his eyes (are) as the rays of the sun; and he opened his eyes and they illumined the entire house. The beginning of the lemma is missing in the Greek text by omission (until “whiter”). In addition, the text “and he opened … house” is omitted by the Greek by homoioteleuton. In the extant text only two details differ in the Greek: (1) the comparative “redder” and (2) the simpler reference to “a rose”.

1091

For the plausible argument that sahq (“desire”) is a corruption from a more original sa’q (“distress”, as Grk.), see Black (The Book of Enoch, p. 320).

1 Enoch 106:9–12

653

The “colour” of Noah in mentioned in relation to Noah’s body; see 106:2a and Note there concerning the tradition-historical distribution of his characteristics. 11. And he was taken from the hands of the midwife and opened his mouth and praised the Lord of heaven. The lemma is very close to Ethiopic 106:3, except that there the divine title is “the Lord of righteousness”. As an epithet, “the Lord of heaven” (behind which stands *I κριο« το% ορανο%, Aram. *Xym> Xrm ) is more common in Jewish tradition before the Common Era (cf. Dan. 5:23; Tob. 6:18; 7:11, 16; 10:11, 12, 13[Cod. Sin.]; Jdt. 9:12; 1QapGen vii 7; xii 17; xx 16, 221092 – the latter two with “God Most High” and as “Lord of heaven and earth”1093) which reflects the influence of a divine name – the compound “Baal Shamin” (Aram. form) – that was widespread in the Ancient (esp. Phoenicia and Syria) and Roman Near East (e.g. Palmyra, Nabataea) and may have figured in the religio-political events leading up to the Maccabean revolt.1094 The Greek text, on the other hand, reads “the Lord of eternity”, which is approximated in the Latin (“the Lord who lives forever”; cf. Bk. of Watchers 5:1) and is also found in the early Enoch tradition (Bk. of Watchers 9:4 Aram. 4QEnb 1 iii 14 Xmli Xrm [or “Lord of the world”] = Sync. 1 I κριο« τν α/ν ν; 81:10 Eth. I ’egzi’a ‘alam; cf. Sim. at 58:4). It is difficult to decide

1092

1093

1094

See also the widely disseminated Ahiqar Proverbs saying 14 and discussion by J. M. Lindenberger, “Ahiqar”, pp. 485–86 and in more detail in The Aramaic Proverbs of Ahiqar (Baltimore: Johns Hopkins Press, 1983), pp. 68–70. For this more extended form, see also Jub. 32:18 (adaptation of Gen. 14:19: “the Lord who created heaven and earth”); Mt. 11:25; Lk. 10:21; Acts 17:24 (Paul’s Areopagus sermon in Athens); T. Benj. 3:1 (“the Lord God of heaven and earth”). Of more remote relation is the designation “Lord of the whole creation of the world” in Bk. of Dreams 84:2 (’egzi’a kwellu fetrata samay). See e.g. 2 Macc. 6:2’s note that the Antiochus determined to change the name of the Temple in Jerusalem to the Temple “of Zeus Olympios (Διο« &Ολψμπ-οψ)”, for which the Syr. version translates b‘lsˇmyn ’lwmpyws; cf. R. A. Oden, “Ba‘al Sˇamen and ’El”, CBQ 39 (1977), pp. 457–73 (esp. p. 466) and O. Eissfeldt, “Ba‘alsˇamen und Jahwe”, ZAW 37 (1939), pp. 1–31 (here p. 4); the same equation is famously attributed to Philo of Byblos as quoted by Eusebius in Praep. Evang. 1.10.7: το%τον

γ2ρ φησ- εν $ν μιζον μ νον ορανο% κριο« βεελσ"μην καλο%ντε« ! 6στι παρ2 Φο-νι.ι κριο« ορανο% Ζεψ« δε παρ& 6Ελλησιν. See generally Hengel,

Hellenism and Judaism, esp. 1.296–99 and 2.198–99 (n.’s 253–257), though the assumption that the deity was everywhere being coalesced with other deities (esp. Zeus) is misleading; cf. Michael T. Davis and Loren T. Stuckenbruck, “Notes on Translation Phenomena in the Palmyrene Bilinguals”, in ed. Zdzislaw J. Kapera, Intertestamental Essays (cf. bibl. in n.1049 above), pp. 274–83 and n. 28.

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Birth Of Noah (106:1–107:3)

whether the Greek or the Ethiopic version preserves the more original title. The Ethiopic reading, in any case, should not be excluded, since it resonates well with usage attested in other Jewish literature composed during the last two centuries BCE.1095 12a. And his father Lamech was afraid and fled to me and did not believe that he came from him, but his image (is) from the angels of heaven. The Greek has shows up three minor differences: (1) It designates Lamech from Methuselah’s perspective (“my son”), while the lemma does it from Noah’s (“his father”). Since the parentage of Lamech is under question, the Greek is the preferable text. (2) The Greek formulates with the present tense, “does not believe”. (3) The object clause of Lamech’s incredulity reads, “that he is his son”. The Latin text only preserves something from the very beginning of the lemma: “and Lamech was afraid”. Unlike 106:5a (Eth. and Grk.), the child is not directly compared with the children of the angels of heaven. However, the term “his image” (’amsalu = *ε*κ ν, cf. 106:10) may presuppose the comparison, that is, as an offspring of the heavenly angels, Noah may be said to bear their image. Nonetheless, the absence of an explicit allusion to the giants may already foreshadow the answer which Enoch will give about the nature of the boy in 106:18 and 107:2, namely, that he is indeed a human being (and not an angel), albeit a specially chosen one. It is right that he has something to do with the angels of heaven after all, but not in the way Lamech thinks. Thus in the story, the suspicion that Noah is a giant is met by another tradition which likewise acknowledges an angel-human connection in the context, but does so in a different way: perhaps the text assumes an interpretation of the first person plus subject in Genesis 1:26 that includes angelic beings in the creation of “male and female”; for the idea – already reflected in Musar le-Mevin 4Q417 1 i 16–17 par. 4Q418 43.12–13 (vrjy ,y>vdq tynbtk , “according to the pattern of the holy ones is his form”)1096 – see Philo, De Opificio Mundi 75; De Confusione Linguarum 169, 179; De Fuga et Inventione 68, 71; De Mutatione Nominum 31; Tg. Ps.-J. to Genesis 1:26. 12b. And behold, I have come to you, so that you may make known to me the truth.” The text in Chester Beatty omits everything until “the truth”

1095 1096

As, e.g., in the texts cited above. See Strugnell and Harrington, “417. 4QInstructionc”, DJD 34, 165–66, who point to Gen. 1:27 (where ,yhlX may have been taken as by the author of the text as “angels”); cf. the discussion of these texts in Benjamin G. Wold, Women, Men & Angels: The Qumran Wisdom Document Musar leMevin & its Allusions to Genesis Creation Traditions (WUNT II/201; Tübingen: Mohr Siebeck, 2005), 141–49.

1 Enoch 106:13–17

655

(see n. 1089 above), for which it has “the accuracy (or: ‘certainty’) and the truth”. Methuselah’s formulation recalls the words of Lamech in 106:7a, where the parallel texts cited from Genesis Apocryphon at 1QapGen ii 20a, 22 apply here as well.

106:13–17: Enoch’s Explanation Part One: Calamities Leading up to the Flood Ethiopic (13) And I, Enoch, answered and said to him, “The Lord will accomplish new things on the earth, and this I have already seen in a vision and have announced it to you. For in the generation of my father Jared, they transgressed the word of my Lord from the height of heaven. (14) And behold, they are committing sin and transgressing the covenant, and they joined themselves with women and are committing sin with them and have married (some) of them and from them have begotten children. (15) And there will be a great destruction over the whole earth, and there will be a flood and a great destruction for one year. (16) And this son who has been born to you, he will remain on the earth, and his three children will be saved with him; when all human beings who are upon the earth die, he and his children will be saved. (17) *And they are begetting on the earth giants – not of spirit, but of flesh.* And on the earth there will be a great punishment, and the earth will be cleansed from all corruption. *–*: The text belongs at the end of verse 14 (cf. Grk.). Greek (13) Then I answered, saying, “The Lord will renew an ordinance upon the earth, and in the same manner, O child, I have beheld and declared to you. For in the generation of Jared my father, they transgressed the word of the Lord from the covenant of heaven. (14) And behold, they are sinning and transgressing the custom, and getting together with women and sin with them and have married (some) from them, and they are giving birth to those who are not like spirits, but to those who are of the flesh. (15) And there will be great wrath upon the earth and a flood, and there will be a great destruction for one year. (16) And this child who has been born will be left; and his three children will be saved when those who are upon the earth die. (17) And he will tame the earth from the corruption which is in it.

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Birth Of Noah (106:1–107:3)

Latin (13) And Enoch said, “It is told to my son, (15) that after five hundred years God will send a flood of water, in order to destroy every creature. Forty (days) he will have shown it to our eyes. (16) And there will be three sons and the names of his sons will be Sem, Cham and Japeth. Textual Notes Ethiopic: (13) “And I answered” (wa-’awsˇa’ku) – Tana 9, BM 491 and EMML 6281 read wa-’awsˇa’kewwo (“and I answered him”). // “And said to him” (wa-’ebelo) – omitted in Abb 55. // “The Lord” (’egzi’) – BM 499 and Westenholz Ms. read ’egzi’abher (“God”). // “New things” (haddisata) – Curzon spells hadasata; omitted in Abb 55. // “And this … announced it to you” – omitted in Abb 55. // “I have already seen” (wada’ku re’iku; EMML 2080, BM 485, Abb 35, EMML 1768, EMML 6281, Ryl, BM 486, BM 490, BM 499, Abb 197, Munich 30, Westenholz Ms.) – Berl, BM 491, Ull, Bodl 4, Bodl 5, Frankfurt Ms., Curzon 55, Curzon 56, BM Add. 24185, BM 484, BM Add. 24990, BM 492, Vatican 71 insert a conj. wada’ku wa-re’iku; and BM 485a reads only re’iku (“I have seen”). // “In a vision and” (ba-ra’y wa-) – BM 485a reads ba-ra’yeya wa-nahu (“in my vision and, behold”). // “For in the generation of” (’esma ba-tewledu, with 3rd masc. sing. suff.; EMML 2080, Berl, BM 485, Abb 35, EMML 1768, Ryl, most Eth. II mss.) – BM 485a reads ’esma la-tewledu (confusion of Φ as Γ); BM 491 and EMML 6281 read ’esma beta weludu (“for the house of his son”, corr.); and Bodl 4, Bodl 5, Frankfurt Ms., and Vatican 71 read without the prep. ’esma tewledu (“for the generation of”); Tana 9 reads defectively ba-waldu (“in the son of”). // “Jared” (la-yared; Tana 9, EMML 2080, Berl, Abb 35, EMML 6281, Ryl, Eth. II mss.) – BM 485, BM 485a, Abb 55 and EMML 1768 spell la-’iyaret. // “My father” (’abuya) – omitted in Berl. and Ull. // “They transgressed” (’axlefu) – EMML 6281 spells ’axlafu; BM 491 reads ’axleru (confusion of β as α); Berl spells the sing. ’axalef. // “My Lord” (la-’egzi’eya; Tana 9, Berl, BM 485,BM 485a, Abb 352, EMML 1768, Ull, Curzon 56, BM 490, BM Add. 24990, BM 492, Garrett Ms., Westenholz Ms.) – EMML 2080, BM 491, Abb 351, EMML 6281, Bodl 4, Bodl 5, Frankfurt Ms., Curzon 55, BM Add. 24185, BM 499 and Vatican 71 read la-’egzi’ (“the Lord”). // “From the height of” (’e(m)mal‘elta) – Tana 9 and EMML 6281 read ’em-sˇer‘ata (“from the law of”; cf. Grk.); Curzon 56, BM 484 and BM 490 read mal‘elta (“the height of”); and BM 492 reads mala’ekta (“the angels of”, corr.). (14) “And behold” (wanayomu) – omitted in Abb 55. // “They are committing sin and transgressing” (yegabberu xati’ata wa-yaxallefu, plur.) – EMML 2080, Ryl and Eth. II mss. spell the second verb wa-yaxallefu; Abb 55 reads wa-yaxallefu wa-yeg-

1 Enoch 106:13–17

657

abberu xati’ata (“and they are transgressing and committing sin”); Berl omits the conj. yegabberu xati’ata yaxallef (“they will commit sin, he will transgress”). // “The statute … they are commiting” – omitted in Abb 55 by homoioteleuton. // “And … with (first occurrence; wa-mesla) – Curzon 55 omits the conj. mesla (“with”). // “And … with them” (wa-meslehon) – Curzon 55 omits the conj. meslehon (“with them”). // “(Some) of them” (’emennehon) – Ryl2 reads ’emmenehu (“of him”, corr.); omitted in Ull and Curzon 55. // “And from them” (wa-’emmenehon, 3rd pers. plur. fem. poss. suff.) – EMML 2080 reads with 3rd pers. plur. masc. poss. suff. wa-’emmenehomu (“and (some, i.e. the fallen angels) of them”); Berl, BM 485a, Abb 55, EMML 1768, Bodl 4 and BM 492 read only the conj. wa- (“and”); omitted altogether in Curzon 55. // “Begat” (waladu) – Vatican 71 transposes with the previous word waladu ’emmenehon (“they begat from them”). (15) “And … a great destruction” (wa-hag wel ‘abiy) – Berl reads with pron. suff. and an acc. wa-hag welu ‘abiya (“and its [sic!] great destruction”); BM 485a has the acc. and without conj. hag wela ‘abiya; EMML 6281 reads the acc. with the conj. wa-hag wela ‘abiya. // “Over the whole earth … there will be a flood” (diba kwellu medr wa-maya ’ayxa yekawwen) – omitted in Frankfurt Ms. through homoioteleuton (yekawwen … yekawwen, “there will be … there will be”); Abb 55 reads only maya ’ayxa yekawwen (“there will be a flood”). // “Whole” (kwellu) – omitted in BM 485a, Ull, Curzon 56, BM 484, BM 490 and BM 492 (cf. Grk. and also 106:171097). // “And a flood” (wa-maya ’ayx) – Abb 55 reads with prep. ba-maya ’ayx (phonetic corr.). // “There will be” (second occurrence; yekawwen) – BM 485 reads yekawwen diba kwellu medr (“over the whole earth”). // “And a great destruction” (wa-hag wel ‘abiy) – Berl reads, as at beg. of the v., with pron. suff. and an acc. wa-hag welu [sic!] ‘abiya; BM 485a has wa-hag wela ‘abiy; Abb 35 reads only wa-hag wel (“and a destruction”); EMML 6281 has accus. forms wa-hag wela ‘abiya. // “For one year” (ba-’ahadu ‘amat; many mss. represent the no. with the digit Ν) – BM 485a reads only wa-‘amat (“for a year”). (16) “But … will” (wa-yekawwen; Tana 9, EMML 2080, Berl, BM 485, BM 485a, EMML 1768) – EMML 6281 reads without conj. yekawwen (“will”); omitted in Abb 55; Ull links the verb with the previous v. 15 (i.e. “there will be a great destruction for one year”). // “This son” (ze-we’etu wald) – EMML 20801, BM 485 and EMML 1768 have ze-we’etu za-wald; Abb 35 reads za-may (rel. pron. + “water”); Abb 55 has only ze-wald; EMML 6281 corrupts to zamad ze-wald (“a relative is this son“”). // “Who has been born” (za-tawalda;

1097

As noted by Knibb, The Ethiopic Book of Enoch, 1.414.

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Birth Of Noah (106:1–107:3)

cf. second word of previous entry) – BM has za-walada; BM 491 spells zatawald; omitted in Abb 55. // “He” (emphatic; we’etu) – omitted in Abb 55. // “On the earth” – omitted in Abb. 55. // “And … three” (wa-sˇalastu) – omitted in BM 485a. // “Will be saved … spirit (v. 17)” – omitted in Abb 55. // “When … die” (soba yemawwetu) – EMML 2080 and EMML 6281 read with conj. wa-soba yemawwetu (“and when … die”); EMML 1768 reads with conj. and sing. wa-soba yemawwet; BM 485, BM 485a and Abb 35 have the sing. form soba yemawwet. // “Who are upon” (za-diba) – Berl reads ba-diba (“upon”). // “He and his children will be saved” (yedexxen we’etu wa-daqiqu) – omitted in Tana 9, EMML 20801, Berl and EMML 1768; EMML 6281 reads yedexxen we’etu wa-daqiqu diba medr (“he and his children will be saved upon the earth”); Vatican 71 reads yedexxen we’etu wa-daqiqu yenabberu diba medr (“he and his children will be saved; they will dwell upon the earth”). // “He and his children will be saved. And they will beget on the earth” – omitted in BM 485 and BM 485a through homoioteleuton (medr … medr, “the earth … the earth”); BM 491 and Bodl 5 assign “his children” to the beg. of v. 17. (17) “And they will beget” (wa-yewaldu; Tana 9, EMML 2080, Berl, Abb 35, EMML 6281, Vatican 71) – see previous the Textual Note; BM 491, Ryl and most Eth. II mss. omit the conj. yewaldu (“they will beget”). // “Giants” (’ella yarbex) – Tana 9 corrupts to ’ella yerexxebu (“those go hungry”). // “A great punishment” (maqsˇaft ‘abiy) – BM 491, Abb 55, BM 499 and Westenholz Ms. read only maqsˇaft (“punishment”); Berl and BM 485 read the acc. maqsˇafta ‘abiya; and Tana 9 has maqsˇafta ‘abiy. // “On the earth” (second occurrence, diba medr) – Abb 55 reads instead: yekawwen (“(a great punishment) there will be”). // “From all” (’em-kwellu) – Abb 55 reads only ’em(“from”). Greek: (13) “Then I answered, saying” (τ τε πεκρ-ην λωγ ν) – Eth. wa’awsˇa’ku ’ana henok wa-’ebelo (“and I, Enoch, answered and said to him”); the patriarch’s name is added as a conventional clarification (cf. 1 En. 12:3; 19:3; 93:2, *3[in EMML 2080, then erased]); however, this may be an early reading, if there is any connection with Genesis Apocryphon at 1QapGen v 3.1098 // “Will renew an ordinance” (να<>καιν-σει … πρ σταγμα) – Eth. yeheddes haddisata (“will do new things”); Uhlig conjectures a mistake, in which a Grk. scribe read orig. *πρ"γματα (“deeds, things”) as πρ σταγμα.1099 On the other hand, the notion of renewing a “covenant”

1098 1099

Cf. Milik, The Books of Enoch, p. 211. Uhlig, Henochbuch, p. 746.

1 Enoch 106:13–17

659

or “law” is possible in the context of the flood1100 (i.e. as derived from Gen. 9:9, 11–13, 15–17, though the vocabulary is different: Heb. tyrb and διακη, though Tgs. ,yq – see this v. below); cf. Aram. 4QEnc 5 ii 17 frgt. c. // “And the same manner, O child, I have beheld” (κα τν ατν τρ πον τωκνον τεωαμαι) – Eth. wa-zenta wada’ku re’iku (“and this I have already seen”). Bonner regarded the Grk. expression “the same manner” as “not quite natural here”,1101 and Milik corrects it to κατ2 τν τρ πον !ν in order to retrovert it to Aram. yd lbvqlk (“according as”);1102 however, Nickelsburg cites instances in 2 Macc. 12:8, 3 Macc. 4:13, Ep. Jer. 70;1103 cf. also Dan. 2:40 (Th.). Thus Eth. wada’ku (“I have already (done)”) provides a plausible dynamic equivalent for the expression. Nickelsburg also reasonably suggests that the “loss” of τωκνον (“O child”) in Eth. as due to homoioarcton with the following word (τωκνον τεωαμαι).1104 // “In the generation of Jared my father” ($ν γενεd &Ι"ρεδ το% πατρ « μοψ) – Eth. ba-tewledu la-yared ’abuya (“in the generation of Jared my father”). Aram. reads “in the days of Jared [my] fa[ther” (4QEnc 5 ii 17 frgt. d). // “Of the Lord” (κψρ-οψ) – Eth. la-’egzi’eya (“of my Lord”); however, three Eth. I mss. and eight Eth. II mss. read la-’egzi’, as Grk. // “From the covenant of heaven” (π τ'« διακη« το% ορανο%) – Eth. ’e(m)-mal‘elta samay (“from the height of heaven”, *π το% Bχοψ« το% ορανο%; Sir. 1:3; 17:32; Pr. Man. 9); Tana 9 and EMML 6281 ’em-sˇer‘ata samay translates the Grk. reading. Knibb suggests that the difference may go back to translations from different Aram. texts which read Xmyq (“covenant”) and Xtmvq (“height”).1105 (14) “The custom” (τ 6ο«) – Eth. sˇer‘ata (“the covenant”). // “And getting together with women” (κα μετ2 γψναικ<>ν σψ<γ>γ-νονται) – Eth. wa-mesla ’anset tadammaru (“have joined themselves with women”). // “And sinning with them” (κα μετ & ατν 4μαρτ"νοψσιν) – Eth. wa-meslehon yegabberu xati’ata. // “And they are giving birth to those who are not like spirits, but to those who are of the flesh” (κα τ-κτοψσιν οξ Iμο-<οψ>« πνεμασι λλ2 σαρκ «) – Eth. has a doublet: in v. 14 wa-’emennehon waldu daqiqa (“and from them have begotten children”) and in v. 17a wa-yewalledu diba medr ’ella yarbex ’akko zamanfas ’alla za-sˇega (“and they are begetting on the earth giants – not of spirit, but of flesh”). Before the Grk. was published, a number of scholars, 1100 1101 1102 1103 1104 1105

Cf. Black, The Book of Enoch, pp. 320–21. Bonner, The Last Chapters of Enoch in Greek, p. 81. Milik, The Books of Enoch, p. 211. Nickelsburg, 1 Enoch 1, p. 538. Nickelsburg, 1 Enoch 1, p. 538. Knibb, The Ethiopic Book of Enoch, 2.245–46.

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beginning with Dillmann,1106 already regarded Eth. v. 17a – or even all of v. 17 (Charles) – as a dislocation from the end of v. 14. While nothing from v. 17a survives in 4QEnc (cf. 5 ii 19–20), evidence of words from v. 17b almost immediately after v. 16 in 5 ii 21–221107 confirms the displacement – or original absence – of v. 17a and is consistent with a text that would have corresponded, at least in length, to the Grk. How, then, is the dislocation – and, therefore, the difference between Eth. and Grk. – to be explained? The doublet noted above shows an overlap between “children” (v. 14c Eth.; cf. 106:5a) and “giants” (v. 17a), with the latter functioning to specify the former. The steps leading towards the Eth. may be outlined as follows, using verse no.’s from Eth.: a) The sequence vv. 14 – 17a – 15 – 16 – 17b is attested in 4QEnc and Grk. Since no scribal error can explain the loss of v. 17a, it may be a very early gloss added at the pre-4QEnc Aram. stage to explain who the “children” were (based e.g. on Bk. of Watchers at 7:2).1108 b) This resulted in the early existence of two versions, (i) one with v. 17a at the end of v. 14 and (ii) one without the gloss (cf. Eth.). c) A Grk. copyist of a version without the gloss (ii) was working with a Vorlage that was also without the gloss, but had the gloss (taken from the other version) written in the margin. This copyist reinserted v. 17a into the text before v. 17b instead of in its original place at the end of v. 14;1109 if the Vorlage had an insertion mark for the marginal note, the copyist, having initially left it out, inserted it before the next text that refers to the coming judgement through the flood. (Note the similarity between the beginning of v. 15 and the beginning of Eth. v. 17b.) (15) “And there will be great wrath” (κα 6σται ;ργ μεγ"λη) – Eth. wahag wel ‘abiy yekawwen (“there will be great destruction”). // “Upon the earth” ($π τ'« γ'«) – Eth. diba kwellu medr (“over the whole earth”), though one Eth. I and six Eth. II mss. read as Grk. // “And a flood, and there will be a great destruction” (κα κατακλψσμ« κα 6σται π λε-α μεγ"λη) – Eth. wa-maya ’ayx yekawwen wa-hag wel ‘abiy (“and there will be a flood and a great destruction”), reading the conj. after “will be” in1106 1107 1108

1109

Dillmann, Das Buch Henoch, p. 327; for bibl. on this see Uhlig, Henochbuch, p. 746. Cf. Milik, The Books of Enoch, p. 209. For this point, see Bonner (The Last Chapters of Enoch in Greek, p. 82) and Knibb (The Ethiopic Version of Enoch, 2.246). Agreeing at this stage only with Milik, The Books of Enoch, p. 211.

1 Enoch 106:13–17

661

stead of before. (16) “And this child” (κα τ δ[ε] τ παιδ-ον) – Eth. wa- … ze-we’etu wald (“and this son”). // “Who has been born” (τ γεννηων) – Eth. za-tawalda lakemu (“who has been born to you”; cf. Aram.?). // “Will be left” (καταλειφσεται) – Eth. we’etu yetarref diba medr (“he will remain on the earth”; cf. Aram. 4QEnc 5 ii 21). // “Will be saved” (<σ >σεται1110) – Eth. yedexxenu meslehu (“will be saved with him”). // Eth. “he and his children will be saved” – omitted in Grk., and does not occur in the Aram. (cf. 4QEnc 5 ii 21–22). (17) “And he will tame the earth” (κα] πραψν 1 <ε>ι τν γ'ν) – Eth. wa-tetxaddab medr (“and the earth will be cleansed”), which leads to the inference that the Grk. may be corrupt from πλψνε (“he will wash”).1111 “From the corruption which is in it” (π τ'« οϊση« $ν [ατ], φορ»«) – Eth. ’em-kwellu musna (“from all corruption”). Latin: (13) & dixit enoc nontiatum e(st) mihi filii (15) q(uia) post quingentos annos mitt(et) d(eu)s cataclismu(m) aq(uae) ut deleat omnem creatura(m) xl ostendit oculis n(ost)ris (16) & erunt illi iii filii & erunt nomina filioru(m) ei(us) sem cham iafeth Aramaic1112: (13) Xyrm td ]xy lb , “truly [the Lord] will ren[ew” (4QEnc 5 ii 17 frgt. c line 1). The identification and placement of the small piece are derived from the more assured text from the next line (cf. below).1113 // yb ]X dry ymvyb [, “]in the days of Jared [my] fa[ther” (4QEnc 5 ii 17 frgt. d line 1; cf. the same phrase in 1QapGen iii 3). The last visible letter excludes placement of the frgt. in Bk. of Watchers at 6:6 (cf. 4QEna 1 iii 4 ] li dry ymvyb ). // ]vrbi , “they transgressed” (4QEnc 5 ii 18 frgt. c line 2). (14) ]yr ]biv ] [yyux ? “(they] are [sinnin]g(?) and transgr[essing” (4QEnc 5 ii 18 frgt. e line 1). // vyn> l ]iml , “they changed to go in[to” (4QEnc 5 ii 18 d line 2). (15) Xi [rX (?), “the [ear]th(?)” (4QEnc 5 ii 20 frgt. b line 1). (16) ] [vkl ] dyly . .[, “].. the one born [to you]” (4QEnc 5 ii 21 frgt. f line 2+frgt. h

1110

1111

1112

1113

Ms. δοσεται (“will be given”), which does not make sense in the context. Correction based on Eth. (cf. Bonner, The Last Chapters of Enoch in Greek, p. 82). Cf. Nickelsburg, 1 Enoch 1, p. 538. The Aram. evidence, if correctly interpreted (see Textual Note under v. 17b below), renders superfluous Black’s reconstruction of XriX xvnt (wrongly taken in the trans. sense) behind πραψνει 1 . For the sake of clarity, the alphabetical designations of isolated frgt.’s are given separately, based on Plate XV in Milik, The Books of Enoch (where, however, frgt. d is missing). Cf. Milik, The Books of Enoch, pp. 209–211.

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line 1). // y ]hvnb (?) (?)]vul ]py, “hi]s[ sons] will es[cape”.1114 // XirX [, “the earth” (4QEnc 5 ii 21 frgt. g line 2, followed by vacat). // (17b) [ ]m ] XirX Xk [dttv, Xb [r ]Xlbx “and] the earth [will be clea]nsed [by a gr]eat destruction” (4QEnc 5 ii 22 frgt. h line 2+frgt. i+frgt. b line 3).1115 General Comment Instead of immediately answering Methuselah’s query about the nature of the boy, Enoch begins by setting the scene by referring to events from the past (“in the days of Jared”, v. 13b) and present (what the fallen angels are doing now, v. 14). Enoch then turns to the future: these events – about the rebellion of the angels, the giants they produced, and the iniquities they are carrying out on the earth – will be brought to an end by a massive destruction on the earth. Here is where the child of Lamech comes into the picture: Enoch predicts that Noah and his three children will be the only ones to survive the coming catastrophe. Both Greek and Ethiopic versions have the verb tenses reflect the “fictive” time of this pseudepigraphon; the story is “historicized” into the time of Enoch who communicates to Methuselah the certainty of divine judgement against what the fallen angels have done. In the present passage, then, the patriarch’s interpretation underscores that there is a categorical distinction between Noah (and his three children), on the one hand, and the offspring of the wayward angels: though Noah looks like the children of heavenly angels (cf. 106:5a), it is he – not they – who will outlive the deluge and, by implication, ensure the survival of a humanity that will not ultimately be entangled in transgression and sin (see further under 107:1–3). The hearers and readers of the story would have recognised Enoch’s prediction of punishment as having been fulfilled in the biblical deluge. They will have taken from it the confidence to anticipate a final, eschatological judgement by which God will put an end to the rampant wrongdoing that

1114

1115

With Milik, The Books of Enoch, cf. pp. 209 and 214, whose restoration follows the Grk. Black, who follows more closely the Eth., offers an impossible reading of the visible letters on the frgt.: ul ]py [v (referring to Noah, not Noah’s sons); in addition, his claim that Milik’s reconstruction for the line “is short by 13 letters” overlooks the additional 9 letters restored by Milik after the vacat (Black, The Book of Enoch, p. 322); his longer restoration before and after the visible text is therefore unjustified. Milik’s reading, while not certain, is preferable as the first visible letter can be none other than a yod or waw since all other letters are ruled out by the diagonal stroke with a flag to the left at the top. The reading on frgt. i (“destruction”) might also be placed in the lacuna of 4QEnc 5 ii 20 at the beg. of v. 15 (cf. Eth.).

1 Enoch 106:13–17

663

they believed was characteristic of their own time (107:1). The pattern of eschatology (Endzeit) modelled on determinative events of the remote past (Urzeit) corresponds to that of the Book of Watchers ch. 10 (cp. 10:20, 22 with 106:17b). Within the 1 Enoch corpus, however, it resonates with two passages in which Enoch announces to Methuselah divine intervention against evil through the great flood: the Book of Dreams at 83:1–11, which refers to the event as “a great destruction” (hagwel ‘abay, 83:9), and even more so with the similar two-fold description of increasing evil followed by “a great punishment” (maqsˇaft ‘abay) found in the Exhortation 91:5–10 (vv. 5b, 7a). It is possible that in verse 13a the Greek and Ethiopic versions have Enoch allude directly to the Exhortation which, however, makes no mention of Noah. On the displacement of Ethiopic verse 17a from the end of verse 14, see the Textual Note to the Greek for verse 14 above. Notes 13a. And I, Enoch, answered and said to him, “The Lord will accomplish new things on the earth, and this I have already seen in a vision and have announced it to you. The Greek version does not mention Enoch by name and refers to the Lord’s renewal of “an ordinance” (πρ σταγμα) instead of Ethiopic “new things” (haddisat, *καιν", cf. Isa. 42:9; 43:19 [καιν" for h>dx ]; 48:6). If the Greek term is a mistake,1116 the Ethiopic text should be preferred. However, Greek “command” could be a dynamic equivalent for “law” or “covenant” (see Ps. 105[104]:10 and 1 Chr. 16:17 where, corresponding to qvx , it is synonymously parallel with διακη // tyrb ),1117 and in addition – in the sense of “word” or “matter” (e.g. Gen. 24:50; Dan. 2:15 [Aram., OG]; 10:1) – would be reconcilable with the Ethiopic. Though with different wording, the sense of the Greek agrees with the Ethiopic for the rest of the lemma. According to the Greek version, Enoch announces that God will renew the order of the earth because (as born out by vv. 13b–14) things have gone wrong. The giving of a “law” or “covenant” in the aftermath of the deluge not only picks up on Genesis 9, but is also found in Haggai 2:5 (MT) and is a key theme in Apocalypse of Weeks at 93:4.

1116 1117

As suggested by Uhlig, Henochbuch, p. 746. Following the Grk., Milik (The Books of Enoch, p. 209) retroverts to “law” (Xtd ; Heb.; cf. Est. 8:14), though perhaps Xtlm (“word, matter”) would make more sense and also be consistent with the Eth.; cf. Black, The Book of Enoch, p. 321 and Barr, “Aramaic-Greek Notes II”, p. 181.

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Birth Of Noah (106:1–107:3)

Enoch claims that he has already communicated to Methuselah what he is about to disclose. This statement, which is an allusion to earlier Enochic tradition such as in chapter 83 or 91 (see the General Comment above), is not original to Birth of Noah, but added by a redactor at the stage during which it was being integrated into the Enochic corpus, of which 4QEnc is an example. Such an allusion may suggest that 4QEnc contained the first part of the Book of Dreams (ch.’s 83–841118) or the Exhortation (91:1–10, 18–19). 13b. For in the generation of my father Jared, they transgressed the word of my Lord from the height of heaven. The Greek text differs in only one respect: the transgression is “from the covenant of heaven” (π τ'« διακη« το% ορανο%; so also Tana 9, which belies such a Vorlage). The versions are supported by the Aramaic “in the days of Jared”. For the same phrase see Book of Watchers at 6:6 and Genesis Apocryphon iii 3; it is possible, in addition, that Enoch’s father was already mentioned in the Book of Giants at 6Q8 18. As is well known, Jubilees 4:15 ascribes significance to the name of Enoch’s father, since in Hebrew its meaning (“to descend”) reflects a word-play with the descent of the rebellious watchers to the earth. The word-play, which does not work in Aramaic, is recognisable behind 6:6 (“they descended in the days of Jared”, Sync. ο καταβ"ντε« $ν τα« (μωραι« &Ι"ρεδ).1119 Such a work-play is lost in the present passage; it is lost on the majority of manuscripts in the Ethiopic, whose reading of “height of heaven” (which could lead one to think of a descent) is clearly secondary (see the Textual Note on Grk.).1120 The present passage, much more, focuses exclusively on the iniquitous activity during Jared’s time: “they transgressed”.

1118

1119

1120

4QEnc (=4Q204) does preserve material corresponding to Anim. Apoc. at 89:31–36. Despite the view of Milik (The Books of Enoch, p. 41) and Nickelsburg (1 Enoch 1, p. 24) that 4QEnc does not preserve any part of ch.’s 83–84, two fragments, usually attributed to the Book of Giants but possibly stems from the same ms. (though numbered 4Q204), relate closely in language to the text of Enoch’s prayer in 82:2–4 and 82:6 (4QEnGiantsa 9 and 10, respectively); cf. Knibb, The Ethiopic Version of Enoch, 2.10; Beyer, Die aramäischen Texte vom Toten Meer, p. 266; and Stuckenbruck, “4Q203. 4QEnochGiantsa ar”, DJD 31, pp. 34–38. Origen observes the pun in his Comm. on John (on Jn. 1:28) and Onom. Sacra; cf. Milik, The Books of Enoch, pp. 214–15 and Black, The Book of Enoch, p. 117. The Eth. mss. corrupt Jared’s name to a place name “Ardis” (’ardis). The Eth. expression mal‘elta samay itself may echo samaya le‘ul (“high heaven”, Cod. Pan. I οραν« I Bχιστο«), from which the angels fell according to Bk. of Watchers 12:4 and 15:3. See also the later Sim. at 39:1 (Eth. I: ’em-le‘ul samay).

1 Enoch 106:13–17

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None of the versions specify who the subject of “transgressed” is. Hearers and readers familiar with the Enochic tradition or its counterpart in Jubilees would, however, have readily identified them with the fallen angels concerning whom Lamech and Methuselah have expressed their suspicion about the origin of Noah (106:5a, 6, 12). The initial description of what the angels have done, though repeated in verse 14a, summarises the essence of their activities. In transgressing or crossing over the bounds set by “the word of the Lord” (τν λ γον κψρ-οψ, la-nagaro la-’egzi’eya “my Lord”), they have violated the created order. Here and in verse 14 the text begins to recall the more elaborate account in the Book of Watchers at 15:3–16:4. The Greek text elliptically relates the transgression to “the covenant of heaven”, echoes biblical tradition which, while it contains no evidence for the expression as a whole,1121 frequently refers to transgressing the covenant (tyrbh tX rbi , παρωρξεσαι/παραβα-νειν τν διακην); see especially Isaiah 24:2 and Jeremiah 34:18 and, further, Deuteronomy 17:2, Joshua 7:11, 15; Judges 2:20, 23:16; 2 Kings 18:12; Hosea 6:7 and 8:1.1122 In addition, the construction of transgressing “from” divine injunction is possible as well (cf. Deut. 17:20 LXX). That the divine “covenant”, “law”, or “order” was under threat is reinforced by the more straightforward resumption of the idea in verse 14a that the angels are breaching “the custom” (Grk.; Eth. “the covenant”); see below. By introducing “the word of the Lord” between the verb and “the covenant of heaven”,1123 the Greek betrays its emphasis: the cosmos, fashioned and given its structure by the creator, was broken by the angels.1124

1121

1122

1123

1124

Closest to this would be Jer. 33:25 (MT): “Thus says the Lord: Only if I had not established my covenant with day and night and the ordinances of heaven and earth” (NRSV). This language is widespread in the Dead Sea documents and other Second Temple Jewish literature; see e.g. CD A i 20 (par. 4QDa 2 i 23); xvi 12 (par. 4QDf 4 ii 12); 1QS i 16, 18 (par. 4QSb ii 3), 20 (par. 4QSb ii 4), 24; ii 10 (par. 4QSb iii 3); 4QpHosb 7–8.1; 4Q439 1 i + 2.2; 11QTa lv 17; Josephus Ant. 6.276. Black’s Herculean attempts to explain why the text is “an unlikely construction … in Heb. or Aram.” (The Book of Enoch, p. 321) are unnecessary. This view does not require one to attribute to the writer an instrumental function to a logos such as found in Philo (e.g. Cher. 127; Spec. 1.81), nor is the text here reflecting the idea, also found in Philo, of “the logos” as the model or image upon which the universe is ordered (Somn. 2.45). It comes much closer, instead, to the notion of “word” as God’s creative act and upholding of the order in what that act has produced (Ps. 33[32]:6, LXX τ9 λ γ8 το% κψρ-οψ ο ορανο- $στερε/ησαν “by the word of the Lord the heavens were established”; cf. Sir. 39:17–18; 43:26). See Thomas H. Tobin, “Logos”, p. 350.

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14a. And behold, they are committing sin and transgressing the covenant. For “the covenant” (sˇer‘at – the same term as Tana 9 for the end of v. 13b) the Greek reads “the custom” (τ 6ο«). It is difficult to determine what the Greek term might have been translating, as it does not occur anywhere in the Greek scriptures with texts that correspond to the Hebrew Bible, while it becomes much more frequent in the later tradition where it refers to customs associated with Mosaic law or, even more generally, conventional Jewish practices (1 Macc. 10:89; 2 Macc. 11:25; 13:4; Wis. 14:16; Bel 15; Lk. 1:9; 2:42; 22:39; Jn. 19:40; Acts 6:14; 16:21; 25:16; Heb. 10:25; and in the works of Philo (e.g. Abr. 198; Spec. 2.188) and Josephus (Ant. 1.214; 10.72; passim). The idea is more often represented by other terms, including &εισμ ν, a related term (Gen. 31:35 for „rd ; 1 Kgs. 18:28 for up>m ), and πρ σταγμα (cf. Jdg. 11:39 and 2 Chr. 35:25 for qvx ), which also appears in the Greek to verse 13a. The choice of 6ο« may be explained as an attempt to vary vocabulary for the repeated concept of the God’s established order. It may thus be that the Greek version treats πρ σταγμα, διακη and 6ο« (in vv. 13a, b and 14a respectively) as synonyms, while in the Ethiopic the terminology is more disparate (except Tana 9; see above). While the Notes have suggested that, generally, the sin of the fallen angels consisted in their breach of the cosmic order (cf. also under v. 14c below), is it possible to say anything more precisely about what this involved? We may refer here the text in Genesis Apocryphon which occurs as part of “the book of the words of Noah” (v 29). According to column vi 6–8, Noah’s righteousness (uv>q ) manifested itself in the straightforward way he took a wife for himself and had children (l. 7) and then took wives from his brother’s daughters for his sons (l. 8). This procedure is then described as being “according to the eternal statute” (Xmli qvx tdk , l. 8). One cannot fail to notice the contrast between Noah, on the one hand, and “the sons of heaven”, on the other, who took wives from a different kind of species and whose progeny could only have been forbidden “hybrids” of mixed origin (cf. Bk. of Watchers at 10:9 Cod. Pan. μαζερωοψ« from ,yrzmm “illegitimate” or “bastards”; Cod. Pan. and Syncb κιβδλοψ« “mixed breeds”, cf. also 10:15).1125 While one should be cautious not to “demythologise” the world view of the author too quickly, the text would

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In LXX tradition, the term translates Heb. znui> at Lev. 19:19 and Deut. 22:11, where it refers to the forbidden use of two different materials in the weaving of cloth. For the exclusion of mixed materials, animals and humans (specifically priests with women from non-priestly families), see 4QMMT esp. at 4Q397 6–13. 6–11.

1 Enoch 106:13–17

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have been read, at least in part, as a rejection of defiling cultic activities during the time of composition. Whereas verse 13b refers to the initial disobedience of the angels in the past, all of verse 14 describes the patriarch’s “present” which coincides with the time of the child’s birth. See also Enoch’s intercessory prayer in Book of Dreams 84:4. 14b. And they have joined themselves with women and commit sin with them and have married (some) of them. The Greek essentially agrees. With verse 14c, the lemma summarises the fallen angels’ activities, drawing on Book of Watchers at 6:1–8:4, 9:6–9, 10:4–16a, and 15:3–16:4, from which the text focuses on cultic impurity associated with the primacy of Shemihazah in the watcher tradition (cf. 7:1; 9:8–9; 10:11; 12:4; 15:3–4).1126 For a succinct summary that focus on the mingling of the angels with women, see 2 Baruch 56:12. 14c. And from them have begotten children. In place of the Ethiopic, which refers to the begetting by the angels, the Greek version reads “and they (i.e. the women) are giving birth to those who are not like spirits, but to those who are of the flesh”. The corresponding Ethiopic text for this occurs in verse 17a. While the Greek fits well at the end of verse 14, the Ethiopic of verse 17a is out of place and should be relocated in line with the Greek (which is supported by the apparent sequence from v. 16 to v. 17b in the Aram.). For an explanation of the dislocation, see the Textual Note to Greek above. As it stands, the Ethiopic lemma links Enoch’s account to Methuselah’s reason for consulting him. The last, and perhaps the most ominous, aspect of the angels’ transgression consists in the “children” (daqiq) they have sired. In Birth of Noah this is significant since Lamech has compared his son with “the children of the angels of heaven” (daqiqa mala’ekta samay) in 106:5a. The rehearsal of recent and “present” events thus explains (i.e. for the reader) why it is that Lamech would have had reason to be suspicious.

1126

On the development of Bk. of Watchers ch.’s 6–16 involving Shemihazah and ‘Asa’el layers of tradition, see Paul D. Hanson, “Rebellion in Heaven, Azazel, and Euhemeristic Heroes in 1 Enoch 6–11”, JBL 96 (1977), pp. 195–233; G. W. E. Nickelsburg, “Apocalyptic and Myth in 1 Enoch 6–11”, JBL 96 (1977), pp. 383–405; John J. Collins, “Methodological Issues in the Study of 1 Enoch: Reflections on the Articles of P. D. Hanson and G. W. Nickelsburg”, in ed. Paul J. Achtemaier, SBL Seminar Papers (2 vols; Missoula, Montana: Scholars Press, 1978), 1.315–22; Devorah Dimant, “1 Enoch 6–11: A Methodological Perspective”, SBL Seminar Papers 18, 1.323–39; and Carol A. Newsom, “The Development of 1 Enoch 6–19: Cosmology and Judgment”, CBQ 42 (1980), p. 313.

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Though the Greek text (paralleled by Eth. v. 17a) does not make the same terminological link, it attempts to underline the what is so objectionable about the giant offspring of the rebellious angels and the women they have taken: they are, literally, “fleshly” (σαρκινο-), not spiritual (Iμο-οψ« πνεμασιν), beings. The text assumes more knowledge on the part of the hearers and readers than it discloses: it is not that there is anything wrong with creatures of the flesh per se; the problem, rather, is that they embody a form of existence that is unwarranted by the boundaries set by God on creation, which involves a fundamental distinction between “spirit” and “flesh”. Here it must be emphasized that the writer – as also the authors of the Book of Watchers 15:3–16:4 and the Book of Giants – is not engaged in any speculation about human nature when drawing this distinction.1127 The terms “flesh” and “spirit” are cosmological, and refer, respectively, to what belongs in the earthly and heavenly spheres. A deviation from this order is forbidden (cf. Bk. of Watchers 2:1–2 and 5:1–4; cf. esp. the Note to the Epistle at 99:2a), and in this respect “spirit” and “flesh” are incompatible (cf. Gen. 6:3). The offspring of the angels are repugnant because they should be “spirit”, as is appropriate for a heavenly being. As mala mixta, the giants are corrupt by their very nature.1128 Given the assumption (known both to author and audience) that the cosmos is thus out of order, it is superfluous to go on and describe all the terrible deeds that the watchers and the giants are engaged in. Moreover, the mention of the giant offspring is enough to bring the narrative back to Noah. 15. And there will be a great destruction over the whole earth, and there will be a flood and a great destruction for one year. The Greek refers to the coming cataclysm as “great wrath upon the earth” and postpones the second verb “there will be” (6σται) until after the mention of “a flood”. The Ethiopic expresses what the Greek implies: the totality of the cataclysm on the earth (cf. Gen. 6:17; 7:4, 21–23; 8:21; 9:11, 15; cf. Bk. of Watchers 10:2; Jub. 7:25; Ps.-Philo 3:9; 2 En. 34:3[Rec. J]; 70:9). The duration of a year is based on the span of time between “the second month, on the twenty-seventh day of the month” and the same date in Gen-

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Contra the impression left by Olson, Enoch, pp. 254–55, who states that this language is “reminiscent of a favourite Pauline dichotomy”, appealing to Rom. 1:3–4, 8:4–12 and Gal. 4:29. Thus Wright correctly distinguishes between what the texts say about the giants and the question of human nature in the Enochic tradition; cf. The Origin of Evil Spirits, pp. 160–65. For a discussion of the texts from Book of Watchers, Book of Giants and Dead Sea documents, see Stuckenbruck, “The ‘Angels’ and ‘Giants’ of Genesis 6:1–4”, pp. 362–70 and “Giants Mythology and Demonology”.

1 Enoch 106:13–17

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esis 7:11 and 8:14 (Grk.; see also Jub. 5:23, 31).1129 Alternatively, the one year may have been inferred from the age attributed to Noah in Genesis 7:6 and 8:13, respectively. See further, 4QCommGena ii 2–3 and 4–5 (hmymt hn> , “a complete year”); Philo, Quaestiones in Genesin 2.19, 33. For a description of the Noahic flood as “a great destruction”, see 83:9 and 91:5b. For the deluge as a manifestation of divine “wrath”, see Josephus, Antiquities 1.98, 101; Sibylline Oracles 1.165 (cf. 179); Vita Adae et Evae 49:3. While the destruction extends over the entire earth, in this context (in which Noah’s features have been compared to “the children” of the fallen angels) it is not to be missed that the destruction includes the giants. Unlike the Book of Watchers 15–16 (esp. 15:11–16:1) and Book of Giants (cf. 4Q531 19), the writer does not speculate about any survival in the form of spirits1130 – this would have led to confusion with the spirit-flesh distinction in 106:14c (Grk.; par. Eth. v. 17a). Much more, in anticipation of the emphasis that Noah and his children alone escaped the flood (106:16), he formulates a straightforward view, found in Animal Apocalypse (89:6) and other early Jewish writings,1131 that the giants did not escape and were entirely destroyed. As beings of mixed origin, they must be destroyed (so Bk. of Watchers at 10:9; see the Note to 106:5a above). 16. But this son who has been born to you, he will remain on the earth, and his three children will be saved with him; when all human beings who are upon the earth die, he and his children will be saved. The Greek text is shorter, omitting: (a) “to you” (perhaps contra also Aram.); (b) “on the earth” (possibly also contra Aram.); (c) “with him”; (d) the final superfluous clause, “he and his children will be saved” (in agreement with Aram. and n. 1113 above); and, perhaps significantly, (e) omits the specific refer-

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As observed e.g. by Nickelsburg, 1 Enoch 1, p. 546. See also Jub. 5:8–9, 7:23 and 10:5, though it seems that the giants’ disembodied state obtained before the flood (i.e. through intramural violence). Neither is it clear whether the giants’ ongoing existence as demonic beings in some of the Dead Sea materials was thought to have resulted specifically from destruction at the deluge; see the references to them as ,yrzmm (“bastards”; cf. μαζηρεο- in Bk. of Watchers at 10:9) in 4Q510 1.5; 4Q511 35.7; 48–49+51.2–3; 4Q444 2 i 4; and 11QPsApa v 6. On the other hand, the writer would have agreed with Jewish apocalyptic tradition against the possibility that at some giants survived with their bodies intact (as could be inferred from biblical tradition and is found in Pseudo-Eupolemos); see the General Comment to 106:4–7. Cf. 4QExhortation Based on the Flood = 4Q370 1 i 6; Sir. 16:7; Wis. 14:6; 3 Macc. 2:4; 3 Bar. 4:10; and CD A ii 19–20.

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ence to “all human beings” by more generally identifying the ones to die from the deluge as “those who are upon the earth” (i.e. whether human beings or the giant offspring of the angels). Noah and his offspring are the only ones to outlive the flood; from the early Enochic tradition, see Book of Watchers 10:3 and Book of Giants at 6Q8 2.1132 The three sons are saved with Noah not simply because of Noah’s association with righteousness but in addition, as the writer assumes, because they (and their descendants) will be born legitimately (cf. God’s words to Noah through a vision in Gen. Apoc. at 1QapGen xi 15: “I am with you, and with your sons who are like you []vhl „tXvk ] for ever”; cf. the Note to 106:14a). This ensures the ongoing existence of the (righteous) human race in the way that reflects the established order of creation. The Greek verb “he will be left” (καταλειφσεται) implies that it is by divine activity that Noah (and his progeny) will survive. The text – its existence in the Aramaic is uncertain1133 – is anticipating the etymological play on the meaning of “Noah” taken up in 106:18 (see the General Comment). 17a. *And they are begetting on the earth giants – not of spirit, but of flesh.* The lemma is out of place. See the Textual Note to Greek (v. 14) and the Note to verse 14c above. 17b. And on the earth there will be a great punishment, and the earth will be cleansed from all corruption. The opening clause of the Ethiopic repeats the beginning of 106:15 (see the Note there). Except for the mention of “corruption” in relation to “the earth”, the Greek is very different: “And he will tame the earth from the corruption which is in it”. The Greek verb “tame” may be corrupt (see the Textual Note), while the Ethiopic expression “will be cleansed” is consistent with the Aramaic (4QEnc 5 ii 22 frgt. h line 2). The image of cleansing denotes the ritual defilement that has blotted the earth by the events Enoch has described (see v. 14); for references to the angels’ activities in terms of impurity, see especially Book of Watchers at

1132

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Cf. the much later Midrash of Shemhazai and ‘Aza’el, section 10 (Bodl. ms.) in Milik, The Books of Enoch, pp. 325 and 328. Puech, however, argues that 6Q8 2 overlaps with missing parts of the giant Hahyah’s dream in 4Q530 2 ii + 6–7 i + 8–11, ll. 9–11; see Puech, “Les fragments 1 à 3 du Livre de Géants de la Grotte 6 (pap6Q8)”, RevQ 74 (1999), pp. 227–38 and “4Q530. 4QEnochGiantsb ar”, DJD 31, pp. 28, 33–34. It is not restored by Milik in the lacuna of 4QEnc 5 ii 21 because he regards the verb as out of place (The Books of Enoch, p. 213).

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9:8, 9 (esp. Sync.b κ-βδηλα); 10:9, 15; 12:4; 15:3–4; Book of Giants 4Q203 8.9, 11 and 4Q531 1.1; Similitudes 69:5; and Jubilees 4:22 and 7:21. “Cleansed”, in the passive, denotes divine activity. The text alludes to the instruction given to the angel Michael in Book of Watchers at 10:20 (“and you, cleanse – Eth. ’ansexa, Cod. Pan. κα"ρισον – the earth from all wrong” – gef‘ = *δικ-α«, Cod. Pan. κααρσ-α«, “impurity”) and especially 10:22 (“and the earth will be cleansed – Eth. tenassex, Cod. Pan. κααρισσεται – from every blemish – Eth. mussena, Cod. Pan. μι"σματο« – and from all uncleanness” – Cod. Pan. κααρσ-α« [Eth. “sin”, xati’at]). Further description of the deluge as a washing (i.e. of a tablet, metaphorically understood as the earth) occurs in the Book of Giants 2Q26 lines 1–2. If we follow the fragmentary Aramaic text, however, it is not clear that the earth will be cleansed from corruption. The phrase Xbr Xlbx ]m , if correctly restored, denotes the destruction by which the earth will be cleansed. In the latter case, just what the earth is purified from is not given.

106:18: Enoch’s Explanation Part Two: Noah and His Significance Ethiopic And now, make known to your son Lamech that the one who has been born is truly his son. And call his name ‘Noah’, for he will be a remnant for you; and he and his children will be saved from the corruption that is coming upon the earth because of all the sin and all the iniquity which will be committed on the earth in his days. Greek And now, say to Lamech, that truly (he is) your ch[ild]. Ca[ll] his name holy, for he will be your [re]mnant, on account of which you might have rest, and his [son]s from the corruption of the earth and f[rom] all the sinners a[nd f]rom [al]l destruction u[pon the earth … [4 lines are missing at the bottom of the column] Latin And he will be called Noah, which means “rest”, because he will bring a remnant into the ark.

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Textual Notes Ethiopic: “Make known” (’ayde‘) – Abb 35 reads with 3rd pers. masc. sing. obj. suff. ’ayde‘o (“make it known”). // “His son” (waldu; EMML 2080, BM 491, Abb 35, Ryl, Eth. II mss.) – Tana 9, BM 485, EMML 1768, Abb 55 read wald (“the son”), while Berl spells weld; BM 485a reads waldeka (“your son”). // “Is” (first occurrence, we’etu) – omitted in Abb 55. // “Truly” (ba-sedq; EMML 2080, Berl, BM 491, Abb 352, Ryl, Eth. II mss.) – Tana 9, BM 485, BM 485a, Abb 55, EMML 1768 and EMML 6281 read sadeq (“(is) righteous”); Abb 351 reads without the prep. sedq (“(is) righteous”). // “And call (him)” (wa-sawwe‘) – EMML 6281 spells wa-sawe‘a; Munich 30 reads impf. vb. yesawwe‘ (“he will call”). // “For you” (lakemu) – EMML 1768 has bakemu (conf. of Γ as Φ); omitted in Berl. // “And call (him) … remnant” – omitted in Abb 55. // “Remnant” (tarafa; EMML 2080, Berl, BM 491, EMML 6281, Ryl, Eth. II mss.) – BM 485 spells tarafe; BM 485a has tarefe; Abb 35 and EMML 1768 have terafa. // “And he” (wa-we’etu) – Berl and Ull omit the conj. we’etu (“he”). // “Will be saved” (masc. plur., yedexxenu) – BM 485 reads sing. yedexxen; EMML 1768 has fem. plur. yedexxena. // “Because of all” (’em-kwellu) – Ull, Bodl 4 and Abb 197 read wa-’em-kwellu (“and because of all”; cf. Grk.); Abb 35 reads ’em-kwellu wa-’em-kwellu (“because of everything and because of all”). // “The sin” (hati’at) – Abb 55 reads hati’at ‘amada (“sin, iniquity”). // “And all” (wa-’em-kwellu) – Berl and EMML 6281 have wa-kwellu; Abb 55 reads wa-yekawwen (“and will be”); Bodl 4 reads only wa- (“and”). // “The iniquity” (‘amada) – Bodl 4 reads musenna (“corruption”). // “Which will be … in his days” – omitted in Abb 55. // “Will be” (hallawat + impf.; Tana 9, EMML 2080, BM 491, Abb 35, EMML 1768, EMML 6281, Ull, Ryl, Eth. II mss.) – BM 485 and BM 485a read ‘alwat (BM 485a ‘alwet; “perversity”), while Berl has the vb. ‘alawat (“corrupted”). // “Will be committed on the earth” (tetfessam diba medr; EMML 2080, BM 485a) – BM 491 transposes to diba medr tetfessam; Tana 9, EMML 1768 and EMML 6281 spell wa-tetfassam diba medr (“and will be committed on the earth”); Berl, Abb 35, Curzon 56 and BM 499 spell tetfassam; Bodl 4 reads tetfessam diba medr ba‘-‘amada (“will be committed on the earth with iniquity”). // “In his days … that which was committed before (v. 19)” – omitted in BM 486, which copies both instances of diba medr (“on the earth”), before continuing with the text after the second occurrence. Greek: “Say to your son Lamech” (λωγε Λ"μεξ) – Eth. ’ayde‘ la-waldeka lamek (“make known to your son Lamech”). // “That truly (he is) your ch[ild” (!τι τω[κνο]ν σοψ 6στιν δικα- «) – Eth. ’esma za-tawalda waldu we’etu ba-sedq (“that the one who has been born is truly his son”, *!τι τ

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γεννηεν παιδ-ον ατο% 6στιν δικα- «). // “Ca[ll] his name holy” (Iσ-< >ν κ"[λεσο]ν ατο% τ :νομα …1134) – Eth. wa-sawwe‘ semo nox (“and call his name ‘Noah’”). // “Your remnant” (μν [κατ"]λ<ε>ιμμα) – Eth. lakemu tarafa (“a remnant for you”). // “On account of which you will have rest” (φ & οJ 9ν καταπασητ<ε>; cf. Gen. 5:29 διαναπασει) – omitted in Eth. // “And his [son]s” (κα [ψο] ατο%) – Eth. wa-we’etu wadaqiqu yedexxenu (“he and his children will be saved”); part of the Grk. text seems to be missing, perhaps by homoioteleuton κα <σ σεται ατ« κα> ψο ατο%.1135 // “Of the earth” (τ'« γ'«) – Eth. is longer: ’enta temasse’ diba medr (“which is coming upon the earth”). // “And f[rom] all the sinners” (κα [π] π"ντ ν τν 4μαρτ λν) – Eth. ’em-kwellu xati’at (“because of all the sin”, *π π"ντη« τ'« 4μαρτ-α«); the two occurrences of Eth. ’em- (respectively, “from” and “because”) lend themselves to difference meanings, while in the Grk. the references to “the corruption” and “the sinners” are more part of the same construction. It is likely that both Grk. and Eth. ultimately derive from Aram. or Heb. usage of Xyux l (v )k ]m , in which Xyux lk may have been read as either an emph. sing. (“all sin”, kol hataya) or as a sing. coll. emph. ptc. (“every sinner” or “all sinners” kol hateya’). // “A[nd f]rom [al]l destruction u[pon the earth” (κ[α ]π [π"ντ ]ν τν σψντελ<ε>ιν $[π τ'« γ'«) – Eth. wa-’em-kwellu ‘amada ’enta hallawat tetfessam diba medr. [rest of v. missing from 4 lines lost at bottom of column] Latin: & ipse uocabitur noe q(u)I i(n)t(er)pr(et)atur requies q(uia) requiem prestabit in archam. Aramaic: ]uv>qb [, “truly” (4QEnc 5 ii 22 frgt. g line 3). // Xm [yli , “the [bo]y” (4QEnc 5 ii frgt. h line 3).1136 ] hm> y [rq , “cal]l his name” (4QEnc 5 ii

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Bonner (The Last Chapters of Enoch in Greek, p. 83) restores the name “Noah” (Ν ε), while emending ms. Iσ- ν as Iσ- « and reading it with the previous phrase (i.e. “truly and in purity”); so also Black, Apocalypsis Henochi Graece, p. 44 and VanderKam, “The Birth of Noah”, p. 223. If the name of Noah is missing, then the underlying Grk. text must have been longer; Nickelsburg (1 Enoch 1, p. 538–39), presuming an omission by homoioteleuton and abbreviating Milik’s reconstructed Aram. text for 4QEnc 5 v ii 22–23 (The Books of Enoch, p. 209), thus restores and emends: !σιον κ"λεσον <ατν κα Ν ε κ"λεσον> ατο% τ :νομα (“call him holy and call his name Noah”). So Nickelsburg (1 Enoch 1, p. 539); and see Bonner, The Last Chapters of Enoch in Greek, p. 83. From my own look at the frgt. I am unable to verify Milik’s further reading and restoration of d ]yl [y yd (The Books of Enoch, p. 209).

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23 frgt. b line 4). // ]Xvh ulpy [, “will escape, he[” (4QEnc 5 ii 24 frgt. b line 5). // Xvhl [ yd yhv ]mvyb , “which] will be in [his] day[s” (4QEnc 5 ii 25 frgt. b line 6). General Comment The is the first of two instructions by Enoch that Methuselah return to Lamech with information about the child. In both the present passage and the second instruction in 107:2, Methuselah receives assurance that the boy is “truly” Lamech’s offspring. In this, the first instance, Enoch tells Methuselah to return to Lamech with the instruction that the boy be called “Noah”. The rest of the verse, which otherwise is a pastiche that draws on elements that already occur in 106:16–17, is formulated in relation to what this name signifies: the deliverance from the coming cataclysm that Enoch is predicting. Linguistically, there is no doubt that the writer is engaging in a wordplay on the name of “Noah”, for which the biblical tradition itself provides precedent. In Genesis 5:29, according to Masoretic Tradition, Lamech is said to have“called his name Noah (xn ) saying, ‘Out of the ground that the Lord has cursed this one will bring us relief (vnmxny ) from our work and from the toil of our hands’” (NRSV). This problematic etymology1137 is adjusted to a better equivalent in the Septuagint tradition: “And he named him Noe saying, ‘This one will give us rest (διαναπασει (μ»«, *vnxyny ) …’”. This interpretation was more widespread, followed, for example, by Philo,1138 Pseudo-Philo 1:20, Jerome,1139 Origen,1140 Theophilus of Antioch,1141 Bereshit Rabba 25:2, and the Latin fragment for this text (requies). Birth of Noah draws on both these meanings and more. With respect to the tradition from Genesis just noted, (1) the Greek text for 106:18 follows the Septuagint interpretation (καταπασητ<ε>, “you might have rest”), while (2) in 107:3 the meaning of the name in both Ethiopic and Greek versions seems closer to the sense of “relief” expressed in the Hebrew of Gen-

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1139

1140 1141

I.e. the roots of both words are different: xvn (“to rest”) and ,xn (“to comfort”); cf. Ber. Rab. 25:2 and overviews in VanderKam, “The Birth of Noah”, pp. 220–21; Grabbe, Etymology in Early Jewish Interpretation, pp. 192–93 and Lewis, A Study of the Interpretation of Noah, p. 27, to which the following discussion is indebted. Leg. 3.77 and Abr. 27 (ν"παψσι« g δ-καιο«, “rest or righteous”), Quaest. Gen. 1.87 and 2.45 (the Hebrews call him “Noah” while the Greeks call him “Dikaios”). Liber interpretationis hebraicorum nominum 9.4 and Hebraicae quaestiones in Libro Geneseos 11.19 (both as requies). In Genesim Homiliae 2.3 Ad Autolycum 3.19.

1 Enoch 106:18

675

esis 5:29 (εφρα-ν ν “consoling” or “bringing joy”; for the link between Noah and the theme of joy, see also Bk. of Watchers 10:16; Jub. 4:28; 7:3, 6). In addition, (3) the Greek version to 106:16 and the present text declares, respectively, that Noah “will be left” (καταλειφσεται) and “will be your remnant” (6σται μν [κατ"]λειμμα). This meaning may be traced to the Hebrew hiphil form xynh which not only signifies “to bring rest” but also can mean “to let remain, leave behind” (cf. Jdg. 2:23; 3:1; 2 Sam. 16:21; and esp. Isa. 65:15 [Grk. καταλε-χετε] and Jer. 43:6[50:6 κατωλιπεν]); the same sense is related to Noah in Sirach 44:17, 4 Ezra 3:1, and 2 Enoch 35:1. (4) Less convincingly – so because of difficulties in the Greek text – Milik has argued that the Greek word Iσ- « (his emendation from ms. σι ν), which occurs where one might expect the name of Noah (see n. 1133 above), betrays an underlying play on “the late Hebrew adjective nôh, or on the Aramaic nîh, ‘quietus, mitis, placidus, gratus, bonus’.”1142 In this way Milik couples the term with the foregoing δικα- « with which it would be synonymous (“in truth and in piety”). However, in his retroversion into Aramaic, Milik presupposes an emendation of the word to !σιον: “in truth, and Pious call this boy”.1143 Furthermore, it is not clear that the alleged underlying Semitic terms actually bear the sense of righteousness Milik attributes to them.1144 Rather than positing an underlying word-play, Grabbe and VanderKam suggest that Iσ- ν, if correctly emended and belonging to the text, can be explained on the basis of the Greek text to Genesis 6:9, in which Noah is described as a “righteous man, blameless” (>νρ πο« δ-καιο« τωλειο«, ,ymt qydj >yX ). While there are plenty of sources which emphasize Noah as “righteous” and while this concept cannot be denied to Noah in the present text,1145 it is not clear that the extant Aramaic uv>qb (“truly”) which may simply refer to the actuality of Noah being Lamech’s son, is specifically intended as a description of Noah himself (cf. 107:2 – δικα- « for uv>qb – and further examples of this meaning in Gen. Apoc. at 1QapGen ii 6, 7; iii 13; v 7, 8, 9; xv 20; 4Q542 1 ii 11146). In this case, the Greek δικα- « could be construed, in the first instance, as a wooden translation. (5) The most speculative of the explanations, again by Milik,

1142 1143 1144 1145

1146

Milik, The Books of Enoch, p. 213. Milik, The Books of Enoch, p. 210. So esp. Grabbe, Etymology in Early Jewish Interpretation, p. 193. Esp. Philo, Leg. 3.77; Det. 121; Abr. 27; Josephus, Ant. 1.75, 99; Sir. 44:17; cf. Ezek. 14:14, 20; Heb. 11:7; 2 Pet. 2:5 and 4 Ez. 3:11. For references to later sources, see Milik, The Books of Enoch, p. 215. Cf. Beyer, Die aramäischen Texte vom Toten Meer, pp. 687–88 and Die aramäischen Texte vom Toten Meer Band 2, p. 477.

676

Birth Of Noah (106:1–107:3)

attempts to derive the references to Noah being “saved” in 106:16 and 18 (Aram. root ulp ) from Genesis 5:29 in which the Hebrew vnmxny was taken in an Eastern Aramaic (Syr.) sense of “to revive, raise”.1147 There is, however, no evidence for an early Aramaic meaning for the root ,xn , and it is simpler to imagine that the term ulp (“be saved, escape”) was a paraphrasing summary that described Noah’s survival of the flood.1148 In conclusion, while word-plays (1), (2) and (3) are clearly at work in Birth of Noah, suggestions (4) and (5) are less certain. The consolation, rest and salvation bound up with the birth and life of Noah illustrates divine intervention at the moment when circumstances seem at their worst (i.e. the nadir of righteousness; cf. 106:1b Grk.). This fits the pattern of unprecedented increase of sin before judgement comes and the righteous are rewarded; see the General Comment under 106:19–107:1 below. Notes 18a. And now, make known to your son Lamech, that the one who has been born is truly his son. The Greek is shorter, omitting “your son” and “the one who has been born”; in addition, it refers to the boy as “his” rather than “your son”. In rejecting suspicion that the boy is the offspring of a (fallen) angel, Enoch is made to affirm that Lamech is indeed the father. The child’s angelic appearance and unusual activity (106:2–3, 5–6, 10, 12) is not irreconcilable with his being human; all the more, it underscores the extent of God’s purpose, not only in the birth itself but also in relation to the coming catastrophe. 18b. And call (him) ‘Noah’ by name, for he will be a remnant for you; and he and his children will be saved from the corruption that is coming upon the earth because of all the sin and all the iniquity which will be committed on the earth in his days. The Greek text, which does not mention “Noah”, is defective at the beginning of the lemma; see the Textual Note. The text is organised around the significance of Noah’s name which is expressed by means of word-play. Two puns are at work in the text: while the Ethiopic shares the first one with the Greek (Noah is “a remnant”), the Greek adds the second by adding the phrase, “on account of which you will have rest” (cf. Gen. 5:29 LXX). These etymological interpretations of

1147 1148

Milik, The Books of Enoch, p. 214. As e.g. in Josephus, Ant. 1.76, 78; 3.87; 20.25; C. Ap. 1.130; Wis. 14:6; 1 Pet. 3:20.

1 Enoch 106:19–107:1

677

“Noah” are presented, respectively, as explanations (3) and (2) in the General Comment above. The Greek is also defective through an omission by homoioteleuton of “will be saved, and he”, and formulates more succinctly the reference to corruption as being “of the earth”. Finally, whereas the Ethiopic explains the coming destruction as the result of “sin” and “iniquity”, the Greek, as it stands, thinks of the escape by Noah and his sons as being from “sinners” and “destructions”. See the Textual Notes to Greek for a discussion. The elements in the lemma are taken from 106:16 (salvation of Noah and his sons) and 17b (“corruption”). On the basis of the Aramaic to 106:17b (see Note), we may infer that “the corruption” (so Eth. and Grk.) is a misconstrual of what is actually a reference to the coming destruction and annihilation on the earth. The phrase “that is coming upon the earth” (Eth.) is reminiscent of apocalyptic language preserved in several early Christian texts; for example, see Luke 21:26; Revelation 3:10; and 6 Ezra 16:39; cf. 2 Baruch 70:2.

106:19–107:1: Enoch’s Explanation Part Three: The Eschatological Future Ethiopic (106:19) And after this, iniquity will become even stronger than that which was committed before on the earth. For I know the mysteries of the holy ones, for the Lord himself has shown (them) to me and made (them) known to me, and I have read (them) in the tablets of heaven. (107:1) And I saw written on them, that generation after generation will do wrong, until a generation of righteousness arises and evil is destroyed and sin is wiped out from the earth and everything good comes upon it. Greek (106:19) [following 4 missing lines …]he has shown me and made known[ to me, and in] the tablets of heaven [I have] r[ead them.] (107:1) Then I beheld the things written [on th]em, that generation upon generation [will become] wor[se], and I saw this until a generation of righteousness aro[se] and evil will be [de]stroyed and sin will depart from [the] earth and good things will come upon the earth to them.

678

Birth Of Noah (106:1–107:3)

Textual Notes Ethiopic: (106:19) “Will become” (fem., tekawwen) – BM 485a reads the masc. yekawwen. // “Even stronger” (fadfada) – omitted in Bodl 4. // “Before on the earth” (qadami diba medr) – BM 491 transposes to diba medr qadami (“on the earth before”); BM 485a reads only diba medr (“on the earth”); Abb 35 reads qadami dibehomu (“before upon them”). // “The mysteries of the holy ones” (mesˇtirata qedusan) – EMML 2080 has mesˇtirata za-qedusan; Tana 9 has mesˇtirat za-qedusan; Berl reads mesˇtirata qedusana (“the holy mysteries”); Abb 55 reads mesˇtirata ba-mawa‘elihu (“mysteries in his days”); EMML 6281 has mesˇtirata la-qedusan. // “The Lord himself” (we’etu ’egzi’) – BM 485a and BM 491 read only we’etu (“he”). // “And made (them) known to me” (wa-’ayde‘ani) – EMML 2080 spells wa-’ayde‘ani; EMML 1768 spells wa-’ayda‘ani; omitted in Abb 55. // “And … in the tablets of” (wa-ba-safsafa) – Berl reads without the conj. basafsafa (“in the tablets of”); BM 485a reads wa-ba-meshafa (“in the book of”). (107:1) “On them” (ba-la‘elehomu) – BM 499 and Westenholz Ms. have la‘elehomu. // “For generation after generation will do wrong” – omitted in Abb 55. // “Generation” (first occurrence, tewled) – BM 485 reads tawalda (“there will arise”), while Tana 9 has the plur. form tawalda; Berl spells tewleda. // “Until” (’eska; Tana 9, EMML 2080, Abb 35, EMML 6281, Ryl, Eth. II mss.) – Berl, BM 485, BM 485a, BM 491 and EMML 1768 read ’esma (“for”); Abb 55 reads wa-’eska (“and until”). // “A generation of righteousness arises” (tetnasˇsˇa’ tewleda sedq) – Tana 9, EMML 6281, BM 499 and Westenholz Ms. read tetnasˇsˇa’ tewleda sadeqan (“a generation of righteous ones arises”); Ull reads tetnasˇsˇa’ tewled sadeqt (“a righteous generation arises”); Abb 35 has subj. tensˇa’e tewleda sedq; Abb 55 transposes to tewleda sedq tetnasˇsˇa’. // “And wrongdoing is destroyed” (wa-’abasa tethag wal) – Tana 9 has wa-ba-’abasa tethag wal; omitted in Abb 55. // “And sin” (wa-xati’at) – Curzon 55 reads without conj. xati’at (“sin”). // “Is wiped out” (tetlahhas; EMML 2080, BM 485 (tetlahhas), BM 485a, BM 491, Abb 351, Abb 55, EMML 1768, Ryl, BM Add. 24185, BM 484, BM 486, BM 490, BM Add. 24990, BM 492, Abb 99, Abb 197, Garrett Ms.) – Berl, Abb 352, Bodl 4, Bodl 5, Frankfurt Ms., Bodl 4, Bodl 5, BM 499, Vatican 71, Westenholz Ms. read tetgahhas (“passes away”); EMML 6281 spells tetlahhasa; Tana 9 has telahhas. // “And everything good” (wa-kwellu sˇannay) – Curzon 56 reads only kwellu (“everything”). // “Come” (masc., yemasse’; cf. Grk.) – Bodl 4 transposes to before “everything” (yemasse’ kwellu sˇannay); Tana 9 reads fem. temasse’; EMML 2080, Ryl2, Bodl 5, Frankfurt Ms. and BM Add. 24185 read with neg. ’i-yemasse’ (does not come”). // “Upon it” (dibeha) – BM 485a reads diba medr (“upon the earth”; cf. Grk.).

1 Enoch 106:19–107:1

679

Greek: (106:19) [beginning of v. missing from lost lines at the bottom of previous col.] “He has shown me and made known[ to me” (πωδει.ων μοι κα $μνψ[σων μοι1149) – Eth. ’ar’ayani wa-’ayde‘ani (“has shown (them) to me and made (them) known to me”). (107:1) “Then I beheld” (τ τε τεωαμαι τ2 $γγεγραμμ[ωνα) – Eth. wa-re’iku sehufa (“and I saw written”). // “Generation upon generation” (γενε2 γενε"«) – Eth. tewled ’em-tewled (“generation after generation”). // “Will become] wor[se” (κακ[- ν 6σται) – Eth. te’ebbas (“will do wrong”). // “And I saw this” (κα εδον τ δε) – omitted in Eth. // “Aro[se” (νασ[τ'ναι) – Eth. tetnasˇsˇa’ (“arises”). // “And evil will be [de]stroyed” (κα ( κακ-α [πο]λεται) – Eth. wa-’abasa tethag wel (“and wrongdoing is destroyed”). // “And sin will depart” (κα ( 4μαρτ-α λλ".ει) – Eth. wa-hati’at tetlahhas (“and sin is wiped out”). // “And good things will come upon the earth to them” (κα τ2 γα2 \.ει $π τ'« γ'« $π& ατο«) – Eth. wa-kwellu sˇannay yemasse’ dibeha (“and everything good will upon it”). Aramaic: (106:19) ]m ] [yqt [i ]>r ht [Xy, “will co]me wick[edness] strong(er) [than” (4QEnc 5 ii 25). // ]vh ]ym [v ]yb , “in [their] d[a]ys” (4QEnc 5 ii 26); if correctly read and restored, there is no equivalent in Grk. or Eth. // yzrb hnX idy y [db (?) “fo]r(?) I know the mysteries of” (4QEnc 5 ii 26).1150 // ynvyzxXv ynvyvxX ]y>ydq [, “holy ones have told me and shown me” (4QEnc 5 ii 26); contra Grk. and Eth., which attribute the revelation more directly to “the Lord”. // tyrq Xym> , “heaven I have read” (4QEnc 5 ii 27). (107:1) ]vhb bytk tyzxv, “and I have seen written in them” (4QEnc 5 ii 27); sing., as Eth. against Grk. // ]dkb >Xby rd ]m r [d ] yd , “that [gen]eration after generation will do evil in this way” (4QEnc 5 ii 27); “in this way” not in Grk. (though see κα εδον τ δε) and Eth. // Xvhl >Xbv, “and evil will be” (4QEnc 5 ii 27). // Xu>vq yrd , “generations of righteousness” (4QEnc 5 ii 28); plur. contra Grk. and Eth. // ]m Xlky Xcmxv [vcy hi>rv ht>yXbv, d ]iv XirX “and evil and wickedness will end and violence will cease from the earth, and un[til” (4QEnc 5 ii 28). // ]vhyli vacat, “upon them” (4QEnc 5 ii 28); seems to agree with Grk. against Eth.

1149

1150

Following Eth., there is room enough in the lacuna at the end of the line to restore μοι (“to me”). Milik restores “mysteries of [the Lord” (The Books of Enoch, pp. 209–210), which would explain how it is that Grk. and Eth. end up having God – and not the “holy ones” – as the source of Enoch’s revelation (cf. the next entry of Aram.).

680

Birth Of Noah (106:1–107:3)

General Comment The present passage is an editorial intrusion into the story, based on themes and motifs found in parts of the Enochic tradition to which the Birth of Noah has been attached.1151 Since the text is preserved in the Aramaic (4QEnc 5 ii 25–28), it must have been an early addition which creates an analogy between the ante-diluvian events leading up to the Great Flood and events that are eschatological from the perspective of the author or redactor and the audience. Having recounted the past transgression of the angels (106:13b–14c), explained the origin of Noah (vv. 16, 18) and announced the coming destruction from which Noah and his sons are to be saved (vv. 16, 17b, 18), Enoch’s words are now made to address the distant, eschatological future, that is, the “present” of the implied author and readers. This “present” is depicted as a time when tumultuous events are gathering momentum to a point that, as happened with the flood, God will intervene (107:1). On the motif of growing strength and intensity of evil before divine justice takes effect, see under 106:19a below and the General Comments and Notes on Apocalypse of Weeks at 93:9–11 to 91:11–13, the Exhortation at 91:5a and 7a, and Epistle at 99:3–5 and 100:1–4. The importance which the text attaches to the anticipation of “a generation of righteousness” (Aram., “generations of righteousness”) and coming destruction of evil is reflected in the patriarch’s explicit claim to know about this through divine revelation (106:19b). As the Aramaic text shows, the tradition originally attributes the disclosure of Enoch’s secret knowledge to angels beings; in both this respect and the record of revelation given in heavenly books or “tablets”, the passage bears a strong affinity with Astronomical Book at 81:1–2, Apocalypse of Weeks at 93:2, and the Epistle at 103:2, 104:10 and 12. This similarity may betray editorial activity in the present passage that attempted to conform the originally independent Birth of Noah to its acquired Enochic setting. The editing has given the Noahic tradition a stronger emphasis on its paradigmatic function for the readers’ present and eschatological future. The story of Noah, who became a “remnant” during the era of rampant cosmic evil (106:18), serves as a type which exhorts the righteous in the “present” to stand firm. The flood associated with Noah served as a type for describing eschatological events; see Book of Watchers 10:1–23, the Exhortation 91:5–7 (see Notes) and Matthew 24:37 (par. Lk. 17:26).

1151

Cf. García Martínez, Qumran and Apocalyptic, pp. 27–28.

1 Enoch 106:19–107:1

681

Notes 106:19a. And after this, iniquity will become even stronger than that which was committed before on the earth. None of the lemma survives in the Greek. The mention of unprecedented evil preserves the sense of the fragmentary Aramaic text (cf. the Textual Notes above), while at the end the Aramaic may have contained an additional phrase “in [their] d[ay]s”. Specifically, the unmatched extent of eschatological evil is shared in the early Enoch tradition with 91:7a and 93:2. This motif is reflected in the Old Greek version of Daniel 12:4 (h « 9ν πομανσιν ο πολλο κα πλησ, ( γ' δικ-α«, “until many will rage and the earth will be full of evil”) and may have influenced 4 Ezra 5:2, 10 and Matthew 24:12. 106:19b. For I know the mysteries of the holy ones, for the Lord himself has shown (them) to me and made (them) known to me, and I have read (them) in the tablets of heaven. The Greek text, which is preserved from “has shown” to the end, essentially agrees with the lemma. In the Aramaic fragment, there is one significant departure. In contrast to the Greek and Ethiopic texts, the Aramaic has the angels (as “holy ones”) function as the more immediate source of Enoch’s revelation (cf. Apoc. Weeks 93:2g; Epistle 103:2b – see Eth. Textual Note). For the first part half of the lemma the Greek and Ethiopic versions, which appeal to the Lord (“himself” in Eth.) as the subject, are secondary. Thus in the Aramaic, “the mysteries” are not likely to have been “of the holy ones”, but rather “of the Lord” (see Milik’s restoration in n. 1149 above). During the course of transmission, then, it is possible that the position of “the Lord” and “holy ones” was transposed and that, accordingly, the following verbs were rewritten in the singular. While it is clear from the Aramaic that the “holy ones” are angelic beings who mediate the divine secrets to Enoch, in the Greek and Ethiopic versions the expression is ambiguous: “the mysteries of the holy ones” could refer to either “secrets known to the angels, or the secrets relating to the righteous in the future”.1152 The verbs of revelation, in the Aramaic as well as in the Greek and Ethiopic, are in the active voice: “they/he have/has shown” and “they/he have/has made known” to Enoch. This contrasts with much of the Aramaic Enoch tradition in which, when divine or angelic mediation is being expressed, the passive voice predominates (af‘el passive

1152

Cf. Dillmann, Das Buch Henoch, p. 328; Charles, The Book of Enoch, p. 268.

682

Birth Of Noah (106:1–107:3)

tyzxX; so 31:2; 32:1, 3; 34:1; cf. possibly 14:4; always τεωαμαι in Cod. Pan.).1153 Concerning the notion of heavenly tablets as records of divine revelation in Enochic and other early Jewish tradition, see the Note to 93:2g. 107:1. And I saw written on them, that generation after generation will do wrong, until a generation of righteousness arises and wrongdoing is destroyed and sin is wiped out from the earth and everything good comes upon it. Against Greek “the things written”, the Ethiopic agrees in its rendering of “written” (sehuf) in the singular with the Aramaic (bytk ; cf. the same in related Aram. texts from the Dead Sea: Gen. Apoc. xv 20; 4Q529 1.6; 4Q530 2 ii + 6–12,19; 4Q533 3.3; 4Q537 1–3.5; 4Q550 1.6). On the other hand, if the Greek and Aramaic texts have been reconstructed correctly (see Textual Notes), then they agree against Ethiopic in anticipating more evil than was committed before (as 106:19a). Between “do wrong” and “until a generation”, the Greek expands by inserting “and I saw this”; given the limited space between the visible texts on 4QEnc 5 ii 27 and 28,1154 such a phrase was as a whole probably absent in the Aramaic text, though it could have ultimately derived from the earlier expression “in this way” (see the Textual Note to Aram.). In place of “wiped out”, the Greek text has “will depart” (lit. “change”).1155 Whereas the flood has destroyed all humanity except Noah and his children (106:16), here it is not specifically the “generation after generation” to arise but the wrongdoing and sin which will be annihilated. Concerning the implied distinction between the doers and their deeds, see the General Comment to Apocalypse of Weeks at 91:14. Behind the expression “generation of righteousness” (plur. in Aram.) we may infer a designation of the writer or redactor for his community. As is the case in tne Animal Apocalypse (90:6–12) and Apocalypse of Weeks

1153

1154 1155

See Stuckenbruck, “Revision of the Aramaic-Greek and Greek-Aramaic Glossaries of The Books of Enoch”, pp. 25–26. The same applies to verbs of motion in Enoch’s activity: he is “brought near” (tqbdX , 14:10), “brought over” (tplxX , 32:2, 3; and trbiX , 32:2), “brought” (tlbvX , 23:1; tlbvh , 32:2), “removed” (tqxrX , 30:1 and 32:2). In every single case, the corresponding Greek and Ethiopic versions replace the passive with active forms that have Enoch become more directly the subject of the action. To be sure, the active qal tyzx occurs as well (4QEn mss. to 13:8; 22:5; 31:1), but these instances occur within the context of revelatory experiences that were probably formulated in the passive as well (so explicitly in 31:1 and probably for 13:7 (for 13:8) and 22:1 (for 22:5). Milik, The Books of Enoch, pp. 209–210, 216. Cf. Liddell and Scott, s.v.; see e.g. Ps. 102[101]:27 (λλαγσονται for Heb. vplxy ).

1 Enoch 107:2

683

(93:9–10) the advent of those who are righteous is regarded as catalytic in bringing about eschatological events of divine intervention through punishment and reward. The text concludes with a brief note about the eschatological goodness to follow. Again, this reflects the Apocalypse of Weeks at 91:17 and the Epistle, for example, at 96:8b; 98:9, 12a; 99:1; 103:3a; and 104:1b; see the Notes to 99:1 and 103:3a.

107:2: Enoch’s Explanation Part Four: Methuselah Sent Back to Reassure Lamech Ethiopic And now go, my son, make known to your son Lamech that this son who has been born is truly his son and is not a lie.” Greek And now run, O chil[d] and make known to Lamech your son that this boy who has been born is truly, and not falsely, his child.” Textual Notes Ethiopic: “Go, my son” – omitted in Abb 55. // “Go” (hor; EMML 2080, BM 485, BM 485a, Abb 35, EMML 1768, EMML 6281) – Berl, BM 491, Ryl and Eth. II mss spell hur, while Vatican 71 reads matusala hur (“Methuselah, go”). // “Make known” (’ayde‘o, with obj. suff.) – Ull spells without suff. ’ayde‘. // “To your son Lamech” (la-waldeka lamek) – Curzon 56 transposes to la-lamek waldeka (cf. Grk.); EMML 1768 reads without the prep. waldeka lamek. // “That this son” (’esma ze-wald) – BM 485 reads ’esma za-walda (“that the son of”); BM 485a reads ’esma ze-waldeka (lit. “that this your son”); EMML 6281 has ’esma-ze wald; Bodl 4 reads ’esma kama-ze za-walda (“for the son (who was born) like this”); and Garrett Ms. reads ’esma kama-za wald we’etu wa-wald (“for the son is like this, and the son”). // “Who was born” (za-tawalda) – omitted in BM 492. // “Truly” (’aman) – Ull spells with the acc. ’amana; Abb reads with the conj. wa’aman (“and truly”); Bodl 4 and Vatican 71 read with the prep. ba-’aman (lit. “in truth”; cf. Aram.). Greek: “Run” (π τρεξ<ε>) – Eth. hor (“go”). // “O chil[d” (τωκν[ον) – Eth. waldeya (“my son”). // “To Lamech your son” (Λαμεξ τ9 ψι9 σοψ) – Eth. la-waldeka lamek (“to your son Lamech”), though Curzon 56 agrees with Grk. // “This boy who has been born is … his child” (τ παιδ-ον

684

Birth Of Noah (106:1–107:3)

το%το τ γεννηεν τωκνον ατο% 6στιν) – Eth. ze-wald tawalda walda zi’ahu we’etu (“this son who has been born is … his son”). // “Truly, and not falsely” (δικα-< >« κα ο χεψδ<>«) – Eth. ’aman wa-’i-kona hassata (“truly … and is not a lie”). Aramaic: „ [rb ]„ml [ d ]i Xn lzX ]ikv, “And now go to Lamech your [son” (4QEnc 5 ii 29); Milik is correct that a second verb (hl hyvxXv, “make known to him”), found in Eth. and Grk., is probably to be restored at the end of the line.1156 // ]d Xmyli yd , “that this boy” (4QEnc 5 ii 30). // [vacat?] ]ybdkb Xlv uv>qb hXvh hrb , “is truly, and not by deception, is his son” (4QEnc 5 ii 30). General Comment After the (editorial) interlude about eschatological events, the words of the patriarch pick up again (from 106:18b) the main point of Methuselah’s visit. Having explained the significance of Noah through the meaning of his name, Enoch now commissions his son again (see 106:18a) to return and explain all this to Lamech. This second commissioning reinforces the message that Noah is “truly” Lamech’s son. These are the final words of Enoch in Birth of Noah. Though the work opens with a pseudepigraphical narrative in Enoch’s name (106:1b), it is at the end of his words to Methuselah – that is, not at the final verse (107:3) – that the patriach’s role in the account formally comes to an end. Notes 107:2. And now go, my son, make known to your son Lamech that this son who has been born is truly his son and is not a lie.” The Greek agrees in sense, with the exception of minor details: (a) Methuselah is told to “run” (π τρεξε); whereas the Aramaic text, in agreement with the Ethiopic, reads “go” (lzX ; par. Gen. Apoc. at iii 12), the Greek term may derive from a different Aramaic text with uvr “run”, which occurs in the Noahic birth account of Genesis Apocryphon at 1QapGen ii 19 (“then I, Lamech, ran to Methuselah my father”) and 21–22 (“and when Methusela[h] heard [these words], he ran to Enoch his father”). (b) “Your son” in the Greek follows “Lamech”. (c) Instead of the substantive form “lie” (hassat) in the Ethiopic, the Greek retains the adverb (χεψδ<>«).

1156

Milik, The Books of Enoch, p. 210.

1 Enoch 107:3

685

In the Ethiopic and Greek texts, the veracity of Noah as Lamech’s son is expressed in the same sense as the Aramaic: ]ybdkb Xlv uv>qb (lit. “in truth and not in lies”). Very similar phrases occur three times in Genesis Apocryphon in relation to Noah. The first two of these are employed in the context of Lamech’s confrontation with his wife in which he demands that she tell him the truth without lying about the origin of her conception (1QapGen ii 6 – “tell me without lying (]ybdkb Xlv ) about this …”; ii 7 – “say the truth with me without lying (]yllmt ymi uv>qb ]ybdkb Xlv )”), while the third instance, formulated exactly as the present text, also relates to Lamech being the child’s father (iii 13). The reference to “in lies” is emphatic and expands on “truly” in 106:18a.

107:3: Conclusion – Methuselah Reports to Lamech Ethiopic And when Methuselah heard the word of his father Enoch – for in secret he had shown to him the whole matter – he returned and showed (it) to him and called the name of that son “Noah”, for he will make the earth glad from all its destruction. Greek And when Methuselah heard the words of Enoch his father – for secretly he had shown (them) to him – … And his name was called Noah, consoling the earth from the destruction. Textual Notes Ethiopic: “And when” (wa-soba) – BM 485a reads wa-ka‘eba (“and again”). // “Heard” (sam‘a; Tana 9, Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 1768, EMML 6281) – EMML 2080, Ryl and Eth. II mss. have sam‘a, with 3rd pers. sing. fem. obj. suff. // “For” (’esma) – Curzon 55 has kama. // “In secret” (ba-xebu’; Tana 9, Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 1768, EMML 6281) – EMML 2080, Ryl and Eth. II mss. read za-xebu’ (“what is in secret”). // “He showed him” (’ar’ayo) – omitted in BM 486. // “The whole matter – he returned and showed (it) to him” – omitted in Abb 55 through homoioteleuton (’ar’ayo … ’ar’ayo, “had shown to him … showed to him”). // “The whole matter – he returned and showed (it) to him” (kwello gebra wa-gab’a wa-’ar’ayo; EMML 2080) – BM 485 has kwello gebr’a (i.e. from gebra wa-gab’a) wa-’ar’ayo; Tana 9 and EMML 6281 read only kwello gab’a (“everything – he returned”); BM 485a reads only kwello gebra (“the whole matter”); Berl reads only kwello

686

Birth Of Noah (106:1–107:3)

(“everything”); BM 491 reads nagaro kwello gab’a wa-’ar’ayo (“the matter, all of it – he returned and showed (it) to him”); Abb 35, Bodl 4, Bodl 5, Frankfurt Ms., Curzon 55, BM Add. 24990, BM 499, Vatican 71, Munich 30 and Westenholz Ms. read kwello gebra wa-gab’a wa-re’iyo (“the whole matter – and he returned and saw him”); Ryl, Curzon 56, BM Add. 24185, BM 486, BM 490, BM 492 and Garrett Ms. read kwello (om. BM 492) gebra wa-re’yo gab’a (Garrett Ms. wa-gab’a re’yo; “the whole matter – seeing him he returned”); EMML 1768 reads kwellu wa-gab’a re’yo (“everything – and he returned and saw him”). // “And called the name of” (wa-samaya semo, lit. “named his name”; EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 1768, Ryl, BM Add. 24185, BM 484, BM 486, BM 490) – Tana 9, BM 485a, EMML 6281 and most Eth. II mss. have wa-samayo semo (Tana 9 sema); Abb 55 reads only wa-samayo (“and he named him”). // “That” (la-zeku; Tana 9, EMML 2080, BM 485, BM 485a, Abb 35, EMML 1768, EMML 6281, Ryl, Frankfurt Ms., Curzon 55, BM Add. 24185, BM 484, BM 486, BM 490, BM Add. 24990, BM 492, BM 499, Garrett Ms., Westenholz Ms.) – Berl, Abb 55, Bodl 4, Bodl 5 and Abb 197 have la-we’etu; and Curzon 56 reads only la-ze (“this”). // “For he” (’esma we’etu) – BM 485a reads ’esma we’etu yadexxena wa- (“for he will redeem and”). // “Will make … glad” (yastafesˇsˇeha, with 3rd pers. fem. sing. obj. suff.; BM 485, BM 491, Abb 35, Ryl, Eth. II mss.) – Berl, BM 485a and Abb 55 spell yastafesˇsˇaha; EMML 1768 and EMML 6281 read without the suff. yasˇtafesˇsˇeha; Charles suggests that the verb is a corruption from yastanaffesa (“he will give rest to” from *διαναπασει [as Gen. 5:29] or, “he will revive” *ναχ.ει).1157 The Eth., however, can be reconciled with the more recently available Grk. text (εφρα-ν ν, “to make glad, console”). // “Its destruction” (hag wela; Tana 9, BM 485, BM 485a, Abb 55, EMML 1768, EMML 6281, most Eth. II mss.) – BM 491 spells heg wela; Ryl spells hag wel (“destruction”); and EMML 2080 spells hag wel. Greek: “The words” (τοA« λ γοψ«) – Eth. nagara (lit. “the word of”). // “Of Enoch his father” (’Εν ξ το% π<ατ>ρ< >«) – Eth. ’abuhu henok (“Enoch his father”). // “For secretly” (μψστηριακ« γ"ρ) – Eth. ’esma baxebu’ (“for in secret”). // Eth. “the whole matter – he returned and showed (it) to him” – omitted in Grk. through homoioteleuton ($δλ σεν ατ9 … *$δλ σεν ατ9, “he showed to him … he showed to him”). // “And his name was called Noah” (κα $κλη τ :νομα ατο% Ν ε) – Eth. wa-sa-

1157

Charles, The Ethiopic Version of the Book of Enoch, p. 223.

1 Enoch 107:3

687

maya semo la-zeku wald nox (“and called the name of that son ‘Noah’”); the Grk. formulates in the passive. // “Consoling the earth” (εφρα-ν ν τν γ'ν) – Eth. yastafesˇsˇeha la-medr (“will make the earth glad”). // “From the destruction” (π τ'« π λε-α«) – Eth. ’em-kwellu hag wela (“from all its destruction”). Below the end of the text, on separate lines, the subscription ΕΠΙΣΤΟΛΗ ΕΝWΞ is appended; see the Introduction to Birth of Noah and n. 1018. Aramaic: No text survives. Since the end of 107:2 appears at the bottom of the column on 4QEnc 5 ii 30, the text of 107:3 would have at least been copied into the top of the next column, whether begun on line 30 or, after a vacat, entirely copied in the next column.1158 The increasingly small creases belonging to turns from the right to the left of the fragment (six in number) suggest that here we may be at the end of the inside of the manuscript, that is, that there would have been very little further room left for even smaller turns of the scroll for more text on an additional column.1159 (Admittedly, the manuscript appears to have been very tightly wrapped, so that there may have been more inside parchment.) It thus becomes a possibility (though a far from certain one) that the manuscript did not contain 107:3 and that the Birth of Noah – and therefore the manuscript as a whole – came to an end with the Enoch’s commissioning words to Methuselah in 107:2. General Comment The conclusion to Birth of Noah narrates what Enoch has instructed Methuselah to do. Though the storyline would seem to demand such a “rounding out”, several observations cast doubt on the assumption that 107:3 originally concluded the work in its Enochic context: (1) Formulated in the third person, it does not – in contrast to 106:1b – retain Enoch as the first person narrator. Either 106:1b (“my [Enoch’s] son”) was an editorial accommodation of the story to its newfound Enochic context (in which case 107:3 did not undergo such editing), or 107:3 was added by another (“non-

1158

1159

See Milik, The Books of Enoch, p. 217: “The remainder of the line [i.e. l. 30] was probably left blank, and the following column, the last on the scroll of 4QEnc, contained only En. 107:3.” The two ideas – a vacat in the rest of line 30 and that 107:3 came on the following, last column of the manuscript – should not be taken for granted. This is especially so, if the left side of the fragment does not preserve text from the left side of the col. and if one allows for further marginal space before the beginning of the next col.

688

Birth Of Noah (106:1–107:3)

Enochic”) hand to provide a fitting conclusion to the story. (2) The Aramaic manuscript of 4QEnc was already very tightly rolled in the column that ends with 107:2. We can only ask: would there have been sufficient room for a final column of text for 107:3? Finally, (3) the etymology given for Noah’s name is distinguishable from the meanings attached to it in 106:16 and 18 (see the General Comment to 106:18–19).1160 Notes 107:3a. And when Methuselah heard the word of his father Enoch – for in secret he had shown to him the whole matter – he returned and showed (it) to him. Apart from the omission by homoioteleuton of “the whole matter … to him”, the Greek text agrees. The closing statement, whatever its status in relation to the earliest version of Birth of Noah, contains a parenthetical aside that explains the importance of Methuselah’s fictive role as a conveyor of Enochic revelation: here, as in a number of other parts of the early Enoch works (except for the Book of Watchers), Methuselah provides the narrative point of contact between knowledge of the patriarch and his physical (and spiritual) descendants (cf. the Note to the Exhortation at 91:1a). Whereas the other communications between Enoch and Methuselah approximate something like a testamentary setting, here in Birth of Noah he is simply a go-between, whether it is imaged as having taken place during a temporary stay of Enoch among the angels before a time at which final instructions would have occurred (cf. 81:1–5) or, as less likely, sometime after the testament. In terms of setting Methuselah’s consultation of Enoch in Birth of Noah and Genesis Apocryphon has its closest analogy in the giant Mahaway’s visit to the patriarch for an interpretation of dreams in the Book of Giants (see Note to 106:7a). 107:3b. And called the name of that son “Noah”, for he will bring joy to the earth from all its destruction. The Greek formulates the first clause in the passive (“his name was called Noah”), follows it with a circumstantial participle (“consoling”) without the causal particle, and does not have any equivalent for “all its” to go with “destruction”. The function of “Noah” as one who makes the earth glad approximates the Hebrew text of Genesis 5:29 (MT); on the etymologies of the name, see the General Comment under 106:18–19.

1160

Cf. Dillmann, Das Buch Henoch, p. 328; Charles, The Book of Enoch, p. 269; Bonner, The Last Chapters of Enoch in Greek, pp. 86–87; Black, The Book of Enoch, p. 323.

1 Enoch 107:3

689

In the phrase “from (all its) destruction”, several scholars, taking the biblical flood narrative as a whole into account, translate the preposition (Eth. ’em, Grk. π ) to mean “after”.1161 Such a temporal meaning for the terms – in addition to an underlying ]m – would be unusual, even in this context. It seems best to follow Dillmann’s view that in the phrase “from all destruction”, the preposition is used in the same way as ]m after the verb ,xn (“to give relief, comfort”) in Genesis 5:29.1162

1161

1162

E.g. Charles, The Book of Enoch, p. 269; Flemming and Radermacher, Das Buch Henoch, p. 141; Bonner, The Last Chapters of Enoch in Greek, p. 96; Isaac, “1 (Ethiopic Apocalypse of) Enoch”, p. 88; Knibb, The Ethiopic Book of Enoch, 2.249; Black, The Book of Enoch, p. 101; and Olson, Enoch, p. 255. Dillmann, Das Buch Henoch, p. 328. Cf. the translations of Uhlig, Henochbuch, p. 749 and Nickelsburg, 1 Enoch 1, p. 537.

690

Eschatological Admonition (108:1–15)

Chapter Six Part Five Eschatological Admonition (108:1–15) Introduction

A. Summary The final work to be treated here calls itself “another book which Enoch wrote”, addressed in the first instance to “his son Methuselah” and in the second instance – and especially – to the righteous “who come after him and keep the law in the last days” (108:1b). The function of the knowledge revealed to the patriarch (108:4–15) is determined by an opening exhortation to the righteous: as those who understand themselves to be undergoing persecution (108:7–8, 10), they are to be patient as they await the eternal punishment of sinners (108:2–3). The document, then, addresses a perception that divine justice seems to be delayed. Such a concern is understandable if the foregoing Enochic literature gives the impression that the authors and their respective communities believed that they themselves were living in a time when the eschatological intervention of divine justice was imminent (cf. Anim. Apoc. at 90:6–27; Apoc. of Weeks at 93:9–10, 91:11–13). The revelation – an angelic interpretation (108:6–15) of Enoch’s vision of a “cloud” (108:4–5) – provides divine assurance of the reality of retribution against the wicked and of reward for the pious.

B. Structure The content of 1 Enoch 108 follows a straightforward arrangement, as given below: A. Introduction (1) Title, Superscription, Addressees (v. 1) (2) Opening Exhortation to the Righteous (vv. 2–3)

The Text Traditions

691

B. Apocalypse (1) Vision of a Cloud (vv. 4–5) (2) The Angel’s Explanation (vv. 6–10) (a) The Wicked to be Punished (vv. 6–7) (b) The Righteous to be Rewarded (vv. 8–10) (3) The Reward of the Righteous through Divine Words of Promise (vv. 11–12) (4) Conclusion (vv. 13–15)

C. The Text Traditions Material from chapter 108 is not preserved in any known Greek or Aramaic manuscript. In the Chester Beatty-Michigan Papyrus, the Enochic material concludes at the end of 107:3, as it is followed by a the subscription referring to the foregoing texts. The Aramaic manuscript of 4QEnc not only does not preserve Eschatological Admonition but also could not have contained the work to begin with because at the end of 107:2 it would have at most had barely sufficient room for one further column, that is, for space that could have have contained all or even most of 108:1–15 (see the Textual Note on 107:2 above). Its knowledge of the Epistle makes it unlikely that it could have been contained in the Aramaic manuscript. The document is only extant in the Ethiopic tradition (as is the case for the Similitudes in ch.’s 37–71).1163 However, its language and traditions show that it was authored at a pre-Ethiopic stage, deriving from a Greek Vorlage1164 which, in turn, reflects Jewish ideas current in the Second Temple period (see under Date below). With little hint of overt Christian reworking in the Ethiopic tradition, this thoroughly Jewish piece is therefore best regarded as an early addition to the Enoch corpus (see following section).

1163

1164

An acknowledgement of its independent status within the Eth. is indicated by insertation in Tana 9 of the number “six” just before the beginning of 108:1; see Uhlig, Das Henochbuch, pp. 708 and 750, who refers by way of example to EMML 6281. A text division also occurs in EMML 2080, as between each of the main sections of 1 Enoch. Black (The Book of Enoch, pp. 384–85) boldly offers a highly speculative retroversion from the Eth. into Grk. for the whole of 1 En. 108. Except for the translation exercise it reflects, the reconstructed Vorlage is of little value for the textual analysis adopted here.

692

Eschatological Admonition (108:1–15)

D. Eschatological Admonition in Relation to Enochic and Other Early Jewish Traditions Chapter 108 exhibits a number of connections with other works in 1 Enoch. If the possibility of influence is in view, then these links are most noticeable in relation to several of the writings. First, Methuselah’s role as primary link in the chain of mediation of revelation between Enoch and his descendants (108:1) draws on the testamentary pattern that first occurs in 81:1–82:4 and is continued in 91:1–4 (cf. also Aram. to 93:1–2). Second, the theme of eschatological punishment and destruction of the wicked – both as introduced (108:3) and as beheld in the vision (108:4–7) – is reminiscent of the vision of the same in the Book of Watchers in 17:1–22:14 (esp. 18:5–16, 21:1–10, and 22:10–13) and of the theme so emphasized throughout the Epistle (esp. 102:4–104:8). The use of the Book of Watchers makes it possible for the writer to recast the implied readers’ perception of the wicked in terms of evil powers of the cosmos (e.g. the disobedient stars and transgressing angels). Third, the writer’s particular interest in the theme of obedience to the law (108:1) may recall the Epistle at 99:2a (cf. 106:13) in which the negative description of the wicked implies that the righteous keep the “eternal law”. Fourth, the piety of the righteous is described in terms of being on “paths” or “ways of truth”; this compares to ethical contrasts in the Exhortation at 91:18–19 and Epistle at 94:1–5. Fifth, and finally, the righteous are said to “shine” (108:12–13, 15) as they are similarly said to do in the Epistle at 104:2b. Less clear is whether the addition of Eschatological Admonition to the Enochic corpus presupposes a previous incorporation of the Similitudes (ch.’s 37–71), as is assumed by Nickelsburg.1165 While there are some thematic connections between the latter and chapter 108,1166 they are not the sort that establish the influence of Similitudes which was likewise a later addition to the Enochic collection. Despite its affinity with the remaining early Enoch tradition, Eschatological Admonition takes up several new ideas. A prominent one is the depiction of the immediate afterlife as a time during which the wicked are punished, whereas the Enoch predecessors either delay the punishment until 1165 1166

Nickelsburg, 1 Enoch 1, p. 553. E.g. compare (a) the rejection of things associated with “the world” in 108:8–9 with the description in 48:7 of the righteous as hating “the world of oppression” and everything associated with it; and (b) the description of the righteous who have “faith” in 103:11 and 13 with similar language in 41:5; 43:2; 46:8; 58:5; 61:4; 63:5 and 7 (though this idea already occurs in the Epistle at 104:13 (see the Note).

Date

693

the eschaton (1 En. 22:10–13) or have punishment occur only inceptively in anticipation of the final judgement (103:7–8). Other innovations within the Enochic tradition relate especially to the pious. Note, in particular, the following examples: the righteous (a) “love God” (108:8, 10; cf. v. 12), (b) are referred to as “the lowly” (tehutan; 108:7), (c) are tested by God (108:9, contra 94:5b), (d) belong to “the generation of light” (108:11), and (e) will each be given to sit on “a throne of his [God’s] glory” (108:12). In addition, the writer appeals to what God has spoken through “the prophets” (108:6); the rest of the works comprising 1 Enoch do not know this as formally authoritative body of tradition. It is these distinctive features which suggest a composition within a different tradition-historical stream than the other early Enoch literature. At the same time, these are motifs that can be found in other Jewish and Jewish-Christian literature, especially the following: Wisdom of Solomon (fate of dead souls), Dead Sea documents (light-darkness opposition, “prophets”), Hebrews, James, 1 Peter, the Apocalypse of John, Apocalypse of Zephaniah, 2 Enoch, and 3 Baruch. One might explain the Enochic profile of chapter 108 in one or, to some extent, both of the following ways: (1) The writer and the pious to whom he refers understood themselves as an “Enochic” community which existed at a much later time than those implied communities of the earlier works and therefore were shaped by a different matrix of ideas; or (2) the writer borrowed the name of “Enoch” in order to embed his particular concerns for the suffering righteous within a wider and respected tradition (note the references to the patriarch’s previous writings in 108:7, 10; cf. 108:1).

E. Date The determination of a time of composition for the Eschatological Admonition is complicated by several factors: the absence in it of any historical allusion; its earliest (and only) attestation in the Ethiopic manuscript tradition; and its combination of motifs that can be compared with both Second Temple Jewish and early Christian writings. The range of time within which the work was authored is necessarily wide. A terminus ante quem would, of course, be the earliest extant Ethiopic manuscript that preserves the work (15th cent.). However, since an overwhelming majority of the Ethiopic tradition for 1 Enoch includes chapter 108 (cf. the list of manuscripts in section C.2.b in volume Introduction), it may be assumed to have been part of this tradition when it took shape during the 4th century CE. To be sure, it was not copied in the Greek Chester Beatty-Michigan Papyrus, which comes to an end at 107:3. But

694

Eschatological Admonition (108:1–15)

Eschatological Admonition may have at least have circulated in Greek form, since so much of it can be easily translated back into Greek.1167 Further retroversion of some parts into Hebrew or Aramaic would be consistent with its composition in one of these languages. Another dimension which may narrow the frame within which to date the composition relates to its tradition-historical context. The influence of the Book of Watchers and Epistle on the work (see above) suggests a date no earlier than the end of the 2nd century BCE. At the same time, the seer’s brief vision of punishment in the “deserted place” (108:3c–6) is mostly auditory and does not display the more fully blown speculation about modes of retribution awaiting the wicked in the afterlife found within Jewish and early Christian apocalyptic works that began to proliferate during the 2nd century CE (cf. esp. Apoc. Zeph. Sahidic frgt. and Akhmimic text 2:1–8, 4:1–7 and 10:1–14; 2 En. 7:1–5 and 10:1–5; 3 Bar. 2:1–3:8 and 4:3–5; Test. Abr. 12:1–18 [Rec. A] and 9:1–10:16 [Rec. B]; cf. already Pss. Sol. 15:10).1168 If Eschatological Admonition is not distilling the more developed traditions of post-mortem punishment in these texts, then by comparison it reflects a relatively early form that would suggest a composition sometime during the late Second Temple period, perhaps around the latter part of the 1st century CE.1169

1167

1168

1169

For a speculative example of such a retroversion, see Black, The Book of Enoch, pp. 384–85. On introductory matters of some of these and the later visionary and apocalyptic works, see Himmelfarb, Tours of Hell: An Apocalyptic Form in Jewish and Christian Literature (Philadelphia: Fortress Press, 1983), pp. 61–67 and 169–73 and Bauckham, “Early Jewish Visions of Hell”, JTS n.s. 41/42 (1990), pp. 355–85. Nickelsburg, 1 Enoch 1, p. 554, argues for a date in the 1st century CE, appealing to (a) the dependence of Eschat. Admon. on Bk. of Watchers, “redactional material in chaps. 81–82 and in the Dream Visions”, and Sim., and (b) because it seems to have been known to the author of 1 Pet. (cf. 1 Enoch 1, p. 560 for a list of shared motifs). My considerations generally concur with Nickelsburg’s proposal, though I am more inclined to suggest a date towards the mid- to latter part of the 1st century.

1 Enoch 108:1

695

COMMENTARY

A. 108:1–3: Introduction A.1. 108:1: Title, Superscription, Adressees Another book, which Enoch wrote for his son Methuselah and for those who come after him and will keep the law in the last days. Textual Notes “Another” (kale’) – BM 485a reads with the conj. wa-kale’ (“and another”). // “Book, which Enoch wrote” (mashaf za-sahafa henok) – Tana 9 reads mashafa henok za-sahafa henok (“book of Enoch which Enoch wrote”), with BM 491 similarly reading mashaf za-henok za-sahafa henok (“book of Enoch which Enoch wrote”). // “And for those who” (wa-la-’ella) – Berl1(?) has wa-’e’ella (corr. through copyist confusion of Γ as Ψ); EMML 62812, Berl2 and Ull read wa-’ella (“and those who”). // “Come” (yemasse’, impf.) – EMML 6281 reads the perf. mas’u (“have come”). // “And will keep” (wa-ya‘aqqebu) – BM 485a has ya‘aqqebu; EMML 1768 has ya‘aqqebu. // “In the last days … days” (ba-daxari mawa‘el … mawa‘el) – omitted in Abb 55 through homoioteleuton. General Comment The writing opens by linking itself with already existing Enoch tradition in three ways: (1) this is “another book”, implying that there are others; (2) the writing is ascribed to Enoch; and (3) Methuselah again functions as the mediary whose presence in the story, as in the other Enochic works (81:1–82:4a; 91:1–3; 92:1; 106:1–107:3), as a narrative device that explains how it is that the knowledge revealed by Enoch could have been passed on to later generations. See the Notes to the Exhortation at 91:1a and 2. Notes 108:1a. Another book, which Enoch wrote for his son Methuselah. In the Ethiopic tradition, this is the only Enochic work introduced as “another book”. The superscription here reminds most of the superscriptions of the Astronomical Book (72:1) and Epistle (92:1) which likewise formally refer to Enochic tradition as a “book” (mashaf; cf. also Bk. of Watchers 14:1 Cod. Pan., β-βλο« λ γ ν δικαιοσνη«). The source of this revelation is not specified, though in 108:7 Enoch appeals to having access to heavenly writings.

696

Eschatological Admonition (108:1–15)

In the first instance, the writer claims that the work was composed for Methuselah, though the next lemma begins to identify the real addressees (see v. 1b). 108:1b. And for those who come after him and will keep the law in the last days. The text contains the first of several descriptions of the writer’s “community”, that is, the righteous with whose ultimate welfare his work is concerned (cf. further the Notes to 108:7b–9, 10b–c). Here they are introduced as those who observe the law in a time that is called “the last days”. The motif of keeping the law (here, ya‘aqqebu sˇer‘ata) is formulated in relation to those who do not do so in the Epistle (99:2a) and Birth of Noah (106:13b, 14a), is implied in the Apocalypse of Weeks (93:6), and has its equivalent in the Epistle at 99:10 (see the Textual Note for Grk. ποισοψσιν τοA« IδοA« το% χ-στοψ). The Ethiopic may derive from Greek, for example, *φψλ".οψσιν (or τηρο%σιν or ποισοψσιν) τν διακην (or τν ν μον). The phrase, which itself does not occur elsewhere within the Enochic corpus, is generic and commonly used. In biblical and early Jewish literature, it refers mostly to faithful adherence to the Mosaic Torah; see especially 1 Chronicles 22:12; 2 Chronicles 14:4; Psalm 119[118]:55; Sirach 35:1; Wisdom of Solomon 6:4; Acts 15:5; Romans 2:27; 4 Ezra 7:89; 1QpHab vii 11, viii 1, xii 4–5; 4QpPsalmsa at 4Q171 1–2 ii 14, 22; 4QFlorilegium (4Q174) 1–3 ii 2; 4Q470 1.4 (cf. Prov. 28:4, 7; 29:18; 4 Ez. 9:32; 14:30; 4QCommGena v 5; 4QMMT at 4Q398 14–17 ii 3 and 4Q399 1 i 11; 11QTa lvi 3). Of significance for the present text is the eschatological context for observing the law described in the Dead Sea documents of Habakkuk Pesher and 4QpPsalmsa and in 4 Ezra. The Qumran pesharists and, similarly, the writer(s) of 4QMMT described their community as “those who do the Torah”, understanding themselves to be living in “the end of days” (see next paragraph), while in 4 Ezra keeping the law is the criterion for survival into the coming age. It remains unclear here whether the Torah referred to is specifically that associated with Moses (cf. 93:6)1170 or, because of the Enochic context of Eschatological Admonition (108:7a) has more to do with the revelation linked to the figure of Enoch (cf. 99:2a, 10a). If the writer has Enoch’s revelation in mind, as is formulated in the Epistle, faithful observance of the instruction revealed through the patriarch is tan-

1170

Mosaic Torah may be implied since the other authoritative repository referred to in ch. 108 is “the prophets” with which it is frequently associated in lists (cf. Prologue to Sir.; 2 Macc. 15:9; 4 Macc. 18:10; 4QMMT at 4Q397 14–21.10, 15; Mt. 5:17; 7:12; 11:13; 22:40; Lk. 16:16; 24:44; Jn. 1:45; Acts 13:15; 24:14; 28:23).

1 Enoch 108:2–3

697

tamount to the reception of wisdom (cf. General Comments on 99:10 [par. 4Q525 2–3 ii 3–4] and 98:9–99:2). However, coupled with the writer’s appeal to “the prophets” in 108:7a, the emphasis here on obedience to “the law” suggests that the notion of the Mosaic Torah for the writer cannot be discounted. “In the last days”, which specifies the temporal context in which the righteous keep the Torah, reflects the writer’s description of his own time. The association of the final period of history with special events in which piety will be especially manifest is widespread; it forms a significant part of early Enochic eschatology (cf. Bk. of Watchers 10:16; Anim. Apoc. 90:6–15; Apoc. of Weeks 93:10b [see Note]; Epistle 92:1, 104:12–13; Birth of Noah 107:1). The expression itself (Eth. ba-daxari mawa‘el, from *$ν τα« $σξ"ται« (μωραι« [so Isa. 2:2; Acts 2:17; cf. 2 Tim. 3:1] and Heb. ,ymyh tyrxXb ), absent in the other Enochic literature,1171 occurs with great frequency among the sectarian Dead Sea documents which are composed in Hebrew1172 under the influence of biblical tradition (esp. the prophetic texts – Isa. 2:2; Jer. 23:20; 30:24; 48:47; 49:39; Ezek. 38:16; Dan. 10:14; Hos. 3:5; Mic. 4:1). The designation “those who … will keep the law in the last days” stands in antithesis with the sinners whose profile emerges more clearly in 108:6–10. Those who are unfaithful to the Torah – that is, other Jews, contemporaries, who the writer thinks should be – are to be especially singled out for vilification. It is possible that the text holds that the sinners may proclaim the law but not actually observe it faithfully or correctly (see 108:2).1173

A.2. 108:2–3: Opening Exhortation to the Righteous (2) You who have observed it will wait for these days until an end is made of those who do evil and the power of wrongdoers comes to an end. (3) And you, wait until sin passes away; for their names will be erased from the book of life and from the books of the holy ones, and their seed will be de-

1171

1172

1173

There are, however, equivalent phrases in Bk. of Watchers 1:2; 92:1 (“the last generations”); see also Sim. 37:2. So preserved instances in CD A iv 4; vi 11 (par. 4Q266 3 ii 17); 1QSa i 1; 4Q174 1–2 i 2, 7, 19; 4Q177 1–4.5; 12–13 i 2; 4Q182 1.1; 4Q252 iv 2; 4QMMT at 4Q397 14–21.13 (par. 4Q398 14–17 i 6); 4Q504 1–2 iii 13–14; 4Q509 7.5. The explicit distinction between doing the law and proclaiming it occurs in Jas. 1:22–25; Mt. 7:21–27; Lk. 6:46–49 (cf. also Rom. 2:13, in which hearing from doing is distinguished).

698

Eschatological Admonition (108:1–15)

stroyed forever, and their spirits will be killed, and they will cry out and lament in a deserted place that is invisible and burn in fire. For there there will be no earth. Textual Notes (2) “You … have observed (it)” (gabarkemu) – BM 485 and BM 485a read gabarkemu sˇannaya (“you … have done what is good”); EMML 1768 corrupts to barakamu (“you have blessed”). // “Will wait” (tesannehu; Tana 9, Berl, BM 485, BM 485a, EMML 1768) – EMML 2080, Ryl and Eth. II mss. read with conj. wa-tesannehu (“and you will wait”); BM 491 spells tesnehu. // “For these” (ba-’ella; EMML 2080, EMML 1768, Ryl, Eth. II mss.) – BM 485a has la-’ella; BM 491 has la-zeku; and Tana 9 reads bakwellu (“for all”). // “Until” (’eska) – Abb 55 reads with conj. wa-’eska (“and until”). // “An end is made of” (yetfessam, sing.; EMML 2080, BM 485, BM 491, Abb 35) – Tana 9, Berl and EMML 1768 spell yetfassam; BM 485a, Abb 55, EMML 6281, Ryl and Eth. II mss. read the plur. yetfessamu. // “And will come to an end” (wa-la-yetfessam; EMML 20801, BM 491) – Tana 9, Berl and BM 485 spell wa-la-yetfassam; Abb 35 and EMML 1768 have wa-yetfassam; EMML 20802, Ryl and Eth. II mss. have wa-yetfessam; omitted in Abb 55; EMML 6281 reads wa-la-tafsamita (“and to the annihilation of”). // “The power of wrongdoers” (xaylomu ma’abbesan) – Garrett Ms. and Westenholz Ms. transpose to ma’abbesan xaylomu; omitted in Abb 55. (3) “And you” (wa-’antemu-sa; Tana 9, EMML 2080, Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 1768, EMML 6281) – Ryl and Eth. II mss. read without the conj. ’antemu-sa (“you”). // “Sin” (xati’at) – omitted in BM 484. // “For their names … forever” – omitted in Abb 55. // “Passes away” (taxallef; EMML 2080 taxallef) – BM 485 spells texallef. // “Their names will be erased” (semomu yedammasas; BM 485, Abb 35, EMML 1768, Ryl1(?), most Eth. II mss.) – EMML 2080, BM 491 and Ryl2(?) have semomu yedamses; BM 485a, Ull and Bodl 4 transpose to yedammasas semomu; Berl, Bodl 4, BM Add. 24185, BM Add. 249901 and Vatican 71 have semomu yedamsas; EMML 6281 reads hemam yedammasas (“suffering will be erased”). // “From the book of life and from the books of the holy ones” (’e(m)-mashafa heywat wa-’e(m)-mashefta qedusan; EMML 20802, BM 485) – BM 485a reads ’e(m)-mashafa heywat wa-’e(m)-masahefta qedusan (“from the book of life and from the books of the holy ones”); EMML 20801(?), BM 491, Abb 35, EMML 1768 and EMML 6281 read ’e(m)-mashaf (EMML 1768 ’em-(ma)shaf) wa-’e(m)-masahefta qedusat (Abb 35 qedusan, EMML 6281 qedusata) (“from the book and from the books of the holy ones”); Berl and Vatican 71 read ’e(m)-masahefta (Vatican 71 ’e(m)-

1 Enoch 108:2–3

699

mashafa) heyawan wa-’e(m)-masaheft qedusan (“from the book(s) of the living and from the holy books”); Tana 9 reads ’e(m)-mashafa wa-’e(m)masaheft qedus (“from the book and from the holy books”); Ryl2 and most Eth. II mss. read only ’e(m)-mashefta qedusan (Munich 30 qedusat) (“from the books of the holy ones”); Curzon 55 and Westenholz Ms. read only ’e(m)-masahefta qedusan (“from the books of the holy ones”); BM 484 reads only ’e(m)-mashafa qedusan (“from the book of the holy ones”). The shortest reading of Eth. II can be explained as homoioteleuton of ’e(m)- … ’e(m) (“from … from”). // “And their spirits” (wa-manafestihomu; Tana 9, EMML 2080, Berl, Abb 35, Abb 55, EMML 6281) – BM 485a reads wanafsatihomu (“and their souls”); BM 485, BM 491 and EMML 1768 spell wa-manfasatihomu. // “Will be killed” (yetqattalu; EMML 2080, Berl, BM 485, BM 491, Ryl, Eth. II mss.) – BM 485a and EMML 6281 have yetqattalu; Tana 9, Abb 35 and EMML 1768 read yethag walu (Tana 9 yethaggalu) wa-yetqattalu (plur. “will be destroyed and will be killed”); Abb 55 reads yethag wal (sing. “will be destroyed”, and transposed to before “their spirits”); and BM Add. 24185 reads yethag walu (plur. “will be destroyed”). The repetition of “destroyed” may be a resumption of the same verb used earlier in the verse.1174 // “In a deserted place” (ba-makana badw) – BM 485a reads ba-makana dayn (“in a place of judgement”); EMML 1768 spells ba-makana. // “Invisible … no earth” – omitted in Abb 55. // “And … in fire” (wa-ba-’essat) – Berl reads ba-’enta (“in which (they burn”). // “Burn” (impf., yenaddedu; Tana 9, EMML 2080, Ull, Bodl 4, Bodl 5, Frankfurt Ms., Vatican 71) – Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 1768, EMML 6281, Ryl and most Eth. II mss. read the prophetic perf. naddu. // “There will be no” (’i-hallo) – BM 485a has ’albo; Tana 9 and Berl read without the neg. hallo (“there will be”). // “Earth” (medr) – BM 485a has pred. nom. form medra. General Comment Those who observe the law are in a position to be addressed and exhorted by the writer. The passage makes use of several images to reassure them that the sinners who have done so much wrong to the righteous (see 108:6–10) will be permanently punished: (a) their names will be erased from a list contained in a “book” or “books” (v. 3a; see Note); (b) their “seed” and “spirits” will be obliterated forever (v. 3b); and they will be burned with fire (v. 3c). Both the exhortation to wait and the images of the sinners’ destruction show the influence of the Enoch tradition, though the author uses them

1174

Nickelsburg, 1 Enoch 1, p. 552, who calls it a “dittograph”.

700

Eschatological Admonition (108:1–15)

in his own way. Unlike other parts of the Enoch tradition, there does not seem to be a distinction between doers and their deeds as far as destruction is concerned; it is the wrongdoers themselves who are to be finished off at the end (cf. the General Comment to 91:14). Given this, it is not immediately clear that by “destroyed” or “killed” the writer actually thinks of a complete annihilation (i.e. non-existence); instead, it is assumed that spirits of the wicked will continue to exist in some form as they undergo an eternal state of punishment (see “cry out” in v. 3d).1175 In any case, the emphasis is less on the precise form of their ultimate state than on the eschatological reversal of their position on earth vis-à-vis the righteous signified by their total defeat. The description of the place of punishment for the sinners in verse 3d is influenced by a combination of Genesis 1:2 (LXX) and the Enochic visions of the erring stars in the Book of Watchers (18:12–16; 21:1–6). By locating the wicked in such a place, the writer vilifies them by association with cosmic evil. The motifs introduced here are sustained in the vision that follows in 108:4–5. Notes 2. You who have observed (it) will wait for these days until an end is made of those who do evil and the power of wrongdoers comes to an end. The text turns directly to addressees in the second person. Their piety, mentioned at the end of verse 1, is briefly repeated here before they are exhorted to wait for the annihilation of both the wrongdoers themselves and the might that they wield. The exhortation to wait may be reminiscent of 102:5b (though only if Charles’ emendation of the Ethiopic text is correct; see the Textual Note and n. 853) where the souls of the dead righteous are being addressed. Here it is not immediately clear whether the writer is addressing the righteous who are still alive or those who are already dead (drawing, in the latter case, on the Epistle’s exhortation in 102:4–103:4). In the former case, the audience – they are the writer’s contemporaries – are exhorted in relation to the state of things for the wicked and the righteous, as has been revealed through the vision; thus the vision, which further describes the lives led by the righteous, identifies characteristics that define the piety for which they should aim (108:6–10). The latter alternative that the audience consists of the pious dead would be reflected in the opening verb (“you have observed (it)”); in this case, those who have established themselves as right-

1175

Cf. Dillmann, Das Buch Henoch, p. 329.

1 Enoch 108:2–3

701

eous are being assured that divine justice will surely come. As in the Epistle, the address to such a “fictive” audience, who have already made it, functions rhetorically to exhort “real” hearers and readers to emulate the attributes of those whose eschatological reward has been secured. 3a. You, however, wait until sin passes away; for their names will be erased from the book of life and from the books of the holy ones. Similar to eschatological destruction of “sin” in the first clause is Birth of Noah at 107:1, though there with a different verb; for the same verb in a similar context, however, see the Exhortation at 91:5 (“(its) entire structure [i.e. of iniquity] will disappear (yaxallef )”). For a further formulation of the idea, see the Epistle at 92:5. The blotting out of the names of evildoers from “the book of life” (mashafa heywat, *τ'« β-βλοψ τ'« ζ '«) is a double allusion, first to Psalm 69:29(68:28) in which the psalmist petitions that this happen to those who persecute him (“Let them be blotted out from the book of the living and let them not be enrolled among the righteous” (NRSV; so Heb., Grk.) and second to Moses’ intercession for Israel in Exodus 32:32 (“But now, if you will only forgive their sin (,tXtx ) – and if not, blot me out of the book you have written”); see also Isaiah 4:3. Whereas the language of these texts functions as a metaphor of death, in the present passage it refers more immediately to the act of divine judgement itself. Here the book of life becomes a list of names of those who will survive the divine judgement against sin that is to come (cf. Epistle 103:2b and 104:1b) as, for example, in Daniel 12:1 (“ … your people shall be delivered, everyone whose name is found written in the book”, NRSV).1176 For such usage and language that adds the motif of removal from the record, see Jubilees 36:10 (“on the day of turmoil and curse, of anger and wrath” the transgressor “will be erased from the disciplinary book of mankind. He will not be entered in the book of life but in the one that will be destroyed”1177) and the later text of Revelation 3:5 (“the one who overcomes … I will not erase his name from the book of life (ο μ $.αλε-χ τ :νομα ατο% π τ'« β-βλοψ τ'« ζ '«)” which presumes that this happen to those who are disobedient (cf. esp. Rev. 20:12, 15; 21:27; and further, Phil. 4:3; Heb. 12:23; Rev. 13:8; 17:8). The motif is widespread in ancient Jewish and early Christian literature1178; see 1176

1177 1178

This may be the sense of the fragmentary text in 4Q504 1–2 vi 14; see Puech, La Croyance des Esséniens, p. 564–68. Translation of VanderKam, The Book of Jubilees, pp. 238–39. For a more wide-ranging discussion, with references also to the enrolment of citizens in ancient Athens, see David E. Aune, Revelation 1–5 (WBC, 52A; Dallas: Word Books, 1997), pp. 224–25.

702

Eschatological Admonition (108:1–15)

also the following sources: Joseph and Aseneth 15:4; Testament of Levi 18:59–601179; the parallel petitions in Shemoneh Esreh 12th benediction in the Palestinian recension and Pistis Sophia 1.33 (“let them be blotted out from the book of life and not be written together with the righteous”); and rabbinic discussions of Exodus 32:32 and Psalm 69:29.1180 The language – whose background can be ultimately traced to ancient near eastern sources1181 – is juridical, in which the king had to hand records of deeds which served as the basis for his bestowal of justice (cf. “the book of memorial” in Ezra 4:15; Esth. 2:23; 6:1; 10:2; Mal. 3:16); in apocalyptic scenarios of divine judgement, such records are said to be “open” so that the fairness of the proceedings is not in doubt (cf. Book of Giants 4Q530 2 ii + 6–7 i + 8–12, ll. 16–20; Dan. 7:9–10; Anim. Apoc. 90:20; Sim. 47:3). This background shows how the specific idea of a “book of life” is closely related to notion of documents in which the deeds of humanity are recorded. Text-critically, the reference to “the books of the holy ones” is not very stable, with the alternative reading mentioning “the holy books” instead (see the Textual Notes). In the former – the reading adopted in the translation – “the holy ones” would refer to either (a) the righteous whose names are recorded in the book of life or (b) the angels who are thought to play a role in committing information about the righteous to writing (cf. Epistle esp. Notes on 97:6b, 99:3; further, 98:7–8 and 104:1). 3b. And their seed will be destroyed forever. The destruction of “their seed” (zar‘omu, *τ σπωρμα ατν) is formulated as an appropriate end to those who are Israel’s enemies in biblical tradition (e.g. LXX to Num. 21:30 and 24:20; Ps. 21[20]:11; cf. Pss. Sol. 17:7 and perhaps Wis. 3:12, 17). “Seed”, of course, refers to the sinners’ progeny. If read in relation to the Enochic tradition, the lemma might be compared with several passages. First, there is the Epistle at 99:5 where, however, the sinners’ children perish because they are being exposed (see the Note). Second, in Birth of Noah, the emphasis that the Wunderkind Noah is not the progeny of the fallen angels but rather part of the divine plan for the survival of humanity beyond the great deluge stands in stark contrast with the fate of destruction ultimately to come upon the offspring of the watchers (cf. Bk. of Watchers 10:9, 12; 12:6). The giants are the quintes1179

1180

1181

So the Grk. ms. Athos Koutloumous 39 published in Charles, The Greek Versions of the Testaments of the Twelve Patriarchs, p. 252. For the latter, see Strack-Billerbeck, Kommentar zum Neuen Testament, 2.170. Erasure “from the book of life” may be inferred from the fragmentary 4QNon-Canonical Psalmsb = 4Q381 B 31.8 in which the writer refers to the death of his enemies. On this see Paul, “Heavenly Tablets and the Book of Life”, pp. 343–53.

1 Enoch 108:2–3

703

sential embodiment of evil and their destruction, which is assured, serves as a warning to all those whom the Enochic writers regarded as evildoers. Third, the closest inner-Enochic parallel may be found in Book of Watchers chapter 221182: the seer is shown the spirit of Abel which brings a complaint against his murderer Cain before God “until all (Eth. I mss.) his (i.e. Cain’s) offspring is destroyed from the face of the earth and his offspring perishes from among the offspring of humanity” (22:7; Eth., Cod. Pan.). For the present text one could infer that in response to petitions that divine justice be executed against the wicked, the writer deems the retribution of destruction appropriate because they stand accused of having contributed to the deaths of the righteous (cf. allusions to persecution in 108:7–8, 10). In the end, these comparisons, however intriguing, are too speculative to provide an explanation that is more satisfactory than that the writer was more directly drawing on the biblical texts mentioned above. 3c. And their spirits will be killed. In contrast to the previous lemma, this text reflects on language from the Book of Watchers (22:13) and Epistle (see Notes on 98:3b; 99:11). As apparent from the following lemma (v. 3d), being “killed” (and/or “destroyed” in some mss.) does not mean the spirits of the wicked have no existence whatsoever.1183 What is no longer to exist is any powerbase the sinners may have had. 3d. And they will cry out and lament in a deserted place that is invisible and burn in fire. For there there will be no earth. Though killed, the spirits of evildoers “will cry out”; see the Note to verse 3c (with references). The image of “crying out” is picked up in the final verse of the Eschatological Admonition (108:15a; cf. also v. 5b), where it is the desperate response of hopelessness by sinners in reaction to the blessed eschatological state of the righteous (cf. Isa. 65:14). The “deserted, invisible place” (makan badw wa-za-’i-yastare’’i) where the spirits of the wicked will burn compares with the “deserted and terrifying place” (makan badw … wa-gerum, Cod. Pan. τ πο« … 6ρημο« κα φοβερ «) in the Book of Watchers (18:12) where the disobedient “stars and host of heaven” are bound and made to burn in fire (cf. also 21:1–2).1184 Both the present text and 18:12 allude to the image of primordial chaos in 1182 1183 1184

Mentioned by Nickelsburg, 1 Enoch 1, p. 555. Cf. Puech, La Croyance des Esséniens, p. 707. Nearly the same language is applied to the fiery place of punishment for disobedient stars in 21:1–2; the seer beholds a place “where nothing is made” (xaba ’albotu za-yetgabbar, Cod. Pan. τ'« κατασκεψ"στοψ) and where there was “a place which is not prepared and terrifying” (makan [Eth. II mss. add badw ‘deserted’] za-’akko dalw wa-gerum, Cod. Pan. τ πον κατασκεαστον κα φοβερ ν).

704

Eschatological Admonition (108:1–15)

Genesis 1:2 (MT “and the earth was without form and void (vhbv vht )”, RSV) of which the Greek translation has influenced the present text: ( δε γ' Gν  ρατο« κα κατασκεαστο« (“and the earth was invisible and without form”).1185 The presentation of primordial chaos is supplemented by the added detail in 108:5b that in the place of punishment “there is no heaven”. This combined absence of heaven and earth may, again, go back to place described in 18:12 as being without “firmament of heaven above it” or “foundation of earth below it”. The final phrase alludes perhaps to the place “where nothing is made” in 21:1 (for the texts see n. 1183). This final outcome of things for the wicked (the Endzeit), for whom there is not even an “earth” envisions a return to chaos as it was before the creation of “land” (the Urzeit). The “unfathomable” place beheld by the seer in verses 4–5 (see below) retains this view. Thus the fact that the righteous can even hope and be expectant for divine justice stands in contrast with the ultimate, irreversible and hopeless fate of sinners.

B. 108:4–15: Apocalypse B.1. 108:4–5: Vision of a Cloud (4) And I saw there (something) like a cloud which was unfathomable, since on account of its depth I could not look upon it, and I saw a flame of fire which was burning brightly, and (something) like brightly shining mountains were turning over and shaking from one side to the other. (5) And I asked one of the holy angels who was with me and said to him, “What is it that is bright? For there is no heaven, but only a fiery flame that burns, and the sound of weeping and crying out and groaning and powerful anguish.” Textual Notes (4) “And I saw there” (wa-re’iku ba-heyya; Tana 9, EMML 2080, Berl, BM 485, BM 485a, Abb 35, Abb 55, EMML 1768, EMML 6281, Ryl, Bodl 4, BM Add. 24185, BM 484, BM 486, BM 490, BM Add. 24990, BM 492, Abb 99, Vatican 71, Garrett Ms.) – Berl, BM 499 and Westenholz

1185

Cf. Dillmann, Das Buch Henoch, p. 329; Charles, The Book of Enoch, p. 270; Knibb, The Ethiopic Book of Enoch, 2.250; Uhlig, Henochbuch, p. 750; Black, The Book of Enoch, p. 324; Nickelsburg, 1 Enoch 1, p. 298 (to 21:1–2 and 18:12); and Olson, Enoch, p. 256.

1 Enoch 108:4–5

705

Ms. read only wa-re’iku (“and I saw”); Bodl 5, Frankfurt Ms., Curzon 55 and Curzon 56 spell wa-re’iku heyya. // “(Something) like a cloud” (kama damana) – Bodl 5 reads only damana (“a cloud”); Berl has kama ba-damana. // “Which was unfathomable” (za-’i-yetra’’ey) – Abb 55 reads without the neg. za-yetra’’ey (“which is seen”). // “Since” (’esma) – omitted in BM 485a; Bodl 4 reads wa- (“and”). // “On account of its depth I could not” (’em-‘emaqu ’i-kehelku) – EMML 6281 reads without the pron. suff. ’em-‘emaqu ’i-kehelku (“on account of (its) depth I could not”); BM 485a reads ’em-bezxa ‘emaqu wa-’i-kehelku (“on account of the greatness of its depth, and I could not”); Berl corrupts to ’e(m)-ma‘atu ’i-kehelku; and Tana 9 reads ’em-salamatu kehelku (“on account of its darkness I could”). // “Look … it” (nasro, inf. with 3rd pers. masc. sing. obj. suff.) – BM 6281 reads with the impf. ’enasser. // “Upon” (la‘ela) – omitted in Tana 9. Charles unnecessarily regards this and the word for “look” as corrupt because they “give no intelligible sense”.1186 // “And a flame of” (wa-lahba) – Ryl1, BM 486 and BM 492 omit the conj. lahba (“a flame of”). // “Fire” (’essat) – BM 485, BM 485a, EMML 6281 and Abb 55 read ’essatu (“its fire”). // “I saw” (second occurrence, re’iku) – omitted in BM 485a; Tana 9 formulates with the neg. ’i-re’iku (“I did not see”). // “Which was burning” (’enza yenadded) – Abb 55 has za-yenadded. // “Brightly” (first occurrence, sebuh) – BM 485 and BM 491 have za-sebuh; Berl has sebuh wa-yethaku (from yethawwaku, “brightly and were in tumult”); Ull reads sebuh ba-xebu’ (“brightly and secretly”); omitted in Abb 55. // “And (something) like brightly shining mountains were turning over” – omitted in Abb 55. // “And … were turning over” (wa-yetkabbabu, plur.) – Ryl1 and BM 484 has wa-yekabbebu; EMML 6281 reads the sing. wa-yetkabbab. // “Brightly shining mountains” (’adbar sebuhan) – Berl has ’adbar sebuh. // “From one side to the other” (la-fe wa-lafe) – EMML 6281 has ’em-lafe wa-’em-lafe. (5) “And I asked one” (wa-tas’elkewwo la’ahadu) – Berl reads only wa-tas’elku (“and I asked (one)”). // “Of the holy angels” (’e(m)-mala’ekt qedusan) – Ryl and BM Add. 24185 read ’e(m)mala’ekt sebuhan (“of the glorious angels”); Abb 55 reads only ’e(m)mala’ekt (“of the angels”). // “What is it” (ment we’etu) – Abb 55 has mente-nu. // “That is bright” (ze-sebuh) – BM 485 and BM 491 have zasebuh; BM 485a spells defectively ze-buh. // “There is no heaven” (’i-kona samaya) – omitted in Abb 55. // “But” (’alla) – Tana 9 reads ’ella (“which”);

1186

Charles, The Ethiopic Version of the Book of Enoch, p. 224, suggesting that the phrase derives from either behil xasro (“(I was unable) to say its content”) or le‘lenahu nasro (“to behold its height”); cf. idem, The Book of Enoch, p. 270.

706

Eschatological Admonition (108:1–15)

omitted in Abb 55 and Curzon 55. // “Only … that burns” (bahtitu za-yenadded; EMML 2080, Berl, BM 485, Abb 35, EMML 1768, Ryl, Bodl 4, Bodl 5, Frankfurt Ms., Curzon 55, BM 486, BM 490, BM 499, Vatican 71, Garrett Ms., Westenholz Ms.) – EMML 6281 reads bahtitu wa-yenadded (“only and it was burning”); BM 485a reads yenadded bahtito (“was only burning”); Ull, Curzon 56, BM Add. 24185, BM 486, BM 490, BM 492 and Abb 99 transpose to za-yenadded bahtitu. // “Weeping and crying out” (bekay wa-serax; Tana 9, EMML 2080, Berl, BM 485, BM 485a, BM 491, Abb 35, BM 1768, BM 6281) – Ryl and Eth. II mss. transpose to serax wa-bekay. // “And groaning” (wa-’awyat) – omitted in Abb 55. // “And powerful anguish” (wa-hemam xayyal) – Tana 9 inserts a conj. wa-hemam wa-xayyal (“and anguish and powerful”); BM 485a tranposes to wa-xayyal wa-hemam; and Abb 55 reads only wa-hemam (“and anguish”). General Comment As in 108:3d of the previous section, the writer draws on imagery from Enoch’s tours of places of punishment in the Book of Watchers chapters 18:10–16 and 21:1–10. In addition, this influence is recognisable in the formal elements which structure the passage, such as the vision (v. 4; cf. 18:12–16 and 21:1–6, 7), the seer’s question (v. 5a; cf. 18:13; 21:4, 8, 9, 10) and the angel’s explanatory reply (beginning v. 5b; cf. 18:14–16, 21:4–6, 9, 10). Unlike its counterparts in the Book of Watchers, however, the vision is not introduced as having occurred within the framework of a heavenly journey. Nevertheless, the text, which mentions “one of the angels who was with me” (v. 5a), assumes such a context. The association of the evildoers in the document with the wayward stars and fallen angels of the Book of Watchers is an interpretive move already made in the Epistle (see Introduction to Epistle section B.4 among “Allusions to the Book of Watchers”). It not only reflects the author’s dim view of them but also reinforces the extent to which he thinks their punishment is both inevitable and irreversible. In comparison with the earlier Enochic tradition on which the passage draws, writer introduces the motif of agonising sounds coming from the wicked (whereas the laments and cries in Bk. of Watchers arise from the righteous dead who seek divine justiceagainst their oppressors; see 8:4–9:3; 9:10; 22:5–7 and Bk. of Giants at 4Q530 1 i 4). Notes 4a. And I saw there (something) like a cloud which was unfathomable, since on account of its depth I could not look upon it. The vision of some-

1 Enoch 108:4–5

707

thing resembling a “cloud” only otherwise occurs in the Enochic tradition in the Book of Watchers at 14:8–25 (v. 8, plur. “clouds” – dammanot, νεφωλαι) where, however, the vision brings the patriarch into the heavenly throne room. In early Jewish tradition a vision of a cloud occurs far more elaborately in 2 Baruch 53:1–76:5 in which a cloud from the sea brings with it twelve phases of eschatological events. Neither passage has any traditionhistorical relationship to the present text. The account opens with language typical of visionary material that describes something wondrous: “(something) like” (kama, *H« or Hσεfrom =k ) in which, grammatically, the direct object has to be supplied before description of what is seen unfolds (see e.g. Exod. 24:10; Ezek. 1:4, 5, 16, 22, 26, 27; 10:1, 10, 21; Dan. 7:13; Acts 9:18; 10:11; 11:5; Rev. 4:6; 8:8; 4 Ez. 13:3, 10; 14:39). The mysteriousness of the vision is reinforced by the phrase “which was unfathomable” (za-’i-yetra’’ey, lit. “which cannot be seen” or “recognised”), which is explained by the depth of the cloud. The language suggests that the seer is looking downward and that the cloud itself was either at a distance from him – and therefore difficult to make out – or so close and so thick that it was impossible to see through it. Since in what follows (vv. 4b–5) the text supplies specific details for the vision, its nebulousness here is either rhetorical or the writer imagines that the seer’s gazing brings the vision into focus. 4b. And I saw a flame of fire which was burning brightly, and (something) like brightly shining mountains were turning over and shaking from one side to the other. The combination of three elements – burning fire (21:3; cf. 18:15), mountains (18:13; 21:3), and the “turning over”, or revolving, motion (18:15) – establish the indebtedness of the text to the patriarch’s cosmic journeys in the Book of Watchers. A comparison makes the distinctiveness of the present vision clear: whereas in the received tradition the erring stars are described as burning mountains, here the mountains are associated with sounds (v. 5b) which the angel explains as coming from the wicked. Given the influence of 18:15, “turning over” (yetkabbabu) would have translated Greek κψκλομενοι (“circling around”; cf. Cod. Pan.), which in turn may reflect Aramaic ]yrxc (cf. 4QEne 1 xx, on a small frgt. whose precise location remains uncertain).1187 The texts of 18:15 and 21:3 show that the images of circular motion and burning, as found here, are closely related: the stars rotate around over fire (18:15, Eth.; Cod. Pan. “circling in

1187

Milik, The Books of Enoch, p. 228 and Plate XVIII.

708

Eschatological Admonition (108:1–15)

fire” κψκλομενοι $ν τ9 πψρ-) and the stars of heaven, like great mountains, are “burning in fire” (21:3, Eth.; Cod. Pan. $ν πψρ- καιομωνοψ«). For the image of mountains and hills trembling and quaking in the visionary context of divine judgement, see Jeremiah 4:24. “From one side to the other” (la-fe wa-lafe) here emphasizes that the mountains are affected in their entirety. Here the seer is able to identify a number of details by sight and sound (v. 5b). 5a. And I asked one of the holy angels who were with me and said to him. The description of the seer’s angelic interlocutor presupposes a wider, unspoken, narrative context (i.e. of heavenly journeying) for the vision. The vision, then, is being presented as something the patriarch saw during the course of the “travels” for which he is known. “One of the holy angels who was with me” (’ahadu ’e(m)-mala’ekt qedusan ’ella mesleya) translates *I εi« τν 4γ- ν γγωλ ν j« μετ& $μο% Gν as in Book of Watchers 21:5, 9 (Cod. Pan.; Eth. retains the same sense, but in a slightly different word order), where the angelus interpres is named as Uriel; see also 22:3 (Raphael), 23:4 (Raguel), and 27:2 (Eth., Uriel). Based on the Dead Sea text to 22:3 from 4QEne 2 ii 5,1188 an Aramaic Vorlage may have been formulated differently: “Raphae]l the watcher and holy one wh[o was with me” (?ymi y ]d X>ydqv Xryil l [Xprl ). 5b. “What is it that is bright? For there is no heaven, but only a fiery flame that burns, and the sound of weeping and crying out and groaning and powerful anguish.” The seer’s question to the accompanying angel is concerned with the meaning of the brightness associated with the fire. The question itself then adds the further detail that the vision is accompanied by a clamour. The text echoes several motifs introduced in the writer’s statement in 108:3d. The sound of crying out (serax, v. 3d yesarrexu) is shared by the two texts as well as the burning fire. In particular, the absence of a “heaven” here supplements the statement in verse 3d that the place of punishment for the sinners will be without an earth, again a possible reflection of the precreation chaos of the cosmic order (see the Note to 108:3d). The collective sounds of agony, in comparison with 108:3d, are depicted with additional terms. The eschatological anguish of evildoers is described in the Book of Watchers in relation to “the day of judgement, of punishment, scourges and tortures for those who are cursed” (22:11); surprisingly, there is little in the early Enoch tradition about clamour coming out of the

1188

See Milik, The Books of Enoch, p. 229.

1 Enoch 108:6–7

709

place where the deceased sinners are kept, so that the sounds referred to here constitute a novum in the tradition.1189

B.2. 108:6–10: The Angel’s Explanation B.2.a. 108:6–7: The Wicked to be Punished (6) And he said to me, “This place which you see – there the spirits of the sinners and godless will be led, and (the spirits of) those who do evil and of those who alter everything that the Lord has done through the mouth of the prophets (about) all the things which will happen. (7) For there are things written and inscribed in heaven above about them, so that the angels may read them and know what will come upon the sinners, and upon the spirits of the lowly and who have deprived their body and were rewarded by the Lord and who were put to shame by evil men. Textual Notes (6) “This” (zentu) – Abb 55 reads ze-; Vatican 71 reads zeku (“that”). // “There” (ba-heyya) – Ryl has ba-ba-heyya (corr. through dittography); Berl, BM 485a and Ull have heyya. // “Will be led” (yetwaddayu; Tana 9, EMML 2080, Berl, BM 485, Abb 55, EMML 1768, EMML 6281) – BM 485a, BM 491, Abb 35, Ryl and Eth. II mss. read yetwaddayu (“will be thrown”1190; cf. Anim. Apoc. 90:25). // “The spirits of” (manafesta) – omitted in Abb 55. // “And godless … and (the spirits of) those who do evil” – omitted in Abb 55. // “Everything which” (kwello za-) – omitted in Abb 55; EMML 6281 reads only kwello (“everything”). // “Has done” (gabra; Tana 9, Berl, BM 485, BM 485a, Abb 55, EMML 1768) – EMML 2080, BM 485a, BM 491, Abb 35, Ryl and Eth. II mss. read nagara (“has spoken”). // “The Lord” (’egzi’; Tana 9, Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 1768, EMML 6281) – EMML 2080, Ryl and Eth. II mss. read ’egzi’abher (“God”); omitted in Abb 55. // “Through” (ba-’afa, lit. “through the mouth of”) – BM 485a reads ba-qala (“through the word of”); omitted in Abb 55. // “Prophets” (nabiyat) – Curzon 56 and Vatican 71 1189

1190

The sounds of anguish on the part of the wicked are a development in the later Jewish and Christian apocalyptic literature; for example, see 3 Bar. 16:4 (Slav.); Apoc. Abr. 15:7; Grk. Apoc. Ezra 5:27; and, additionally, the recurrent expression “weeping and gnashing of teeth” in Mt. 8:11–12 (par. Lk. 13:28); 13:42, 50; 22:13; 24:51; and 25:30. The reading adopted by Nickelsburg, 1 Enoch 1, pp. 551.

710

Eschatological Admonition (108:1–15)

read nabiyatihu (“his prophets”). // “The things which will happen” – omitted in Abb 55. // “Which” (’ella) – BM 485a has za-. // “All the things … will happen” (hallawu kwello yetgabbaru, plur.; Tana 9 (hallaw), EMML 2080, BM 485, BM 491 (kwellu), Abb 35) – BM 485a reads za-yetgabbar hallo (“which will happen”, sing.); Ryl and Eth. II mss. read hallawu yetgabbaru (“will happen”). // “All the things … happen. For there is” ((hallawu) … hallawu) – omitted in Berl through homoioteleuton. (7) “There are … about them” (hallawu ’emennehomu) – omitted in Abb 55. // “There are” (hallawu, plur.) – Tana 9 and EMML 6281 read hallaw (sing.). // “About them” (’emennehomu) – BM 485a reads ’emennekemu (“about you (sic!)”). // “Things written and inscribed” (sehufan wa-leku‘an, nom.) – BM 491 reads the acc. sehufana wa-leku‘ana; EMML 6281 corrupts to sehufan wa-bedu‘an (“things written and blessed(sic!)”); Abb 55 reads only sehufan. // “In heaven above” (la‘ela ba-samay) – Tana 9, Abb 351 and Ull have la‘ela samay; BM 485a has la‘ela westa samay; Abb 55 has hallawu la‘ela samay (“are in heaven above”). // “Will read them” (yanbebewwomu; EMML 2080, BM 491, Abb 35, EMML 1768, Ryl, Eth. II mss.) – Tana 9, Berl, BM 485, BM 485a and Abb 55 read yanberewwomu (“will cause them to dwell”). // “And will know” (ya’ammeru) – EMML 6281 has ya’ammeru; omitted in Abb 55. // “What will come upon the sinners” (za-hallo yebessehomu la-xate’an; EMML 2080, BM 485, BM 485a, Abb 35, EMML 1768, Ryl, most Eth. II mss., Bodl 5 la-hatn) – Tana 9, Berl, BM 491, Abb 55, Frankfurt Ms., BM 499 and Westenholz Ms. spell za-hallo yebassehomu (Tana 9 yebassehomu) la-hate’an (Berl hate’an). // “And upon the spirits of” (wa-la-manafesta; Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 1768, Bodl 5) – Tana 9 reads without conj. la-manafesta (“upon the spirits of”); EMML 6281, Ryl, Curzon 56, BM Add. 24185, BM 484, BM 490, BM Add. 24990, BM 492, Vatican 71, Garrett Ms. read wa-la-manafest (“the (lowly) spirits”). // “The lowly” (tehutan) – Tana 9 reads sehutan (“those who have gone astray”); omitted in Abb 55. // “And who” (wa-’ella) – EMML 6281 reads la-’ella (“upon those who”); EMML 1768 reads wa-la-’ella (“and upon those who”). // “Deprived” (’ahmamu, lit. “harmed”) – Tana 9 reads ’ahsamu (“acted shamefully toward”); Berl has hammu. // “And were rewarded by the Lord and who” – omitted in Abb 55. // “By” (ba-xaba; BM 485, BM 485a) – Tana 9, EMML 2080, Berl, Abb 35, EMML 1768, EMML 6281, Curzon 55, BM Add. 24185, BM 484, BM 486, BM 490, BM Add. 24990, BM 492, BM 492, Munich 30 and Garrett Ms. have diba (corr. from xaba?; in Tana 9 the prep. means “against”); BM 491 and Ull have ’em; Frankfurt Ms. has ’em-diba; Bodl4, Bodl 5, Curzon 56 and Vatican 71 have ’em-xaba. // “And who” (second occurrence, wa-’ella) – Tana 9 reads without the conj.

1 Enoch 108:6–7

711

’ella (“who”); BM 492 has wa-’ellahi. // “Were put to shame” (xasˇru) – BM 491 and EMML 1768 have xassaru; Tana 9 reads gabru (“outdid”, lit. “did”). // “By evil men” (’em-’ekuyan sab’) – BM 485a has ba-xaba ’ekuyan sab’; Abb 55 has ’em-sab’ ekuyan. General Comment The vision of the cloud is identified by the angel as the place of punishment for the sinners. The wicked are identified by a brief catalogue of misdeeds; while the references to them as “sinners” and “godless” and as doers of evil are generic, the accusation that they have “altered” or “changed” the revelation associated with “the prophets” is more specific, and is the only mention of “the prophets” in the Enochic tradition. The text takes care in showing that the sinners’ activities are not only transgressions in themselves, but are carried through at the expense of the righteous. The main problem in the present section is how to understand verse 7b, given the very different readings in the majority of manuscripts, on the one hand, and in Tana 9, on the other. See the Note to verse 7b below. Notes 6a. And he said to me, “This place which you see – there the spirits of the sinners and godless will be led, and (the spirits of) those who do evil. The angel explains that the cries of torment and agony arise from a place to which the wicked are brought. The writer draws on vocabulary already used for the wicked in 108:2 (“those who do evil”, ’ella yegabberu ’ekuya), while introducing two new designations into the equation: “sinners” (xate’an *ο 4μαρτ λο-, the most common appellation in the Epistle) and “godless” (serufan; in 1 En. found only in Apoc. Weeks 91:11b [Eth. I mss., except Abb 55]). The “spirits” undergo punishment (and receive reward; cf. 108:9b, 11a). On the “spirit” (Eth.) or “soul” (Grk., Heb., Aram.) as the seat of human nature, see the Notes to the Epistle at 98:3b, 102:4–5 and 103:7–8. 6b. And of those who alter everything that the Lord has done through the mouth of the prophets (about) all the things which will happen. Here the writer takes up more specific language that aligns him (and the implied readers) with a correct understanding of “the prophets” which the sinners being punished have changed. The altering of or tampering with revealed knowledge is the accusation brought against the opponents in the Epistle (see esp. the Notes to 99:2a-b; further, on 104:10–11), and this in turn draws on the notion of changing (and diverting from) the prescribed cosmic order, attributed to cosmic evil and sinners, in other layers of Enochic tradition (e.g. Bk. of Watchers 5:4–6; Astron. Bk. 80:4–6). Whereas, however, in

712

Eschatological Admonition (108:1–15)

the Epistle the sinners are charged with having strayed from the revelation associated with Enoch, here the writer appeals explicitly to “the prophets” (from biblical tradition) as a repository of divine revelation. Since other similar early Jewish (and Jewish-Christian) appeals to the general category of prophets are numerous,1191 it becomes difficult to locate the writer and his community of readers narrowly within the same sociological continuum as the Enochic circles behind the earlier Enoch writings – this despite the further appeal in verse 7a. In addition, it should be noted that, unlike the Enoch writings, the writer’s formal allegiance to “the prophets” is complemented by his explicit concern with Torah obedience (108:1b). As frequently noted, this is the only text in 1 Enoch that speaks of “the prophets” and what they collectively predicted. The reference, which occurs as part of the description of the wicked, belies the importance which these “sinners” themselves attach to “the prophets”. At dispute for the writer, then, is the correct interpretation of the prophets.1192 As not all Jewish groups valued the prophets to the same extent as the Torah,1193 it is significant that both the writer (and his community) and the evildoers mentioned in Eschatological Admonition may at least be said to have shared an interest in that tradition. 7a. For there are things written and inscribed in heaven above about them, so that the angels may read them and know what will come upon the sinners. The write supplements the law (108:1) and the prophets (v. 6b) with a more typically Enochic appeal to the heavenly inscriptions. The text may allude to the Epistle at 103:1–4 in which the Enochic writer claims to have read “in the heavenly tablets and holy books” (103:2b), although there the immediate emphasis is on what will ultimately happen to the souls of the righteous who have died. Nevertheless, the writer’s ultimate concern 1191

1192

1193

Cf. e.g. see for example CD A vii 17 (pars. 4Q266 3 iii 18, 4Q269 5.1); 1QS i 3; viii 16 (par. 4Q258 vi 8); 1QpHab ii 9 and vii 8; 4QpHosa 1 ii 4; 4QNon-Canonical Psalmsa = 4Q380 69.4; 4QMMT (4Q397 14–21.10, 15; 4Q398 14–17 i 3); 4QDibHama = 4Q504 1–2 iii 13; Tob. 14:4–5; Prologue Sir.; 2 Macc. 15:9; 4 Macc. 18:10; Philo (Fug. 197-“the father of the universe spoke by the mouths of the prophets”); Josephus (B.J. 2.159; C. Ap. 1.40); Mt. 5:17; 7:13; 11:13; 22:40; 26:56; Lk. 16:16, 29, 31; 24:25, 27, 44; Jn. 1:45; Acts 3:18; 10:43; 13:15, 27, 40; 15:15; 24:14; 26:22; 28:23; Rom. 3:21; Heb. 1:1; 1 Pet. 1:10; Ignatius Magn. 9:2; Phld. 5:2, 6:1[sh.], 9:1, 9:2[lg.]; Smyrn. 5:1[sh.], 6:1, 7:2; Barn. 1:7; 2:4; 5:6; Ep. Diog. 11:6; Polycarp Phil. 6:3. Debate over the proper interpretation of the prophets may be similarly implied in 1QpHab cols. ii and vii, in which the authority to understand them correctly is attributed to the Teacher of Righteousness. This is documented most explicitly in the later rabbinic literature; see Strack-Billerbeck, Kommentar zum Neuen Testament, 1.246–47.

1 Enoch 108:6–7

713

with the fate of the righteous manifests itself here too, as the text only briefly focuses on the evildoers before quickly being occupied by an account of who the righteous are and what will happen to them (vv. 7b, then 8–10).1194 Here the chain of meditation, in comparison with 103:1–4, moves back a step: the Enochic writer is recording what the angel tells him about what angels know about the future from heavenly books. The term “inscribed” (leku‘an) emphasizes that what the heavenly books contain is irreversible. On angelic mediation and the notion of fixed content in heavenly writings, see the Note to Apocalypse of Weeks at 93:2g. 7b. And upon the spirits of the lowly and who have deprived their body and were rewarded by the Lord and who were put to shame by evil men. As stated in the General Comment above, verse 7b is attested in two very different readings. Whereas nearly all the Ethiopic I and II manuscripts construe the text as a description of the righteous who inter alia have suffered at the hands of the sinners (as v. 8), one Ethiopic I manuscript, Tana 9, reads the text as a continuation of the catalogue of sins begun in verse 6. Although the former reading is text-critically far more assured than the latter (and therefore followed here),1195 Isaac and Olson have preferred the text from Tana 9.1196 When its variants are taken together (based on the Textual Notes above), Tana 9 verse 7b may be translated as follows: “ … upon the sinners (as other mss.), and upon the spirits of those who have gone astray, who have acted shamefully toward (Olson: who have defiled) their body, who have avenged themselves against God and outdid evil men.” Olson maintains that the text divides the evildoers into two categories: (human) sinners, on the one hand, and the fallen angels (hence his translation “defiled”1197), on the other. To be sure, the majority reading is not

1194 1195

1196 1197

Dillmann, Das Buch Henoch, p. 330. And therefore, among those who are acquainted with Tana 9, this traditional reading is retained; so esp. Black, The Book of Enoch, p. 324; Uhlig, Henochbuch, p. 751; Nickelsburg, 1 Enoch 1, p. 551. Isaac, “1 (Ethiopic Apocalypse of) Enoch”, p. 88 and Olson, Enoch, pp. 256–57. A translation that would be unusual in describing the angels’ defilement in the Enochic tradition; see the very different vocabulary used in Bk. of Watchers 7:1; 9:8; 10:11; 12:4 and 15:4. A reference to fallen angels in Tana 9 is also conceptually problematic because the transgression of the evildoers is done to a “their body” (sˇegahomu).

714

Eschatological Admonition (108:1–15)

without problems: (a) It seems to take an unexpected turn in focusing on the righteous while the angel refers to the heavenly writings in the midst of explaining the place where the sinners are located (vv. 6–7a). (b) The reference to ascetic practices, especially if self-inflicted injury is involved, might be construed as unusual within a Jewish setting (but not in Christian literature and Ethiopian Christianity).1198 (c) In addition, the majority reading of diba (lit. “upon” or “against”) does not naturally lend itself to the meaning “by”. Comment on each of these points is in order. While (a) cannot be explained away, it is not an insurmountable problem; the heavenly books (v. 7a) can be presumed to have contained information about the righteous as well as the sinners (so esp. Astron. Bk. 81:1–4; cf. Apoc. Weeks 93:1; Epistle 103:2), and it is just a question of where (whether v. 7b or v. 8a) the references to them begin. The construal of the text as a reference to practices of self-mortification under point (b) is open to doubt, especially because of other ways to consider the text. First, while the causative form (’ahmama) may have self-inflicted injury in view, another rendering may by also rendered in an allowative sense: “they allowed their body to be harmed (i.e. by the sinners)” (cf. v. 8b). Second – and this seems the more likely possibility – if the causative sense of the verb is retained, it does not necessarily refer strictly to violent mortification of the body, but may have something like fasting in view (as in v. 9a); in this case, the choice of terminology has been influenced by texts such as Leviticus 16:29 and 31, 23:27, 32 and Numbers 29:7 in which fasting enjoined on a feast day or a sabbath is described in terms of self-abasement (Heb. ,kyt>pn tX vnit , LXX ταπειν/σατε τ2« χψξ2« μν; also Col. 2:18, 23). Both these alternate readings are easily reconcilable with a Jewish setting.1199 If the latter is preferable, then a dynamically equivalent rendering of the text – adopted here – might be “deprived their body”. The strong association between fasting and revelation mediated by angels in apocalyptic

1198

1199

So Olson, Enoch, p. 256 who assumes the reading is contains “a streak of ascetic self-mortification not typical of Jewish literature”, without apparently entertaining the possibility of fasting practices; so also Black, The Book of Enoch, p. 324. Thus Uhlig (Henochbuch, p. 751) plausibly suggests that the phrase refers to fasting which prepares for the reception of revelation; in addition to the literature cited by Uhlig, see the influential discussion on the background of Col. 2:18–23 by Fred O. Francis, “Humility and Angel Worship in Colossae”, in eds. F. O. Francis and W. Meeks, Conflict at Colossae (Missoula: Scholars Press, 1973), pp. 163–95. Cf. the following texts: Dan. 9:3; 10:2–3; 4 Ez. 5:13, 20; 6:35; 9:23–25; 2 Bar. 5:7–6:4; 9:2–10:1; 12:5–13:2; 43:3; 47:2–48:1; Apoc. Abr. 9:7–10 and 12:1–2; and the later Test. Isaac 4:1–6 and 5:4 (see also Philo, Somn. 1.36; Mos. 2.67–70; Sacr. 59–63).

1 Enoch 108:6–7

715

writings (cf. n. 1198), which fits well with the description of the righteous in 108:9a as those who do not long for food of the world, may already be at play in this text. Finally, (c) the awkward preposition diba can be explained as a corruption from the more suitable xaba which occurs as a semi-preposition (with ba- and ’em-) in several of the manuscripts. The text applies the designation “lowly” (tehutan) to the righteous. The term may well go back to *ταπεινο- and ,yyni or ,yvni (Heb.).1200 While denoting a state of being socially or economically disadvantaged or physically destitute – the Ethiopic word occurs in this sense in Epistle at 96:5 (where the righteous poor are portrayed as humiliated by the wicked who are wealthy) – it is also a quality that is receptive to (and therefore predisposes) divine favour; see, for example, Job 5:11; Psalm 37:11; 82[81]:3; 138[137]:6; Proverbs 16:19; 29:23; Zephaniah 3:12; Sirach 10:14; 11:12; Judith 9:11; Greek Esther 11:11; 4 Ezra 14:13; 1QHa xxiii 14 (in the NT, cf. Lk. 1:52; Jas. 1:9). The idea is found frequently alongside “poor ones” (,ynvybX ) in some of the sectarian documents as a general, though not technical, self-designation applied by writers to themselves or to the community (see esp. CD A vi 21; CD B xix 9; 1QM xiv 7; 1QHa vi 3–4 xvr yvni “the humble of spirit”; x 34 >pn htrzi ylX htXv >rv yni “and you, my God, have helped the soul of the humble and the poor” par. 4Q428 3.3; xiii 13–14, 20–22; xix 25; 4QpIsaa 8–10 iii 3; 4QpPsa 1–2 ii 8–10, 16–20 on Ps. 37:11 and 14–15; 4Q501 1.5–9). The latter socio-religious connotation occurs already in the Book of Watchers at 5:8 (Eth. “those who have wisdom will be humble”, yeganneyu za-bomu tebaba1201) and within 25:1–7 according to which fruit from the Tree of Life is promised “to the righteous and the humble” (v. 4: Eth. la-sadeqan wa-la-tehutan, though Cod. Pan. δικα-οι« κα Iσ-οι« “to the righteous and the holy”) so that they no longer undergo sorrow and suffer pain, toil and punishment (v. 6). “Were rewarded” (tafadyu) is formulated in the perfect to assure the certainty of what is being predicted.

1200

1201

The possible significance of the term for the writer is considered e.g. by Charles, The Book of Enoch, p. 271; Black, The Book of Enoch, p. 324; Uhlig, Henochbuch, p. 751; and Nickelsburg, 1 Enoch 1, pp. 554, 556. The reading is not extant in the Dead Sea fragments, nor in the Grk. texts. However, both Knibb (The Ethiopic Book of Enoch, 2.66–67) and Black (1 Enoch 1, p. 160) have argued that the differences between the Eth. and the corresponding text in Cod. Pan. “in the wise man (there will be) understanding” ($ν νρ/π8 $πιστμονι ν ημα) may go back to similarly spelled variants in the Aram. lkt>y (“will be wise”) and lpt>y (“will be humble”).

716

Eschatological Admonition (108:1–15)

On the motif of the righteous being subjected to shame by the wicked see the Note to the Epistle at 104:2a. Though verse 7b shifts attention from the wicked to the righteous, the activities of the evildoers re-emerge at the end of the lemma (“evil men”, ’ekuyan sab’), thus forming a thematic inclusio with the reference to evildoers in verse 6a. Syntacticallly, however, the text’s concern for the righteous, which manifests itself in a series of descriptive relative clauses (“who …) extends from here through to the end of 108:9.

B.2.b. 108:8–10: The Righteous to be Rewarded (8) “Who love God and have not loved silver and gold, nor any goods of the world, but (who) have given up their body to torment; (9) who, from the time when they came into existence, did not long after food which is on the earth, who regarded themselves as a breath that is passing away and held to this; and the Lord tested them many times, but their spirits were found pure to bless his name. (10) And I have recounted all the blessings for them in the books; and he has ordained for them their reward, for they were found as (those who) love heaven more than their life which is in the world. And while they were being trampled by evil men and heard from them reviling and reproach and were abused, they still blessed me. Textual Notes (8) “Who love God” (’ella yafaqqerewwo [impf. with obj. suff.] la-’amlak; Tana 9, EMML 2080, Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 1768; Ryl, Ull, Frankfurt Ms., BM Add. 24185, BM 484, BM 486, BM 490, BM 492, BM 499, Abb 99, Abb 197, Munich 30, Garrett Ms.) – BM Add. 24990 has ’ella yafaqqeru (without obj. suff.) la-’amlak; Bodl 4, Bodl 5, Curzon 55, Curzon 56 and Vatican 71 read ’ella ’afqarewwo (perf. with obj. suff.) la-’amlak (“who have loved God”); EMML 6281 reads ’ella yefarrehewwo la-’amlak (“who fear God”); omitted in Abb 55. // “And … not … silver” (wa-’i-warqa; Tana 9, Berl, BM 485, Abb 35, Ull) – EMML 2080, BM 485a, BM 491, Ryl and most Eth. II mss. read without the conj. ’i-warqa (BM 485a warqa) (“not … silver”). // “And gold” (wa’i-berura, acc.) – Tana 9 has wa-’i-berur (nom.). // “Have loved” (’afqaru, perf.; Tana 9, Berl, BM 485, BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281, Bodl 4, Curzon 56, BM Add. 24185, BM 484, BM 486, BM 490, BM Add. 24990, Vatican 71, Garrett Ms.) – BM 485a, Frankfurt Ms., Curzon 55, BM 492, BM 499, Munich 30 and Westenholz Ms. read impf. with a superfluous neg. ’i-yafaqqeru (with BM 485a transposing the

1 Enoch 108:8–10

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vb. to before warqa). // “Nor any goods” (wa-’i-kwello sˇannaya; EMML 2080, BM 485a and BM 491 (sˇannayata), Abb 35, EMML 1768, EMML 6281, Ryl, Eth. II mss.) – Berl and BM 485 have wa-’i-kwellu sˇannaya; Tana 9 has wa-’i-sˇannaya kwellu. // “But” (’alla; Tana 9, BM 485a, BM 491, Abb 55, EMML 1768, Bodl 4, Bodl 52, Frankfurt Ms. Curzon 56, BM Add. 249902, BM 492, Vatican 71) – EMML 2080, BM 485, Abb 35, EMML 6281, Ryl, Curzon 55, BM Add. 24185, BM 484, BM 486, BM 490, BM Add. 249901, BM 499, Munich 30, Garrett Ms. and Westenholz Ms. read ’ella (“who”); omitted in Berl and Bodl 52. (9) “Who” (’ella; Tana 9, EMML 2080, Berl, BM 485a, EMML 1768) – BM 491, Abb 351 and EMML 6281 read ’ellu (“these”); Abb 352 adds the conj. wa-’ellu (“and these”); Ryl and Eth. II mss. read wa-’ella (“and who”); Abb 55 reads only wa- (“and”). // “From the time when they came into existence” – omitted in Abb 55. // “They did not long after food” (’i-fatawu (plur.) maba’elta) – Berl has ’i-tafatawu mabaelt (“food was not longed after”); EMML 6281 has ’i-tafataw maba’elta (sing. “food was not longed after”); EMML 1768 reads ’i-fataw maba’elta (sing., “he did not long after food”). // “Which is on” (za-westa) – Abb 55 has za-ba. // “Who” (’ella, second occurrence; Tana 9, Berl, BM 485, BM 485a, EMML 1768, EMML 6281, Ryl, most Eth. II mss.) – EMML 2080, BM 491, Abb 35, Abb 55 and BM 490 read ’alla (“but”). // “Themselves” (re’somu, lit. “their head”) – BM 485a reads nafsetomu (“themselves”, lit. “their soul”); Abb 55 reads kwello (“everything”). // “Breath that” (nom., manfas ’enta) – EMML 1768 has acc. manfasa ’enta; omitted in Abb 55. // “Passing away” (taxallef, impf. fem.; Tana 9, BM 485, BM 485a, Berl, BM 491, Abb 35, BM 492, EMML 1768) – EMML 2080 and EMML 6281 have taxallef; Abb 55 has the masc. yaxallef; most Eth. II mss. have perf. xalafat (“has passed away”). // “And held to this … many times” – omitted in Abb 55. // “And … many times” (wa-bezuxa; BM 491, Abb 35, Ryl, Eth. II mss.) – Berl, BM 485 and EMML 1768 have wa-bezux; BM 485a has wa-ba-bezux. // “The Lord” (’egzi’) – BM 485a and Westenholz Ms. read ’egzi’abher (“God”); omitted in Berl. // “Tested them” (’amakaromu) – Tana 9 spells ’amkeromu; Berl has ’amakarewwomu. // “But … were found” (wa-tarakbu, masc. plur.; EMML 2080, Berl, Ryl, Eth. II mss.) – Abb 55 and EMML 1768 read fem. plur. wa-tarakba; BM 485, BM 485a and BM 491 read sing. wa-tarakba (“was found”); Tana 9 and EMML 6281 have sing. wa-tarakaba; Abb 351 reads wa-’i-rakba (“and … did not find”); Abb 352 reads wa-rakba (“and … found”). // “Their spirits” (manfasatihomu; Tana 9, EMML 2080, BM 485, BM 491, Abb 35, EMML 1768, Bodl 5, Frankfurt Ms., Curzon 56, BM Add. 24185, BM 484, BM 486, BM 490, BM 499, Vatican 71, Westenholz Ms.) – Berl, BM 485a, Abb 55, EMML 6281, Bodl 4, Curzon 55, BM Add.

718

Eschatological Admonition (108:1–15)

24990, BM 492, Garrett Ms. spell manafestihomu. // “Pure” (nesheta, acc.; BM 485, BM 485a, BM 491) – Berl has nom. neshet; EMML 2080 spells neshat; Tana 9 has nesuhat; EMML 1768 and EMML 6281 have nesuhat; Abb 35, Ryl and Eth. II mss. read ba-nesh (“in purity”). // “To bless” (kama yebarkewwo, with 3rd pers. masc. sing. obj. suff.) – Berl, Abb 35 and EMML 1768 have without the suff. yebarku. (10) “And … all” (wa-kwello, acc.) – Berl and BM 485a have the nom. wa-kwellu. // “I have recounted” (nagarku) – Ull reads sahafku (“I have written down”). // “In the books” (ba-masaheft) – BM 491 reads ba-masaheftihomu (“their books”); Bodl 4 and Curzon 55 read ba-mashaf (“in the book”); omitted in EMML 62811. // “And he has ordained for them” (wa-‘sayomu; Berl, BM 485, Abb, Ryl, Eth. II mss.) – BM 485a has wa-‘asyomu; BM 491 has wa-‘setomu and transposes it before “in their books” (cf. above); Tana 9 reads wa’a‘abayomu (“and he made them great”, though there is an erasure above “-ba-”1202). // “Their reward” (la-’ar’estihomu) – BM 491 reads wa-la’ar’estihomu (“and their reward”, i.e. “and he has ordained for them their books and their reward”); BM Add. 24990 writes nafsatihomu above the word (i.e. “their own reward”); omitted in EMML 6281. // “For they” (’esma ’ellu; Berl, BM 485a, Abb 35, Abb 55, EMML 1768, EMML 6281, Ryl, Eth. II mss.) – BM 485 reads ’ella (“who”); BM 491 has kama ’ellu; Tana 9 reads ’esma kwellu (“for all”). // “Were found” (tarakbu) – BM 485a reads tarakbu ’enza (“were found when”; cf. below); EMML 20801(?) and BM 491 read tarakbu ’ella (“were found, who”). // “Love” (yafaqqerewwo) – Curzon 56 has yafeqqerewwo. // “More than their life” (’em-’estenfusomu) – BM 491 reads ’em-nesuha nafsomu (“more than the purity of their soul”); Vatican 71 has mesla ’estenfusomu; Tana 9 and EMML 6281 retain the same consonants but through vowel changes corrupt to ’em-’essat nafsatihomu (“more than the fire of their souls”). // “Which is in the world” (za-la-‘alam) – BM 485a has za-ba-‘alam. // “They were being trampled” (yetkayyadu, plur.) – Berl has the sing. yetkayyad. // “And heard” (wasam‘u) – Ull reads without the conj. sam‘u (“heard”). // “From them” (’emxabehomu) – omitted in Ull; Tana 9, EMML 2080 and EMML 6281 have ’emennehomu. // “Reviling and reproach” (te‘yerta wa-serfata) – BM 485a reads plur. te‘yertata wa-serfatata (“revilings and reproaches”); omitted in Abb 55. // “And were abused” (wa-xasru) – Berl and Abb 35 have the sing. wa-xasara; EMML 2080 has wa-xasru; Tana 9 reads wa-nabaru (“and they they sat (sic!)”); EMML 6281 reads wa-nagaruni (“they spoke to me”). // “They still blessed me” – omitted in Abb 55. // “They … blessed me”

1202

Knibb, The Ethiopic Book of Enoch, 1.421.

1 Enoch 108:8–10

719

(yebarrekuni) – Tana 9 reads yebarrekuna (sic!); EMML 2080, Berl and BM 485a read yebarreku (“they … blessed”). BM 485a ends here. It is possible that Berl and BM 485a have the original reading which was corrupted under the influence of the following vv. 11–12.1203 General Comment Following on from verse 7b, this passage strings together a number of characteristics which for the author apply to and distinguish the righteous from the wicked. These features are listed in full below: v. 7b v. 7b

“the lowly” “have allowed their body to be harmed” (or: “have deprived their body”) v. 7b “put to shame by evil men”) v. 8a [a] “love God” v. 8a “have not loved silver and gold, nor any goods of the world” v. 8b [b] “have given up their body to torment” v. 9a “did not long after food which is on the earth” v. 9b “regarded themselves as a breath that is passing away” v. 9c [c] when “the Lord tested them many times”, “their spirits were found pure to bless his name” v. 10a [a´] “love heaven more than their life which is in the world” v. 10b [b´] “were being trampled by evil men” v. 10b “heard from them reviling an reproach” v. 10b “were abused” v. 10b [c´] “they still blessed me” Several themes recur in this list: the righteous are those who (a) are without wealth (v. 7b? – see the Note; v. 8a); (b) engage in ascetic practices (v. 7b – see the Note; v. 9a); (c) undergo persecution by “evil men” (vv. 7b, 10b; cf. 8b); (d) love (v. 8a “God”; v. 10a “heaven”); and (e) are resilient in their worship of God (vv. 9c, 10b). Taken together, these features function implicitly as exhortations to readers who, if they are pious, should recognise themselves in them and embrace them within their self-understanding. In comparison to verse 7b, verses 8–10 expand the characteristics to include

1203

The problem was recognised by Dillmann, Das Buch Henoch, p. 330. For a speculative attempt at explaining the abrupt change of speaker here, see Black, The Book of Enoch, pp. 324–25.

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Eschatological Admonition (108:1–15)

the related motifs of loving and worshipping God. Though the present section draws on elements from verse 7a-b (appeal to heavenly books, notion of reward, poverty, asceticism, and abuse by evil men), it is constructed in two parallel units that begin and end, respectively, with loving God [a, a´] and praising God [c, c´].1204 The passage exhibits some connection with other parts of 1 Enoch, especially with the Epistle: the righteous are those who lack wealth (cf. the calumniations of those who have wealth in 97:8–9; 98:2–3; 101:5; 102:9; 103:6–8; passim) and who undergo abuse and persecution (cf. 103:4, 9–15). Nonetheless, the passage exhibits several new features that reflect a different setting. In particular, these are (a) the notion of loving God in contrast to longing for what is in the world (cf. Sim. 48:7; Test. Job 36:3; 48:2; 49:1; 50:2; Phil. 3:19–21); (b) the notions of blessing, or worshipping God and (c) a more open ascetic outlook as a criterion for piety; and (d) the link between God and temptation. Formally, the passage confuses, giving the impression that there are several speakers. Whereas readers would have assumed that it opens as part of the angel’s continuing explanation (cf. 108:5a, 6), verse 10a sounds like the words of Enoch himself, while the final phrase of verse 10c assumes that God is the speaker. Notes 8a. Who love God and have not loved silver and gold, nor any goods of the world. The writer’s emphasis on loving God (see also v. 10a, 12a) is not as such articulated elsewhere in the Enochic tradition. In the Exhortation (91:3d) and Epistle (94:1c), readers, as the patriarch’s “children”, are admonished to “love uprightness” and “righteousness”, an exhortation that is placed in service of the ethical contrast between “the ways of righteousness” and “the ways of iniquity”; correspondingly, the wicked are described as those who “love the works of iniquity” in 98:12a (see the General Comment to 94:1–5 and the Note to 98:12a). Loving God in the present text is, by contrast, understood within a sharp, cosmological distinction between that which is heavenly (cf. v. 10a) and that which is “of the world” (see also vv. 9a, 10a). While such a distinction is itself not unknown within the Enochic tradition (cf. e.g. 15:3–16:4), here the language of “love” organises

1204

Nickelsburg, on the contrary, divides the parallel sections into vv. 7–9, on the one hand, and v. 10, on the other (1 Enoch 1, p. 556). Since, however, the heavenly books in v. 7a in the first instance are concerned with the sinners, they do not provide a positive counterpart to those mentioned at the beginning of v. 10.

1 Enoch 108:8–10

721

piety around a non-material orientation towards the life of another world. To be sure, the text may be an echo of the enjoinder to “love the Lord your God” in the Shema‘ (cf. Deut. 6:4–5). However, whereas there is no principled tension between having material goods and devotion to God in the Shema‘ (cf. Deut. 30:16), here such a tension forms a fundamental part of what being among the righteous involves (cf. Mk. 10:17–22). The writer’s argument is strengthened by contrasting loving God with the love of silver and gold, implying that not to love God is to be devoted to the other. As no effort is made to introduce the possibility that devotion to God does not necessarily mean that one is oriented towards a love of wealth, it seems that the sinners singled out in the text belong to a particular social stratum, much as the main opponents in the Epistle. A similar connection between loving God and disdain for the world occurs similarly in the Similitudes at 48:7 (though formulated in terms of hating the present world order); 2 Baruch (Eth. version1205); in the Johannine tradition at John 12:25; and especially 1 John 2:15 which refers to material possessions (“do not love the world or the things in the world”, NRSV). In addition to a rejection of wealth, love towards God may more generally have been understood by the writer as expressed in obedience to the law (108:1b); to keep God’s commandments – that is, to do so in the way the author understands it here – demonstrates covenantal loyalty and reverence to God alone. The language, including what it means to be evildoers (cf. v. 6a–b), presupposes a context in which sinner and righteous alike stand in a covenant relationship with God that enjoins requirements on God’s people (cf. Deut. 10:12; 11:1, 22; 30:16). The lines between these groups are, however, firmly drawn. The writer assumes that loss of wealth, persecution, lack of social prestige and culinary pleasures are not merely what may (or may not) happen, but have become constitutive and defining traits of the pious. Wealth is encapsulated by the phrase “silver and gold”. Does the rejection thereof refer more specifically to a rejection of idolatry with which they are associated (cf. Ps. 115:4; 135:15; Isa. 2:7–8; Jer. 10:1–16 [v. 4]; Hos. 2:8; 8:4; Dan. 5:23; Ep. Jer. 4, 11, 30, 57)? In that case, the description of the righteous as worshipping God under all circumstances may make sense as a rejection of idolatry. In the Epistle, the references to silver and gold, in addition to associations with idolatry (esp. 99:7), relate to sinners’ acquisition of wealth that is unjust and at the expense of the righteous; see the General Comment on 97:7–10 and the Notes to 97:8a and 98:2b. The cosmologi-

1205

As cited by Uhlig in Henochbuch, p. 751.

722

Eschatological Admonition (108:1–15)

cal contrasts between “God/heaven” and “the world” suggests a principled ideology that is developing towards a categorical rejection of wealth; concerning the sense of this, see the Note to verse 8b. 8b. But (who) have given up their body to torment. The open rejection of wealth is coupled with the experience of bodily persecution. In what sense is this to be understood? Is the text a rephrasing of verse 7b (though on its meaning, see Note)? Does the text refer to a concrete situation of persecution experienced of the those addressed by Eschatological Admonition that has come about because of their faithful observance of the law (108:1b)? To interpret the text in such a way is problematic. Instead, it is possible that the stories of the Maccabean martyrs who were persecuted for their observance of the law in the face of enforced Hellenisation may have given the writer a warrant to anticipate that the same will happen to those who strive to be faithful; see 2 Maccabees 6:18–31; 7:1–42; 4 Maccabees 4:23–26 (persecution because of circumcision and non-consumption of defiling food); and 6:1–18:24. Or, is the motif of persecution more specifically seen as the inevitable consequence of the economic deprivation the righteous are being enjoined to espouse? This possibility cannot be dismissed. The pithy and general character of the phrase “they have not loved silver and gold, nor any goods of the world” implies a principled enjoinder to reject worldly goods because they compromise devotion and faithful obedience to God. Carried through, this would encourage a conspicuous withdrawal by the pious from (and non-participation in) any full engagement in economic activities. This, in turn, would lead social marginalization, even persecution. Whichever the underlying socio-religious context, it is not necessary to understand the text as a reference to specific events that have already happened, that is, that here we have an allusion to events experienced by the community of those whom the writer addresses. “Have given up” is a prophetic perfect; the text expresses an expectation that persecution will be a very real consequence for the righteous if they worship of God and remain faithful to the law. This scenario is plausible both on account of cases of persecution in the past (see the Maccabean texts referred to above) and because of the writer’s view that “heaven” and “the world” are incompatible realities (vv. 8a, 9a, 10b). 9a. Who, from the time when they came into existence, did not long after food which is on the earth. The beginning of the lemma expresses a note of determinism that is more fully articulated in 108:11 and 14 (see the Notes). The Note to verse 7b has suggested the possibility of a reference to ascetic practices such as fasting. While the precise meaning of the reference

1 Enoch 108:8–10

723

to affliction in that lemma is in some doubt, the present text’s implied contrast between earthly food and heavenly food brings the question of diet into clearer focus. But is the reference here to food metaphorical or real? If real, then “they did not long after” would refer to some sort of abstinence from food (or certain kind of food) that signifies detachment from the present world order. Such abstinence could be periodic fasting or some form of strict dietary regulations (whether avoidance of Gentile foods or even more specific restrictions). If metaphorical, then this lemma may reiterate the sense of verse 8a: the righteous do not desire the things of the world, but rather aspire to a heavenly existence.1206 In this case, it would not be a reference to fasting but of anticipation of another, purer mode of life. The theme of food, if understood within the context of the contrast between heavenly and earthly orientation, may be illumined if the writer perceived the pious in angelomorphic terms. The possibility of this may be at work in 108:7b and 13–14 (see the Notes), and its plausibility is strengthened by the author’s reception of the Epistle in which the eschatological state of the faithful is linked with that of angels (cf. 104:2, 6b and the General Comment on 104:1–6). According to Psalm 78[77]:25, the Greek translation reads that in the wilderness “man [i.e. Israel] ate the bread of angels; he [i.e. God] sent them something to eat to the full” (>ρτον γγωλ ν [MT ,yrybX “might ones”] 6φαγεν >νρ πο« $πισιτισμν πωστειλεν ατο« ε« πλησμονν).1207 The special character of this understanding of the nature

1206

1207

Cf. 1 Pet. 2:2 in which the addressees are told, “like newborn infants”, to “long for the pure, spiritual milk” (NRSV, τ λογικν >δολον γ"λα $πιποσατε), that is, for teaching that will lead to their maturity. This would be distinguished from the metaphorical use of “milk” and “solid food” (i.e. that is more difficult to digest) to denote instruction, respectively, for the immature and the mature (cf. 1 Cor. 3:2–3; Heb. 5:12–14). The Tg. Pss. to the text reads, “Humans ate food which descended from the dwelling of the angels; he sent provisions, giving it to them until (they were) full” (=ynb vlkX XykXlm rvdmm txnd ]vzm Xib>l ]vhl bhy xl> ]ydvvz X>n ). The same reading of the Ps. is taken up in Wis. 16:20 (“Instead of these things you gave your people food of angels [γγωλ ν τροφν $χ/μισα« τν λα ν σοψ] and without their toil you supplied them from heaven [π& ορανο%] with bread ready to eat, providing every pleasure and suited to every taste” NRSV); Ps.-Philo 10:7 and 19:5; 5 Ez. 1:19 (panem angelorum manducastis); Vit. Ad. et Ev. 4:2; and b. Yoma 75b. For “manna” as eschatological reward for the righteous, see Rev. 2:17; 2 Bar. 29:8; Sib. Or. 7.149; Hist. Rech. 13:2; Num. Rab. 11.2 (comment on Num. 6:22); Qoh. Rab. 1:9; b.Hag. 12b (the description of the seven heavenly spheres in which the 3rd heaven consists of manna given as an eschatological reward to the righteous); Gen. Rab. 82.8 (comment on Gen. 35:17); and Lat. Vis. Ez. 59.

724

Eschatological Admonition (108:1–15)

of the manna in the wilderness is reinforced by the strong and widespread tradition which denied that angels may consume earthly food:1208 see Judges 13:15–16 (with being “an angel of the Lord” cited as the reason in v. 16b; cf. 6:18–21); Tobit 12:19 (cf. 6:6); Sirach 16:27 (angels do not get hungry); Apocalypse of Abraham 13:4 (“ … the heights, where no one eats or drinks, nor is there upon them food for men”1209); Testament of Abraham 4:9 (Rec. A); and numerous rabbinic texts.1210 This view overwhelmed the exegesis of Genesis 18:8 (cf. 19:3), according to which Abraham’s angelic visitors are said to eat, so that writers would insist that they did not in fact do so or at least appeared not to (Philo, Abr. 118, Quaest. Gen. 4.9; Josephus, Ant. 1.196–197; Tg. Neof. and Tg. Ps.-J. to Gen. 18:8; b. B. Mesi‘a 86b; Gen. Rab. 48:11, 14).1211 If the righteous do not orient themselves to the consumption of earthly food, they are already participating in an angelic life. The text may thus imply that they long for heavenly food, such as is suggested about those who “live forever” in Genesis 3:22 and which (as nectar and ambrosia) is consumed by “the blessed gods” and makes humans immortal in Homer’s Iliad (cf. e.g. 5.341–342, 14.170, 19.38, 340–348); see John 6:27 (“do not work for the food that perishes but for the food that endures into eternal life”, NRSV)1212 and the heavenly food in Joseph and Aseneth 16:14(8) (“ … all the angels of God eat of it and all the chosen of God and all the sons of the Most High, because this is the comb of life, and everyone who eats of it will not die for ever (and) ever”).1213 In the present Enochic context, the heavenly food implied could be the Enochic wisdom contained in the heavenly books revealed through the patriarch; see the patriarch’s words to Methuselah in 82:2–3: 1208

1209 1210

1211

1212 1213

For most of the references cited here, I am indebted to David Goodman, “Do Angels Eat?”, JJS 37 (1986), pp. 160–75 (esp. pp. 162–63); Darrell Hannah, “The Ascension of Isaiah and Docetic Christology”, VigChr 53 (1999), pp. 165–96 (esp. pp. 176–77); Allison, The Testament of Abraham, p. 143 and n.’s 29–31; Kevin Sullivan, Wrestling with Angels. A Study of the Relationship Between Angels and Humans in Ancient Jewish Literature and the New Testament (AGAJU, 55; Leiden: Brill, 2004), pp. 179–91, and communication with Naomi Jacobs. Translation by Rubinciewicz, “Apocalypse of Abraham”, p. 695. So Num. Rab. 10:5; 21:16; Deut. Rab. 11:4; Pesiq. Rab. Kah. 6:1; Pesiq. Rab. 16:2; Pirqe R. El. 46. The idea influenced Christian exegesis of Gen. 18 by Justin Martyr (Dial. 57); Ps.-Athanasius (Conf. quar. prop. in PG 28.1377A–1380B); Theodoret of Cyrrhus (Quaest. Gen. 69); Macarius Magnes (Apocrit. 4.27); and La Chaîne sur la Genèse 1070, 1074. So Olson, Enoch, p. 259. Translation Burchard, “Joseph and Aseneth”, p. 229.

1 Enoch 108:8–10

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(2) “I have given wisdom to you and to your children, and to those who will be your children, that they may pass (it) on to their children for generations for ever – this wisdom (which is) beyond their thoughts. (3) And they will not sleep who understand it will not sleep, and they will listen with their ears in order to learn this wisdom, and it will satisfy those who eat (it) better than good food.”1214 Of particular interest is 2 Enoch 56:2 which, together with 48:7 of the same work, may be influenced by the present passage. When Methuselah offers to prepare for Enoch food to eat, Enoch, just prior to his departure for heaven, replies, “Since the time when the Lord anointed me with the ointment of his glory, food has not come into me, and earthly pleasure my soul does not remember; nor do I desire anything earthly” (Rec. J; similarly, Rec. A).1215 With respect to food and eating, the tension between what is earthly and what is heavenly is also found in the early Enochic tradition; for example, the disembodied spirits of the giants are unable to eat anything (Bk. of Watchers 15:11 – so Eth. and Cod. Pan., while the Sync. frgt.’s add λλ& σιτο%ντα “but go hungry”). This state of being reflects the quandary in which the former giants find themselves; as hybrid-embodiments of two spheres that should be remain separate, they do not eat because they are spirits and of angelic origin yet continue to hunger (for earthly food) because they once inhabited human bodies (cf. Bk. of Watchers 7:3–4; Bk. of Giants at 4Q531 1.6; and Midrash of Shemhazai and ‘Aza’el Bodl. Ms.1216). The present text, however, describes the state of the righteous working in the other direction, and so reflects the more direct influence of 82:3 cited above: the righteous do not long for earthly food (but desire that which is heavenly). 9b. Who regarded themselves as a breath that is passing away and held to this. The righteous have an understanding of the cosmos that considers it a virtue to diminish the ultimate significance of what is earthly in the light of the heavenly reality coming to them (see 1 Cor. 7:31; 1 Jn. 2:8, 17; cf. Jas. 1:11). The text may reflect Job 7:7 (“remember, my life is a breath”: 1214

1215

1216

Italics my own. The translation follows the text where Eth. I and II agree, while in instances of disagreement, it follows Eth. I (except for idiosyncratic readings in Tana 9 and EMML 2080; cf. Olson, Enoch, p. 176). Translation by Andersen, “2 Enoch”, p. 55 (and cf. n. 56 d). See Christfried Böttrich, Das slavische Henochbuch (JSHRZ V/7; Gütersloh: Gütersloher Verlagshaus, 1995), pp. 968 n. to 48:7b (referring to 1 En. 82:3) and 981 n. to 56:2d. As cited by Milik in The Books of Enoch, p. 325.

726

Eschatological Admonition (108:1–15)

yyx xvr yk rkz , μνσητι … !τι πνε%μα ( η’ ζ ), while the closest parallel, as noted by Charles,1217 occurs in James 4:14 (“for you are a mist that appears for a little while and then vanishes”, τμ« γ"ρ $στε ( πρ« ;λ-γον φαινομωνη 6πειτα κα φανιζομωνη). 9c. And the Lord tested them many times, but their spirits were found pure to bless his name. The text takes for granted that the righteous undergo times of testing. Since the context refers both to persecution at the hands of “evil men” and to aversion from that which is “in the world”, the testing is probably broadly conceived to include both trials and temptation. For the notion of testing from God which establishes piety and covenant faithfulness, see especially Wisdom of Solomon 3:5: “Having been disciplined a little, they (i.e. the souls of the righteous, v. 1) will receive great good, because God tested them and found them worthy of himself (! I ε« $πε-ρασεν ατοA« .-οψ« Ψαψτο«)” (NRSV); compare the more passive formulation in Daniel 11:35 and 12:10 (OG).1218 The beginning of the narrative about Abraham’s sacrifice of Isaac would have provided some precedent for this idea; according to Genesis 22:1, “God tested Abraham” (MT ,hrbX tX hcn ,yhlXh , LXX I ε« $πε-ραζεν τν Αβρααμ), while later the writer of Hebrews 11:17 summarises the account with a passivum divinum (“by faith Abraham, when he was tested [πειραζ μενο«], offered up Isaac”, RSV). Perhaps the most significant parallel occurs in the summary of Abraham’s trials in Jubilees 17:17–18 (Eth., not extant in the DSS fragments): “Now the Lord was aware that Abraham was faithful in every difficult which he had told him. For he had tested him through his land and the famine; he had tested him through the wealth of kings; he had tested him again through his wife when she was taken forcibly, and through circumcision; and he had tested him through Ishmael and his servan girl Hagar when he sent them away. In everything through which he tested him he was found faithful. He himself did not grow impatient, nor was he slow to act; for he was faithful and one who loved the Lord.”1219

1217 1218

1219

Charles, The Book of Enoch, p. 271. On the involvement of God in testing and trials, 1 Pet. 1:6–7 remains neutral: “ … you have had to suffer various trials (λψπηωντε« $ν ποικ-λιοι« πειρασμο«), so that the genuineness of your faith – being more precious than gold that, though perishable, is tested by fire – may be found (ερε,) to result in praise and glory and honor when Jesus Christ is revealed” (NRSV). Translation by VanderKam, The Book of Jubilees, p. 105.

1 Enoch 108:8–10

727

Though the idea that God can be behind temptation could be perceived as a theological problem (cf. Sir. 15:11–12, “do not say that is was through the Lord that I fell away … it was he who led me astray” (NRSV) and Jas. 1:13) and some passive formulations attempt to combine divine purpose with more immediate cause (cf. 1 Cor. 7:5 with 10:13; Mt. 4:1–3 with 6:13; or perhaps 11QPsa xix 15 with xxiv 10–11[par. Ps. 155 = 5ApocSyrPs 3 v. 11]1220), the present text moves in a different direction. God can be credited with the testing of the righteous. This is not simply because of the successful outcome1221 but, for the author, perhaps because the status of some as righteous has been predetermined from the start (see 108:11, 14).1222 Significantly, unlike some other texts that refer to temptation or testing (cf. Sir. 33:1; Mt. 6:13; 2 Pet. 2:9), there is no mention of God as one who delivers; instead, God is one who rewards (v. 10b). What has been determined from the start will manifest itself as the righteous show themselves to be faithful. “Were found” is juridical language, as used in the Epistle at 104:5b. See also examples of righteous figures in Sirach 44:17 (Noah), 19–20 (Abraham); 1 Maccabees 2:52 (Abraham); Daniel 6:22 (Daniel); Jubilees 17:18 (Abraham, in the context of God testing him) and 4Q226=PsJubb 7.1 (Abraham). See also 1 Peter 1:7 (n. 1217). 10a. And I have recounted all the blessings for them in the books. Here it is no longer clear that the angel (cf. 108:6a) is speaking.1223 Even though the angel has told the visionary in 108:7a that angels have access to and read what is recorded in the heavenly books, these words are more reminiscent of the claims attributed to Enoch in the Apocalypse of Weeks at 93: 1–2 and Epistle at 103:2.1224 It is possible that the text is alluding to these Enochic passages, as they too are explicitly concerned with the fate of the righteous. 10b. And he has ordained for them their reward, for they were found as (those who) love heaven more than their life which is in the world. The term ’ar’est, a plural form from re’s (“head”), is translated as “reward”; derivationally, it means “upper positions” of “principal things”. The term may reflect the association of the righteous with “heaven” understood as above

1220 1221 1222

1223 1224

See the translation by Charlesworth, “More Psalms of David”, p. 623 and note m. In Sir. 33:1, Mt. 6:13 and 2 Pet. 2:9 God enables the righteaus to overcome temptation. Contrast Rev. 3:10, which seems to hold open the eventuality that the testing to come “over the whole world to test those who dwell upon the earth” could result in apostasy or falling away. Cf. Olson, Enoch, p. 258. Dillmann, Das Buch Henoch, p. 330; Charles, The Book of Enoch, p. 271; Nickelsburg, 1 Enoch 1, p. 557.

728

Eschatological Admonition (108:1–15)

“the world”. The broad concept of eschatological reward for the righteous, emphasized by the writer (cf. 108:7b, 11b), occurs both in the earlier Enochic tradition (Bk. of Watchers 1:8; 5:7; 11:1; 25:7; 27:4; Apoc. Weeks 93:10b; 91:13a; Epistle e.g. 94:4; 96:1, 3; 100:5; 103:3; 104:2, 13) and in the Similitudes (e.g. 37:4; 45:6; 48:7; 58:2). A parallel for the second part of the lemma occurs in Revelation 12:11, where the faithful are described as those who “did not love their life even to death” (NAS, οAκ <τ"πησαν τν χψξν ατν >ξρι αν"τοψ).1225 Similarly, in the context of impending martyrdom, Ignatius, according to the long version of Ephesians, exhorts the readers, “Love nothing according to the flesh, but God alone” (9:2).1226 In Tobit 14:7, “those who love God in truth (Codd. Vat. and Alex. Add “and righteousness”)” are rewarded with rejoicing. For expressions of heavenly, rather than earthly, orientation see Testament of Job 38:3, Philippians 3:19–21 and Colossians 3:1; it is further implied in Similitudes at 48:7 (the righteous are reward “because they hated and rejected this world of iniquity and have hated all its works and ways in the name of the Lord of the spirits”). The present passage is not as explicit about martyrdom as Revelation and Ignatius, but seems to imply this as a possibility. See the Note to verse 8b. 10c. And while they were being trampled by evil men and heard from them reviling and reproach and were abused, they still blessed me.” This final reference to “evil men” recalls the shame to which the righteous are subjected in 108:7b. For the image of trampling down as persecution by the wicked of the pious, see 4 Ezra 5:29 (“those who opposed your Torah1227 have trodden down those who believed in your covenant”) and 8:57 (the wicked “have even trampled on his righteous ones”, NRSV); cf. Daniel 8:7, 10 and 13. The more immediate background for this text is the accusation levelled at the wicked in the Epistle in 96:5 (see the Note there). The lemma closes with a statement about the enduring devotion of the righteous, which rephrases verse 9c. The difference here, however, is puzzling: all the Ethiopic manuscripts (except EMML 2080, Berl and BM 485a;

1225

1226 1227

Thus the background to the present text and Rev. 12:11 may be comparable; according to David E. Aune (Revelation 6–16, [WBC, 52B; Nashville: Thomas Nelson, 1998], p. 703), commenting on the latter text, “The topos of ‘the love of life’ standing in the way of a willingness to die for an important cause is typically Hellenistic.” Aune goes on to cite Euripedes, Hecuba 348; Hercules 518, 531–534; Philo, Leg. Gaium 369; Josephus, Ant. 6.344, 12.301, 13.198; and Demosthenes, Or. 60.28. The text is also cited by Aune (bibl. in previous n.). See the text-critical argument for this reading in Stone, Fourth Ezra, p. 125.

1 Enoch 108:11–12

729

see the Textual Note) formulate the phrase as if it is spoken by God (“they still blessed me”). The majority text may have been shaped here in anticipation of the following verses (108:11–12) which are presented as words of the Lord.1228

C. 108:11–12: Words of Divine Promise (11) And now I will summon the spirits of the good ones from the generation of light; and I will transform those who were born in darkness, who were not rewarded with honour in their body, as is fitting to their faithfulness. (12) And I will bring out those who have loved my holy name into the bright light, and I will let each one sit on his throne of honour. Textual Notes (11) “And now” (wa-ye’ezeni) – omitted in Westenholz Ms. // “The spirits of” (manafestihomu) – EMML 2080, EMML 1768 and EMML 6281 have manfasatihomu. // “The good” (la-xeran) – omitted in Tana 9. // “From the generation of” (’em-tewled ’enta) – BM 485 has ’em-tewled ’enza; Berl has ’em-tewleda ’enta; EMML 2080 apocopates to m-tewled ’enta; Tana 9 has ’em tawalda ’enta; Abb 55 reads wa-la-tewleda (“and of the generation of”). // “And I will transform” (wa-’ewellet) – Berl spells wa-’ewallat. // “In their body” (ba-sˇegahomu; EMML 2080, BM 491, Abb 352, Ryl, Eth. II mss.) – Abb 55 and EMML 6281 have la- sˇegahomu (conf. of Φ as Γ); Tana 9, Berl, BM 485 and Abb 351 read without the prep. sˇegahomu (“their body”). // “Were not rewarded” (’i-tafaddeyu; Berl, Abb 35, EMML 1768, EMML 6281, Ryl, Eth. II mss.) – Tana 9 has ’i-yetfaddayu; BM 491 reads without the neg. yetfaddayu (auditory error of ’i heard as ye-?); EMML 2080 corrupts to ’i-tafaya; BM 485 reads ’i-faqadu (“did not desire”, an intrusion from 108:9a?). // “As” (kama; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281) – Ryl and Eth. II mss. have ba-kama; Abb 55 has only wa- (“and”). // “Is fitting” (yedallu) – Tana 9 spells yedallewu. (12) “And I will bring out” (wa-’awde’omu; Tana 9, EMML 2080 [’awade’omu], Berl, BM 485, BM 491, EMML 1768, EMML 6281, Bodl 4, Bodl 5, Curzon 55, Curzon 56, BM Add. 24185, BM 490, BM 499, Vatican 71, Westenholz Ms.) – Abb 35, Abb 55, Frankfurt Ms., BM 484, BM 486, BM Add. 24990, BM 492 and Garrett Ms. spell

1228

Thus Olson places the lemma and vv. 11–12 within the same section (Enoch, p. 259), though at the beginning of v. 10c there is no introduction of a new speaker.

730

Eschatological Admonition (108:1–15)

ewadde’omu. // “Into bright” (ba-beruh; Berl, BM 491, Abb 35; Ryl, Eth. II mss.) – Tana 9, EMML 2080 and EMML 6281 have la-beruh; BM 485 and Abb 55 read ba-beruha (“into the brightness of”). // “Light” (berhan) – Berl and Abb 55 have la-berhan. // “Have loved” (’afqarewwo, perf.; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281) – Abb 55, Ryl and Eth. II mss. read yafaqqerewwo (“love”, impf.). // “Holy” (qedus) – EMML 6281 reads hadis (“new”). // “And I will let … sit” (wa-’anber) – Tana 9 reads wa-’ennaber (“and I will sit”). // “Each one” (’ahada ’ahada; with some mss. using digits) – Berl has ’ahadu ’ahadu. // “Throne of his honour” (manbara kebra; Tana 9, EMML 20801, Ber, BM 485, BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281, BM 492) – EMML 2080mg, Ryl and Eth. II mss. have manbara kebr kebra. // “His” (zi’ahu) – EMML 2080 reads zi’ahomu (“their”). General Comment The present passage turns from the descriptions of the sinners and righteous in the previous sections (vv. 6–7 and 8–10) to a focus on the rewards to be conferred on the righteous, a theme that carries through to the end of the chapter. Along with the next section (108:13–15), it constitutes the thematic climax of Eschatological Admonition. This seems clear since, rather than formulating words as though they come from Enoch (108:1, 10a) or the interpreting angel (108:5a, 6a), the writer adopts the form of divine speech. Most noticeable – and unique within the early Enochic tradition – is how the text expresses the contrast between the righteous and wicked by means of a dualistic framework of “light” and “darkness. Whereas the righteous to be rewarded are referred to as “the generation of light” (v. 11a), sinners fall under the designation “those who were born in darkness” (v. 11b; cf. v. 14). If this and the next passage in 108:13–15 are compared with the sectarian literature from the Dead Sea materials (see the Notes below), one might infer that this contrast conveys a determinism that fixes or seals the ultimate fate of both groups. In principle, this is correct as far as the righteous are concerned; being called “the generation of light”, the righteous are assured of the honour that is inevitably going to be theirs. The determinism, then, implies an exhortation. Despite the hardships they face (108:8b, 9c, 10c), the addressees should seek to persist in their disaffection for the things “in the world” and devote themselves to the worship of God. Whether the determinism applies in the same way to those born in darkness depends on how one construes the Ethiopic text tradition. The problem lies in the inconsistency between verse 11b and 108:14: whereas the latter text unambiguously declares that those born in darkness will be taken

1 Enoch 108:11–12

731

into darkness, the former text – in its present form – seems to hold out the possibility that those born in darkness can become faithful (cf. Eph. 5:8).1229 For this reason, Nickelsburg suggests that the Ethiopic text for verse 11b should be emended to read, “those who descended into darkness” (la-’ella waradu),1230 so that the passage at this point does not refer to those who started out in darkness at all, but rather to the righteous who have died (cf. Epistle 102:7). Nickelsburg’s emendation at first seems compelling: it would be a more straightforward reading that links a cosmic dualism to determinism for the wicked as well as the pious (much like the Two Spirits Treatise in 1QS iii 13 – iv 26). However, there is no evidence in the manuscript tradition for this view. Moreover, the nuance in the present form of the text can be understood to build on Enochic tradition, though it displays a special affinity to language found in the Pauline tradition of the New Testament (see the Note to v. 11b). Thus the divine speech focuses on what will happen to those who were among the righteous, whether they were determined to be this from the beginning or, having been born in darkness, became faithful. In comparison to the early Enoch tradition, the present section stands out in three further details. First, the text associates the righteous with “light”, which in the following section is radiated by the righteous (108:13, 14, 15; cf. Sim. 38:2, 4; 61:12). Second, obedience is described in terms of “faithfulness” (cf. Sim. 39:6; 43:2; 58:5; 61:11). Third, the righteous are promised thrones. Except for the last point, these features bear some analogy to the development of the Enoch tradition as found in the Similitudes, though any direct or substantive link between the two writings cannot be established. Notes 11a. And now I will summon the spirits of the good ones from the generation of light. The text opens with God, the speaker, summoning the righteous to be rewarded. Though the reference to “their body” in verse 11b applies to another group, it reflects a distinction between spirit and body, so that the term “spirits” applies to those who have died. 1229

1230

Apparently following Dillmann (Das Buch Henoch, p. 330), Charles (The Book of Enoch, p. 272) offers such an interpretation that preserves the differences between the two texts: “ … those who were born in darkness, i.e. heathenism, such as were faithful and were not recompensed in the body will be transformed, but those who remain in their darkness are cast into darkness; cf. v. 14.” Nickelsburg, 1 Enoch 1, p. 552, who considers the Eth. text as it stands “a dittograph from v. 14”.

732

Eschatological Admonition (108:1–15)

Two designations not found elsewhere in 1 Enoch are applied to the pious: “spirits of the good” (Tana 9 reads only “spirits”; cf. Sim. 41:8 “spirits of the righteous”) and “the generation of light”. The closest designation to the latter in 1 Enoch is “sons of righteousness” with whom the Apocalypse of Weeks is concerned (see the Note to 93:2a). The second label does not occur anywhere within biblical tradition, but comes close to “the generations of truth” (1QS iii 19 tmXh tvdlvt ) or more likely, to the expression “sons of light” (rvX ynb ) which is commonly applied in the Dead Sea documents to those who are God’s elect.1231 Here “generation of light” provides a counterpart to the group which in 108:14 is labelled “those who were born in darkness”. Since it is possible for some born in darkness to be transformed (v. 11b), the emphasis in the contrast seems to centre on the difference in origin, while the determinism applies only to “the generation of light”. Given the deterministic framework applied to “the sons of light” and “the sons of darkness” in some of the Qumran materials (so esp. 1QS i 9–10; 1QM i 1; i 7,9; xiii 16; and 4QVisions of Amramf 1–2 ii 9–14), it is useful to draw comparison between the present passage and the more fully worked out system in Two Spirits Treatise. According to the Two Spirits Treatise the “sons of light”, who are also called “the sons of righteousness” (iii 20, 22) and “sons of truth” (iv 5),1232 come under the rule of “the Prince of lights” (,yrvX r> ) and they walk on the paths of light (iii 20) while “the sons of darkness” who come under the rule of “the Angel of darkness” walk on the paths of darkness (iii 21). Like the language of Eschatological Admonition, the Treatise draws on dualistic categories to emphasize the origin as well as ultimate fate of the righteous. However, despite this categorical opposition and the sharp contrast between the deeds associated with these respective paths (iv 2–8 and 9–14), the Treatise makes no claim that in the present order of things “the sons of light” are always going to behave accordingly. It is possible for “the sons of light” to stumble when made to do so by the spirits ruled by the Angel of darkness (iii 24). Moreover, both “paths of truth” and “deeds of wickedness” – also called, respectively, “the spirits of truth and injustice” – are pitted within every

1231

1232

See 1QS i 9; ii 16; iii 13, 20, 24, 25; 1QM i 1, 3, 9, 11, 13, 14; xiii 16; 4QCatenaa = 4Q177 iv 12, 16; 4Q510 1.7; and 11QMelchizedek = 11Q13 ii 8 (partly restored); see the discussion by Lichtenberger, Studien zum Menschenbild in den Qumrantexten, p. 130. Similarly in 4QVisions of Amramf 1–2 ii 7, in which “the sons of ri[ghteousness” (Xtqd ]j ynb ) is an equivalent for “the sons of light” (Xrvhn ynb , to be reconstructed e.g. for 1–2 ii 9–10 and 12–13).

1 Enoch 108:11–12

733

human being, whethere or not, strictly speaking, they belong to “the sons of light” (iv 15–16, 23–24). Thus, for all the determinism that frames the opposition between light and darkness, the Two Spirits Treatise offers a nuanced understanding of human nature.1233 The complexities into which the Treatise delves are not suited to the argument of the Eschatological Admonition whose concern for exhortation of the addresses in anticipation of their eschatological reward is overwhelmed by the distinction between the wicked and the righteous after death. Those belonging to “the generation of light” are such because of their faithfulness, and now, in death, their fate is unalterable. In relation to the present text, it is also important to note that the expression “the sons of light” – (ο) ψο (το%) φ τ « (NRSV, “children of light”) – is picked up several times in the New Testament: see Luke 16:8; John 12:36; Ephesians 5:8 and 1 Thessalonians 5:5. The use of the designation in Luke 16:8, which contains a note of sarcasm, is critical in tone.1234 Of more interest here are the references in John’s Gospel and Ephesians, as they entertain the possibility that people can become “sons of light”. In the former, the unbelieving crowd are exhorted, “While you have the light, believe in the light, so that you may become children of light” (NRSV, Jn. 12:36). In the latter, the Pauline author addresses readers who have made the switch: “For once you were in darkness, but now in the Lord you are light. Live as children of light” (NRSV, Eph. 5:8; cf. a similar exhortation in 1 Thess. 5:5). 11b. And I will transform those who were born in darkness, who were not rewarded with honour in their body, as is fitting to their faithfulness. Three main interpretations of “those who were born in darkness” are possible. The first to mention is that of Nickelsburg who, seeing here an allusion to the Epistle at 102:7 (cf. also 102:5), emends the designation to “those who descended into darkness” (see the General Comment above). The text thus refers simply to the righteous who have died, who are not to be equated in any way with “those who were born in darkness” in 108:14. As it stands, however, the lemma does not fit into the categories of the dead addressed in the Epistle (102:4–103:4 – the righteous who have died;

1233

1234

See the still very useful discussion by Lichtenberger in Studien zum Menschenbild, pp. 123–42. At th conclusion to the parable of the dishonest steward (Lk. 16:1–8), the steward’s shrewd dealings earn the master’s praise; this commendation is explained with the following logion: “for the children of this age are more shrewd in dealing with their own generation than are the children of light”.

734

Eschatological Admonition (108:1–15)

103:5–8 – the sinners who have died).1235 The second interpretation, and much in contrast to Nickelsburg, would be to regard the text as simply – and only – a reference to the wicked. The background for the passage would then be found in the vision of places for the spirits of the dead in the Book of Watchers chapter 22; one of the rooms is reserved “for sinners when they die and are buried in the earth and judgement has not come upon them during their life” (22:10 – Eth. and Cod. Pan.1236). The problem with this construal is that it does not take into account the transformation promised at the beginning of the lemma. The third reading of the text attempts to work with it as it stands in the Ethiopic tradition. As Dillmann and Charles have noted,1237 the category of people referred to here consists of those who began as sinners and then must have undergone conversion or some kind of enlightenment. This is the view taken here. The question remains, though, how such a text can be explained. A recurring motif among the early Enoch traditions is the eventual turning of all humanity, including the Gentiles, to God (see Bk. of Watchers 10:21; Anim. Apoc. 90:19–39; Apoc. Weeks 91:14; Epistle 105:1–2). While any explicit reference to conversion is not expressly mentioned, it is possible that this element of early Enochic tradition clarifies why the text can assume that those in darkness could have come to a point of being faithful (haymanot).1238 However, whereas the Enochic texts regard the transfer to righteousness in humanity as an eschatological event, the present text thinks of conversion or enlightenment that has occurred during the time of existence in the body. Nickelsburg notes references of awakening mentioned in the Animal Apocalypse (89:74–90:7) and Epistle (94:2),1239 to which one may add the disclosure of instruction during the seventh week in the Apocalypse of Weeks (93:10). The light-darkness imagery may be implied in the Animal Apocalypse, which contrasts the “blind sheep” of Israel from those who during the period penultimate to the time of the author, “began to open

1235

1236

1237 1238

1239

Though the notion of the righteous not having been rewarded commensurate to their piety evokes 102:5. Translation by Knibb, The Ethiopic Book of Enoch, 2.111; there are no significant differences in either Grk. Cod. Pan. or among the Eth. mss. See n. 1228 above. On the basis of the present text and 108:15b (sinners “will go where days and times have been prescribed for them”), Milik seems to have regarded ch. 108 as a Christian work: the writer holds, “in guarded and obscure terms, … the doctrine of the ultimate salvation of all sinners” (The Books of Enoch, pp. 106–107). However, the influence of early Enochic tradition behind this text renders this view less likely. Nickelsburg, 1 Enoch 1, p. 558.

1 Enoch 108:11–12

735

their eyes” (90:6). By comparison, the dualistic formulation of the present text goes well beyond its Enochic predecessors. Thus in the end, the closest analogy to the shift from darkness to light suggested in the text is to be found in Ephesians 5:8 and 1 Thessalonians 5:5 cited in the Note to verse 11a. 12a. And I will bring out those who have loved my holy name into the bright light. The exact relation of the lemma to the previous two (vv. 11a and b, respectively) is not clear. Are those whom God lead out into light “spirits of the good from the generation of light” (v. 11a) or “those who were born in darkness” but have become faithful? The latter possibility is compatible with either interpretation (1) or (3) outlined in the Note to verse 11b above: (1) coming into light would be the reward coming to the righteous whose spirits dwell in the darkness (of Sheol) while in (3) the coming into light would be the transformation promised to those who were born in darkness but who have become faithful. The category of “those who have loved my holy name would not exclude either group. The description of piety occurs several times the Psalms (5:11[12]; 69:36[68:37]; 119[118]:32; cf. 91[90]:14), though the most significant parallel to the present context may be found in Isaiah 56:6 which refers to “foreigners (rknh ynb , ο λλογενε«) who join themselves to the Lord, to minister to him, to love the name (,> tX hbhXl , γαπ»ν τ :νομα κψρ-οψ) of the Lord, and to be his servants, all who keep the sabbath, and do not profane it, and hold fast to my covenant …”. Moreover, in 4QPseudo-Ezekiela = 4Q385 2 i 2 (pars. 4Q386 1.1–2 and 4Q388 7.4–5) loving God’s name is associated with faithfulness to be rewarded: “ …] I have seen many from Israel who have loved your name (r>X „m> tX vbhX ) and walk in the ways of[ righteousness. And] when will [th]ese things happen, and how will their loyalty be rewarded (,dcx vmlt>y )?” The lemma echoes the description of the faithful as loving God and heaven in 108:8a and 10b, respectively. On “light” as reward to the righteous, see the General Comment on 108:13–15. 12b. And I will let each one sit on his throne of honour. The notion that the faithful will sit on thrones may be inspired by a combination of texts from Daniel 7: the presence of “thrones” in the presence of the Ancient of Days in verse 9 and the giving of God’s kingdom to “the people of the holy ones of the Most High” in verse 27 (MT, Theod.; OG has “the holy people of the Most High”; see also vv. 14, 18).1240 The idea of thrones as a reward

1240

Hengel correctly argues that the “authority” given to the figure “like a son of man” (7:13–14), who is closely linked with the “holy ones of the Most High” (7:18, 27), is

736

Eschatological Admonition (108:1–15)

for faithfulness is picked up in several New Testament passages. This is anticipated for Jesus’ twelve disciples, who together with the Son of Man will sit on twelve thrones to judge the twelve tribes of Israel, in Matthew 19:28 (par. Lk. 22:30). In the visionary section of the Apocalypse of John, twenty-four elders who probably symbolise the faithful are associated with thrones located near the divine throne and from which they worship God (4:4, 10–11; 11:16–17). In another passage of Revelation, likewise inspired by Daniel 7, the souls of the beheaded, who are characterised by their single-minded devotion to and worship of God, sit on thrones from which they judge and reign with Christ for a thousand years (Rev. 20:4), a text that, together with the other throne passages in Revelation, influenced the much later Apocalypse of Elijah (1:8 – the promise of “thrones” and “crowns” to the righteous).1241 Whereas the preceding texts place the devout on “thrones”, other texts refer to a “throne”. Again, in Revelation, the messages to the seven churches conclude with a promise by the risen Jesus that “I will grant to sit with me on my throne, just as I myself conquered and sat down with my Father on his throne” (Rev. 3:21, NRSV – δ/σ ατ9

κα-σαι μετ & $μο% $ν τ9 ρ ν8 μοψ H« κγL $ν-κησα κα $κ"ισα μετ2 το% πατρ « μοψ $ν τ9 ρ ν8 ατο%).1242 A similar reward is awaited for

the pious, according to 4QMessianic Apocalypse = 4Q521 2 ii 5–8: “For the Lord will consider the pious (,ydycx ) and the righteous he will call by name, / and over the poor (,yvni ) his spirit will hover, and the faithful he will renew with his strength. / For he will honour the pious upon the throne of eternal rule (di tvklm Xck li ,ydycx tX dbky yk ), freeing those who are bound, opening (the eyes of) the blind, and making straight [those who are] t[wisted …”.1243 As argued by Puech, the phrase “he will honour (or: glorify) the pious” draws in part on the language of the prayer of Hannah in 1 Samuel 2:8 which declares that God “raises up the poor from the dust … to make them

1241

1242

1243

to be understood as an act of enthronement because it is conferred along with “the kingdom”; see Hengel, “‘Sit at My Right Hand!’ The Enthronement of Christ at the Right Hand of God and Psalm 110:1”, in idem, Studies in Early Christology (Edinburgh: T. & T. Clark, 1995), p. 183. Contrast the existence of thrones, which implies a seated position, with 4 Macc. 17:18 which places the martyrs in a standing position before the divine throne. On the text as a whole and an overview of some of the texts cited here, see Aune, Revelation 1–5, pp. 261–63. See Puech, La Croyance des Esséniens, pp. 636–37.

1 Enoch 108:11–12

737

sit with princes and inherit a seat of honor (dvbk Xck )” (NRSV); see also Job 36:7 and the later Testament of Levi 13:9. More frequently, the divine seat is designated as “thone of glory” (dvbk Xck – Isa. 22:23; Jer. 14:21; 17:12; 4QpIsaa 8–10 iii 20(?); cf. Sir. 47:11; Wis. 9:10; Mt. 19:28; 4 Ez. 8:20–21). Based on the link between the throne of the king of Israel and the divine throne (1 Chr. 28:5; 29:23; 2 Chr. 9:8), the honour given to the righteous may be said in 4Q521 to have the divine throne in view. Given this background (esp. in consideration of Rev. 3:21 and 4Q521), the reference to “his throne of honour” in 1 Enoch 108:12b (manbara kebra zi’ahu; EMML 2080 reads “their”) is likewise to be understood as the divine throne rather than as separate thrones given to each of the righteous. The texts just referred to from 1 and 2 Chronicles, which correlate divine and human kingship in Israel, led to another development that stands alongside the promise of thrones to the pious: the placement of individual figures of cosmic significance from sacred tradition on the divine throne. While such speculation does not occur in the early Enoch tradition, it plays an important role in the Similitudes in which “the Son of Man” is installed as a vice-regent on the divine throne; see 45:3; 51:3; 55:4; 62:3, 5 (cf. 69:27, 29). Other figures upon whom such or similar1244 status is conferred in Jewish and Jewish-Christian visionary traditions include Moses (Ezek. Trag. 68–82, esp. 74–75 = frgt. 6, ll. 15–19 and frgt. 7, ll. 3–7 [Eusebius, Praep. Evang. 9.29.4–6]1245), the speaker of 4Q491 (frgt. 11 i 12–13), the future messiah (4QpIsaa 8–10 iii 20; cf. 4QTest. Naph. = 4Q215 1 ii 10), EnochMetatron (3 En. 10:11246), Job (Test. Job 33:2–9), Adam (Test. Abr. 11:1–11 Rec. A), Abel (Test. Abr. 12:4–13:4 Rec. A) personified Wisdom (Wis. 9:4, 10), and Isaac (Test. Is. 2:7). In the New Testament a number of passages portray the exalted Jesus as an enthroned figure (e.g. Mt. 19:28; 25:31; Acts 2:30; Heb. 1:8; 8:1; 12:2; Rev. 22:1, 3)1247 in which the language of

1244

1245

1246

1247

I.e. it is not always clear in each text whether the exalted figure is actually given to sit on the divine throne itself (so e.g. in the texts cited from 4Q491, Test. Abr., Hekh. Rabb., Test. Job, Wis.). Cf. Carl R. Holladay, “Ezekiel the Tragedian”, in idem, Fragments from Hellenistic Jewish Authors. Volume II: Poets (Texts and Translations 30, Pseud. Series 12; Atlanta: Scholars Press, 1989), pp. 362–67 and 443–44. See Peter Schäfer, Synopse zur Hekhalot-Literatur (TSAJ 2; Tübingen: Mohr Siebeck, 1981), sect. 13 par. 894. This is possibly also the case for personified wisdom in Wis. 9:4 (“give to me the wisdom that sits by your throne” (δ « μοι τν τν σν ρ ν ν π"ρεδρον σοφ-αν); cf. Winston, The Wisdom of Solomon, p. 202.

738

Eschatological Admonition (108:1–15)

Psalm 110:1 (in addition to Dan. 7) plays a significant role.1248 Whereas Similitudes applies enthronement tradition to “the Son of Man” (and not to the righteous), the examples in Revelation show, collectively, that the enthronement of a prominent figure (the Lamb) and that of those who are faithful can stand side by side. On the other side, Eschatological Admonition says nothing about the enthronement of a single figure and, like 4Q521, applies the motif to the pious as a group. In comparison with the literature cited above, the present text allows for two further observations. First, unlike Revelation, the enthronement of the righteous is not bound up with a function such as reigning or judging. Nevertheless, the worship activity of the elders in Revelation (4:10–11; 11:16–17) demonstrates that the enthroned status of the pious is compatible with the text’s emphasis on their faithful worship of God (108:9c, 10c). Second, the ambiguity of “holy ones” in Daniel 7 (whether the human faithful or angelic hosts) allows one to infer that the thrones of the righteous reflect their angelic status (cf. Test. Job 33:2). This inference is strengthened by the angelomorphic language applied to the righteous in the final passage of Eschatological Admonition (108:13–15).

D. 108:13–15: Conclusion (13) And they will shine during times which are without number, for the judgement of the Lord is righteousness, for he will confer on the faithful (his) faithfulness in the dwelling and (on) paths of uprightness. (14) And they will see how those who were born in darkness will be led into darkness while the righteous will shine. (15) Sinners will cry out and see the righteous when they shine; and they will also go where days and times have been prescribed for them.”1249

1248

1249

On the influence of this text for early formulations about the exaltation of Jesus a seat “at the right hand of God”, see the analyses by David M. Hay, Glory at the Right Hand: Psalm 110 in Early Christianity (SBLMS 18; Nashville: Abingdon Press, 1973) and Martin Hengel, “‘Sit at My Right Hand!’”, pp. 119–225 (bibl. in n. 1139 above); and Timo Eskola, Messiah and the Throne (WUNT II/142; Tübingen: Mohr Siebeck, 2001), pp. 158–216. The Eth. mss. contain very different postscripts which have no text-critical value for Eschat. Admon. While many mss. omit a postscript altogether, the following examples may be found: “the secret vision of Enoch” (BM 485, BM 491); “(the book) of Enoch is finished” (Abb 55); “here is finished the secret vision of Enoch”

1 Enoch 108:13–15

739

Textual Notes (13) “And they will shine” (wa-yetwahawhu) – Tana 9 and BM 485 have wa-yewahwehu; EMML 6281 spells wa-yetwahhawehu. // “During times” (ba-’azman) – BM Add. 24990 has la-’azman (confusion of Φ as Γ). “Which are without” (za-’albo, sing.) – BM 499 and Westenholz Ms. have the plur. za-’albomu. // “Number” (xwelqw; EMML 2080, BM 491, EMML 6281, Ull, Bodl 5, most Eth. II mss.) – Berl, BM 485, Abb 55 and EMML 1768 have acc. xwalqwa; Tana 9(?), Ryl and BM 490 have xwelqwa; Abb 35 has xwalqw. // “(His) faithfulness” (haymanota, acc.) – Berl and BM 485 spell nom. haymanot; EMML 2080 spells haymano’ota. // “He will confer” (yehub) – omitted in Berl. // “In the dwelling” (ba-maxdar; Berl, BM 485, BM 491, EMML 6281) – Tana 9 and EMML 1768 read ba-maxadr (“in dwellings”); EMML 2080, Abb 35, Ryl and Eth. II mss. have ba-maxdara (EMML 2080 ba-maxdara); omitted in Abb 55. // “And (on) paths of uprightness” (wa-fenawata ret‘; Tana 9, EMML 20801 (fenawat), BM 485) – EMML 20802, Berl, Abb 35 and EMML 1768 read without the conj. fenawata ret‘ (“paths of uprightness”); Abb 55 and EMML 6281 read with prep. and without the conj. ba-fenawata (EMML 6281 ba-fenota ret‘ (“on the paths of uprightness”); BM 491 reads wa-ba-ret‘ (“and in uprightness”); Ryl and Eth. II mss. read fenawat retu‘at (“upright ways”). (14) “And they will see” (wa-yere’’eyomu; EMML 2080, BM 491, EMML 1768, Garrett Ms.) – Ryl and almost all Eth. II mss. have wa-yere’’eyewwomu; BM 485 has wa-yere’’eyomu; Abb 35 has wa-re’yewwomu (“and they saw”); Tana 9 reads wa-ye’’eyewwomu la-sadeqan (“and they will see the righteous”). // “Who were born” (la-’ella tawaldu) – BM 491 reads la-’ella tawaldu xate’an (“who were born sinners”). // “In darkness” (ba-selmat) – EMML 2080 has la-selmat (conf. of Φ as Γ). // “Will be led into darkness” – omitted in Abb 55 and Frankfurt Ms. through homoioteleuton (ba-selmat “in darkness” … ba-selmat “in darkness”). // “Will be led” (yetwassadu; EMML 2080, Berl, BM 485, BM 491, EMML 1768) – Tana 9 and EMML 6281 read with the conj. wa-yetwassadu (“and will be led”); Abb 35, Ryl and Eth. II mss. read a syn. yetwaddayu; Curzon 55 reads wayetwaddayu (“and will be led”); Ull reads ’enza yetwaddayu (“while they are led”). // “Into darkness” (ba-selmat) – EMML 2080 has la-selmat (as in same v. above). // “While the righteous will shine” (’enza yetwahawhu sa-

(Berl); “the secret vision of Enoch is finished here” (EMML 2080, EMML 1768); “the book of Enoch the prophet is finished” (BM 492 and Garrett Ms.); and “here is finished the vision of Enoch” (Vatican 71). See Charles, The Ethiopic Version of the Book of Enoch, p. 226.

740

Eschatological Admonition (108:1–15)

deqan, Abb, EMML 1768, Ryl (sedqan), Eth. II mss.) – EMML 2080 reads wa-’enza yetehhawhu sadeqan (“and while the righteous will shine”); EMML 6281 has wa-’enza yetwahawhu sadeqan; Abb 55 reads wa-sadeqan yetwahawehu (“and the righteous will shine”); BM 485 has ’enza yewahhawhu sadeqan; BM 491 wa-’enza yetwahhawahu sadeqan. // “The righteous … they shine” (v. 15) – omitted in Berl through homoioteleuton of yetwahhewhu “while … will shine” … yetwahhewhu “they shine”). (15) “Will cry out” (yesarrexu; Tana 9, EMML 20802, BM 485, BM 491, Abb 351, EMML 1768, EMML 6281, BM 4922) – Abb 352, Ryl and almost all Eth. II mss. read with the conj. wa-yesarrexu (“and … will cry out”); omitted in Berl (see previous entry) and Abb 55. // “And see” (wayere’’eyewwomu, impf.; EMML 2080, BM 491, EMML 6281, Abb 35, Ryl, Eth. II mss.) – BM 485, Abb 55 and EMML 1768 read the prophetic perf. wa-re’yomu (“and they saw”). // “When” (’enza) – omitted in BM 485; Berl reads wa-’enza (“and when”). // “They shine” (yetwahhawhu; Berl (yetwahhewhu), BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281 (yetwahhawhu) – Tana 9, EMML 2080 and BM 485 have yewahhawhu (Tana 9 yewahhawhu); and Ryl and Eth. II mss. read the synonym yebarrehu (“they will shine”). // “And they will … go” (wa-yahawweru) – BM 491 reads without the conj. yahawweru (“they will … go”); EMML 6281 has wa-yahawweru. // “They … also” (’emuntu-hi) – Tana 9 spells ’emantu-hi; EMML 6281 has ’emuntu-ni; BM 499 reads ’emuntu (“they”). // “Where” (ba-xaba) – Berl and Curzon 56 read ba-kama (“according to”). // “Have been prescribed” (tashefa, sing.) – BM 485 and BM 491 have the plur. tashefu. // “For them” (lomu) – omitted in Abb 55. General Comment The final passage of Eschatological Admonition – and of Ethiopic Enoch – develops the association of the righteous with light introduced by the previous passage. Whereas the divine speaker has announced that the righteous will be brought into “bright light” (108:12a), the language now draws attention three times to the radiance they will emit (vv. 13a, 14, 15a). This feature functions in three ways. First, it underscores the complete contrast between the ultimate and present state of the righteous (cf. 108:7b, 10c). This emphasis accords with the Epistle at 104:2b, according to which the righteous “will shine as the light of heaven” and as such will “be seen”, in contrast with the shame the pious have suffered in this life (104:2a); see also Apocalypse of Weeks 91:16. Second, the motif, which likens the righteous to heavenly stars, is angelomorphic, as probably also in 104:1–6 (see the General Comments on that passage and on Apoc. Weeks 91:15b). Third, it underscores the degree to which the state of being to be

1 Enoch 108:13–15

741

enjoyed by the righteous will differ from the “darkness” associated with the wicked. Though the subject matter of reward for the righteous continues from 108:11–12, the speaker is no longer God, who is referred to in the 3rd person (v. 13b). Since the text no longer reverts to the direct address to readers as “you” in 108:2–3, it is possible that the words have reverted to being those of the angelic interlocutor (see 108:5a, 6a).1250 Notes 13a. And they will shine during times which are without number. The text, which compares the righteous with stars that give light, looks for the infinite future of bliss for the righteous. Though the same motif of eschatological shining is accorded the righteous in the Epistle (104:2b), within the Enochic tradition the closest point of reference is the conclusion to the Apocalypse of Weeks at 91:15b–16: in the last, tenth week “every power of the heavens will shine sevenfold for ever”, and the period that follows is described as “many weeks without number into eternity”. While the Apocalypse of Weeks is referring to angelic luminaries (cf. the Note to 91:15b), the link achieved between the righteous and angels, on the one hand (104:6), and with stars, on the other (104:2b), provides the conceptual association that makes it possible to interpret the shining of the righteous within an angelological framework. 13b. For the judgement of the Lord is righteousness, for he will confer on the faithful (his) faithfulness in the dwelling and (on) paths of uprightness. The eternal radiance of the righteous (v. 13a) is the outcome God’s judgement, which is not only on the wicked but also on the righteous (cf. Bk. of Watchers 1:7). Divine justice ensures that the pious will be rewarded because they have been faithful (i.e. they are “the faithful” – mahaymenan, *πιστο-). The text, however, leaves no room for the notion of meritorious reward. Though there are several references to “faith” or “faithfulness” in the Similitudes (cf. references in the General Comment on 108:11–12), the present text is unique within Ethiopic Enoch in maintaining that the covenant loyalty demonstrated by the righteous (“faithfulness” – haymanot, *π-στι«)1251 is itself an act of divine bestowal. This divine gift is then the framework through which the readers are to interpret all the characteristics that have been applied to the righteous in the Eschatological Admonition

1250

1251

Of course, the postscripts in the Eth. mss. (see n. 1248) probably assume that the immediately preceding words are attributed to Enoch. On the covenant faithfulness of the righteous, see the Notes on 108:8a and 9c.

742

Eschatological Admonition (108:1–15)

(108:2, 7b, 8–10). The righteous, who undergo hardships and are tested on the earth in many ways, are helped by God to remain faithful.1252 It is not clear what “dwelling” (ba-maxdar, or “dwellings” maxadr – so other mss. Tana 9, EMML 1768) means, that is, whether it refers to God’s dwelling from which faithfulness is dispensed or the place where the righteous are located. Nickelsburg may be correct that there is something wrong with the Ethiopic texts in their present form. His suggestion that this may be due to the Greek predecessor’s misrendering of an infinitive form prefixed by =b of Hebrew or Aramaic verb “to sit” (b>y, bty ); whereas an original might have read “he will confer on the faithful (his) faithfulness when they sit/remain on paths of uprightness”, a Greek translator has rendered the word as a substantive attached to the preposition (“in the dwelling”, * &εν κατοικητηρ-8 or *κατοικσει). The background, as explained, would then suggest a complementary parallel with 108:12b: God’s seating the righteous on his glorious throne is matched by the righteous remaining on upright paths.1253 The “paths of uprightness” presupposes the “two ways” opposition characteristic of the Exhortation and Epistle; see the Notes to 91:4b, 18–19a; and 92:3a. 14. And they will see how those who were born in darkness will be led into darkness while the righteous will shine. The image of the sinners being led into darkness contrasts with the faithful righteous being brought out into light (108:12a). Thus 108:12a and 108:13b–14, taken together, suggests that the “two ways” has been adapted to accommodate the dualistic opposition between darkness and light; the closest paralle to this is in the Two Spirits Treatise in 1QS iii 13 – iv 26, where the ethical and cosmological categories are co-ordinated into contrasts: “paths of true justice” (tmX qdj ykrd ; iv 2), “paths of light” (rvX ykrd ; iii 20) and “the paths of darkness (and evil cunning)” (ivr tmriv „>vx ykrd ; iii 21, iv 11). “Those born in darkness” are unequivocally the sinners, whereas the meaning of the expression in 108:11b is not as clear (see the Note there). The subject of the first verb “see” is the faithful referred in verse 13b. While they see the wicked being led into darkness, the reverse follows in verse 15a. The final phrase “will the righteous will shine” seems to be a secondary insertion influenced by verse 15a and which accentuates the light-

1252

1253

For a different interpretation, see Nickelsburg (1 Enoch 1, p. 559) who argues from Mic. 7:20 (MT and LXX lit. “you [God] will give truth to Jacob”) that the text refers to divine “assurances” given by God to those who are faithful to the covenant. Cf. Nickelsburg, 1 Enoch 1, p. 559.

1 Enoch 108:13–15

743

darkness contrast between the righteous and their wicked counterparts. For a similar differentiation, see Apocalypse of Zephaniah 2:7. 15a. And sinners will cry out and see the righteous when they shine. The final verse of Eschatological Admonition focuses on the hopeless fate of the wicked. Having been led into darkness, though they can see the righteous, they are in a place of no return. In 108:3d and 5b the wicked “cry out” (the same vb. sarxa) in reaction to their agony in the place of punishment. Here, in the conclusion, their crying out is related to the sight they catch of the righteous as they are being rewarded for their faithfulness. In this way, the emphasis on punishment of the wicked near the opening of the document (108:3, 5b, 6b) finds reinforcement in the presentation of this punishment in contrast to the eschatological blessedness of the righteous. This clarity in contrast grows in the text the further it leaves the unfathomable “cloud” of the seer’s vision in 108:4a,b behind. The almost opaque vision that once required interpretation has evolved into a clear vision that not only retains the eschatological divide between the pious and sinners but also reflects on this by drawing attention to the awareness that both the righteous and wicked will have of the other group’s fate (cf. Lk. 16:22–26). 15b. And they will also go where days and times have been prescribed for them.” The irretrievable state of the wicked is assured because it has been “prescribed” (lit. “written down”, tashefa). This refers back to the heavenly books about which the angel has spoken; see 108:7a.

744

Eschatological Admonition (108:1–15)

Index of References

745

Index of References I. Bible I.1 Hebrew Bible (and Greek Translations) Genesis 1 1:2 LXX 1:2 1:3–5 1:10 1:14–19 1:26 1:27 1:29–30 2–4 2–3 2:7 2:9 2:15 3 3:4 3:6 3:14 3:16 3:18 3:22 4 4:10 4–6 5:1–24 5:21–6:4 5:21 5:22 5:24 5:25 5:28 5:29 LXX 5:29 6 6:1–4 6:2

582 704 700 580, 582 320 582 654h 106, 654 367 92 126 363 126 126 88 363 126 126 126 126 724 88 312 620 69, 88 89 620 12, 158 12, 83, 220–221 620 622 673–676, 686, 688–689 676 637 87, 158, 345 621, 637

6:3 6:4 6:9 6:11 6:13–22 6:13 6:17 6:18 7:4 7:6 7:11 LXX 7:14 7:21–23 LXX 7:21 8:2 8:13 8:14 LXX 8:17 8:19 LXX 8:19 8:20–21 8:21–9:17 8:21 9 9:1–17 9:1–7 9:2–3 LXX 9:2 9:4 9:9 9:11–13 9:11 9:15–17 9:15 9:16 10:8–11 11:1–9

10, 668 633, 636, 639 675 93 96 93 178, 668 377 668 669 475, 669 481 668 481 475 669 669 481 481 481 98 99 97, 668 663 92, 98 99 367 481 366–367 377, 659 377, 659 94, 668 377, 659 668 377 634 634

746 13:10 14:18 14:19–20 14:19 14:22 15:1 15:5 15:8 17:2 17:4 17:7 17:9–11 17:13–14 17:13 17:19 17:21 18 18:8 19:3 22:1 22:12 24 24:18 24:50 26:24 LXX 28:13 28:17 31:35 35:1–15 35:10 35:17 38:6 39:10 41:11–13 42:20 42:38 43:23 44:24 44:29 46:3 49:1 49:2 Exodus 1:14 LXX 1:14

Index of References 299 387 387 653 387 292 242 377 377 377 377 377 377 377 377 377 724 724 724 726 472 620 472 663 292 292 574 666 100 100 723 620 554 641 363 508 292 550 508 292 159 165

420, 550 550

9:30 12:23 14:13 14:14 14:31 15:12 15:25–26 16:20 17:14 18:21 19:16–18 20:1–24:18 20:3 20:4–5 20:4 20:6 20:13 20:23 21:2–11 21:14 23:26 24:9–11 24:10 25:1–31:18 25:8–9 27:9 31:16 31:21 31:30 32:13 32:32 33:18–23 33:20 35:30 35:35 Leviticus 2:2 2:9 2:16 3:17 5:12 5:17 6:15 7:26 11:44

472 287 292 304 472 381 105 361 178 260 490 108 398 398 403 166 304, 424 398 345 368 348 105 707 108 108 108 377 597 597 422 701–702 237 240 638 638

298 298 298 366 298 368 298 366 481

Index of References 11:46 16:29 16:31 17:10–12 17:12 17:14 18:18 19:14 19:18 19:19 19:26 19:32 23:27 23:32 25:17 25:39–46 25:39 25:46 26:1 26:7–8 26:13 26:25 26:26 26:33 27:8

481 714 714 366 366 366 84 472 279, 417, 419 666 366 472 714 714 472 345 621 422 398 135 282 135, 280 368 135 621

Numbers 5:26 6:5 6:22 6:24–26 6:24 6:25 10:32 10:35 13:33 14:9 15:29 21:30 21:34 24:9 24:15–17 24:15 24:16 24:17 24:30

298 623 723 262 231 293 361 436 634–635 292 368 702 200, 292 410 69–70 70 70 70 702

25:15 25:16 26:10 29:7 30:15 32:23 36:3 36:4 36:7 36:8 Deuteronomy 1:21 2:10–11 2:24 3:2 LXX 3:11 3:22 4:19 4:23 4:26 4:28 4:31 4:33 4:36 4:37 5:17 5:20 5:26 6:4–5 6:5 6:12 6:13 LXX 6:13 7:2 7:4 7:6–7 7:7 7:9 7:13 7:14 7:15–16 7:15 7:20–21 7:24 8:11

747 69 69 381 714 554 271 422 422 422 422

292 634 200 200, 292 634 292 595 265 459 398–399 265 239 239 73 424 166 238 721 166, 168 265 472 472 556 251 73 165 166 297, 461 348 297 297 297 178 265

748 8:12 8:13 8:17–18 LXX 8:17 9:4 9:14 9:26 10:12 10:15 10:16 10:18 11:1 11:6 11:14 11:17 11:22 11:26–28 12:5 12:11 12:14 12:16 12:18 12:21 12:23 12:27 14:2 14:23–25 15:12–18 15:20 15:23 16:2 16:6–7 16:15–16 17:2 17:8 17:10 17:15 17:17 LXX 17:20 18:5 18:6 18:10–11 18:11 20:2–4 20:3 21:5

Index of References 297, 461 297 265 549 549 178 297, 461 166, 721 73, 165 365 297, 461 721 297 461 461 721 247 73 73, 114 73 366, 431 73 73 366 366 73 73 345 73 366, 431 73, 114 73 73 665 73 73 73 263 665 73 73 373 276 293 292 73

21:23 22:5 22:11 25:19 26:2 26:13 28 28:1–14 28:7 28:12 28:13 28:15–68 28:15 28:20 28:24 28:25 28:26 28:29 LXX 28:29 28:30–31 28:31–33 28:31 28:33 28:36 28:38–42 28:44 28:45 28:48 28:51 28:53–57 28:58 28:61 28:62 28:63 28:64 28:65–67 28:65 LXX 28:65 28:66 29:17 29:18 29:20 30:6 30:11–20

370 205, 330–332 666 178, 512 73, 114 265 548, 553, 555, 568 192 205, 553 461 206, 548, 554 192 548 251, 553 461, 553 548 206, 548, 555 205–206, 448, 452, 548, 552, 559, 577 559 554 556 205, 448, 452, 552 206, 548, 554 398 548 206, 548, 554 548, 553 205–206, 281–282, 548, 553, 555–556 548, 553 390 548 553 205, 548, 552 268 398, 547–548, 559 554 206, 423, 548, 552, 556 556 205, 548, 554 398 93, 159, 178 159, 178 166 191

Index of References 30:15–20 30:15 30:16 30:17 30:19–20 30:19 31:6 31:8 31:11 31:17 31:19 31:21 31:26 31:28 32–33 32:1 32:6–7 32:6 32:10 32:14 32:16–17 32:17 32:18 32:21 32:26 32:41–42 32:41 32:43 32:46 33 33:1 33:2 LXX 33:2 Joshua 7:11 7:15 8:1 10:8 10:25 22:5 23:6–16 24:14 24:27

247 168, 254 721 595 254 253, 459 292 292 73 271, 548, 550, 555, 572 159, 165 159, 165, 572 159, 165 159, 459 239 159, 165 267 405 441 299 401 400 265 405 512 135 280 280, 312 165 15 159 105, 177, 434 105

665 665 292 292 292 166 164 472 458

749

Judges 2:18 2:20 2:23 3:1 7:20 8:8 8:34 11:39 11:40 13:15–16 16:16 23:16

281 665 675 675 135 472 265 666 580 724 472 665

1 Samuel (LXX: 1 Βασ) 1:3 1:25 2:8 2:11–17 2:17 2:19 4:9 6:18 7:13 7:14–16 12:9 12:14 12:24 17:46 17:51 18:17 22:14 22:17 23:17 24:6 24:10 26:9 26:11 26:18 26:23 31:9

580 580 736 597 597 580 572 458 110 110 265 472 472 369 369 560 489 560 292 560 560 560 560 511 560 369

2 Samuel (LXX: 2 Βασ) 1:21 1:23 2:6

461 288 361

750 7:28 8:15 13:28 16:21 18:12 20:21 20:22 22:8 22:16 23:5

Index of References 361 135 292 675 560 560 369 490 480 377

1 Kings (LXX: 3 Βασ) 1:52 2:3 3:4–15 8:9 8:11 8:24 8:35 8:36 9:7 10:9 12:4 12:10–11 12:14 17:13 18:28 21:3 21:4

511 577 406 377 110 377 461 461 110 135 282 282 282 292 666 422 422

2 Kings (LXX: 4 Βασ) 2:11 6:16 6:24–8:3 9:10 9:35–37 10:7 14:26 14:27 17:13–14 17:16–17 17:21 17:35 17:38 18:12 19:6

116 292 616 370 370 369 552 178 361 597 597 377 265, 377 377, 665 292

19:18 21:8–9 23:24 24:12–16 25:7 25:8–21 25:22–26 25:24

398 292 400 117 113 117 117 292

1 Chronicles 12:23 16:16 16:17 16:23 16:28 17:26 18:14 21:15 21:19 22:16 28:5 28:20 29:23

554 377 663 554 388 361 135 580 580 696 737 293 737

2 Chronicles 5:10 5:13–6:2 6:9 6:26 7:1–3 7:18 7:20 7:23 9:8 10:4 10:10–11 14:4 15:5–6 15:7 16:17 20:15 20:17 20:20 21:7 24:11 30:9

377 110 135 461 110 377 110 461 737 282 282 696 389 389, 572 377 292 293 304 377 554 229

Index of References 32:7 34:33 35:25 36:3 36:21

293 400 666 365 55

Ezra 4:15 5:8 7:26

702 519 460

Nehemiah 1:5 4:8 9:17

166 292 229

Esther 2:20 2:23 6:1 10:2

472 702 702 702

Job 1:6 1:21 2:1 2:10 3:4–5 3:13 3:24 4:12–21 5:1 5:10 5:11 7:7 7:9 10:21–22 11:7–9 13:6 14:12 15:23 16:2 17:23 18:17 19:29 20:15

83, 637 264 83, 637 361 266 442 324 406 387 461 715 725 509 508 242 165 228, 442 266 330 508 512 135 333

751

21:15 24:13 26:10 26:11–12 26:14 27:6 28:20–28 30:27 30:29 31:24 32:2 32:13 33:2 33:28 33:30 34:11 34:16 35:3 36:7 37:6 38–39 38:4–6 38:5 38:7 38:8–10 40:10 41:10

508 168 480 480 241 166 643 425 290–291 263 511 549 165 509 509 280 165 508 737 461 236 241 242 83, 568 480 225 463

Psalms 1:6 2:4 2:7 3:7 LXX 3:8 4:2 LXX 4:2 4:6 LXX 4:6 4:7 5:11 LXX 5:12 7:6 LXX 7:7 LXX 8:6 9:6 LXX 9:7

184, 247 268 604 436 436 369 369 285, 293 285 361 735 735 436 436 83 512 512

752 9:17 LXX 9:18 9:19 LXX 9:20 10:2 10:5 LXX 9:26 10:12 LXX 9:33 10:13 11:5 LXX 10:5 12:2 13:2 15:4 LXX 14:4 16:10 16:11 17:3 LXX 16:3 17:8 LXX 16:8 17:13 LXX 16:13 18:7 LXX 17:6 18:13 LXX 17:14 18:15 LXX 17:16 21:9 21:11 LXX 20:11 21:12 LXX 20:12 22:9 LXX 21:10 22:11 LXX 21:12 22:14 22:15 22:23 LXX 21:24 22:26 22:28 LXX 21:28

Index of References 265 313 436 436 281 577 577 436, 560 436 323 369 369 167 270 472 472 247 247 511 511 441 441 436 436 490 490 489 489 480 480 271, 336 702 702 451 451 385 385 552 552 324 333 472 472 368 388 388

25:2 25:8–9 25:8 25:12 LXX 24:12 25:17 25:19–20 26:13 27:11 27:14 LXX 26:14 28:4 29:1 LXX 28:1 31:16 32:8 33:5 33:6 LXX 32:6 33:8 LXX 32:8 LXX 33:11 33:12 34:7 LXX 33:8 34:12 LXX 33:13 34:18 LXX 33:19 35:24–26 LXX 34:24–26 35:24 LXX 34:24 35:25 36:4 LXX 35:5 36:9 37:6 37:11 37:13 37:14–15 37:34 LXX 36:34 38:16 40:4 LXX 39:4

370 250 247 247, 472 472 270 270 361 250 285 285 280 375 375 293 250 166 665 665 472 472 205 73 472 472 302 302 553 553 370 370 370 370 323 451 451 301 293 715 268 715 285 285 370 595 595

Index of References 40:16 42:4 44:15 LXX 43:16 44:20 44:22 44:26 LXX 43:27 45:7 46:6 LXX 45:7 49:5–11 49:6 49:16–17 49:20 LXX 48:20 50:22 51:15 LXX 50:17 51:16–19 52:3–4 55:2–7 56:1–2 56:5 56:8 57:2 LXX 56:3 58:10 60:4 LXX 59:6 60:5 61:1 61:5 LXX 60:6 61:9 LXX 60:9 62:8 LXX 61:9 63:2 63:5 63:10 64:7 65:7 LXX 64:7 66:16 LXX 65:16

166 73 310, 316 310, 316 265 433 436 436 166 489 489 263 263 264 509 509 265 629 629 629 166 270 433 433 349 387 387 272 472 472 165 165 472 472 554 554 285 285 280 368 135 251 479 479 472 472

67:1 67:7 LXX 66:8 68:33 LXX 67:34 69:7 LXX 68:6 69:29 LXX 68:28 69:36 LXX 68:37 70:4 73:14 74:22 LXX 73:22 76:7 75:8 77:18 LXX 76:19 78:25 LXX 77:25 78:7 78:10 78:11 78:56 LXX 77:56 78:62 78:64 79:3 LXX 78:3 79:10 80:3 80:7 80:19 81:8 81:16 LXX 80:17 82:1 82:3 LXX 81:3 82:6 82:8 LXX 81:8 84:11 LXX 83:12 85:9

753 293 472 472 485, 489 485, 489 316 316 701–702 701 166, 735 735 166 433 436 436 463 463 490 490 723 723 265 377 265 387 387 135 135 205, 370–371, 431 205, 431 312 293 293 293 165 298 298 83 715 715 83 436 436 361 361 472

754 LXX 84:10 86:11 LXX 85:11 88:4 LXX 87:5 88:17 89:3 89:4 LXX 88:4 89:9 LXX 88:10 89:28–29 89:28 91 91:11 LXX 90:11 91:14 LXX 90:14 94:1 94:2 LXX 93:2 95:2 LXX 94:2 95:5 95:10 LXX 94:10 95:11 LXX 94:11 96:5 LXX 95:5 96:7 LXX 95:7 97:8 LXX 96:7 97:10 102:1–10 102:8 102:15 LXX 101:16 102:24–27 102:27 103:11 LXX 102:11 104:7 LXX 103:7 104:9

Index of References 472 250, 472 472 552 552 433 73, 377 119 119 480 480 377 377 441–442 441 441 735 735 280, 293 436 436 554 554 320 595 595 119, 199 119 401 401 375, 388 375, 388 83 83 166 270 433 472 472 149 682 472 472 480 480 480

LXX 103:9 104:13 104:18 LXX 103:18 105:9 105:10 LXX 104:10 106:7 106:9 LXX 105:9 106:13 106:21 107 107:11 LXX 106:11 107:12 LXX 106:12 107:23–30 LXX 106:23–30 107:28–30 107:29 LXX 106:29 106:37 LXX 105:37 109:15 LXX 108:15 110:1 111:5 LXX 110:5 112:1 LXX 111:1 112:4 113:3 LXX 112:3 115:4 115:5 LXX 113:12 115:13 LXX 113:21 116:1 118:4 LXX 117:4 118:22 LXX 117:22 118:26 119:16

480 368 205, 288 205, 288 377 663 663 265 480 480 265 265 477 381 381 552 552 473–474, 477 473–474, 477 477 479 479 401 401 152, 512 512 738 472 472 472 472 229 433 433 398, 721 399 398 472 472 166 472 472 205, 421 205 410 265

Index of References 119:27 119:30 119:32 LXX 118:32 119:33 119:55 LXX 118:55 119:63 LXX 118:63 119:72 119:83 119:84 119:86 119:93 119:97 119:106 LXX 118:106 119:109 119:113 119:127 119:135 119:139 119:141 119:150 119:153 119:155 LXX 118:155 119:159 119:161 119:163 119:165 119:167 119:173 119:176 128:1 LXX 127:1 128:5 LXX 127:5 135:4 135:15–18 135:15 LXX 134:15 135:20 LXX 134:20 137:6 138:1

250 168, 247 735 735 250 696 696 302, 313, 472 472 263 265 281 281 265 166 119 119 265 166 166 293 265 265 281 265 205, 279 205, 279 166 281 166 166 166 247 265 472 472 361 361 73 399 398, 721 398 472 472 265 83

138:6 LXX 137:6 139:16 140:3 LXX 139:3 143:1–2 143:8 145:7 145:19 LXX 144:19 146:6 LXX 145:6 146:6 146:9 147:3 147:4 147:5 147:8 147:11 LXX 146:11 147:14 LXX 147:3 147:16–17 LXX 147:5–6 Proverbs 1:11–14 1:19 LXX 1:25 2:8 2:9 3:1 3:7 3:13–18 3:13 3:14 3:16 3:17 3:18 3:24 3:28 4 4:1 4:4 4:5–6 4:5

755 715 715 349 451 451 270 250 152 472 472 205, 481 205, 481 205 184 553 242 242 461 472 472 298 298 463 463

510 260 372 247 135 265 472 253 253 263 253 253 253 442 549 254 165 254 254 265

756 4:6–13 4:6 4:10 4:11 4:14 4:24 5:5 5:6 5:7 LXX 5:7 LXX 5:23 6:15 6:23 7:2 7:4 7:20 7:24 7:27 8:10 8:12 8:13 8:19 8:29 10:2 10:11 LXX 10:11 10:16 10:17 10:29 11:7 11:28 12:20 12:28 13:14 LXX 13:19 13:20 13:28 14:1 14:18 14:22 15:24 15:27 16:19 16:22 16:31 17:13

Index of References 169 166 165 250 253 279 247 247 165 372 362 251 247 441 168 168 165 247 263 114 166 263 479 260 301 301 533 247 247 264 260, 263, 451 451 247 301 279 313 260 262 254 451 247 260 715 301, 362 168 279

17:19 17:23 18:11 18:14 18:16 19:19 20:17 20:21 20:22 21:16 21:20 22:1 23:4–5 23:5 23:19 23:22 23:23–27 23:25 24:12 LXX 24:22 24:29 27:20 27:23–24 28:1 28:4 28:7 28:16 28:22 28:24 29:1 29:3 29:18 29:23 30:1–4 30:15 30:26

369 168 260 551 260 271 260 260 279, 549 247 262 263 260, 264, 324 319 165 165 260 223 280, 323 251 279, 549 368 264 260 696 696 260 260 313 251 260 696 715 236 368 205, 289

Qoheleth (Ecclesiastes) 1:3 2:10 2:14–16 2:16 LXX 2:16 2:24 3:9 3:12

508 523 205, 506–507 507 507 510 508 510

Index of References 3:13 3:19–20 3:22 4:8 5:6 5:10 5:11 LXX 5:12 5:15–16 5:16 LXX 5:17 5:18–19 5:18 LXX 5:18 5:19 LXX 5:19 6:1–2 6:8 LXX 6:8 7:4 7:10 7:19 7:23 8:1 8:12 8:15 9:2 9:5 9:6 9:7 9:9 LXX 9:9 11:5 11:7–12:7

323 205, 506, 508 523 368 472 368 439, 442 442 264 508 508 323 510, 523 523 523 523 319 508 508 262 549 472 276, 279 293 472 510 508 512 523 510 523 523 236 205, 506, 508

Isaiah 1:19 2:2–4 2:2 2:3 2:7–8 2:10 2:19 2:20 2:21 29:24–30

362 115 697 604 721 288 288 398 288 593

29:25 3:9 3:11 4:3 5:7 5:18 5:20–22 5:20–21 5:24 6:1–6 7:4 8:12 9:4 9:14–15 9:20 10:1–2 10:1 10:3 10:4 10:5 10:6 10:24 10:26 LXX 13:2 13:10 13:13 13:21 LXX 13:21 14:1 LXX 14:5 14:22 14:25 17:10 17:13 19:2 19:15 22:13 22:23 23:9 23:12 24:2 24:5 24:17–20 24:17 24:18 25:4–5

757 593 197 197, 260 701 76 260 260 255 324 139 292 549 282 554 368 197 260 205, 311, 488, 552, 557 197 197 197 292 425 292 490 490 290–291 290 73 313 436 282 265 480 389 554 510 737 553 423 665 377–378 480 323 475 551

758 26 LXX 26:3 26:14 26:19 26:20–21 26:20 27:11 28:1–3 28:1 28:4 28:16 28:21 29:1 29:5–6 29:15 29:20 30:1 30:5 30:13 30:22 30:23 30:26 30:33 31:1 31:7 33:1 33:5 34:1 34:3 34:6 34:11 34:13 LXX 34:13 34:14 35:4 LXX 35:4 37:6 37:7 37:19 38:18 40 40:9 40:12–14 40:12 40:13 40:31

Index of References 287 451 512 228 287, 436 491 268 197 260 197 421 436 260 251 260, 323 451 260 552 251 398 461 150 265 260 398 260 135 165 431 135 290 290–291 290 290–291 280, 292, 436, 551 551 292 135 398 509 242 292 236 204, 241 241 288

41:2 41:8–9 41:10 41:14 42:9 LXX 42:9 42:13 43:1 43:5 43:10 43:19 LXX 43:19 43:20 LXX 43:20 44:1–2 44:8 44:17–18 45:9–10 45:23 46:6 46:7 46:12 47:6 47:8 47:11 48:5 48:6 LXX 48:6 48:7 48:22 LXX 48:22 49:6 49:7 49:15 LXX 49:26 50:2 51:9 51:13 LXX 51:18 54:9 54:11–12 55:3 55:8–9 56:6 LXX 56:6 57:3–9

135 73 292 292 663 663 425 292 292 73 150, 663 663 290–291 290 73 292 405 260 199 398 399 279 282, 556 323 251 323 663 663 323 261 261, 375 142 73 390 451 205, 480 436 265 451 199 138 377 239, 241 166, 735 735 403

Index of References 57:7–8 57:11 57:13 57:15 LXX 57:15 57:21 LXX 57:21 58:2 58:6 59:18 59:21 60:1 60:21 LXX 60:21 61:1 61:2 61:3 61:7 61:8 62:8–9 63:1–6 65–66 65:3–7 65:5 65:6 65:11–12 65:11 65:12 65:14 65:15 LXX 65:15 65:17 65:18–19 65:21–22 65:21 66:1 66:3–4 66:3 66:4 66:12 66:14 66:16 66:22–23 66:22 66:24

138 265 403 551, 553 551 261 261, 375 554 282 280 160 293 76 77, 127 160 280 76–77, 127 522 377 555 434 149 403 323 349 265, 403 401 135, 361 703 675 675 148–150, 152 600 136 132 138 403 399 361 136 600 135 148 149–150 453

759

Jeremiah 1:7 549 2:7 362 2:13 301 LXX 2:13 301 2:20 282 2:23 323 2:31 323 2:32 265 2:35 323 3:3 461 3:12 229 3:16 601 LXX 3:16 601 3:21 265 4:13 288 4:24 708 5:1–31 601 5:5 282 5:18 601 5:21 405, 477 5:22 205, 472–473, 477–480, 601 5:24–25 461 5:25–26 477 5:25 205, 362 LXX 5:25 362 7:13 361 7:26 361 8:2 370–371 8:8 323 8:18–9:17 270 9:1 205, 270 LXX 8:23 205, 270 9:16 135 9:23 263 10:1–16 721 10:4 721 10:5 399 10:8 399 10:13 489 10:14 399 11:5 199 11:22 135 12:7 165 12:12 135 13:22 323

760 13:24 13:25 13:27 14:12 14:15–16 14:16 14:21 15:2–3 15:2 16:4 16:6 16:18 16:20 17:6 17:11 LXX 17:11 17:12 17:13 LXX 17:13 LXX 17:17 17:18 17:23 18:15 18:21 18:22 19:7 20:4 20:7–8 21:7 21:8 21:9 21:10 21:13 22:3 22:5 22:13 LXX 22:13 22:26 23:1 23:5 23:17 23:20 23:27 23:33 24:10

Index of References 265 265 260 135 135 370 737 135 488 135, 370 370 400 323 362 205, 322 322 737 301 301 292 306 165 265 135 251 135 135 433 135, 265 247 135 362 323 135 199 137, 197, 205, 260, 262–263, 322, 418, 420 322, 420 363 197, 260 135 323 697 265 370 135

25:7 25:11–12 25:14 25:16 25:27 25:29 25:30 LXX 32:30 25:31 27–29 29:5 29:10 29:19 29:24–30 29:25 30:10 30:24 31:26 LXX 38:26 31:33 LXX 38:33 31:34 31:40 32:34–35 32:36 32:42 33:19 33:21 33:25 34 34:17 34:18 36:32 37–39 38:2 40–44 40:9–10 40:9 42:13–14 42:16–17 42:16 42:22 43:6 LXX 50:6 43:11 44:2–3

361 55 280 135 135 135 177, 489 489 135 117 370 55 361 593 593 292 697 439 439 601 601 368 377 400 135 205, 362 472 377 665 117 135 665 362 117 135 117 292 362 323 135 363 135 675 675 135 361

Index of References 44:12 44:13 44:26–28 44:26 44:27 46:10 46:14 46:16 46:27–28 47:6 48:1 48:2 48:14 48:34 LXX 31:34 48:46 48:47 49:13 49:16 49:19 LXX 30:13 49:37 49:39 50:5 LXX 27:5 50:19 50:27 50:28 50:29 50:35–37 50:39 LXX 27:39 50:44 LXX 27:44 51:8 51:16 LXX 28:16 51:17 51:39 51:50 51:57 Lamentations 1:3 1:7 1:15

135 135 199 199 135 135 135 135 292 135 260 135 323 489 489 197, 260 697 199 288 463 463 135 697 377 377 368 260 280 280 135 291 291 463 463 251 485 485 399 442 316 442

557 552 434

2:18 2:19 3:49 3:62 3:64 4:19 5:1–22 Ezekiel 1:4 1:5 1:16 1:22 1:26 1:27 2:6–7 5:2 5:12 5:17 6:3 6:6 6:9 6:11–12 6:11 7:15 7:26 8–9 10:1 10:10 10:21 11:8 11:10 12:14 13:3 14:6 14:14 14:17 14:20 14:21 16:17 16:23 16:28–29 16:40 17:21 18:19 18:23

761 270 333 270 433 280 288 548

707 707 707 707 707 707 292 135 135 135 135 178 400 135 197 135 135 287 707 707 707 135 135 135 197, 260 400 675 135 675 135 398 197, 260 368 135 135 323 268

762 18:25 18:32 20:5 20:8 20:32 21:3–5 21:9–12 21:14–17 21:19–20 21:28 22:12 23:25 23:35 23:47 24:6 24:9 24:21 25:13 25:14 26:6 26:8 26:11 28:7 28:9 28:15 28:23 29:8 30:4–6 30:11 30:17 30:22 30:24–25 31 32:10–12 32:20–24 32:25–26 32:27 32:29–32 33:2–4 33:6 33:11 33:12 33:20 33:27 34:2 34:18–19

Index of References 323 268 73 361 398 135 135 135 135 135 265 135 265 135 197, 260 197, 260 135 135 280 135 135 135 135 323 511 135 135 135 135 135 135 135 127 135 135 135 635 135 135 135 268 305 323 135 260 299

34:18 34:27–28 35:8 36:8 36:32 38:16 38:21 38:22 39:23 40:5–43:17 43:4–5 44:4 44:10–14 45:3 45:11 48:30 48:33 Daniel 2 2:15 OG 2:15 2:19 2:28–30 2:31 2:32 2:35 Th 4:40 2:45 2:47 3:6 3:11 3:15 3:17 3:19–30 3:20–23 3:26 OG 3:26 Th 3:26 Th 3:39 Grk 3:57–73 OG 3:79 Th 3:79 Th 4:2 4:33 OG 5:1

300 461 135 461 350 697 135 453 135 138 110 110 403 242 242 242 242

54–55 663 663 520 520 235 398 398 659 398, 519 520 335 335 335 335 450 335 335 335 335 387 458 481 481 387 235 387

Index of References 5:4 5:6 5:9 5:10 5:11–12 5:14 5:16 OG 5:18 OG 5:21 5:23 6:22 OG 6:23 7 7:8 7:9–14 7:9–10 7:9 OG 7:9 7:10 7:11 7:13 7:14 7:15 7:18 7:20 7:21–22 7:22 7:25 OG 7:25 Th 7:25 7:27 OG 7:27 Th 7:27 8:7 8:10 8:13 8:24 9:3 9:27 OG 9:27 Th 9:27 10:1 10:2–3 10:5–6 10:5 10:6

398 235 235 235 641 641 641 387 387 398, 653, 721 727 511 54, 379, 628, 735–736, 738 176, 476 95, 434, 627 702 623, 626, 627, 735 627 349 476 289, 627, 707 375, 735 315 230, 735 476 135, 315 230 315, 380, 476 380 380 224, 230, 315, 735 735 735 728 728 728 315 714 400 400 400 663 714 626 628 638

10:14 11:31 11:33 11:35 12 12:1–2 12:1 12:2–3 OG 12:2–3 Th 12:2–3 12:2 OG 12:2 Th 12:2 12:3 12:4–10 OG 12:4 12:10 OG 12:10 12:11

763 697 400 135 726 520 286, 364 135, 286, 389, 701 496, 520, 569 520 520 228, 442, 524, 569 286 388 150, 229–230, 568–570 599 386, 681 600 726 400

Hosea 2:8 2:13 3:1 3:5 4:6 4:10 4:13–14 4:14 5:7 5:10 6:7 7:13 7:16 8:1 8:4 8:14 9:14 10:1 10:3 12:2 13:6

721 265 165 697 265 368 405 362 636 333 665 197, 260 135 665 398, 407, 721 265 348 361 472 280 135

Joel 2:2 2:10–11

266 490

764 2:11 2:13 2:19 2:22 2:23 2:26 2:28–29 2:31 3:16 LXX 4:16 LXX 4:8 4:13 LXX 3:13 Amos 1:2 4 4:7 4:10 5 5:4 5:5 5:6 5:7 5:11 LXX 5:18 5:20 6 6:1 6:4–6 6:6 6:7 7:11 7:16 7:17 9:1 9:4 9:10 9:13–14 Jonah 1:4–16 1:4 1:5 1:9

Index of References 267 229 368 304 605 368 160 267 489–490 489–490 383 434 434

489 300 461 135 300 253 166 253 253 205, 262, 300, 420 300 260, 266 266 300 197, 260 197 205, 299–300 197 135 323 135 135 135 135 461

477 479 478 320

1:12 4:2 Micah 1:3 1:8 2:1–3 2:1–2 2:1 2:3 3:2 3:8 4:1 4:2 5:6 6:4 6:9 6:10 6:14–15 6:14 7:4 7:6 7:7–9 7:8 7:20 LXX 7:20 Nahum 1:2 1:4 1:6 1:13 2:10 3:1 5:1–12 Habakkuk 1:13 2 2:6 2:9 2:12 2:15 2:16 2:19

479 229

177 291–292 451 345 197, 260 197 166 160 697 604 135 368 472 533 223 135 361–362 432 509 370 742 742

280 480 463 282 266 260 345

552 197 197, 260 197, 260, 323 197, 260, 262, 420 197, 260 197 197, 260, 398

765

Index of References Zephaniah 1:14–16 1:14 1:15 LXX 1:15 2:3 2:5 2:15 2:12 3:1 3:11 3:12 3:13 3:16 3:18

286 267 266 266 253 197, 260 197 135 260 315 715 511 292 553

Haggai 1:10–11

461

Zechariah 1:6 1:12–17 2:2 2:8

280 55 242 441

2:9 8:12 8:13 8:15 10:1 11:17 12:10 13:2 14:17

560 461 304 304 461 135, 260 289 403 461

Malachi 1:3 1:6 1:11 2:6 2:17 3:5 3:8 3:10 3:13 3:16 4:1 4:2 4:5

323 472 433 511 323 472 323 475 323 472, 702 453 472 267

I.2 Deuterocanonical Writings Bel and the Dragon 8 15

363 666

Susannah 1:55

369

Prayer of Azariah (Pr. Azar.) 1:12 1:35–51

165 458

1 Esdras 1:43 6:30 8:19 8:21 8:69–70 8:75–77

365 387 387 387 597 597

Greek Esther (Additions to Esther) 11:8 11:11 14:3 14:14 16:4 1 Baruch 1:21 2:17 2:35 3:12 3:13 3:28 4:1 4:5–29 4:7 4:8

266 715 553 553 280

361 498 377 301 247, 262 362 254 572 401 265

766 4:13 4:21 4:27 4:30 Epistle of Jeremiah 4 5 8 10–11 11 16 23 29 30 39 50 55 57–58 57 63 65 69 70–71 70 1 Esdras 1:6 6:30 6:31 8:19 8:21 8:69–70 8:75–77 Judith 7:9 7:28 8:35 9:4 9:6 9:11 9:12 11:1 13:8 13:18

Index of References 168 572 572 572

398, 721 405 398 398 721 405 405 405 398, 721 398 398 398 398 721 399 405 405 398 659

265 387 358 387 387 597 597

551 459 280 165 265 553, 715 653 572 369–370 369, 387

16:6 16:9 16:14–15 16:17

633 370 490 260, 453

1 Maccabees 1:11 1:43 1:47 1:49 1:54 2:29–38 2:29 2:37 2:42 2:48 2:49–70 2:52 3:3 3:35 6:7 7:17 7:47 8:17–31 8:18 8:23 8:30 8:32 10:89 11:17 12:39 12:42 12:53 13:41 13:47 15:9 15:33 15:34

359 212 212 265, 380 400 254 254 459 136 130, 313 498 727 136 512 400 371 369 282 282 320 282 320 666 369 560 560 512 282 212 110 422 422

2 Maccabees 1:18–2:16 2:2 5:8–10 6:2 6:8–31 6:9

115 265 371 653 722 380

Index of References 7 7:1–42 7:31 7:34 7:36 8:2–4 8:3 9:5–6 9:28 9:32 11:24 11:25 12:8 12:40–42 12:40 13:4 14:3 15:9 15:13 15:34 Ben Sira (Greek: Sirach) Prologue 1:2–3 1:3 1:9 1:13 1:16 1:19 1:28 2:7 2:9 2:11 2:12 3:8 3:21–24 3:21–23 3:24 3:30 4:13 5:1–3 5:1 5:3–4 5:6 5:7 5:8

450 350, 722 271 560 312 312 312 275, 279 275, 279 271 380 666 659 381 212 666 369 696, 712 369 410 592 696, 712 236 659 236, 242 472 236 254 167 472 285 229 246 553 406 255 359, 374 322 254 260 322–323, 549 549 549 251 260, 263–264

5:14 6:1 6:16 6:23 6:30 7:9 7:15 7:31 10:9–18 10:14 10:15 10:17 10:19 10:30–31 11:12 11:14 11:18–19 11:19 11:23–24 11:28 12:14 13:1 13:24 14:9 14:16–17 14:16 14:21 15:1 15:11–20 15:11–12 15:11 15:12 15:14–16 15:17 15:20 16:5 16:7 16:10–11 16:12 16:13 16:17–23 16:17–19 16:17 16:18–19 16:24 16:27

767 167 167 472 165 282 549 420 472 264 715 176 512 472 322 715 322 264, 319 323 549 498 313 313 322 368 498 264 324 472 249, 347 549, 727 347 347 347 247, 347 347 330 346, 633, 669 364 280 271 347 323 549 480 165 724

768 17:12 17:22 17:27–28 17:32 18:25 18:45 19:2–3 21:9 21:10 23:3 24 24:1–33 24:8–11 24:11 24:13–33 24:14 25:10 26:3 26:7 28:1 28:9 28:13 28:19–20 29:12 30:13 30:23 31:1–7 31:8 31:11 31:12 31:13 31:22 33:1 33:7–15 33:11 33:14 33:15 33:25–27 33:27 33:31 34:1–8 34:1 34:2 34:3 34:5 34:6

Index of References 377 322, 441 498 659 322 236 264 453 247 370 114 255 255 165 255 254 472 472 282 279 167 167 282 322 282 279 264 410 362 549 472 165 727 249 249 249 249 345 282 345 255, 373, 400, 406 373 373 373 373 255, 406

34:7 34:12 35:1 35:7–9 35:14 35:24 36:1 36:19 38:9–11 38:21–23 39:17–18 40:1 40:6 40:13 40:17 40:18 40:20 40:24 40:25 41:4 41:10 43:13–22 43:13–21 43:22 43:24 43:26 43:32 44:9 44:17 45:7 45:15 45:16 45:24 45:25 45:26 46:17 47:11 49:12 49:14 51:7 51:13–20 51:26 Tobit 1 Cod. Vat. 1:3

373–374 330 696 298 472 280 472 110 298 498 665 282 373 322 322 322 166 322 263 498 324 461 463 461 477 665 240 512 96, 511, 675, 727 377 377 298 377 377 362 485 377, 737 110 222 452 169 282

115 168

Index of References 1:4 1:6–8 1:17–18 2:3–4 2:7 3:10 4:3–4 4:5–6 4:5 4:6 4:19 Cod. Sin. 4:19 4:21 5:10 5:14 6:6 6:14 6:18 7:11 7:16 8:21 10:11 10:12 Cod. Sin. 10:13 11:11 12:7 12:12–13 12:12 Cod. Sin. 12:12 Cod. Sin. 12:15 12:19 13:2 13:5 13:6 13:9 Codd. Vat., Alex. 13:9 13:10–18 13:15–17 13:16–17 13:16 14:2 14:4–11 14:4–5 14:5–7 14:5 14:6

115 115 370 370 370 508 370 247 168 577 577 254 472 509, 572 595 724 370 653 653 572, 653 572 653 653 653 572 271, 550 370 298, 387 315 315 724 498 498 629 115 229 115 110 138 138 472 164 144, 712 110 138 141

Cod. Sin. 14:6 14:7 14:10 14:14

769 179 600, 728 370 534

Wisdom of Solomon 1:1 166 1:5 319 1:8–9 280 2:1–4:20 497 2:1–20 323 2:1–5 506 2:2 512 2:6–12 510 2:6 510 3:1 524 3:2 506 3:4 506 3:5 726 3:12 702 3:13 410 3:17 702 4:10–15 116 4:16–5:23 116 4:19 512 5:5 523–524, 569 5:6–7 249 5:6 168, 293 5:8 263 6:4 696 6:11 165 6:12 166 6:17 166 7:9 263 9:4 737 9:10 737 9:13–18 236 11:15 405 11:23 229 12:23–24 405 13:10 398 13:17 399 14:1–4 477 14:5–6 95 14:6 96, 346, 633, 669, 676 14:11 179, 400, 405

770 14:12–31 14:16 14:21 14:29 15:5 15:7–8

Index of References 404 666 398 399 399 398

15:15 15:17 15:19 16:20 17:11 18:12

399 399 398 723 297 251

I.3 New Testament Matthew 3:9 3:10 3:12 4:1–3 4:6 5:3–12 5:10–12 5:11–12 5:15 5:16 5:17 5:44 5:47 6:13 6:19–20 6:22–23 6:33 7:12 7:13–14 7:13 7:17–20 7:21–27 7:24–26 7:25–26 8:11–12 8:21 8:26–27 8:26 10:21 10:23 10:26 10:36 11:6 11:13 11:21

323 453 453 727 441 409 281 409 629 230 696, 712 281 313 727 323 628 253 696 250 247, 712 93 697 263 420 709 370 479 480 432–433 281 348 432 410 696, 712 260

11:25 13:24–30 13:30 12:36–43 12:36 13:11 13:41–43 13:41 13:42 13:43 13:50 16:27 17:2 18:7 19:28 20:23 21:42 22:13 22:30 22:40 23:13 23:15 23:30 24:5 24:6–29 24:6 24:7–12 24:7 24:11 24:12 24:15 24:19 24:21 24:30 24:33 24:36–44

653 434 441 434 315 520 335 434 709 230, 336, 568 336, 453, 709 434 638 260 736–737 265 421 709 575 696, 712 260 320 323 359 386 389 176 389 359 681 401 260, 388–390 176 289 535 95

Index of References 24:36 24:37 24:46 24:51 25:30 25:31 25:34 25:41 26:56 28:3 Mark 4:11–12 4:22 4:39 4:41 5:1–20 5:7 7:11 7:13 8:38 10:3–5 10:17–22 10:24 10:40 12:10 12:25 13:7–23 13:7–8 13:7 13:9–13 13:12 13:13 13:17 13:19 13:26 13:29 13:32 Luke 1:9 1:52 1:64 1:79 2:42 3:8

637 176, 680 410 709 709 434, 737 265, 523 265, 453 712 626, 638

520 348 479–480 479 95 387 323 372 434 99 721 263 265 421 575 386 389 226 281 432–433 389 260, 388–390 176 359 535 637

666 715 429 247 666 323

3:9 3:17 4:10 4:23 6:20–26 6:20–22 6:20 6:22 6:33 6:42 6:46–49 6:48–49 7:23 7:33 7:34 8:10 8:15 8:17 8:24–25 8:24 8:28 9:59 10:13 10:20 10:21 10:29 11:34–36 11:42–44 11:46–47 11:49 12:19–20 12:19 12:53 13:26 13:28 14:18 15:10 16:1–8 16:8 16:9 16:15 16:16 16:22–36 16:24 16:29 16:31

771 453 453 441 323 260 409 534 409 313 323 697 263, 420 410 323 323 520 254 348, 581 479 480 387 370 260 567, 571, 575 653 511 628 260 260 281 510 323 432 323 709 407 306, 575 733 733 533 511 696, 712 743 453 712 712

772 17:26–27 17:26 19:40 20:17 21:9–24 21:9–10 21:9 21:12 21:13 21:16 21:18 21:23 21:25 21:26 21:28 21:31 22:22 22:30 22:39 24:19 24:25 24:27 24:44 John 1:18 1:28 1:45 3:19 3:36 5:16 6:27 8:21 8:42 8:52 8:54 12:25 12:36 14:1 14:27 15:19 15:20 17:16 19:40

Index of References 95 176, 680 458 421 386 389 389 281 389 432–433 389 176, 260, 388, 390 389 490, 677 389 535 260 736 666 553 712 712 696, 712

240 664 696, 712 369 553 281 724 363 363 323 323 721 733 226 226 73 281 73 666

Acts 1:7 2:16–21 2:17 2:20 2:30 3:18 4:11 6:14 7:38 7:51 7:52 7:53 9:4 9:18 10:4 10:11 10:43 11:5 12:14 13:7 13:15 13:27 13:40 15:5 15:10 15:15 15:29 16:17 16:21 17:24 17:29 22:4 24:14 25:16 26:22 28:23

227 160 697 267 737 712 421 380, 666 106 365 281 106 281 707 298 707 712 707 281 73 696, 712 712 712 696 282 712 367 387 666 653 398 281 696, 712 666 712 696, 712

Romans 1:3–4 1:18–32 1:19–20 1:21–32 1:21–23 2:2 2:6

668 482 330 404 405 323 280

Index of References 2:13 2:14 2:25 2:27 3:1 3:20 3:21 5:12 8:4–12 8:13 8:18–22 9:1–3 9:19 9:33 10:6 11:19 11:25 11:28 11:33–36 12:9 12:17 12:19 15:18 1 Corinthians 2:1 2:9 2:16 3:2–3 4:12 6:3 7:5 7:31 8:4 10:13 10:20 11:10 12:2 12:21 13:1 15:9 15:32 15:51

697 297 508 696 508 10 712 344 668 280 572 270 323 422 549 323 520 165 239 166 279 280 553

520 265, 523 239 723 281 569 727 725 399 727 401 569 399 323 569 281 510 520

2 Corinthians 3:7 4:9 10:11

773 638 281 553

Galatians 1:13 1:23 2:15 3:17 3:19–20 3:19 4:8 4:29 5:11 5:16–26 6:12

281 281 313 371 106 92, 99 401 281, 668 281 250 281

Ephesians 1:9 2:20 3:3–5 3:9 5:8 5:14 6:19

520 422 520 520 735, 733, 735 228 520

Philippians 2:15 3:19–21 4:3–4 4:3

230 720, 728 571 701

Colossians 1:26 2:2 2:3 2:8–23 2:18–23 2:18 3:1 3:17 4:3

520 520 239 106 714 714 728 553 520

774

Index of References

1 Thessalonians 1:6 3:4 3:7 5:3 5:5 5:6 5:10 5:14

281 281 281 251 733, 735 229 229 551

2 Thessalonians 1:7

434

1 Timothy 1:17 1:19 2:14 6:7 6:16 6:17–18

375 297 342 264 240 263

2 Timothy 3:1–4 3:1 3:12

176 697 281

Hebrews 1:1 1:8 2:2–3 4:14 5:12–14 7:1 8:1 8:10 10:16 10:25 10:26 10:33 11:7 11:16 11:17 11:37 12:2 12:18

712 737 106 254 723 387 737 601 601 666 369 281 675 265 726 281 737 266

12:23 12:26–29

701 490

James 1:8 1:9 1:11 1:12 1:13–15 1:13 1:22–25 4:8 4:13 4:14 5:3

167 715 725 410 347 727 697 167 323 726 323

1 Peter 1:6–7 1:7 1:10 1:13 1:17 2:2 2:22 3:18–22 3:20

726 727 712 285 280 723 511 95 676

2 Peter 1:17 2:4 2:5 2:9 2:15 2:17 3:10 3:14

375 148 675 727 250 266 453, 576 576

1 John 1:8 1:10 2:8 2:15 2:17 3:6 3:18 4:6

323 323 725 721 725 240 553 423

Index of References Jude 6–7 13 14–15 14

148 266 177 88

Revelation (Apocalypse of John) 1:1 160 1:7 289 1:9 281 1:12–16 626 1:14 627–628 1:16 628, 638 1:19 160 2–3 144 2:17 723 2:18 628 3:5 701 3:10 677, 727 3:17 323 3:21 230, 736–737 4:1 160 4:4 736 4:6 707 4:9 375 4:10–11 736, 738 4:11 375 5:10 230 5:12–13 375 6:2–8 176 6:9–11 312 6:9 241 6:10 312 6:17 267 7:1–4 287 7:12 375 8:3–4 387 8:7–9:21 176, 386 8:8 707 8:13 260 9:2 336 9:4 287 9:12 260

9:20–21 9:20 10:1 11:1–2 11:9 11:14 11:16–17 11:18 12:7–9 12:11 12:12 13:5–6 13:8 14:1 14:11 14:13 14:18–20 14:20 16:1–21 16:14 17:8 18:7 18:10 18:17 18:19 18:20 19:7 19:11–22:4 19:19 19:21 20:4 20:12 20:15 20:20 21:15 21:24 21:27 22:1 22:3 22:4 22:5 22:6 22:7

775 404–405 398–399, 401 626, 628, 638 242 370 260 736, 738 389 135 728 260 476 701 287 423 534 435 433 176, 386 267 701 323 407 407 407 268 600 141 389 135, 425 241, 736 349, 701 349, 701 453 242 144 701 737 737 287 230 160 410

776

Index of References

II. Old Testament Pseudepigrapha Ahiqar Proverbs (Aramaic) Saying 14 Apocalypse of Abraham 1:1–7:12 9:7–10 11:1–3 11:2–3 11:2 12:1–2 13:4 15:7 17:15 17:18–19 29:19 30:1–8 Apocalypse of Elijah 1:8 1:25–27

653

399 714 626 627 627, 638 714 724 709 628 628 600 386

736 167

Apocalypse of Zephaniah 2:1–8 241, 694 2:7 743 3:8–9 241, 349 4:1–7 241, 694 6:11 626, 628, 638 6:15 440 7:1–8 349 10:1–14 241, 694 Ascension of Isaiah 9:19–22 9:22–23

349 348

2 Baruch (Syriac Apocalypse of) 4:2–6 5:7–6:4 13:11 24:1 25:1–27:15 25:3 29:5–7

139 714 322 349 386 389 461

29:8 30:1–2 30:2 32:1–6 32:2 32:4–6 32:6 35:2 41:3 44:15 48:31–43 48:39 51:5–12 53:1–76:5 54:1–13 54:19 54:21 55:8 56:12 59:2 59:3–11 70:1–10 70:2–8 70:2–4 70:2 70:3 70:6–7 72:6 73:1

723 440 600 139, 149 139 160 139 270 282 453 386 453 568 707 236 344 281 600 667 453 241 386 176 389 677 431 389 136 600

3 Baruch 2:1–3:8 4:3–5 4:10 4:16 8:4–5 11:3–9 Slav. 16:4

241, 694 241, 694 669 453 460 387 709

1 Enoch 1–108 1–107 1–106 1–105

13, 20–21, 23–25 23 23–24 23

Index of References 1–102 23 1–98 23–24 Chapters 1–36 (Book of Watchers) 1–36 14–16, 158 1:1–36:4 1, 5–6 1:1–32:6a 13 1–6 6 1–5 6, 15, 209, 211 1 177 1:1–6 6 1:1–2 10, 67, 69, 158 1:1 65, 67, 207, 450 1:2 67, 69–71, 74, 80, 88, 160, 206, 222, 251, 519, 697 1:3–9 177, 489 1:3–4 177 1:3 70, 208, 227, 550 1:4–5a 208 1:4 178, 490 1:5–6a 489 1:5 489, 491 1:6–7 11 1:6a 490 1:7–9 207, 435 1:7–8 177 1:7 741 1:8 67, 207, 262, 293, 728 1:9 74, 105, 155, 177, 208, 302, 434, 452 1:10 177 2–5 236, 474 2–4 458 2:1–5:6 6, 249 2:1–5:4 379 2:1–5:3 208, 474, 476, 479 2:1–5:1 378 2:1–2 11, 668 2:1 208, 379, 469, 474 2:2 379, 474 2:3–108:15 25 2:3 474 3:1 474 4:1 474 5–10 6 5 75, 379, 474 5:1–4 668

5:1 5:2 5:3 5:4–6 5:4 5:5–9 5:5–7 5:5 5:6 5:7 5:8 5:9 6–16 6:1–16:4 6–11 6:1–11:2 6–8 6:1–8:4 6:1–8:3 6–7 6:1–7:1 6 6:1 6:2–5 6:2 6:4–8:1 6:4–5 6:4 6:5 6:6 6:7 7:1 7:2–6 7:2–3 7:2 7:3–5 7:3–4 7:3 7:4 7:5 7:6 8:1–3 8:1 8:3–9:3

777 474, 653 379 379, 474 208, 474, 492, 711 206–208, 261–262, 364, 378–379, 421, 452, 476–477 422 74, 207, 325 106, 208, 261, 302, 421, 492 208, 492 74, 77, 207, 262, 293, 728 75, 207, 209, 422, 601, 715 74, 262, 302 143, 148, 435, 667 343 6, 14, 89, 209, 345, 607, 609 158 276, 614, 633 667 155, 175 633 402, 607 89, 458, 558 92 276 622, 637 6 206 207, 276, 324 276–277, 279 207, 211, 434, 621, 661, 664 621 331, 373, 622, 667, 713 402 402 402, 635 207, 209, 324, 346, 368, 572 552, 725 208, 324, 523, 555 136, 208, 555 89, 207, 367, 432 552 402 136, 207, 331–332 6

778 8:3 8:4–9:11 8:4–9:3

8:4 9:1–10:22 9:1 9:2 9:3 9:4–11 9:4 9:5 9:6–9 9:6–8 9:6 9:7–8 9:8–9 9:8 9:9 9:10 10 10:1–23 10:1–3 10:1 10:2–3 10:2 10:3–4 10:3 10:4–16a 10:4–15 10:4–8 10:4–6 10:4 10:5 10:6 10:7–8 10:8 10:9–10 10:9 10:10 10:11–16a

Index of References 206, 277, 279, 346, 373 307, 388, 558 6, 207–209, 211, 311, 315, 387, 498, 571, 574, 612, 706 207–209, 311, 324, 552, 559, 572 175 93, 497 207, 209, 311, 574, 612 314, 387, 498 236–237, 311, 548 519, 653 236 667 6 402 402 667 373, 671, 713 402, 555, 671 311, 498, 706 6, 11, 79, 94, 175–176, 237, 633, 663 680 59, 95–96, 123, 237, 607–608, 622, 635 227, 387 94, 387 303, 668 6 76–79, 95, 101, 124, 670 667 237, 311, 387 94, 148 206, 266 144 536 208, 453, 536 94 402 94 89, 136, 402, 666, 669, 671, 702 387 94

10:11–15 10:11 10:12–13 10:12 10:13 10:14 10:15–17 10:15–16 10:15 10:16–22 10:16

10:17–22 10:17–19 10:17–18 10:17 10:18–19 10:18 10:20–21 10:20 10:21–11:1 10:21–22 10:21 10:22 11:1 11:2 12–16 12:1–14:7 12:1–13:10 12:1–2 12:3 12:4–6 12:4 12:5 12:6 13–16 13 13–15 13:1–2 13:1 13:2 13:3–14:7 13:3–6

94 142, 402, 667, 713 148 54, 89, 136, 144, 206–207, 267, 429, 431, 450, 702 384 429 78 77–78 666, 671 123 6, 64, 67, 72, 76, 78–79, 124, 126, 142, 156, 177, 207, 316, 675, 697 134, 460 208, 211 77 72, 77, 144, 262 460 72, 384, 429 144, 207, 209, 440, 601 142, 156, 207, 316, 663 6 173, 594 10, 64, 141, 181, 444, 734 94, 156, 663 384, 429, 728 262 6, 345, 607, 635 158 81 82, 222, 640 219, 658 6 219, 402, 664, 667, 671, 713 206, 262, 421 136, 702 633 79 6 311 206, 262, 421 402 462 311

Index of References 13:3 13:7 13:8 13:10 14 14:1 14:2 14:4–7 14:4 14:5 14:6 14:8–16:4 14:8–25 14:8–23 14:8 14:9 14:10 14:18 14:20 14:22–23 14:22 14:24–16:3 14:24 15–16 15:1–16:4 15:2–16:4 15:1–7 15:1 15:3–16:4 15:3–5 15:3–4 15:2 15:3–4 15:3 15:4 15:6–7 15:7–12 15:8–16:3 15:8–16:1 15:9–16:1 15:9 15:11–16:1 15:11 15:12 16:1

489 682 6, 682 72, 77, 637 6, 81 72, 77, 227, 695 519 311 682 350 136, 431 238 139, 158, 239, 374, 406, 707 237, 240 160, 707 627 682 240 208, 491, 519, 626–628 314 238 237 238 97, 669 158 311 81 219, 237–238 665, 667–668, 720 402 671 487 667 487, 601, 664 713 402 497 97 402 402 314 669 725 335 136, 267

16:2–3a 16:2 16:3–4 16:3 16:4 17–36 17–19 17:1–36:4 17:1–22:14 17:1–19:3 17:1–2 17:4 18 18:5–16 18:10–16 18:12–16 18:12 18:13 18:14–16 18:14–15 18:15 18:16 19:1 19:2 19:3 20–36 20:1–36:4 20:1–34:4 20:1–32:6 20–22 20:7b 21:1–10 21:1–6 21:1–2 21:1 21:3–6 21:3 21:4–6 21:4 21:5 21:6 21:7–10 21:7 21:8 21:9 21:10

779 402 311 311 402 206, 262, 421 9, 80, 82, 209, 216, 640 6, 9, 209 81, 158 692 237, 241, 374, 406 160 160 6 692 706 151, 700, 706 703–704 706–707 706 148 208, 453, 536, 707 148 207, 267, 402–403 207, 291 237, 239, 658 6 406 374 237, 241 6 440 692, 706 700, 706 703 160, 704 208, 453, 536 707–708 706 706 708 387 208, 453, 536 160, 208, 453, 706 706 706, 708 706

780 22 22:1–14 22:1–9 22:1 22:3 22:4 22:5–7 22:5 22:7 22:9 22:10–13 22:10–11 22:10 22:11–13 22:11 22:12 22:13 22:14 23:1 24:1 25–27 25 25:1–7 25:3–7 25:3 25:4 25:5 25:6–7 25:6 25:7 26:1 27:1–5 27:2 27:4 28–29 28:1 29:1 30:1 31–34 31–32 31:1 31:2 32:1–6 32:1 32:2–6 32:2–3

Index of References 6, 209, 511, 531, 703, 734 497, 534–536 216 160, 534, 682 174, 209–210, 241, 498, 708 210, 267 209, 241, 558, 706 311, 682 703 209, 241, 335, 534 531, 536, 692–693 209–210, 531, 534 208, 530, 535, 734 241 210, 267, 335, 419, 708 209, 335 207, 210, 335, 419, 531, 703 72, 77 160, 682 160 6 209 715 518, 524 227 267, 715 517, 524 208, 524 600, 715 728 160 477 208, 477, 708 728 6 160, 643 160 682 6 6 682 682 89 682 643 160

32:2 682 32:3 72, 77, 682 32:6 92 33–36 9 33:1–36:4 237 33:1–4 242 33:1 160 34:1 160, 682 35–36 6 35:1 160 36:1 160, 462 Chapters 37–71 (Similitudes) 37–71 8, 13–14, 71, 691–692 37:1 88 37:2 519, 697 37:3 599 37:4 728 37:5 302 38:2 230, 550, 731 38:3 550 38:4 104, 293, 314, 550, 731 38:5 273, 441 39:1 314, 664 39:2 148, 594 39:3 429 39:4–5 314 39:6 731 39:7 550 40:10 387 41:2 314 41:3–44:1 241 41:3–7 237 41:5 692 41:6 594 41:8 732 43:1–2 237 43:2 692, 731 43:4 314 44:3 594 45:1–6 149 45:2 266–267, 306, 450 45:3 335, 737 45:4–5 604 45:4 149 45:6 728 46:1 240, 638

Index of References 46:2 46:4 46:6 46:8 47:1–4 47:1–2 47:1 47:2 47:3 47:4 48:1 48:7 48:8 48:9 48:10 50:1 50:2–5 50:2 50:3 50:5 51:1 51:2 51:3 51:4–5 51:4 52:1–9 52:4 52:7–60:3 52:7 53:3–5 53:5 53:7 54:1–2 54:4–5 54:4 54:5 54:6 54:7–55:2 54:7 55:3 55:4 56:5–57:5 56:5–8 56:7 58:1 58:2

627 302 266, 315 281, 692 312 387 429 312, 314 702 312, 314, 600 314, 550 314, 599, 692, 720, 728 267, 302, 315, 450 314 267, 294, 450, 604 293, 314, 376, 429 144 267, 450 144 594 429 104, 314, 441 429, 737 600 429 241 604 25 429 265 302 294 453 265 302, 523 523, 594 453 609–610 429 267, 450, 594 302, 737 594 116 380, 432 550 409, 550, 728

58:3–4 58:3 58:4 58:5 58:6 58:8 59:1 59:2 60:1–25 60:1–10 60:4 60:6 60:11–25 60:11–22 60:13b-108:15 60:24–25 60:24 60:25 61:3 61:4 61:8 61:9 61:10 61:11 61:12 62:1 62:3 62:5 62:6 62:7–8 62:9–10 62:9 62:10 62:12–13 62:12 63:1–12 63:1–2 63:1 63:5–6 63:5 63:6 63:7 63:8 63:10–11 63:11 63:12

781 293 293, 314, 568 653 314, 692, 731 293 267 429 594 241 609–610 314 265, 523 459 237 23 609 398, 523 430 550 692 314 387 314 731 314, 731 302, 594 302, 737 604, 737 302 314 315, 462 302 266 135 600 462 302 421 294, 421 692 266, 293 692 421 508 266, 315 302, 550, 594

782 63:13 63:15 64–69 64:1–13 65 65:1–68:5 65–67 65:1–67:3 65:1–3 65:1 65:2–66:3 65:2 65:3–4 65:6–11a 65:11 65:11b-12 65:12 69:18–19 66:1–2 66:1 66:2 66:14 67:1–69:29 67:1–3 67:1 67:2 67:4–68:5 64:4–13 67:8 67:12 68:8–10 69:1–26 69:1–15 69:2–12 69:10 69:12 69:13 69:16–26 69:27 69:28 69:29 70:3 71:4 71:9 71:10 71:14

Index of References 550 550 14 96 11 610 614 609 643 429, 604, 614 614 614, 643 614 614 594 614 104, 314, 441 600 614 265 594 600 95 614 429 96 609 614 302 302 220 609 610 346 220 335 314 241 600, 737 148 604, 737 550 314 314 240 116

Chapters 72–82 (Astronomical Book) 72–105 14 72–82 81, 84, 216, 640 72–80 9 72:1–81:10 160 72:1–80:1 406 72:1–80:8 1, 5–6, 8, 82, 158, 237 72:1–79:6 374 72:1–78:17 81 72:1 149–150, 219, 695 73:1–74:9 7 74:1–78:17 159 74 7 74:2 220 74:3–9 7 76–79 7 76 7 76:5–14 461 76:8 461 76:14 159, 603 78 7 79:1 1, 3, 10, 80, 159, 603, 619, 642 79:2–6 81 80:1–8 81, 458 80:1 374, 429 80:2–8 374 80:4–6 711 80:6–7 151 80:7 249 80:8 386 81:1–82:4 16, 85, 157–159, 692, 695 81:1–82:4a 1, 10, 15 81:1–5 688 81:1–4 2, 5–6, 518, 521, 714 81:1–2 85, 202, 227, 315, 349, 581, 680 81:1 64 81:2 11, 85, 161 81:3 519 81:4 409, 521–522 81:5–82:4 68, 155–156 81:5–82:3 5, 15–16 85:5–10 81

Index of References 81:5–6

1, 3, 12, 68, 159, 161, 619–620, 642 81:5 82, 314, 603 81:5b 10 81:6 222, 639–640 81:7–9 161 81:7–8 10 81:10 82, 429, 653 82 7 82:1–20 160, 374 82:1–3 159, 161 82:1–2 81, 159, 222, 241, 642 82:1–2a 12 82:1 1, 3, 80, 155, 157, 220, 603, 619 82:2–4 664 82:2–3 221, 724 82:2 239, 599, 640 832:3 725 82:4–20 216 82:4 229, 409 82:6 664 82:4b-20 1, 5–6, 8–9 82:7–20 82, 151, 237, 241 82:9–20 458 82:20 7 Chapters 83–90 (Book of Dreams), with 85–90 (Animal Apocalypse) 83–108 21 83–90 158 83–84 11, 614, 619, 664 83:1–84:6 1, 5, 374, 609–610 83 664 83:1–11 663 83:1–10 81 83:1–2 11–12, 406, 619 83:1 1, 3, 72, 80, 155, 157, 159–161, 603 83:2 220, 619 83:3b-5 614 83:6–9 614 83:7–9 156 83:7 614 83:8 614 83:9 614, 663, 669 83:10 159, 220, 603

84 84:1–6 84:1 84:2–6 84:2–4 84:3 84:4–6 84:4 84:5–6 84:5 84:6–89:54 84:6 85–90 85:1–90:42 85:1–10 85:1–3 85:1–3a 85:1–2 85:1 85:2 86–89 86:1–89:9 86–88 86:1–88:3 86:1–6 86:1 87:1–88:3 87:3 88–89 88 88:1 88:2–3 89:1–10 89:1–9 89:1 89:6 89:9–10 89:9 89:10–11 89:28 89:29–35 89:29 89:30 89:32 89:33 89:36

783 11, 237 79 227 236–237 11 236 123, 156 267, 667 614 237 25 76, 79, 126, 237, 614 11, 53, 216, 619 1–2, 5, 81, 374 88 1, 3, 11 159 12, 619 72, 160, 406 80, 165, 603 609 633 89, 614 609 175, 346 151, 568 175 179, 568 89 89 148, 151 144 96 609–610, 635 96, 101, 610 610, 669 96 610 97 105 105, 378 105 105 105, 113 105 101

784 89:50–51 89:50 89:51 89:52 89:54–56 89:54 89:56 89:58 89:59–64 89:61–64 89:61 89:62 89:65 89:66–67 89:66 89:72–73 89:73 89:74–90:7 89:74 89:76 90:6–27 90:6–19 90:6–15 90:6–12 90:6–7 90:6 90:12 90:13–15 90:14 90:15 90:17–19 90:17 90:18–28 90:19–39 90:19 90:20–27 90:20 90:21 90:22 90:23–24 90:24–25 90:24 90:26 90:28–30 90:28 90:29

Index of References 122 138, 179 114, 228 116 228 113, 122, 179 113, 179–180 268, 306 55 349 222 388, 581 117 113, 179, 228 117, 179 138 138, 179 734 113, 228 220, 222 690 138 697 682 228 735 62 62 101, 220, 222, 349 178 175 220, 222 178 141, 734 136, 200, 268 388 220, 349, 702 568 101, 220, 222 144 453 148, 151, 581 434 435 138 115, 138

90:30 144, 440, 444 90:33 144, 601 90:34 136, 268 90:37 144, 440, 444, 601 90:39–41 435 90:40 629 90:42 160–161, 619 Chapter 91:1–10, 18–19 (Exhortation) 91–108 1–3, 5, 15–17, 132 91–107 1, 188, 218 91–105 14, 16, 49–50, 167–168, 212, 247–250 91–104 591 91 15, 50–51, 186, 664 91:1–11 212 91:1–10 1–2, 10, 50–51, 81, 120, 129, 153–154, 157–158, 191, 664 91:1–9/10a 124 91:1–4 692 91:1–3 16, 68, 619, 642, 695 91:1–2 1, 12, 80, 155, 157, 160, 163–164 91:1 15, 51, 72, 174, 202, 215, 603 91:1a 157–158, 636, 688, 695 91:1b 159, 636 91:1c 160 91:2–9 160 91:2 63, 161, 164, 603, 636, 695 91:2a 63 91:3–10 161, 183 91:3–4 2, 164, 166, 180, 183, 249–250, 287 91:3 63, 80, 154–155, 160, 199, 215 91:3a 163–164, 640 91:3b 164, 183, 639 91:3c 165 91:3d 165, 168, 251, 720 91:4 63, 72, 165, 174, 199, 226, 229–230, 368, 577 91:4a 156, 166, 183, 229, 411, 596 91:4b 163, 168, 182–183, 202, 229, 411, 742

Index of References 91:5–10 91:5–9 91:5–8 91:5–7 91:5–6 91:5

91:5a 91:5b 91:6–10 91:6 91:6b-7a 91:7–9 91:7 91:7a 91:7b 91:8–9 91:8 91:9 91:9a 91:9b 91:10–11 91:10

91:18–92:2 91:18–92:1 91:18–19

91:18

91:19 91:19a 91:19b

2, 4, 153, 164, 174, 663 11–12, 94, 156, 161, 180, 231, 616 63 680 59, 182, 305 3, 97, 129, 156, 168, 174, 176–177, 261, 263, 577, 701 155, 174–175, 386 154, 175, 178, 181, 663, 669 3, 174 176, 181, 388, 419 174 183 97, 156, 175, 477 176–177, 386, 419, 681 155, 175, 177, 181, 435, 663 72 129, 154, 175, 178, 261, 301, 419 141, 143, 156, 175, 180, 336, 397, 453 178–181, 406 180 11, 153 17, 49, 51–52, 63, 124, 129, 153–155, 173–174, 180, 226, 228, 334, 443 173 51 1–2, 10, 17, 50–52, 63–64, 72, 80, 153–155, 157–158, 160–161, 164, 168, 173, 180, 191, 226, 229, 249–250, 600, 603, 664, 692, 742 49, 51, 63, 153–155, 180, 182–183, 202, 230, 287, 600 153, 182, 199 183, 251 183, 251

785

Chapters 93:1–10+91:11–17 (Apocalypse of Weeks) 91:11–108:15 25 91:11–92:2 51 91:11–17 1–2, 7, 17, 49–51, 68, 120, 153–154, 157, 161, 173, 180, 216, 374, 572 91:11/12–17 50, 154 91:12–17 121, 129 91:11–16 91, 94 91:11–13 680, 690 91:11–12 61–62, 176, 263, 268, 273 91:11 49–50, 57, 59–61, 63, 94, 97, 121, 129–131, 154, 173, 175–176, 178, 200, 261, 305, 335, 419, 425, 442, 460, 477 91:11a 128–130, 135, 376 91:11b 129, 131, 711 91:12–13 178 91:12 61, 63, 72, 120, 129–130, 137, 175–176, 231, 281, 460 91:12a 134, 425 91:12b 61, 130, 134, 263, 268, 273, 335, 369, 425, 442 91:12–17 50, 154 91:12–14 59 91:12–13 63 91:12b 64, 142, 200, 325 91:13 72, 90, 100, 108, 110, 115, 150, 262, 522 91:13a 136, 179, 322, 362, 728 91:13b 132, 137 91:14–17 138 91:14 10, 62–64, 72, 91, 100, 120, 136, 143, 173, 176, 179–180–181, 191, 229, 231, 388, 440, 518, 581, 604, 682, 700, 734 91:14a 142 91:14b 142, 177, 316 91:14c 143, 444, 601 91:15–17 442 91:15–16 54, 59

786 91:15

Index of References

54, 89, 100, 120, 147, 152, 174–175, 227, 267, 315, 426 91:15a 2, 148 91:15b-16 741 91:15b 148, 740–741 91:16 176, 230, 740 91:16a 149 91:16b 150 91:17 9, 17, 53–54, 63, 72, 88, 229, 231, 235, 238, 683 91:17a 152 91:17b 134, 152 93 50, 154 93:1–10 1–2, 7, 49–50, 154, 157 93:1–4 7, 17 93:1–3 69 93:1–2 10–11, 49–50, 66–67, 71, 215, 406, 518, 692, 727 93:1 65, 67–69, 88, 160, 619, 639, 714 93:1a 52, 68 93:1b 69 93:1c 52, 68–69 93:2–3 63, 69 93:2 9–10, 63–64, 69–70, 79, 85–86, 92–93, 98, 102, 160–161, 163, 182, 227, 287, 314, 426, 518, 521, 571, 582, 619, 640, 658, 680–681 93:2a 64, 70–71, 80, 176, 550, 605, 732 93:2b 70, 73, 75, 80, 201 93:2c 70, 75, 80, 95, 101, 125, 227 93:2d 79, 287 93:2e 81 93:2f 81 93:2g 55, 64, 202, 521, 640, 681–682, 713 93:3–10 49–50, 68, 216, 374 93:3–8 17 93:3 54, 65, 67, 69, 72, 147–148, 658 93:3a 88, 742 93:3b-4a 52 93:3b 2, 53, 69, 88 93:3c 88, 92

93:4

93:4a 93:4b 93:4c 93:4d 93:4e 93:4f 93:5–10 93:5–6 93:5

93:5a 93:5b 93:6–7 93:6

93:6a 93:6b 93:6c 93:6d 93:7 93:7a 93:7b 93:8–10 93:8

93:8a 93:8b 93:8c 93:8d 93:8e 93:9–11 93:9–10 93:9 93:9a 93:9b

62–63, 80, 89, 93, 99–101, 103, 116, 123, 130, 134, 142, 147–148, 176, 178, 378–379, 618, 621, 663 92 92, 97 94 95 97 98 120 110 52, 63, 72, 76, 78–79, 88, 90, 93, 98, 101, 118–119, 121, 123–124, 134, 176 100, 103 100 52 63, 72, 86, 90, 100, 105, 122, 134, 314, 360, 378–379, 426, 696 103 102–103, 441 106–107 107 90, 100, 108, 110, 112, 122, 133, 137 110 110 92 52, 56, 90, 100, 108–110, 121, 123, 133–134, 137, 228, 334, 450, 596, 618 113 113 116 117 117 680 7, 17, 50, 56, 134, 386, 618, 683, 690 57, 59, 62, 100, 121, 123, 176 62, 122 122

787

Index of References 93:10

9–10, 51, 63, 67, 72, 75–77, 79, 88, 90, 93–94, 98, 101–102, 120–121, 123, 129–130, 134, 150, 154–155, 175–176, 221–222, 238, 252, 334, 411, 423, 734 93:10a 118, 123 93:10b 102, 124, 376, 599–600, 640, 697, 728 Chapters 92:1–5+93:11–105:2 (Epistle of Enoch) 92–107 188 92–105 3, 49, 188, 193, 218 92–94 187 92 68, 153, 186 92:1–5 1, 3–4, 7, 9–11, 50–52, 68, 153–154, 185, 187–188, 606 92:1–2 17, 51 92:1 1, 3, 10, 12, 63, 66–68, 153, 159, 188–189, 191, 218–219, 221, 287, 445, 594, 606, 695, 697 92:1a 2, 66, 82, 219, 221, 603 92:1b 221, 269, 297 92:1c 2, 206, 218–219, 222, 226, 250–251, 603 92:2–5 3, 189, 225–226 92:2 51, 199, 315, 335, 364 92:2a 199, 226–227, 377 92:2b 226, 348, 491, 519 92:2c 222 92:3–93:10 51 92:3–5 199, 226 92:3 2, 51–52, 63–64, 154–155, 168, 180, 183, 191, 200, 375, 443, 512, 604 92:3a 3, 181, 227, 229, 411 92:3b 229–230 92:4–5 52 92:4 63, 228, 230, 375 92:4a 229 92:4b 229–230, 286 92:4c 151, 230 92:5 9, 17, 49, 51, 180, 187, 225, 228, 231, 266, 375, 536, 701

93:11ff. 93:11–104/105 93:11–105:2 93:11–94:5 93:11–14

93:11–14a 93:11–12 93:11 93:11a 93:11b 93:11c 93:12 93:12a 93:12b 93:13–14a 93:13 93:14 93:14b 93:14c 94–105 94 94:1–105:2 94:1–5

94:1–4 94:1–3 94:1–2 94:1

94:1a 94:1b 94:1c 94:2–3 94:2 94:2ab 94:2a 94:2b

154 154 1, 3, 606 9, 157, 187–189 3, 7, 10, 17, 49–52, 153–154, 185, 187, 189, 204, 236–237–239, 474 204 242 49, 120, 237–238, 266, 335, 519 238 239, 241 239–240 239 240 241 241 239 242 242 242 204, 212 15 52, 185 2–4, 7, 10–11, 164, 166, 183, 189, 192, 202, 249, 411, 496, 692, 720 191 183, 222 7, 17, 187 16, 63, 80, 154–155, 160, 164–165, 168, 183–184, 187, 191, 199, 226, 253, 261, 287, 324, 368, 604, 639–640, 642 2, 250, 253, 603 183, 251 251–253, 261, 263, 281, 286, 301, 375, 407, 720 63–64, 154–155, 577 164, 183, 191, 222, 252–253, 576, 604, 734 330 250–253 251, 253, 577

788 94:3–4 94:3 94:3a 94:4 94:5 94:5a 94:5b 94:6–105:2 94:6–104:9 94:6–104:8 94:6–104:6 94:6–100:6 94:6–95:2 94:6–95:2a 94:6–9 94:6–7 94:6–7a 94:6 94:6a 94:6b-7b 94:6b

94:7–9 94:7–8 94:7

94:7a 94:7b 94:8 94:8a 94:8b 94:9

94:10 94:11

Index of References 191 63, 184, 253, 272, 603 251 63, 191, 223, 728 7, 62, 64, 164, 191, 193, 201, 419, 452 254 255, 374, 424, 450, 693 306 187 4, 7, 9, 158, 160 213 3, 188–189 189, 193, 272, 274, 296, 312, 322, 532, 534 271 137 261, 324, 345 418–419 63, 195, 197, 251, 269, 272, 419, 537 261–262, 302, 419 302 206, 211, 261, 301, 324, 346, 368, 420, 423, 425, 477, 492, 537, 605 136 296, 320 63, 184, 193, 195, 197, 251, 261, 281, 399, 425, 462, 534 197, 205, 261–263, 418–419, 425 263, 301, 534 193, 195, 263, 267, 349, 444–445, 571 263 264, 267, 319, 322 63, 149, 195, 197, 206, 231, 265, 286, 302, 305, 346, 350, 363–364, 398, 419, 424, 436, 450, 477, 523, 536, 576 63–64, 80, 195, 201–202, 267–268, 271, 306, 363 62–63, 191, 268, 272, 305

95:1 95:2–3 95:2 95:2a 95:2b 95:3

95:4–7 95:4 95:5 95:5a 95:5b 95:6

95:7 95:7a 95:7b 96:1–3 96:1–2 96:1

96:1 96:1a 96:1b 96:1c 96:2 96:2a-d 96:2a 96:2b 96:2cd 96:2c 96:2d 96:2e 96:3

205, 259, 269–271 62 63, 191, 195, 270, 424, 430 269, 271 271–272, 362 63, 133–134, 189, 191, 199–200, 226, 272, 275, 280–281, 285–287, 292, 294, 303–304, 325, 335, 369, 389, 443, 452, 496, 574, 576 189, 193, 260, 272–273, 296, 312, 451, 532 193, 195, 204–206, 211, 274, 276, 285, 293, 346, 552 193, 195, 197, 275, 281, 417, 451 204, 279 204, 273, 279, 450–451 184, 192–193, 195, 197, 251, 261, 275, 280–282, 324, 375 62–63, 191, 193, 195, 266, 320, 325, 430 272, 280–282, 369 281, 294, 556 189, 275, 289, 303, 496 62 63, 184, 191, 199–200, 230, 251, 261, 269, 273, 275, 285, 294, 324, 389, 496 285, 287, 304, 375, 728 285, 494–495, 575 134, 286, 335, 369 285 191, 285, 286–287, 289, 435, 450, 550 287 286, 288–289, 364 287–288 288, 292 288–289, 576 205, 288–289 204, 207, 289 199, 226, 275, 285, 294, 304, 443, 452, 728

Index of References 96:3a 96:3b 96:4–8 96:4–6 96:4

96:4a 96:4b 96:4c 96:5–6 96:5–6a 96:5

96:6 96:6a 96:6b 96:7–8 96:7

96:8 96:8a 96:8b 97:1–4 97:1–2 97:1

97:2

97:3–6 97:3–5 97:3

200, 204, 207, 231, 292, 304, 576 294, 423 194, 260, 312, 320, 532 189, 296 62–63, 191, 194–195, 197, 202, 216, 319–320, 430, 435, 444–445, 534, 558, 571, 574 136, 297, 334, 534, 577, 581 297, 311, 380 296–297, 304, 313, 321, 375, 386, 388, 532 205, 298, 300 333 194, 197, 204, 215, 270, 296, 298, 300–302, 425, 715, 728 194–195, 251, 261, 298, 300, 324 300–301 204, 301 296 63, 193–195, 197, 202, 216, 261, 279, 296–297, 301, 321, 388, 419, 424, 435, 477, 498, 525, 532, 571, 574 63, 191, 205, 266, 296, 300, 305, 375, 424 302 204, 302, 350, 683 62 189, 496 63, 184, 191, 199–200, 285, 292, 294, 303–304, 306, 315, 364, 375, 572 63, 201–202, 216, 268, 303, 306, 310, 349–350, 387, 435–436, 525, 560, 563, 571 189, 303, 348 426 63, 191, 205, 207, 288–289, 305–307, 310–311, 314, 346, 348, 387–388, 430, 488, 498, 532, 548, 557–558, 560

97:4

97:5–6a 97:5

97:6–107:3 97:6–104:13 97:6

97:6a 97:6b-108:10 97:6b 97:6c 97:7–98:3 97:7–10 97:7–9 97:7–8 97:7

97:7a 97:7b 97:8–98:3 97:8–10 97:8–9 97:8

97:8a 97:8b-9 97:8b 97:9 97:10

97:10a 97:10b

789 169, 191–193, 215, 297, 310, 312–313, 320, 397, 411, 424, 430, 435, 450, 533, 574, 577 348 63, 191, 227, 307, 310, 314–315, 387, 426, 441, 498, 532, 558, 560 13, 17, 207, 310 17 63, 186, 188, 202, 297, 310, 364, 435, 572 227, 315 20 49, 315, 335, 348, 350, 702 142, 207, 316 497 189, 194, 532, 721 203 532 62, 191, 196–197, 216, 296–297, 319, 322, 388, 458, 525, 574 320–321, 458, 472, 477 321 137 137, 265, 319–320, 479, 534 194, 203, 462, 507, 522, 720 63, 133, 186, 194, 203, 260, 317, 335, 384, 399, 429, 444–445 205, 260, 322, 325, 333, 362, 522, 721 323, 333–334, 368, 511 203, 323, 349, 507 207, 211, 323, 334, 346 63, 186, 193–194, 196, 251, 261, 280–281, 287, 323, 445, 488 324 207, 322, 325, 347

790 98:1–3

98:1–3a 98:1 98:1a 98:1b 98:2–3 98:2 98:2a 98:2b 98:3

98:3a 98:3b-4a 98:3b 98:4–99:2 98:4–8 98:4–5 98:4

98:4a 98:4b 98:5 98:6–8 98:6

98:7–8 98:7

98:8

98:9–99:10 98:9–99:9

Index of References 189, 192–193, 198, 200, 320, 329–330, 334, 396, 517, 519 136 197, 330, 570, 599 329, 334, 599 330 720 199, 286, 324, 329–330, 399, 522 123, 205, 207, 211, 330, 332–333, 346 333–334, 721 9, 184, 186, 192, 260, 305, 315, 329, 364, 404, 453, 481, 488, 497, 522, 536, 572, 619 334 186 334, 364, 375–376, 425, 703 260 189 343–344, 517 62, 89, 191, 198, 213, 249, 325, 329, 347, 430, 570 344, 556 207, 211, 344–345, 537, 598 347 198, 202, 297, 343, 345, 348, 458, 517, 580 62, 191, 198, 202, 227, 321, 329, 348, 364, 375, 459, 570, 581 203, 315, 348, 388, 521, 581–582, 702 114, 203, 323, 349–350, 435–436, 507, 512, 522, 525, 581, 596 201–202, 305, 321, 323, 349–350, 363, 386, 424, 459, 580 410 409

98:9–99:2

98:9–10 98:9

98:10

98:10a 98:10b 98:11–99:2 98:11–12 98:11

98:11a 98:11b-12a 98:11b 98:11c 98:12–14 98:12

98:12a 98:12b 98:13 98:14–15 98:14

98:15

189–190, 194, 271, 334, 373, 386, 397, 399, 532, 596, 697 360 179, 183–184, 194, 196–197, 205, 271, 317, 330, 361, 371–372, 375, 377, 397, 404, 409–411, 451, 522, 550, 581, 683 62, 191, 196–197, 200, 202, 265, 267, 287, 305, 315, 335, 350, 375, 396, 398, 411, 430, 450, 459, 523, 545, 572 201, 361, 363–364, 398, 410 201, 363, 398 361 63 7, 99, 194, 196–197, 206, 261, 266, 362, 410–411, 421, 451, 477, 522, 537 207, 211, 364, 367, 369, 556 186 207, 211, 367–368, 511 368, 605 63 63–64, 136, 191, 194, 196, 200–202, 268, 273, 306, 350, 375, 459, 522, 530, 534–535 200, 263, 298, 368, 404, 425, 683, 720 134, 369, 545, 548, 556 186, 191, 194, 196, 268, 270, 287, 370 375, 377, 452, 581, 596–597 186, 191, 194, 196, 200, 358, 371–372, 375, 545 186, 192, 194, 197, 266, 280, 355, 360, 372, 374, 376, 397, 407, 409, 411, 419, 593, 595, 598

Index of References 98:16

99:1–2 99:1

99:2–3 99:2

99:2a-b 99:2a 99:2b 99:3–5 99:3

99:4–5 99:4 99:5 99:5b-6 99:6–9 99:6–7 99:6

99:7–9 99:7–8 99:7

99:7a-c 99:7a 99:7b 99:7c

184, 196–197, 206, 251, 261, 324, 359, 363, 368, 374–375, 492, 537, 560, 605 596–597 63, 184, 192, 194, 196–197, 280, 335, 358, 375–377, 407, 409, 424, 522, 545, 596–597, 683 62 86, 192, 194, 196–197, 360, 371–372, 378–379, 399, 404, 452 581, 711 107, 207, 360, 376, 397, 399, 423, 668, 692, 696 136, 297, 380, 425, 596 176, 192, 360, 430, 496, 680 63, 189, 191, 202, 207, 215–216, 298, 302, 307, 312, 321, 349, 384, 386, 408, 418, 423, 426, 429, 435–436, 459, 462, 476, 484, 498, 525, 532, 558, 571, 582, 702 189, 386, 388 186, 305–306, 384, 386, 388–390, 429 386, 388–389, 431, 485, 702 186 189, 198, 200, 260, 360, 376, 397, 453, 517, 597 403, 410 62, 191, 198, 265–266, 306, 363, 397–398, 430, 523, 570 179, 404, 423, 559 397, 398 156, 199, 211–212, 335, 397, 402, 404, 462, 553, 721 404 179, 398–399, 404 207, 399, 400 404

99:8–10 99:8

99:8a 99:9

99:9a 99:9b 99:10

99:10a 99:10b 99:11–16 99:11–12 99:11

99:12–14 99:12–14 99:12–13 99:12 99:13

99:14

99:15

99:16

99:16a 99:16b 100

791 595 186, 334, 355, 397, 399–400, 404–405, 410–411, 452, 595 361 156, 184, 186, 192, 212, 251, 280, 375, 397, 399, 404, 410, 599 374, 396, 405–406 406 9–10, 63, 168–169, 183, 189, 192, 202–203, 230, 249, 314, 355, 358, 360, 372, 375, 384, 409, 424, 429, 450–451, 496, 534, 696–697 202, 696 203, 229, 409, 411, 435, 595 190, 194, 260, 532 275 194, 196, 200, 207, 210, 279–280, 417–418, 451, 531, 534, 536, 703 320, 418 419 176, 261, 421 192, 194, 196, 419, 421 132, 186, 194, 196–197, 206, 260–263, 270, 323, 419–421, 423, 425, 537, 550, 555, 605 156, 194, 196–197, 205, 212, 335, 376, 379, 420–421, 453, 529 63, 194, 200, 260, 267, 270, 306, 314, 417, 423, 435, 529, 533–534 63, 186, 191, 196, 202, 216, 312, 349, 376, 380, 418, 525, 532, 571, 574 136, 261, 263, 418, 424, 436, 441 104, 227, 310, 314, 348, 387, 418, 425, 435, 441 7

792 100:1–4 100:1–3 100:1–2 100:1 100:1a 100:1b 100:2–3 100:2 100:2a 100:2b 100:3–4 100:3–4a 100:3 100:4–5 100:4 100:4a

100:4b 100:5–6 100:5

100:5a 100:5b 100:5c 100:6

100:6a 100:6b 100:6c 100:7–102:3 100:7–13 100:7–9 100:7

100:7a

Index of References 190, 192, 386, 418, 439–440, 680 175–176, 386, 577 389 186, 384, 389, 429–430, 432–433 430 205, 430 430 430, 432–433, 435 207, 431 433 62 435 186, 191, 266, 433, 435 216 191, 289, 306, 346, 384, 485, 536, 576–577 207, 384, 424–425, 434, 436, 439, 441, 450, 492, 533, 576, 581 207, 434–435, 441 190, 192, 430, 440, 496 63, 186, 191, 199, 227–228, 314, 420, 423, 426, 452, 522, 728 104, 204, 439–440 441 423, 440, 442, 532 10, 63–64, 188, 260, 439–440, 443, 459, 462, 487, 606 145, 207, 211, 443, 594, 601–602 444–445 188, 479 188, 190 260 190, 195, 492, 532 62–63, 191, 195–196, 270, 287, 306, 320, 335–336, 424, 430, 488, 534, 553 207, 446, 449, 451, 453, 458

100:7b 100:8 100:8a 100:8b 100:9

100:9a 100:9b 100:10–102:3 100:10–13 100:10–11 100:10

100:10a 100:10b 100:11–13 100:11–12 100:11 100:11a 100:12 100:13–102:3 100:13 101:1–9 101:1 101:1a 101:1b 101:2–3 101:2 101:2b 101:3 101:3a 101:3b 101:4–6a 101:4–5 101:4

280, 449–450 63, 195–196, 200, 443, 449, 477, 576 364, 451 205, 271, 451, 472, 553, 559 62, 186, 191, 195–196, 266, 320, 336, 411, 430, 449, 488 208, 452, 477 208, 211, 451, 453, 536 3, 236 190, 322, 469, 472–474, 482, 487 202, 580, 582 186, 191, 201–202, 216, 307, 335, 350, 387, 457, 475, 530, 535, 574, 582 459–460 458–460 485, 460 459 63, 186, 204, 208, 211, 215, 460, 462 459 7, 399, 461–462, 475 486 186, 462–463 190, 322, 458–459, 482, 487, 596 236, 240, 477, 487, 594 208, 473, 475 474 459, 479, 487 186, 311, 375, 472, 474–475, 563 472 206, 261, 421, 452, 472, 475, 487, 537 208, 475 472, 476–477, 605 601 320, 472–474, 479 205, 267, 320, 470, 472–473, 477–478, 480

Index of References 101:5 101:5a 101:5b 101:6–7 101:6 101:6a-7a 101:6ab 101:6a 101:6b 101:7–9 101:7 101:7a 101:7b 101:8–9 101:8 101:8a 101:8b 101:9 101:9a 101:9b 102:1–3 102:1

102:1a 102:1b 102:2–6 102:2–3 102:2 102:3

102:3a 102:3b 102:4–104:8 102:4–103:8 102:4–103:4 102:4–11 102:4–8

375, 452, 470, 472, 478, 522, 720 443, 477–478, 482, 487 472, 479 472, 479 472 474 208, 479 479, 481 204–205, 480 481 62, 191, 430, 472, 479 205, 480, 487 186, 472, 481–482, 487–488, 577 472, 479 472 205, 479, 481 334, 481 62, 191, 471–472, 482, 577 320, 472, 478–479 472, 475, 477–478, 481, 487–488 190, 322, 458, 472, 482, 488–489, 576 186, 288–289, 311, 336, 358, 384, 429, 451, 453, 487, 491–492, 548, 557 488 443, 488 335 192, 489 186, 208, 488–491 62, 191, 206, 216, 261, 359, 375, 430, 435, 445, 488, 490, 519, 537, 581 208, 489–490, 594, 601 208, 491–492, 605 3, 188, 190, 203, 209, 572, 692 497 190, 210, 388, 496, 518, 521, 700, 733 531 512

102:4–5 102:4

102:5–106:13 102:5–8 102:5–6 102:5

102:5a 102:5b 102:6–11 102:6–8 102:6–7 102:6 102:6b-11 102:6b-8 102:6a 102:6b 102:7–8 102:7

102:7a 102:8 102:8a 102:9–103:4 102:9–11 102:9–10 102:9

102:10–11

793 190, 200, 202, 335, 364, 506, 518, 524 63, 186, 199, 208, 226, 285–286, 292, 294, 304, 388, 426, 443, 452, 495–496, 498–499, 518, 520, 522, 524–525, 532–533, 550, 552, 576–577 23 312 62 186, 191, 199, 210, 306, 320, 430, 493, 497, 518, 522, 733–734 226, 496, 499–500, 508, 512 499, 700 190, 505, 518, 523, 525, 531–533, 535, 549 203, 349, 504–505, 518–519, 531–533 499 63, 191, 203, 520 506–507 323, 506 506–507, 529 205–206, 208–209, 507–508, 521 202, 293, 509 186, 210, 266, 499, 508, 512, 518, 522, 536, 731, 733 499 186, 350, 375, 504–506, 509, 512, 520 208 323 260, 323, 505, 512, 531 506 62, 137, 186, 191, 260, 266, 270, 298, 320, 323, 368, 375, 430, 445, 497, 505–507, 509–511, 522, 547, 558, 720 506, 510, 519–520

794 102:10 102:11

102:13 103 103:1–4

103:1

103:2–4 103:2–3 103:2

103:2a 103:2b 103:3–8 103:3–4 103:3

103:3a 103:3b-4a 103:3b 103:4

103:4a 103:4b 103:4c 103:5–8

103:5–6

103:5

Index of References 63, 202, 208, 262, 509, 511 210, 335, 499, 505, 508–509, 512, 518, 522, 525 208 7 190, 198, 396, 499, 506, 512, 518, 531, 580, 712–713 186, 191, 198–199, 227, 329, 348, 491, 519, 570–572 518 85, 349, 571, 581 9–10, 63, 186, 201–202, 216, 227, 314, 517–518, 680, 714, 727 519, 598 521, 525, 681, 701, 712 7 7–8, 63, 186, 312, 513, 517, 521–522, 526 202, 265, 335, 361, 363, 375–376, 426, 495, 498, 512–513, 518, 520, 533, 550, 571, 728 521–524, 683 640 523–524, 552 191, 199–200, 202, 216, 226–228, 286, 321, 335, 435, 452, 496–497, 512, 517–518, 522, 533, 571, 720 523, 536, 569, 573, 600 518, 525, 536 525 190, 195, 210, 496, 506, 518, 531–532, 548–549, 580, 734 8, 137, 186, 203, 260, 320, 323, 349, 445, 497, 509, 526, 529, 531, 535 62, 191, 195, 203, 260, 298, 320–321, 409, 430

103:5a 103:5b 103:5c-6a 103:6–8 103:6 103:6a 103:6b 103:7–8 103:7 103:7a 103:7b-8a 103:7b 103:8

103:8a 103:8b 103:9–104:6 103:9–15

103:9–12 103:9

103:9a 103:9b-15 103:9b 103:9c 103:10–15 103:10–11 103:10 103:10a 103:10b 103:11–12 103:11

103:11a 103:11b

531–532 529, 533 533 509 195, 287, 499, 522 533 534–535 7, 201–202, 364, 419, 497, 531, 693 186, 196, 287, 350, 459, 497 535 536 535–536 196–197, 206, 261, 266–267, 335–336, 421, 453, 488, 529, 536 210, 231, 453, 536 531–532, 537, 605 190, 210, 496, 531 190, 192–193, 197, 203, 206, 216, 226, 260, 266, 270, 345, 420, 534, 549–550, 560, 568, 571, 580, 720 343 63, 186, 191, 203, 287, 323, 335, 344, 349, 538, 571 208, 549 549 550, 554–555 205, 208, 549, 551, 557, 559 314 552 183, 358, 424, 452 552, 558–559 205, 550, 553–554 320, 344 62, 186, 191, 281–282, 286, 313, 547, 550, 554, 692 206, 554 206, 208, 282, 554, 556

Index of References 103:11c 557, 559 103:11d 103:12 103:12a 103:12b 103:13 103:13b 103:14–15

103:14 103:14a 103:14b 103:15

103:15a 103:15b 103:15c 104–105 104:1–6

104:1–2 104:1

104:1a 104:1b 104:2–6 104:2

104:2a 104:2b 104:3

206, 208, 211, 555, 206, 555–556, 559 186, 370, 546, 548, 551 556 554–556, 559 206, 288, 294, 488, 548, 554, 557–559, 692 186 212, 282, 313, 320, 424, 435, 450, 460, 547, 553, 574–575, 581 208, 211, 280, 282, 287, 476, 547, 553 557, 559 558 7, 186, 200, 282, 294, 349, 534, 546–547, 553–554, 571 206, 511, 558–559, 575 555, 559 560 15 190, 197–198, 203, 548–549, 552, 640, 723, 740 228, 577 63, 186, 198, 216, 227, 307, 310, 329, 348–349, 361, 375, 387–388, 396, 423, 435, 459, 517–519, 521, 525, 558, 581–582, 702 560, 570, 572 209, 570, 575, 683, 701 523 150, 199–200, 229–231, 285–287, 294, 315, 336, 364, 496–497, 512, 524, 550, 568, 570, 723, 728 209, 304, 573, 716, 740 150, 200, 209, 572, 575, 577, 692, 740–741 186, 199, 260, 270, 287, 289, 312, 498, 557–558, 567, 574, 576

104:4–5a 104:4

795

567, 575 199–200, 216, 285–286, 336, 488, 496–497, 512, 522, 524–525, 574–575, 577 104:5–7 62 104:5 186, 191, 199–200, 267, 306, 313, 491, 518, 567–568, 576, 581 104:5b 576, 727 104:5c 576 104:6–7 348 104:6 63, 150, 186, 191, 199–200, 216, 252, 286, 336, 423, 443, 452, 495–497, 512, 524, 574, 576–577, 741 104:6a 175, 411, 525, 572–573, 576–577 104:6b 169, 200, 411, 573, 576–577, 723 104:7–8 190, 203, 210, 458, 496, 531, 595 104:7 186, 191, 203, 315, 323, 334, 349–350, 430, 507, 521, 549, 567, 576 104:7a 580 104:7b 581–582 104:8 202, 231, 323, 581–582 104:9–105:2 4, 7, 9, 188, 190, 192, 374 104:9–13 9–10, 197, 220, 591 104:9–11 452 104:9–10 63, 191 104:9 63, 156, 190, 227, 280, 355, 376, 397, 453, 519, 593, 595, 598 104:9a 349, 595–597 104:9b 186, 596 104:10–107:3 187 104:10–105:2 157, 187–188 104:10–13 190, 380, 595–596 104:10–11 220, 372, 374, 581, 591–592, 595–598, 711 104:10 62, 64, 202, 255, 519, 589, 591–593, 596–597, 680

796 104:11

Index of References

186, 215, 589, 591–593, 596–597 104:12–105:2 145, 440, 443 104:12–13 63, 191, 220–221, 591, 595, 597, 601, 697 104:12 15, 186, 202, 221, 443–444, 519, 522, 590, 599–600, 680 104:12a 255 104:13 52, 168, 183, 186, 191, 202, 591, 599, 601, 603–605, 615, 692, 728 104:13–107:2 7, 17 104:13–105:2 17, 187 104:13–105:1 191 105 7, 186 105:1–2 10, 60, 63–64, 141, 186, 591, 594–595, 601, 615, 734 105:1 10, 190–191, 215, 221, 334, 384, 429, 443–445, 487–488, 587, 594–595, 599 105:1a 209, 594, 600–602, 605 105:1b 602 105:2 63–64, 71, 183, 186, 190–191, 202, 229–230, 249, 262, 594–595, 600, 604, 615 105:2a 219, 603, 605 105:2b 605 Chapters 106–107 (Birth of Noah) 106–107 4, 11–14, 606–611, 613–614, 616, 618 106:1–107:3 1, 4, 17, 81, 159, 186, 188, 444, 606, 615–616, 695 106:1–18 17, 18 106:1–2 17 106:1 1, 4, 68, 591, 603, 606, 612, 615–616, 640 106:1a 619–620 106:1b 607, 619, 635–636, 644, 676, 684, 687 106:1c 622, 635–636 106:2–4 612 106:2–3 608, 648, 651, 676

106:2 106:2a 106:2b 106:3 106:3b 106:4–7 106:4–7a 106:4–6 106:4–5 106:4 106:5–7 106:5–6 106:5 106:5a 106:5b 106:6 106:7–107:3 106:7–8 106:7 106:7a 106:7b 106:7c-8a 106:8–9 106:8–12 106:8 106:8a-c 106:8a 106:8b 106:9–12 106:9 106:10–12a 106:10 106:10a 106:10b 106:11 106:12 106:12a 106:12b

626 626, 628, 638, 650–651, 653 628, 636, 638, 650 616, 626, 629, 653 651 648, 669 615 613 629 161, 603, 612, 635–636, 646 636 608, 635–636, 648, 652, 676 610, 629 629, 636, 638, 649, 652, 654, 660, 665, 667, 669 625, 628, 638, 649–651 607, 629, 636, 638, 649, 652, 665 1 12, 161, 619 80 639, 655, 688, 697 82, 615, 640 615 4 613 603, 606, 612 615 643 644 649 80, 314, 606, 647, 651–652 608, 648 612, 647, 649–651, 654, 676 652 652 616, 629, 650–651, 653 606–607, 610, 612, 615, 629, 649, 665, 676 650, 652, 654 640, 651, 654

Index of References 106:13–107:1 106:13–17 106:13–14 106:13 106:13a 106:13b-17 106:13b-14 106:13b-14c 106:13b 106:14–15 106:14 106:14a 106:14b 106:14c 106:15–18 106:15–17 106:15 106:16–17 106:16

106:17 106:17a 106:17b 106:17–107:1 106:18–107:2 106:18–19 106:18

106:18a 106:18b 106:16–107:1 106:19 106:19a 106:19b 106:19–107:1 107:1–3 107:1

107:2–3

156 613, 652 633 4, 493, 606, 621, 692 663, 666 4 663 680 662, 664, 666–667, 696 175 616, 659, 660, 662–663, 667, 670 665–667, 670, 696 667 666–667, 669–670 640 639 174, 616, 657, 660, 662, 668, 670 175, 674 358, 616, 660, 667, 669, 676–677, 680, 682, 688 616, 660 659–660, 663, 667–670 174, 177, 660–661, 663, 667, 670, 677, 680 3 613 615, 688 72, 303, 608, 612–613, 615, 652, 654, 670, 676, 680, 688 676, 684–685 174, 676, 684 11, 607, 615 85–86, 97, 222, 615 680–682 519, 680–681 3–4, 59, 94, 177, 386, 652, 676 615–616, 662 4, 72, 86, 142, 174–175, 361, 606, 663, 680, 682, 697, 701 68

107:2

797

606, 652, 654, 674–675, 684, 687–688, 691 107:3 12, 161, 188, 316, 444, 591, 603, 606–607, 612–613, 615, 674, 684, 687–688, 691, 693 107:3a 688 107:3b 688 Chapter 108 (Eschatological Admonition) 108 1, 14, 17, 161, 592, 690–693, 696, 734 108:1–15 1, 4, 81, 690–691 108:1 4, 12, 68, 72, 80, 159–161, 603, 690–693, 699, 712, 730 108:1a 695 108:1b 690, 696, 712, 721–722 108:2–3 690, 741 108:2 494, 697, 700, 711, 742 108:3–5 453, 531 108:3 314, 336, 419, 494, 692, 743 108:3a 231, 521, 572, 699, 701 108:3b 699, 702 108:3c-6 694 108:3c 335, 699, 703 108:3d 419, 700, 703, 706, 708, 743 108:4–15 690 108:4–7 692 108:4–5 4, 690–691, 700, 704 108:4 706 108:4a-b 743 108:4a 706 108:4b-5 419, 707 108:4b 707 108:5 336 108:5a 706, 708, 720, 730, 741 108:5b 703–704, 706–708, 743 108:6–15 4, 690 108:6–10 691, 699–700 108:6–7 691, 730 108:6–7a 714 108:6 4, 336, 693, 713, 720 108:6a-b 721

798 108:6a 108:6b 108:7–9 108:7–8 108:7 108:7a-b 108:7a 108:7b-9 108:7b

108:8–10 108:8–9 108:8 108:8a 108:8b 108:9 108:9a 108:9b 108:9c 108:10 108:10a 108:10b-c 108:10b 108:10c 108:11–15 108:11–14 108:11–12 108:11 108:11a 108:11b 108:12–14 108:12 108:12a 108:12b 108:13–15 108:13–14 108:13 108:13a 108:13b-14 108:13b

Index of References 131, 711, 716, 727, 730, 741 711, 743 720 690, 703 4, 281, 315, 572, 693, 695 720 696, 714, 720, 727, 743 696 300, 711–714, 716, 719, 722–723, 728, 740–742 691, 713, 719, 730, 742 692 693, 713 714, 719–720, 722, 741 714, 719, 722, 728, 730 693, 716 714–715, 719–720, 722, 729 711, 719, 725, 370 719, 726, 728, 741 4, 267, 309, 690, 693, 703, 720 719–720, 727, 730 696 719, 722, 727 720, 728–730, 740 231 568 293, 691, 719, 729, 741 248, 508, 600, 693, 722, 727 4, 711, 730–731, 735 728, 730–733, 735, 742 231 693 4, 720, 735, 740, 742 735, 737, 741 691, 730, 735, 738 723 230, 731 4, 740–741 742 229, 741–742

108:14–15 108:14 108:15 108:15a 108:15b 2 Enoch 1:5 1:5(J) 7:1–5 10:1–5 18:2 19:5 22:11–12 30:15(A) 33:5(J) 33:8 34:1–3 34:1 34:3(J) 35:1 35:2 36:1 36:1(J) 37:1 39:3–6 39:4(A) 39:5(J) 39:7 40:13 42:10 43:1 47:2 48:7 50:1 50:4 52:1–15 52:15 53:2–3 53:4 54:1 56:2 64:5(J) 67:3(J) 68:2(J)

4 4, 722, 727, 730–733, 740, 742 150, 230, 731, 740 703, 740, 742–743 734, 743 592, 693 626 628 241, 694 241, 694 489 349 219–220 248–249 219 219 404 282 668 675 219 642 219 627 239 628 628 238 349 247 219, 349 219 725 219, 349 279 260 349 219, 349 165 219 725 219, 222, 349 219 219

Index of References 70:9 71 71:1–72:11 71:18 3 Enoch 6:3 10:1 28:7 Ezekiel the Tragedian (in Eusebius, Praeparatio evangelica) 68–82 74–75 4 Ezra (= 2 Esdras 3–14) 3:1 3:11 3:15 3:17–19 3:29–30 3:31 4:5–9 4:5–6 4:21 4:33–37 4:35 4:48 5:1–13 5:2 5:5–6 5:10 5:13 5:20 5:21–30 5:26–32 5:29 5:36–39 6:13–16 6:20 6:21 6:24 6:35 6:55–59 7:1–25

668 629 626 624, 629 592 603 737 626

592 240, 737 737 696 675 675 377 490 270 236 236 242 241 312 312 336 176 681 389 681 714 714 74 74 728 236 490 349 390 176 714 74 74

7:28 7:33–38 7:38–39 7:45–61 7:60 7:70 7:79–87 7:85 7:89 7:91 7:95–96 7:97 7:98 7:116–140 7:125 7:129 7:131 8:1–3 8:19 8:20–21 8:24 8:31–32 8:36 8:52 8:59 8:60 9:1–4 9:3 9:23–25 9:30 9:31 9:32 9:37 10:12–13 10:20–24 10:38 10:42 10:54 11:33 12:34 12:37–38 12:38 12:46–47 13:3 13:10–11 13:10

799 600 453 594 74 600 265 499 440 696 600 600 230, 568 600 74 230, 568 247, 253 600 74 165 737 165 229 229 265 265 265 176 389 714 165 378 696 378 323 572 520 138 138 251 600 600 520 572 707 453 707

800 13:13 13:16b-20a 13:30–31 13:32 14:3 14:5 14:9 14:39 14:44–48

Index of References 600 260 176, 389 594 715 520 594 707 599

5 Ezra (= 2 Esdras 1–2) 1:19 2:8 2:11 2:13 2:14

723 260 523 523 459

6 Ezra (= 2 Esdras 15–16) 15:3 15:7–9 15:16–18 15:13–20 15:35b-36 15:47 16:1 16:39 16:56 16:57 16:63 16:65 16:77

226 312 389 176 433 260 260 677 242 242 260 316 260

Greek Apocalypse of Ezra 5:27

709

History of the Rechabites 13:2

723

Joseph and Aseneth 2:3(4) 8:6 10:12(13) 12:5(6) 12:11 14:9 15:4

398 399 398 398 453 638 702

15:9 16:14(8) 22:7 28:3–5 Jubilees 1 1:1 1:7–14 1:11 1:14 1:16 1:17 1:26 1:27–29 1:29 2:1 2:33 3:31 4 4:5 4:7–16 4:15 4:16 4:17–19 4:18–19 4:18 4:19 4:21 4:22–24 4:22 4:23 4:27 4:28 4:32 4:33 5 5:1–32 5:1–2 5:1 5:2 5:6 5:7 5:8–9 5:9

626, 628 724 627 279 61, 83, 86, 88, 212, 215, 402, 593, 610, 665 239 83 138 401 265 76 138 83 83, 106 84, 138–139, 149–150 106 377 84 220 84 88 621, 664 88, 92 219–220 215, 220 61, 215 215 82, 220, 222, 640, 643 89 671 219–220, 643 620 621, 675 84 96 433 89 346 637 755 148, 607 135, 425, 432 669 89, 136, 432

Index of References 5:10–11 5:13–16 5:13 5:20–6:16 5:23 5:31 6–7 6:1–16 6:12 6:17 6:21 6:31 6:35 7 7:3 7:6 7:20–19 7:20 7:21–24 7:21 7:22–25 7:22–24 7:22 7:23–24 7:23 7:25 7:27–29 7:28–32 7:29 7:36 8 8:1–3 8:10–9:15 8:12–21 9:15 10 10:1–14 10:1–6 10:5–9 10:5 10:7–14 10:13 10:14 10:17 11:14–17 11:16–17

148 349 84 96 669 669 98 99 366 84 84 84 84 433 675 675 97 98 346 148, 621 555 99 136 366 669 366, 668 99 366 215, 366, 535 249 433 220 96 96 453 433 610 95–96 148 669 97 611 96 215 399 399

12:1–8 12:2 12:5 15:25 16:26 16:28–29 16:29–30 17:4–18 17:17–18 17:18 18:19 19:10 19:15–31 19:15–25 20:7 21:5–11 21:5–10a 21:6 21:10 21:10b-11 21:18–20 21:22 21:24 22:9 22:10–24 22:16–23 22:16 22:17–18 22:18 22:22 23:10 23:11–25 23:22 23:23–24 23:23 23:24 23:30–31 24:33 27:29–30 28:6 30:10 31:32 32:10 32:18 32:20–26 33:10

801 399 399 399 84 76 84 377 102 726 727 84 620 102 74 399 610 611 366 611 611 366 512 76 74 74 404 313, 424 401, 405 398 407 267 386 135, 425 313 371, 389 281 497, 522, 524 84 262 84 377 84 84 653 84 84

802

Index of References

33:16 33:27–29 36:6 36:10 37:20–25 49:8

378 84 76 701 344 378

Latin Vision of Ezra 59

723

3 Maccabees 2:4 3:17 4:13 4:16 6:11 7:10

346, 633, 669 553 659 399 165 369

4 Maccabees 2:1 2:18 3:7 4:23–26 5:18 6:18 9:9 12:12 15:14 15:21 16:14 16:21 17:2 17:4–5 17:18 18:10

372 372 433 722 372 365 453 453 365 291–292 553 335 372 572 736 696, 712

Prayer of Joseph B C Prayer of Manasseh 3 4–5 7 9

84 84

480 490 229 659

Psalms of Solomon 2:6 2:12 2:34 8:8 10:4 15:4–5 15:10 17:7 17:10 17:18b-19a 17:44 18:6

280 460 280 460 378 453 535, 694 702 576 461 362 362

Pseudo-Philo (= Liber Antiquitatum Biblicarum) 1:6 1:20 3:9 10:7 19:3 19:5 39:7 44:6–7 Pseudo-Phocylides 5 35 37–38 77 94–95 105–115 110 185 Sibylline Oracles 1–2 1.65–124 1.123 1.156 1.165 1.179 1.283–323 2.6–38 2.25 2.56

399 674 668 723 228 723 74 404

137, 260 260 260 279 570 496 264 391

53 53 633 389 669 669 53 53 260 137

Index of References 2.70–72 2.100–102 2.146 2.154–173 2.227–232 2.281–282 2.303–305 3.30 3.307–313 3.635–637 3.765–766 3.796–807 4 4.49–101 4.49–53 4.54–64 4.65–87 4.88–101 7.97 7.149 8.47 8.199 8.359–428 8.379 8.381–394 8.398 8.399–401 Frg. 1.20–22

260 260 279 176 633 391 453 399 312 389 391 386 53 53 53 53 53 53 54 723 401 54 399 399 401 399 249 401

Syriac Menander 368–376 372–373

264 264

Testament of Job (Test. Job) 1:4 3:6 33:2–9 33:2 33:3–9 33:3 33:5 36:3 38:3 39:8 48:2

16, 737 159 401 737 738 230 631 631 720 728 360 720

49:1 50:2 Testaments of the Three Patriarchs Testament of Abraham Recension A 4:9 11:1–11 12 12:1–18 12:4–13:4 12:12 12:17–18 13:1 13:9 Recension B 9–10 9:1–10:16 10:7–11:10 Testament of Isaac (Test. Is., Sahidic Coptic) 2:7 4:1–6 5:4 Testaments of the Twelve Patriarchs Testament of Reuben (T. Reub.) 1:1 1:5 Testament of Simeon (T. Sim.) 1:1 Testament of Levi (T. Levi) 1:1 3:5 3:9 4:1 4:4 13:9 18:59–60 Testament of Judah (T. Jud.) 1:1 20:1–2 20:1 21:7–22:1 23:1

803 720 720

737 724 737 241 694 737 349 315 349 349 241 694 315

161 737 714 714

159 165 159 159 387 166 535 594 737 702 159 297 535 386 401

804

Index of References

Testament of Issachar (T. Iss.) 1:1 Testament of Zebulun (T. Zeb.) 1:2 9:4 Testament of Benjamin (T. Benj.) 3:1 Testament of Dan (T. Dan) 1:2 6:2 Testament of Naphtali (T. Naph.) 1:5 3:1–5 3:2–4a Testament of Gad (T. Gad) 3:1 6:1–7 Testament of Asher (T. Ash.) 1:3–9 3–6 3:1 3:2 4:1–2

165 165 167 653 165 387 165 380 380 596 279 423 167 167 167 167

4:1 4:3 5:4 6:1 6:2 6:5 Testament of Joseph (T. Jos.) 1:2 Testament of Moses 9:6–7 10:3–6 10:3 10:6 10:7 10:8–10 10:8 10:9 Vita Adae et Evae (= Life of Adam and Eve) 4:2 49:3

167 167 596 167 167 423 165 179 312 490 177, 436 461 177, 179 288 288 569

723 669

III. Dead Sea Scrolls and Related Texts CD (Damascus Document) Ai1 165, 222 A i 3–11 138 A i 10–12 252 A i 11–12 222 A i 20 665 A ii 2–7 252 A ii 3–13 522 A ii 11–13 251 A ii 16 – iii 7 366 A ii 17 359 A ii 18 635 A ii 19–20 346, 633, 669 A iii 13 377 A iii 21 71 A iv 4 697 A vi 14–17 260 A vi 16 533 A vi 21 715

A vii 17 A viii 4–6 A ix 2–5 A ix 3 A xi 12 A xi 15 A xii 10–11 A xii 11–14 A xvi 3 A xvi 12 B xix 9 B xix 16 B xix 17 B xix 19 B xx 2

712 260 279 71 345 260 345 366 83 665 715 333 533 260 403

1QpHab (=1QpHabakkuk, Habakkuk Pesher) ii

696 712

Index of References ii 2–3 ii 7 ii 9 v4 vii vii 2 vii 4–5 vii 8 vii 11 viii 1 viii 11 viii 13b – ix 7a ix 4–7 ix 5 ix 12 x 5–13 x5 x9 x 13 xii 4–5 xii 10

361 222 712 75 712 222 520 712 696 696 137 279 137 260 75 262, 420 453 359 453 696 260

1Q14 (=4QpMic, Micah Pesher) 1 ii 7 17–19.1–5 1Q19, 1Q19 bis 1.2 1.3 1.5 3.3–5 8.1 8.2 1Q20 (= 1QapGen, Genesis Apocryphon) i-v i ii-v ii 1 ii 3 ii 5 ii 6 ii 7 ii 8 ii 12

231 223

14, 610, 612–613 612 612 629 612, 626 626 612

635 626 12, 612 635 612–621 473 675 675 621 621

ii 14 ii 15 ii 16 ii 20–23 ii 20–21 ii 21–26 ii 21 iii 3 iii 13 iv 11 v 3–4 v7 v8 v 9–10 v9 v 18–19 v 29 vi – xvii vi vi 1 vi 5 vi 15 vii 7 xii 17 xiv 13–14 xiv 13 xiv 14 xiv 24–25 xv 4 xv 20 xx 13–14 xx 14 xx 16 xx 22

805 227 93 473 80 222 159 82 621 675 460 473 675 675 159 80, 675 94 611 611 635 78 94 227 227, 653 227, 653 78 76, 78 78 220 341 675 460 135 653 653

1Q22 (=1QapMos, Words of Moses) ii 10

461

1Q23 (=1QEnGiants a, Book of Giants) 1+6+22 1+6+22.5 9+14+15 29.1

14 460 460 175 622

806

Index of References

1Q24 (=1QEnGiants b, Book of Giants) 1.7 5.4 8.2

14 622 461 262

1Q27 (=1QMysteries, Book of Mysteries) 1 i 1–11 1i7

145 255 145

1Q28 (=1QS, Community Rule) i3 712 i 9–10 731–732 i9 732 i 16 665 i 18 665 i 20 665 i 24 665 ii 3 293 ii 4 262 ii 8–9 453 ii 8 266 ii 9 262 ii 10 665 ii 11–18 403 ii 13–14 314 ii 15 453 ii 16 231, 732 iii 13 – iv 26 166, 248, 731, 742 iii 13 231, 732 iii 14–16 227 iii 16 379 iii 18–19 248 iii 19 731–732 iii 20–21 248 iii 20 71, 732, 742 iii 21 732, 742 iii 22 71, 732 iii 24 71, 231, 732, 742 iii 25 231, 248, 732 iv 2–14 248 iv 2–8 732 iv 2 168, 293, 742 iv 5 71, 403, 732 iv 6 71

iv 7–8 iv 7 iv 8 iv 9–14 iv 11 iv 12 iv 14 iv 15–26 iv 15–16 iv 15 iv 16–17 iv 17 iv 18–19 iv 19–20 iv 20–21 iv 21 iv 22 iv 23–24 iv 24 iv 26 v2 v 4–5 v 5–6 v9 v 14–15 v 19–20 vi 24–25 vii 3 vii 3 vii 4 viii 5–6 viii 5 viii 6 viii 10 viii 16 viii 24 ix 1 ix 8–9 ix 14 x 18 x 19 x 22–23 xi 5–8 xi 6 xi 7–9 xi 7–8

247 262, 522 230 732 365, 742 247 422 248, 522 71, 733 422 250 168 524 255 143 423 473 733 422 422 71 365 377, 422 75 260 260 368 368 368 368 125 76, 368 71, 75 377 712 368 368 260 71, 75 279 533 511 569 293 128 523–524

Index of References xi 7 xi 8 xi 16 xi 23 1Q28a (=1QSa, Rule of the Congregation) i1 i2 i 24 ii 3 1Q28b (=1QSb, Rule of the Blessings) i 2–3 ii 25 iii 5 iii 22 iv 26 iv 27

422 76, 125, 568 71 473

697 71 71 71

377 377 262 71 568 293

1Q33 (= 1QM/1QMilhamah, War Scroll) i 1–12 389 i1 231, 731–732 i3 732 i7 731–732 i 8–9 151, 262, 568 i8 230 i9 731–732 i 11–12 176 i 11 231, 732 i 13 231, 732 i 14 732 iii 7 388 iii 16 732 vi 15 76 vii 6 568 viii 6 76 x3 293 x 12–16 480 xi 1 371 xii 1–5 569 xii 1–3 524 xii 1–2 568 xii 7–9 568

807

xii 7–8 xii 8 xiii 16 xiv 7 xv 8 xvi 2 xvii 4 xvii 7 xvii 8 xvii 26–27

269 314 522, 731 715 293 314 293 230, 262, 568 71, 230 230

1Q34 (= 1QHa, Thanksgiving Hymns) v6 v 11 v 23 vi 3–4 vi 20 vi 29 vii 16 vii 17 vii 29 ix 15 ix 21 x5 x 13 x 15 x 34 xi 6 xi 11 xi 13–17 xi 19–23 xi 20–23 xi 21–23 xi 36 xii xii 3 xii 5 xii 8 xii 14–15 xii 18 xii 27 xiii 6 xiii 13–14 xiii 20–22 xiv 4

124 522 262 262 715 260 71 262 379 71 520 256 370 124 520 715 477 71 477 522 524 568 489 167 293 230 167 167 323 230, 293, 520 380 715 715 256

808 xiv 9 xiv 12–13 xiv 12b-16a xiv 15 xiv 22–24 xiv 29–34 xiv 29 xv 30 xv 32–33 xvi 4–26 xvi 4 xvi 5–6 xvi 6 xvi 8 xvi 9–10 xvi 13 xvi 14 xvi 20–21 xvi 32–33 xvii 27 xviii 30 xix 10–14 xix 13 xix 17 xix 25 xix 27 xx 11–13 xx 34 xxi 4 xxiii 14 xxiii 15 xxvi 36 2.10 2.14 4.7 5.3 7.5 10.6–7

Index of References 135 568 128 76, 125 477 522 228, 425 520 236 301 301 76 125 71, 301 76 301 301 76 333 230 422 522, 524 520 256 715 262 520 256 256 715 522 473 473, 568 568 256 568 522 568

2Q24 (=2QNew Jerusalem) 3.2

242

2Q26 (=2QEnGiants)

148

4Q158 (=4QReworked Pentateucha) 7–8.9–15 345

4Q159 (=4QOrdinances a) 2–4.6–7

331

4Q160 (=4QVisSam, Vision of Samuel) 3–4 ii 3–4

320

4Q161 (=4QpIsa a) 8–10 iii 3 8–10 iii 20

715 737

4Q167 (=4QpHos b) 1 ii 3 1 ii 4 7–8.1

265 712 665

4Q169 (=4QpNah) 3–4 ii 8

359

4Q171 (=4QpPs a/4QpPsalms a) 1–2 i 18 1–2 i 19 1–2 ii 5 1–2 ii 8–10 1–2 ii 14 1–2 ii 16–20 1–2 ii 22 3–10 iv 12

696 359 361 75 715 696 715 696 422

4Q174 (=4QFlorilegium) 1–2 i 2 1–2 i 7 1–2 i 9 1–2 i 17 1–2 i 19 1–3 ii 2

697 697 231 71 697 696

4Q176 (=4QTanhumim) 1–2 i 4

371

4Q177 (=4QCatena A) 1–4.5 1–4.12 4.9 12–13 i 2 12–13 i 7

697 83 423 697 231

Index of References 12–13 i 11 18.2 iv 12 iv 16

231 83 732 732

53 4Q180 (=4QAges of Creation a) 1.1 55, 227 1.2 53 1.3 83 1.7–8 633 4Q181 (=4QAges of Creation b) 1.1–3 1.2 1.3–4 1.3 2.1 2.3 2.4

53 346 473 568 55 53 53, 55 369

4Q182 (=4QMidrEschat a) 1.1

697

4Q183 (=4QMidrEschat b) 1 ii 5

260, 533

4Q184 (=4QWiles of the Wicked Woman) 1.5–7 1.10 1.13–16 1.14 1.18

266 247 380 124 168

4Q185 (=4Qsapiential Work) 1–2 i 3 1–2 ii 8–15 1–2 ii 14–15

165 169 422

4Q198 (=4QTobc ar) 1.10 1.13

115 179

4Q201 (=4QEn a/4QEnoch a) 14–15, 78, 214 1i

6, 8, 12, 6

809

1i2 1i3 1i5 1 i 6–7 1i7 1 ii 1 ii 2 1 ii 12 1 ii 13 1 ii 14 1 iii 1 iii 1 1 iii 3 1 iii 4 1 iii 8 1 iii 15 1 iii 18 1 iii 21 1 iv 1 iv 1 1 iv 2 1 iv 8 1v 1 vi 2 6

69 69 227 489–490 489 6 379 379 476 261, 364 6 276 277 661 621 331 523, 555 432 6 278 278 93 6 6 6 6

4Q202 (=4QEn b/4QEnoch b) 1 ii 7 1 ii 8 1 ii 19 1 ii 25 1 ii 28 1 iii 1 1 iii 2 1 iii 11 1 iii 14 1 iv 10 1 iv 11

6, 14–15 276 324 331–332 367 332 278 278 498 519, 653 429 267

4Q203 (=4QEnGiants a, Book of Giants) 1.2 5.2 8

11–12, 14, 606, 609 621 94 89

810

Index of References

8.4 8.6 8.9 8.11 9 10 11 ii 2 13.3

161, 218 350 671 346, 671 11, 664 11, 664 461 262

4Q204 (=4QEnc/ 4QEnochc ar)

1 i 17 1v4 1v5 1 vi 8 1 vi 11 1 xiii 26 5i 5 i 20 5 i 21 5 i 22 5 i 23 5 i 24 5 i 26–28 5 i 26 5 i 27 5 i 28 5 i 29 5 ii 5 ii 17 5 ii 18 5 ii 19–20 5 ii 20 5 ii 21–22 5 ii 21 5 ii 22–23 5 ii 22 5 ii 23 5 ii 24 5 ii 25–28 5 ii 25 5 ii 26 5 ii 27

6, 11–14, 17, 186–187, 214, 591, 594–595, 606, 609, 615–616, 619, 643, 664, 687–688, 691 476 77 77 637 519 462 606, 615 591 601 591, 602 12, 591 12, 605 618 618 620 618, 625 625 673 659, 661 661 660 661–662 660–661 632, 661–662, 670 673 662, 670, 673 673–674 674 680 674, 679 679 679, 682

5 ii 28 5 ii 29 5 ii 30

679, 682 684 684, 687

4Q205 (=4QEnd/4QEnochd)

6, 14

4Q206 (=4QEne/4QEnoche) 1 xx 1 xxii 1 1 xxii 2–3 2 ii 5 3i 4 i 13–14 4 ii 4–5

6, 14 707 498 460 708 367 610 610

4Q206a (=4QEnoche, Book of Giants?) 1.5–7 2.2

175 219

4Q208 (=4QEnastr a)

6

4Q209 (=4QEnastr b) 26.6

7–8 3, 10

4Q210 (=4QEnastr c)

7–8

4Q211 (=4QEnastr d) 1i2 1 ii 2

7–8 461 242

4Q212 (=4QEn g/ 4QEnoch g)

1 1i–v 1 i – ii 13 1 ii 13–17 1 ii 16 1 ii 18 1 ii 19 1 ii 20 1 ii 21

7–8, 10, 14–15, 17, 49–52, 60–61, 67–68, 107, 121, 125, 129, 147, 153–154, 156, 183, 187, 214, 225, 228, 238 174 50 174 173 181 182 182 182 182

Index of References 1 ii 22 1 ii 23–24 1 ii 23 1 ii 24 1 ii 25 1 ii 26 1 iii 1 iii 1–17 1 iii 16 1 iii 17 1 iii 18 1 iii 19–20 1 iii 20 1 iii 20–21 1 iii 21–22 1 iii 22–23 1 iii 22 1 iii 23–24 1 iii 23 1 iii 24–25 1 iv 11 1 iv 12–13 1 iv 13 1 iv 14 1 iv 15–17 1 iv 17–19 1 iv 17 1 iv 19–22 1 iv 19 1 iv 20 1 iv 20–21 1 iv 21–22 1 iv 22–23 1 iv 23 1 iv 23–25 1 iv 25–26 1 iv 26 1v 1v1 1 v 2–15 1 v 15 1 v 16 1 v 17 1 v 18 1 v 19 1 v 20

159, 188, 218–219 218–219 218, 443 218 225 225 51 225 225 225 66, 68–69 66 76 66, 81 66 87 66 66 65 89 121 76, 121, 123 460 305, 322 133 133 263 173 140 141 141 141 147 147 147 152 152 234, 238 235 235, 238 234–235 234–235 234–235 235 235 234–236

811

1 v 21 1 v 22 1 v 23 1 v 24 1 v 25 1 v 26

235 236 236 246 246 246

4Q213 (=4QLevi a ar, Aramaic Levi Document) 4.5

168

4Q213a (=4QLevi b ar, Aramaic Levi Document) 1.12 2.9

168 135, 142

4Q215 (=4QTNaph/ Testament of Naphtali) 1 ii 10

737

4Q215a (=4QTime of Righteousness) 1 ii 3–11 1 ii 4 1 ii 5 1 ii 6

134 134 134 134 134

4Q219 (=4QJubilees d) 2 ii 17 2 ii 27

366 512

4Q220 (=4QJubilees e) 1.2

366

4Q221 (=4QJubilees f) 1.4 3.2

512 367

4Q225 (=4QPsJub a, Pseudo-Jubilees) 2 ii 6–7

268

4Q226 (=4QPsJubc, Pseudo-Jubilees) 7.1

727

812

Index of References

4Q227 (=4QPsJubc, Pseudo-Jubilees) 2.1–4 2.1 2.4

82, 220 220 220

4Q228 1 ii 2

388

4Q242 (=4QPrNab, Prayer of Nabonidus) 1.7–8

398

a

4Q243 (=4QpsDan ar) 7.3 13.2

168 401

a

4Q243 (=4QpsDan ar) 12.2

401

4Q245 (=4QpsDanc ar) 2.3–4

228

4Q246 (=4QAramaic Apocalypse) ii 1 ii 2–3 ii 5 ii 7

594 389 168 519

4Q247 (=4QApocWeeks?) 2 3 4 4Q252 (=4QCommGen a) i5 ii 2–3 ii 4–5 iv 2 v5

108–109 109 109 109, 112

475 669 669 512, 697 696

4Q256 (=4QS b Community Rule) ii 3 ii 4 iii 3 ix 4–5

665 665 665 365

4Q257 (=4QS c, Community Rule) ii 4 v2

266 403

4Q258 (=4QS d, Community Rule) i4 vi 3 vi 8 vii 8 x 19 xii 1

422 377 712 260 260 422

4Q259 (=4QS e, Community Rule) iii 4 iii 10

168 71

4Q260 (=4QS f, Community Rule) iv 7 260, 533 v3 511 4Q266 (=4QD a, Damascus Document) 1.1–2 2 i 23 2 ii 14–16 3 ii 17 3 iii 18 3 iii 22 11.2 11.7

298 252 665 252 697 712 71 368 71

4Q267 (=4QD d, Damascus Document)

298

4Q268 (=4QDc, Damascus Document) 1.9

165, 222

4Q269 (=4QD d, Damascus Document) 5.1

712

4Q270 (=4QD e, Damascus Document) 1i1 2 ii 19

359 222

Index of References 6 v 17 6 v 18–19 4Q271 (=4QD f, Damascus Document) 4 ii 12 5i7 5 i 10 4Q275 2.3 4Q280 (=4QCurses) 2.1 2.2 4Q285 (=4QSefer ha-Milhamah) 8

345 260

665 345 260

260

231 262

461

4Q286 (=4QBerakhot a) 3.4 4Q298 (=4QWords of the Maskil to the Sons of Dawn) 1–2 i 2 3–4 ii 4

165 165

4Q299 (=4QMysteries a) 1.2–3 5.2 8.6

145 255 248 256

4Q300 (=4QMysteries b) 1 ii 1 3.4–5

145 256 248

4Q301 (=4QMysteries c)

145

4Q302 (=4QAdPar, Admonitory Parable) 3 ii 9–10

320

4Q364 (=4QReworked Pentateuch a) 10.3 508

813

4Q365 (=4QReworked Pentateuch b) 6a+c ii 4–5 512 4Q370 (=4QExhortation Based on the Flood) 1 i 4–5 475 1i6 346, 633, 669 4Q374 2 ii 8

293

4Q377 1 ii

240

4Q378 (4QApocryphon of Joshua a) 3i3

271

4Q380 (=4QNoncanonical Psalms a) 69.4

712

4Q381 (=4QNoncanonical Psalms b) 15.4 31.8 33a,b + 35.5 33a,b + 35.11

480 702 71 522

4Q385 2i2

735

4Q385a 4.1

55

4Q386 1 ii 3–4

423

4Q387 2 ii 3–4

55

4Q390 1.2–3 1.7–8 1.8 2i4 2 i 6–7 2 i 10

55 56 56 56, 265 56 56 265

814

Index of References

4Q386 (=4QPseudo Ezekiel b) 1.1–2

735

4Q388 (=4QPseudo Ezekiel d) 7.4–5

735

4Q397 (=4QMMT d, Miqseh Ma’aseh ha-Torah) 6–13.6–11 14–21.9 14–21.10 14–21.13 14–21.15

666 511 696, 712 697 696, 712

4Q398 (=4QMMT e, Miqseh Ma’aseh ha-Torah) 11–13.2 14–17 i 6 14–17 i 3

109 697 696, 712

4Q399 (=4QMMT f, Miqseh Ma’aseh ha-Torah) 1 i 11

696

4Q400 (=4QShirShabb a, Songs of the Sabbath Sacrifice) 1 i 2–3 1 i 4–6 1 i 17 1 i 19 2.5

314 83 314 314 83

4Q403 (=4QShirShabb d, Songs of the Sabbath Sacrifice) 1 i 32 1 i 40 1 ii 35

83 522 293

4Q410 (=4QVision and Its Interpretation) 1.5

262

4Q411 (=4QSapiential Hymn) 1 ii 1

600

4Q413 1.2

422

4Q416 (=4QInstructionb, Musar le-Mevin) 1.10 71, 75 1.12 306, 473 2i5 127, 520 2 ii 17 345 2 iii 9 520 2 iii 12 550 2 iii 14 127, 168, 176, 520 2 iii 17–18 127, 520 2 iii18 256 4.3 422 4Q417 (=4QInstructionc, Musar le-Mevin) 1i2 1 i 16–17 1 i 17 1 i 18 1 i 25 2i2 2 i 11 2 i 12 2 i 14 2 i 18 2 i 25 2 ii + 23.22

520 654 314 520 520 127 435 522 126 126–127 126–127 345

4Q418 (=4QInstructiond, Musar le-Mevin) 2+2a,b,c.4–5 2+2a,b,c.4 9+9a.13 9+9a-c.15 43.12–13 43–45 i 4 43–45 i 13 43–45 i 14 55 55.6 55.8 55.9 55.11 55.12 69 ii 7 69 ii 10–15

127 306 473 550 168, 176 654 127, 520 314 520 128 422 128 128, 176 128 128, 423 228 128

Index of References 69 ii 10 69 ii 11 69 ii 12–14 69 ii 12–13 69 ii 12 69 ii 13 77.4 77.7 81.1 81.3 81.1–15 81.1–2 81.2–3 81.9 81.11–12 81.11 81.12 81.13 81.14 81.15 81.20 88 ii 7 103 ii 9 123 ii 4 177.7 184.2 190.2 243.3

75, 125 323, 550 128, 230 128 473 323, 423 520 520 314, 629 422 126 126 126 126 126 127 126, 314 76, 126 126, 423 126 126 508 264 127, 256 520 256, 520 520 176

4Q420 (=4QWays of Righteousness a) 1a ii – 1b.5 168 4Q421 (=4QWays of Righteousness b) 1a ii – b 10 282

1–2.4 1–2.5 1–2.7 4Q424 (=4QSapiential Text) 3.10

815 126 126 76, 126

71

4Q427 (=4QH a, Thanksgiving Hymns) 7 i 17 7 ii 11 7 ii 14 7 ii 17–18

522 522 71 473

4Q428 (=4QH b, Thanksgiving Hymns) 3.3

715

4Q429 (=4QH c, Thanksgiving Hymns) 1 iv 10

380

4Q439 1 i + 2.2

665

4Q444 (=4QIncantation) 2i4 4Q457 (=4QCreation) i7 4Q468b (=4QUnidentified Fragment D) 5

4Q422 (=4QParaphrase of Genesis and Exodus) i 11 ii 6 iii 9

265 475 266

4Q473 (=4QThe Two Ways) 2.4–5

4Q423 (=4QInstruction g, Musar le-Mevin) 1–2.1 1–2.2 1–2.3

126 126 126 126

4Q491 (=4QM a; see 1Q33) 1–3.5 1–3.10 8–10 i 14 11 i 12–13

4Q470 1.4

633, 669

260

71

696

247–248 737 522 568 231 737

816

Index of References

11 i 21 12.1–2 12.7–9

522 568 568

4Q492 (=4QM b; see 1Q33) 1.10

371

4Q501 (=4QApocryphal Lamentations b) 1.5–9

715

4Q502 (=4QpapRitMar, Ritual of Marriage) 1–3.10

2 ii 7 2 ii 8 7 + 5 ii 2

230 481 481

4Q525 (=4QBeatitudes) 1–4 2–3 ii 2–3 ii 1–8 2–3 ii 1–2 2–3 ii 3–4

410 410 409 169 168 697

4Q529 (=4QWords of Michael) 1.6

682

71

4Q503 (=4QpapPrQuot, Daily Prayers) 48–50.8

71

4Q504 (=4QDibHam a, Words of the Luminaries) 1–2 iii 13–14 1–2 iii 13 1–2 vi 14 6 ii 6–9

697 712 83, 701 288

4Q509 (=4QFestival Prayers c) 7.5

697

4Q510 (=4QSongs of the Sage a) 1.5 633, 669 1.7 231, 732 4Q511 (=4QSongs of the Sage b) 3.5 262 8.9 568 18 ii 8 230, 293 35.7 633, 669 48–49 + 51.2–3 669 48–49 + 51.3 633 121 633 4Q521 (=4QMessianic Apocalypse) 2 ii 1–2 2 ii 5–8 2 ii 5

738 481 736 481

4Q530 (=4QEnGiants b, Book of Giants) 1i3 1 i 4–5 1i4 2 ii + 6–7 i-ii + 8–12 2 ii + 6–7 i + 8–12, 3–24 2 ii + 6–7 i + 8–12, 6–20a 2 ii + 6–7 i + 8–12, 5–12 2 ii + 6–7 i + 8–12, 6–12 2 ii + 6–7 i + 8–12, 8–11 2 ii + 6–7 i + 8–12, 8 2 ii + 6–7 i + 8–12, 9–11 2 ii + 6–7 i + 8–12, 9 2 ii + 6–7 i + 8–12, 14 2 ii + 6–7 i + 8–12, 15–20 2 ii + 6–7 i + 8–12, 16–20 2 ii + 6–7 i + 8–12, 17 2 ii + 6–7 i + 8–12, 19 2 ii + 6–7 i + 8–12, 21–24 2 ii + 6–7 i + 8–12, 22 2 ii + 6–7 i + 8–12, 14 2 ii + 6–7 i + 8–12, 24 7 ii 3–11 7 ii 4–5 7 ii 4 7 ii 5–6 7 ii 6 7 ii 10

14 311, 558 498 706 89, 176 640 94 148 94, 640 94, 175 94 670 94 161, 219 94 175, 349, 434, 702 227 682 12 161 80, 85 76 12, 640 614 642 643 644 161

817

Index of References 4Q531 (=4QEnGiants c, Book of Giants) 1 1.1–6 1.1 1.5–6 1.6 2–3 2 2.1–10 3 5 5.2 7 7.2 7.5 14.6 19 19.2 22.11

4Q536 (=4QBirth of Noahc) 14 89, 175 367 671 368, 555 555, 725 367 175 555 175 346 235 367, 432 622 136 81, 222, 237 669 93 443

4Q532 (=4QEnGiants d, Book of Giants) 2 2.10

14 346, 367 368, 555

4Q533 (=4QEnGiants e, Book of Giants) 3.3 4 4.1 4.2

682 367 93 93

4Q534 (=4QBirth of Noah a) 622, 626 1 i 1–4 1 i 1–3 1i5 1i8 1 i 10

610–612,

4Q535 (=4QBirth of Noahb)

610–612, 622, 626 612 626

2.3 3.1–3

626 612 83, 612 520 612

1.1

610–612, 622, 626 626

4Q537 (=TJacob ar, Testament of Jacob) 1–3.3 1–3.5 6.1 7.2 11.1

83 83–84 682 341 341 341

4Q542 (=4QTQahat, Testament of Qahat) 1 i 9–10 1 ii 1

167 675

4Q543 (=4QVisions of Amram a)

248

4Q544 (=4QVisions of Amram b) 1.1–4 1.10–14

248 371 248

4Q545 (=4QVisions of Amram c) 1 ii 11–19

248 371

4Q546 (=4QVisions of Amram d)

248

4Q547 (=4QVisions of Amram e)

248

4Q548 (=4QVisions of Amram f) 1–2 ii 7 71, 732 1–2 ii 9–14 732 1–2 ii 9–10 732 1–2 ii 12–13 732 4Q550 (=4QProto-Esther a) 1.6 4Q554 (=4QNew Jerusalem a) 2 i 16–17 2 i 16 2 i 20 2 i 22 2 ii 6 2 ii 9–10

682

235 242 242 235, 242 242 242

818

Index of References

2 ii 12 2 ii 18 2 ii 22 2 iii 13

242 242 242 242

4Q554a (=4QNew Jerusalem) 1 ii 3

235

4Q560 (=4QExorcism) 1i2 1i4

362 341

4Q565 4

235

5Q15 (=4QNew Jerusalem) 1 ii 7 1i4 1 i 17 10.2 13.1

235 242 242 242 242

6Q8 (=6QEnGiants, Book of Giants) 14 1 432 1.4 622 1.6 342 2 94, 148, 609, 635, 670 2.1 94 3 176 18 664 6Q18 (=6QHymn) 2.3

266

7Q4 1 2

8 7, 513, 517, 526 7

7Q8

7–8

7Q11

7

7Q12

7–8, 526, 529

7Q13

7

7Q14

7

11Q5 (=11QPs a/11QPsalms a) xviii 13 xix 15 xxi 11–17 xxiv 10–11

279 727 169 727

11Q10 (=11QTgJob, Targum Job) xix 17 620 xxx–xxxii 236 xxxv 3 235, 242 11Q11 (=11QPsAp a, Apocryphal Psalms) iii 3–7 v6 vi

459 633, 669 441

11Q13 (=11QMelchizedek) ii 7–8 ii 8 ii 10

53 53 732 82–83

11Q14 (=11QSefer ha-Milhamah) 1 ii 7 1 ii 7–15 1 ii 7 1 ii 14–15

231 461 293 569

11Q19 (=11QT a/1QTemple a, Temple Scroll) xlviii 12–14 li 8 lii 11 liii 5–6 lv 17 lvi 3 lvi 9 lix 2 lix 6

371 314 366 366 665 696 263 282 282

XQpapEnoch 4

6, 14, 311 93

Index of References

819

IV. Ancient Near East and Egypt Papyrus Insinger 18.13 19.2

Song of the Harper

510

264 264

V. Ancient Inscriptions Delos Rheneia Inscription

312

Jason, Tomb of

510

Palmyrene Inscriptions Corpus Inscriptionum Semiticarum (CIS) ii 4047 321 ii 4084 321

Inventaires des inscriptions de Palmyre xi 35

321

Ugarit KTU 1.3 V 2, 32–33 KTU 1.4 IV 24

628 628

VI. Apostolic Fathers Barnabas, Epistle of (Barn.) 1:7 2:4 5:6 16:5 16:6 16:7 18:1–2 19:5

Didache (Did.) 1:1–6:3 2:2 2:4 4:4

712 712 712 180 132 401 248 391

167, 250 391 167 167

Diognetus, Epistle of (Ep. Diog.) 11:6

712

Hermas, Shepherd of Similitudes 1:1 Ignatius Magnesians (Magn.) 3:1 (long rec.) 9:2 Philadelphians (Phld.) 5:2 6:1 (short rec.) 9:1 9:2 (short rec.) Smyrnans (Smyrn.) 5:1 (short rec.) 6:1 7:2

401 712 712 712 712 712 712 712 712

820

Index of References

VII. Nag Hammadi Codices Pistis Sophia 1.33

702

VIII. New Testament Apocrypha and Pseudepigrapha Apocalypse of Paul 20

241 219

Gospel of Thomas 5–6

348

Apocalypse of Peter (Apoc. Pet.) 8 24

391 219

Pseudo-Clementines Homilies 8.12

402

Apocryphon of John 2:1–9

627

Vision of Paul 10

349

IX. Rabbinic Literature IX.1 Mishnah Berakhot (m.Ber.) 2:2 Pirqe ’Aboth (m. Aboth) 1:1 3:5 4:15 Sota (m.Sota) 9:15

282

108 282 280

176, 432

IX.2 Babylonian Talmud b.Gittin 67a

434

b.Hagiga (b.Hag.) 12b 15a 15b

723 220 453

b.Baba Mesi’a (b. B. Mesi’a) 86b

724

b.Sanhedrin (b.Sanh.) 94b

282

b.Shabbat (b.Shab.) 88b

279

b.Sota 97a–b

386

b.Ta’anit 69a

434

Index of References b.Yoma 21b 75b

115 723

Targum to Psalms Ps. 81:6 Ps. 147:14

IX.3 Jerusalem Talmud

IX.5 Other

j.Berakhot 9:13b,22

477

j.Ta’anit 2:1,65a

115

Bereshit Rabbah (Ber. Rab.) To Gen. 35:17 To Gen. 41:1 To Gen. 48:11 To Gen. 48:14

j.Makkot 2:7,32a j.Horayot 3:2,47c

115

115

IX.4 Targumic Texts

821 298 298

723 386 724 724

Deuteronomy Rabbah (Deut. Rab.) 11:4 724 Hekhalot Rabbati

737

Lamentations Rabbah 2.2.4

434

Midrash Psalms (Midr. Ps.) 41 (131a)

280

Samaritan Pentateuch Gen. 5:28

622

Midrash of Shemhazai and ’Asa’el Bodl. Ms.

725

Targum Chronicles 2 Chr. 34:13

602

Numbers Rabbah To Num. 6:22 To Num. 10:5 To Num. 21:16

723 724 724

Pesiqta de-Rabbi Kahana (Pes. Rab. Kah.) 6:1

724

Pesiqta Rabbah (Pes. Rab.) 16:2

724

Pirqe de Rabbi Eleazar (Pirqe Rab. El.) 11 46

54 724

Qohelet Rabbah 1:9

723

Targum Esther I

54

Targum Esther II

54

Targum Neofiti 1 Gen. 18:8

724

Targum Onqelos Deut. 8:17–18 Deut. 16:19

265 602

Targum Pseudo-Jonathan Gen. 1:17 Gen. 1:26 Gen. 18:8 Deut. 22:5

106 654 724 331

822

Index of References

Song Rabbah 8:9

115

Tanhuma 32a

282

X. Classical and Ancient Christian Writers and Works Aeschylus Eumenides 273–275 Aristophanes Pax 832–837 Aristotle Historia Animalia IX.32 Politica (Pol.) 7.14.10 Athenagoras Plea Augustine Sermons on Michah 6.6–8 and Psalm 72 Par. 7

349

753

288 391

35:6

348

Bahman Ya087t Zand-I Vohuman Yasn

54

Berossus

54

Cicero De Republica 6.13–16 Clement of Alexandria Paedagogos 2.10

573

Dionysius of Halicarnassus Antiquitates romanorum (Ant. rom.) 9.22

391

Epictetus Diatribes (Diatr.) 1.23 2.8.20

391 399

Euripides Alcestis 782–802 Hecuba 348 Hercules 518 531–534 Eusebius of Caesarea Praeparatio Evangelica (= Praep. Evang.) 1.10.7 9.17.1–9 9.17.2 9.18.2 9.29.4–6 Herodotus History (Hist.) 2.78 4.67

510 728 728 723

653 82, 609, 634 634 609, 634 737

510 331

391

Demosthenes Orationes 60.28

728

Diogenes Laertius 8.63

510

Hesiod Theogony Works and Days 181–199 184 190–195 287–292

54 54 431 433 431–432 250

Index of References Hippocrates Airs, Waters, and Places

331

Hippolytus Refutation of All Heresies (Ref.) 9.7

391

Homer Iliad 2.2 2.85 5.341–342 11.531–537 14.170 19.38 19.340–348 24.3 24.787 24.836 Odyssey 9.33–34 15.6–7 18.188–189 18.199 Horace Odes 1.9.13–16 1.11.8 Josephus Antiquities (Ant.) 1.73 1.75 1.76 1.78 1.98 1.99 1.101 1.196–197 2.268 3.87 3.123 4.115 6.276 6.344

442 442 724 433 724 724 724 442 442 442 442 442 442 442

510 510

633–634 675 676 676 669 675 669 724 376 676 320 320 665 728

9.39 12.118 12.301 13.198 13.262 14.216 15.136 16.60 18.14 18.18 18.304 20.25 20.183 Contra Apionem (C. Ap.) 1.40 1.130 2.202 2.211 2.218 Bellum Judaicum (B.J.) 1.650 2.154 2.159 2.162–166 2.465 3.372–375 3.372 4.148 4.314–317 4.317 4.331 5.430 5.433 5.531 5.545 6.47 6.196 6.201–213 6.205 6.406 Justin Martyr First Apology (Apol.) 2.5 27

823 431 376 728 728 371 371 106 372 496 496 371 676 371 712 676 391 371 573 496 496 712 573 370 573 496 371 370 370 370 390 390 370 370 573 616 616 390 431

401 391

824

Index of References

Dialogue with Trypho (Dial.) 57

724

Papyrus Insinger 18.13

264

La Chaîne sur la Genèse 1070 1074

724 724

Petronius Satyricon 34

510

Lactantius Divine Institutes (Div. Inst.) ii 15–16 ii 15 iv 14 iv 27 vi 20 vii 24.15

401 607 401 401 391 230

Macarius Magnes (Apocrit.) 4.27

724

Macrobius In Somnium Scipionis 1.12.3

573

Melito of Sardis On the Passover (Pass.) 52 Menander Monostichoi 87

432

264

Origen Commentary on John To John 2:18 Contra Celsum (c. Celsum) 8.55

664

Onoma Sacra

664

Ovid Amores 1.8 Metamorphoses (Met.) 1.144–148 1.145–146 1.146–147

331 331 432

391

432

Philo of Alexandria De Abrahamo (Abr.) 27 118 198 204 De Cherubim (Cher.) 127 De Confusione Linguarum (Conf.) 149 169 179 De Congressu (Cong.) 26 65 De Decalogo (Dec.) 66 76 141 De Ebrietate (Ebr.) 1.197 De Fuga et Inventione (Fug.) 68 71 143 197 De Gigantibus (Gig.) 6 44 56 De Iosepho (Jos.) 264 De Mutatione Nominum 31 De Opificio Mundi (Opif.) 75 154

675 724 666 249 665

496 654 654 166 399 398 399 369 372 654 654 400 712 633 634 250 166 496 654 654 496

Index of References De Plantatione (Plant.) 37 249 De Sacrificiis Abelis et Caini (Sacr.) 19 249–250 59–63 714 71 372 De Somniis (Somn.) 1.36 714 2.45 665 De Virtutibus (Virt.) 129–136 391 131–132 391 183 297 De Vita Contemplativa (Cont.) 7 398 De Vita Mosis (Mos.) 1.10–11 391 2.67–70 714 2.270 638 2.272 371 Deterius potiori insidari soleat (Det.) 33–36 510 121 675 Flaccus 1.7 369 Legatio ad Gaium (Leg. Gaium) 11–116 399 369 728 Legum Allegoriae (Leg.) 2.98 249 3.77 675 3.164 372 Quaestiones in Exodum (Quaest. Exod.) 2.33 166 Quaestiones in Genesin (Quaest. Gen.) 633 1.16 496 1.92 634 2.19 669 2.33 669 2.69 369 4.9 724

825

Quis rerum divinarum Heres sit (Her.) 23 167 183 232 Quod Deus Immutabilis Sit (Deus) 1–2 Quod Omnis Probus Liber Sit (Prob.) 1.104 Specialibus Legibus (Spec.) 1.21–22 1.25 1.26 1.81 2.115 2.188 3.108–119 3.152 4.108

398 398 400 665 372 666 391 370 249

Philo of Byblos (in Eusebius, Praeparatio Evangelica) 1.10.7

653

Plato Laws 931A Republic 614b–621d Timaeus 41d–e 42b–c

372 166 166 166 633 634

372

399 573 573 573

Plautus Rudens Prologue

459

Pliny the Elder Historia Naturalia (Hist. nat.) 7.34 7.36

331 331

826 Plutarch Life of Alexander (= Alex.) 2.3.336C Life of Demonsthenis 26.7 Porphyry De Antro Nympharum 28

Index of References Syncellus Chronography

250

573

Proclus In Platonis Rempublicam II

573

Propertius Elegiae 3.5.13–18

264

Pseudo-Athanasius (Conf. Quar. Prop.) PG 28.1377A-1380A Pseudo-Eupolemos (in Eusebius, Praeparatio Evangelica) 9.17.1–9 9.17.2 9.18.2 Seneca Consolatio ad Marciam 25.3 26.6–7 Epistula morales 102.25 123.10 Hercules Oetaeus 1940–1943 1963 1976–1979

13

510

724

82, 609, 634 634 609, 634

Tacitus Germania History (Hist.) 5.5 Tertullian Apology 9.8 De Idololatria 4 4:6–7

264 510 573 573 573

391 398 391 403 392

Theodoret of Cyrrhus Quaestiones in Genesin 69

724

Theognis Elegy 725–726 911–914

264 250

Thucydides History (Hist.) 2.53

510

Virgil Eclogue 4.4 573 573

331

54

Vision of Paul 10

349

Xenophon Memorabilia 2.1.29–40

250

Index of References

827

XI. Other Aramaic Levi Document Athos ms. Koutloumous 39f. 206v ii 17–19 610–611

Sogdian fragments Uygur fragment

643–644

Book of Giants Middle Persian Kawân Fragment j Fragment L

Qur’an Sura Al-Furqan 25:25

434

432 460

432

828

Index of Names and Subjects

Index of Names and Subjects Aaron 105, 251, 298 Aaronic blessing 230–231, 262 Aaronic priesthood 56 Abel 92, 312, 703, 737 Abihu 105 Abiram 381 Abortion 391, 636 Abraham 53, 57, 59, 74, 78, 96, 100– 104, 118, 123–124, 165, 220, 242, 377, 399, 609, 611, 620, 634, 724, 726–727 Absalom 292 Abyss; see also Pit 144, 434–435 Accursed/Cursed 74, 208, 477, 482–483, 492, 496, 500, 708 Adam 87–89, 343–344, 616, 737 Adamic Fall 88–89, 92 Afterlife; see also Resurrection, Sleep 150, 254, 336, 363, 507, 510, 518, 520– 521, 524–525, 533–534, 569, 573, 692, 694 Eschatological Punishment 2–3, 54, 74, 77, 91, 142, 148–149, 169– 172, 174, 177–178, 189, 195, 197, 200, 209–211, 216, 223, 231, 265–266–267, 281–282, 306, 311, 325, 329, 335–336, 371, 374, 386, 419, 421, 425, 434–435, 439, 450– 451, 453, 458, 460, 488, 494, 496– 497, 499, 508, 510, 518, 525, 531, 536, 568, 662, 683, 690–694, 699– 700, 703, 706, 708–709, 711, 743 Resurrection 129, 181, 228–229, 293, 388, 440, 443, 497–498, 509, 522–525, 536, 569–570, 575 Reward 2–4, 52, 72, 74, 85, 94–95, 119, 149, 161, 178, 181, 189, 191, 198–200, 202–203, 206, 210, 216, 223, 227, 254, 265, 297, 315, 361– 364, 374, 386, 442–443, 496–497, 499–500, 507–511, 518, 521–525,

531, 570–573, 581, 583, 587–588, 594, 599–600, 602–603, 608, 676, 683, 690–691, 701, 709–711, 713, 715–716, 718, 720, 723, 727–731, 733–736, 741, 743 Age (Era) Eschatological 77, 94–95, 152, 302, 322, 335, 431, 571, 608, 696 Final/Last Age 54 Messianic 139 Of Blessing 77, 94, 134, 152, 322 Of Fertility 77, 94, 135 Of Peace 134 Of Righteousness 134, 152 Of Wickedness 134 Present 72, 123, 134, 164, 255, 260, 287, 302, 307, 314, 335, 431, 450, 462, 500, 558, 571–572, 733 Third 432 Agriculture 126, 136, 460, 475, 554–555 Alexander Jannaeus 212, 510 Alexander Polyhistor 609, 634 Alexander the Great 113 Ancient of Days 627, 735 Angel(s) Abode of 12, 82, 607, 619, 630, 635, 640, 643, 688, 738 Agents of Judgement 148, 207, 211, 426, 434–436, 439, 441, 490–491, 536 Angel of Darkness 71–72, 248, 732 Angel of Iniquity 248 Angel of Peace 248 Angel of Righteousness 248 Angel of the Presence 83–84, 105, 149 Angels of Heaven 200–201, 268, 303, 306, 561, 563, 566, 575, 629 Angelus Interpres (interpreting angel) 160, 690–691, 706–709, 711, 714– 715, 720, 730, 741 Archangel(s) 142, 236, 571

Index of Names and Subjects At Mt. Sinai 104–106, 108, 314 Bearers of Petition 207, 209, 307, 315, 386–388, 548, 571 Builders of the Ark 96 Elohim 12, 69, 82–83, 158, 221, 570 Exemplary 128 Fallen; see Watchers Fellowship with 128, 423, 568, 570, 640 Food of 723–725 Gabriel 94, 311 Great Angel 628 Guardians 439–442 Holy Angels 65–66, 81, 315, 437– 438, 440, 704–705, 708 Holy Ones 66, 106–107, 128, 227, 314, 426, 440–441, 681, 738 Human-like Appearance 222, 349, 375, 628 Instruction from 255, 611, 680 Interaction of Enoch with 12, 82–83, 160, 222, 640 Interaction of Jacob with 84 Involvement in Creation 106, 654 Joy of/with 200–201, 268, 303, 306– 307, 522, 561, 566, 575 Mastema 97 Measuring 242 Mediators of Revelation 9, 69, 81–82, 104–106, 108, 158, 160, 216, 314, 349, 681, 711–713, 715 Melki-resha’ 248 Metatron 220, 737 Michael 77, 94, 142, 311, 671 Of Satan/Mastema 56, 248, 268 Penemu’e 220 Pharmaros/Armaros 278 Prophets 106 Punishment of 54, 58, 94, 97, 144, 148, 151, 431, 703, 706 Raguel 708 Raphael 94, 144, 311, 315, 708 Remeiel 440 Sariel 78 Scribe(s) 83, 101, 220, 222, 227, 582, 702

829

Shemihazah/Shemhazai 278, 667 Sons of Heaven 128, 306, 473 Stars/Heavenly Bodies 144, 150–151, 568, 741 Strong Angel 628 Uriel/Ouriel 81–82, 401, 708 Watchers 66, 69 Witnesses of Piety 209, 561, 570– 571 Witnesses of Sin 198, 201, 207, 307, 381, 386, 453–454, 459, 461, 558, 561 Worshippers of God 105, 116 Angelification 96, 101, 200, 230, 314, 497, 512, 522–524, 569–570, 576– 577, 610, 723–724 Angelic Status 4, 96, 101, 128, 512, 522, 524, 569, 573, 577, 610, 723, 738, 740–741 Anger; see Wrath (Divine) Animals 288, 291, 666 Devoured by the Giants 367 Devouring the Disobedient 555 Dietary Regulations 367 Loss of to the Disobedient 554 Metaphor for Gentiles 144 Of the Sea 481 Wild 290–291 Annianus, Chronicles of 13 Ante-diluvian 54, 88, 93, 97, 155, 175, 311, 367, 552, 555, 614, 621, 635, 680 Antiochus IV Epiphanes 56, 61, 122, 212, 275, 450, 653 Apostasy 59, 62, 105, 111, 113, 116– 118, 169, 171, 177, 380, 399, 727 Apostles 268, 422 Apple of the Eye 437, 441 Ardis 664 Areopagus Sermon 653 Aristeas 592 Ark Noah’s 96, 101, 671 Of the Covenant 101, 103, 108, 113, 436 Arrogance 477, 534

830

Index of Names and Subjects

‘Asa’el/(‘)Azael/‘Azazel 144, 262, 266, 293, 332 Ascend/Ascension 232–233, 235, 241, 283, 288 Elijah 58, 100, 111–113, 116 Enoch 220, 238, 406 Vanish 324 Aseneth 628 Assyria 265 Assyrian Rule 53 Assyrians 616 Astray, to Lead/Go/Wander 71–72, 112– 114, 179, 194, 203, 248, 347, 352, 355, 359–360–361, 365, 372–374, 377, 379–380, 392, 395, 397, 399, 401, 403, 405, 407, 409, 411, 448, 452, 583, 589, 595, 598, 710, 712– 713, 727 Athens 653 Athens, Citizenship 701 Authority 292, 372, 553, 593 Lack of 206, 208, 372, 537, 540–541, 545, 554, 556, 559, 561 Of/For the Righteous 199, 223–224, 230, 283, 286, 315 Of the Sinners 593 Of the “son of man” 735 Of the Teacher of Righteousness 161, 712 Prerogative of God 227 Spiritual 603 Babylon 268, 312 Babylonia 634 Babylonian Exile 55 Babylonians 117, 268 Balaam 69 Baptism 95 Baraki’il 621 Barrenness 336–337, 339–342, 347–348 Bastards (Giants) 666, 669 Beams; see under Sun Of a Building 138 Beast(s) Devouring the Disobedient 555 Dietary Regulations 366

Fourth Beast in Daniel 315, 380 Metaphor for Gentiles 135, 144 Beautification 325, 328 Antimony 332 Of Eyes 332 Beautiful Noah’s Features at Birth 622–623, 628, 650 Works 232 Belial 167, 262, 389, 423 Belos 634 Beloved One(s) Children 381, 384–385, 389, 431 Enoch 222, 641 Enoch’s Addressees 162, 165 Giants 429, 431 Bethel 84 Bird(s) Devoured by the Giants 367 Devouring the Disobedient 555 Dietary Regulations 366–367 Metaphor for Gentiles 144 Of Prey 283, 286, 288–289 Bitenosh 613, 621, 633 Bitterness 194, 412–413, 419–420 Blasphemy/Blasphemers 118, 120–121, 131, 169, 177, 193–194, 256–260, 271, 294–295, 301, 424, 477 Blessing 74–75, 77, 84, 189, 202–203, 216, 229, 260, 293–294, 303, 319, 348, 407–410, 461, 497, 521, 534, 613, 698, 703, 710, 720, 724, 727, 743 Aaronic 230, 262 Covenant 100, 192, 197, 293–294, 297, 534 Eschatological 77, 216, 294, 303, 410, 613, 703, 743 Ironic (on Sinners) 409, 526–527, 533 Praise 127, 321, 623, 625, 629–630, 647, 651, 716, 718–719, 726, 728– 729 Blind(ness) Age of 55, 58, 111–114, 116–117, 123, 138

Index of Names and Subjects Of Sinners 392, 394, 396, 404–406, 596 Sheep (Israel) 228, 434, 734 Blood(shed) Ante-diluvian 98 Day of; see under Day Eating 194, 207, 211 Flow of 205 Instruction on 98–99 Violence 262 Body Book(s); see also Tablets By Enoch 14–15, 159, 161, 188, 190– 191, 202, 207, 217–218, 220–221, 437–439, 443, 522, 582–583, 585, 589–592, 599–601, 604, 690, 695, 716, 724, 727, 738–739 Epistle 188, 443 Heavenly 160, 198, 201, 349, 521, 680, 712–714, 720, 724, 727, 743 Holy 513–514, 516, 518, 521, 702, 712 Letter 219 Of Angels 65, 86, 88 Of Deeds 94–95, 349, 388, 521, 581 Of Life 697–698, 701–702 Of Memorial 702 Of Moses 15, 84, 107 Of Noah 610–613, 618, 666 Of Sinners 582–583, 589, 593, 598 Of the Holy Ones 227, 314, 514, 517, 697–698, 701–702 Of the Living 699 Opened 95 Prophetic 216 Tablets; see under Tablets Bowl 299–300 Build/Building (Activity) 176 Ark 95–96, 101 By the Wicked 137, 193–194, 205, 256, 261–262, 280, 322, 345, 412–413, 416, 418–421, 425, 555 Enclosure 103, 107–108, 122 Eschatological Temple 132–133, 138, 150 First Temple 109–110, 112, 122

831

First Temple, rebuilding 115, 122 Second Temple 138 Second Temple, rebuilding 138 Tower in Babylonia 634 Bull(s) Black 96–97 Red 96–97 White 96 Burial 370–371 Burn(ing) 450 Lamps 628 Mountains 707–708 Of the Righteous 424, 445–446, 449– 450 Of the Temple 58–59, 111–112, 117, 137, 179 Of the Wicked 196–196, 201, 208, 266, 413, 445, 447, 451, 453, 482, 485, 488, 526, 530, 536, 563, 698– 699, 703–707 Star(s) 151, 707–708 Tower 169, 178 Cain 88, 92, 209, 312, 703 Cainan 220 Calendar 7, 84, 138, 151, 229 Canaan, Land of 109, 292 Canaanite 628 Cattle As Possessions 264 Devoured by the Giants 367 Dietary Regulations 366 Reproductivity 297, 348 Chaos 391, 480–481, 703–704, 708 Chain of Mediation 81–82, 692, 713 Chains 266, 536 Chariots 426, 428–429, 433 Child(ren)/Offspring As Addressees 10, 65, 67–68, 79–80, 82, 157, 159–165, 168, 181–183, 191, 199, 222, 243, 250, 253, 287, 380, 639–640, 720, 725 Dying without 336–340, 342, 347 Exposing of 381, 383–385, 389–391 Giants 655, 659–660, 667, 669

832

Index of Names and Subjects

Humanity 82–83, 85, 141, 188, 190– 191, 209, 215, 218, 221, 254, 437, 443–444, 464, 469, 473, 482–484, 486–488, 490–491, 555, 583, 588, 591, 594, 595, 599–603 Immature birth 390 Of Fallen Angels; see Giants Of Heaven 208, 463, 469, 473 Of Israel 551 Of Light 733 Of Noah 657–658, 661–662, 666, 669, 671, 673, 676, 682 Of the Angels of Heaven 630–633, 636–637, 649, 654, 662 Of the Wicked 258, 283, 285, 287, 702 Of Zion 605 Under Torture 291 Chosen (Ones); see also Election 10, 57– 59, 65, 67, 70, 73–76, 79, 98–101, 103–104, 107, 111–112, 116–119, 121, 123–125, 127–128, 130, 134, 147, 150, 176, 183, 208, 221–222, 238, 293, 334, 376, 381, 523–524, 537, 544, 549–550, 646, 724, 732 Chosen/Elect One 149, 604, 654 Circumcision 84, 365, 377, 422, 508, 722, 726 Clay 392–393, 395, 398 Clean; see Pure Cleanse 94, 122, 143–144, 608, 655, 661, 670–671 Cleodemus-Malkâ 592 Cliff 205, 283, 288 Clothing 253, 297, 330–331, 626–627 Cloud, Vision of 690–691, 704–707, 711, 743 Clouds 707 Community; see also under Qumran Enochic 11, 183, 192, 304, 421, 693 Companions Of Angels 169, 252, 411, 568, 577 Of Sinners 577 Complain(t) 208–209, 281, 298, 366– 367, 372, 387–388, 418, 420, 498, 534, 537, 542, 547–548, 550, 552,

554, 556–560, 568, 571, 574, 590– 591, 598, 703 Coney 205, 283–284, 288 Conflict Between Brothers 389, 426–427, 429– 433 Between Fathers and Sons 389, 430, 432 Between Mothers and Infants 386– 390, 430–431 Giants; see under Giants Contempt; see Shame Cosmology 211, 238, 248, 249, 458, 668, 721 Cosmos 9, 125, 139, 141, 165, 178, 209, 216, 236–237, 241–242, 248, 278, 472, 474, 479, 489–490, 536, 596, 640, 665, 668, 692, 725 Covenant 56, 73, 98, 165, 192, 194, 265, 377–379, 417, 419, 451, 458, 461, 601–602, 655, 658–659, 663–665, 728 Abrahamic 377 Ark of 101, 103, 108, 113, 436 Blessings 100, 197 Curses 197 Davidic 377 Disobedience to 313, 365, 379–380, 403, 459–460, 548, 550, 552–554, 557, 568, 636, 655, 666 Eternal 352, 360, 377–379, 422–423, 596 Mosaic 107, 377 Noahic 92, 97–99, 377–378 Obedience/Faithfulness/ Loyalty 109–110, 216, 297, 361, 553–554, 577, 721, 726, 735, 741–742 Creation 3, 59, 73, 84, 87, 105–106, 118, 120, 124, 139, 149–150, 152, 190, 221, 237–238, 265, 346, 368, 458–459, 473–474, 479–482, 487– 488, 582, 596, 653–654, 668, 670, 704, 708 Creeping Things Devoured by the Giants 367

Index of Names and Subjects Crown(s) 623, 736 Cry 292, 311–312, 703–704, 706, 708, 711, 743 Curse (vb.) 380, 674 Curse(s) 178, 192–193, 196–198, 206– 207, 262, 273, 276–277, 279, 304, 316, 318, 325, 336–337, 339–340, 345, 347, 403, 548, 701 Cursed; see Accursed Danger/Peril 205, 240, 321, 461, 463, 465, 470, 472, 474, 477–479 Daniel 520, 569, 727 Darkness 4, 210, 223–225, 231, 266– 267, 293, 366, 369, 705, 731, 734, 738–739, 741–743 Angel of 71–72, 248, 732–733 Born in 729–733, 735, 738, 742 Day of 195, 206, 256, 258, 265–266, 286, 305 Lot of 389 Paths of 248, 732, 742 Sheol 196, 201, 208, 210, 266, 500– 501, 504, 508–509, 511, 526, 528, 535–536, 735 Sons of 231, 389, 732 Spirits of 248 Times of 151 Versus Light; see under Light Dathan 381 David 292, 377 Davidic Kingdom 135 Day Of Anguish 449 Of Bloodshed 195, 256, 258, 265, 286, 305 Of Cursing 306, 492, 494, 496, 499 Of Cursing and Punishment 306, 492, 496, 499 Of Darkness 195, 256, 258, 265–266, 286, 305 Of Destruction 201, 305–306, 351– 352, 363, 383, 385 Of Evil 316 Of (Great) Judgement 95, 195–197, 200–201, 204–206, 209–210, 256,

833

265–267, 286, 289, 302, 305– 307, 311, 313, 315, 351, 363–364, 398, 401, 411–412, 423–424, 426, 436, 450, 491, 500, 561, 567, 576, 708 Great Shame 201 Of His Transgression 305 Of Iniquity 200, 303–305 Of Punishment/Visitation 311, 494 Of Strong/Hard Anguish 195, 207, 306, 445, 447, 449, 450 Of the Destruction of Blood 392 Of the Destruction of Iniquity/Sin/ Wickedness 305–306, 381–383, 385, 387–388 Of the Lord 267, 286, 424 Of the New Creation 105–106 Of the Shedding of Blood 393 Of Suffering 305–306 Of Tribulation 196, 201, 286–288, 305, 351, 363–364, 550 Of Great Shame 364 Of Turmoil and Curse 701 Of Unceasing Blood 198, 266, 392, 398 Death Of Sinners 264, 363, 371, 536 Of the Righteous 312, 314 Ways of 243–244, 246–247, 251–253 Decalogue Fifth 424 Deception/Deceit; see also Lies 90–93, 99, 121, 129–130, 133, 135, 142, 148, 167, 169, 172, 178, 193–194, 248, 254–255, 261, 275, 280, 294–295, 301, 368, 375, 412–413, 419–421, 554, 596, 621, 684 Dishonesty 322, 733 Deeds 143 Book(s) of 94–95, 222, 521, 702 Caused by Spirit of Injustice 143 Of God 380 Of Humanity 11, 85, 222, 521, 702 Of the Fallen Angels and Giants 77, 93, 668 Of the Gentiles 180

834

Index of Names and Subjects

Of Truth/Righteousness 77, 168, 349, 581 Wicked of Humans 62–64, 73, 118– 119, 121–124, 130, 141–144, 167, 169, 171, 177, 189, 193–195, 198, 201–203, 208, 211, 216, 229, 268, 270, 273–275, 279–280, 294–297, 301, 305, 307, 312–313, 315, 321– 322, 337, 340, 342, 344, 348–349, 351, 356, 359, 366, 375, 386, 398, 405, 412, 417, 430, 435, 445, 447, 452–454, 459, 463–464, 469, 475, 477, 525, 534, 553, 559, 561, 568, 580–582, 682, 700, 711, 732 Deluge; see Flood Demetrius 592 Demonic 211, 262, 387 Affliction 441, 610–611 Powers/Spirits 89, 141, 143–144, 211 Temptation 99, 611 Demons 97, 290 Origin of 402, 669 Protection from 262, 441–442 Worship of 179, 392, 394–395, 399– 404 Deportations (Babylonian Exile) 117 Deserted Place 694, 698–699, 703 Dew 208, 453–457, 459–461, 463–464, 469, 475 Diet, Vegetarian 367, 723 “Dikaios” 674 Dinah 135, 621 Disclosure Formulae 63–64, 201–202, 216 Dittography 270, 272, 281, 284, 317, 337, 354, 357, 427, 465, 562, 590, 593, 625, 632, 699, 709, 731 Dream(s)/Dream Vision(s) 11, 81, 94–95, 161, 255, 373, 392, 394–397, 400, 404–406, 608, 640–641, 652, 670, 688 Dry Land 217, 301, 316–317, 320–321, 458, 477 Dualism/Dualistic 71, 231, 248–249, 411, 423, 571, 582, 730–732, 735, 742

Eagles 283, 288, 324, 642 Edom 288 Elders 159 Seventy 105 Twenty-four 736, 738 Election 57–59, 73–74, 76, 100, 102, 113, 116, 118, 134, 609 Elihu 165 Elijah 58–59, 100, 116, 123, 292 Elisha 116, 292 Eliphaz 406 Enoch passim As Father 68, 162, 164, 583, 588, 606, 630–632, 639–642, 644–645, 647, 652, 684–686, 688 As Great-grandfather 607 As Scribe 79, 82, 85, 219–220, 222, 297, 713 As Seer/Visionary 79, 220 Friend of God 641 Interpreter 80, 85, 161, 219, 608, 640–641, 662, 688 Mediator of Revelation 161 Enochic Tradition Development/Growth of 5–16 Eremiel 628 Esau 100, 102 Eschatology/Eschatological passim Age of Blessing 77, 94–95, 173, 190, 216, 294, 302, 322, 361, 410, 430, 437, 460, 703, 743 Community 74, 77–78, 124, 128, 230, 238, 253, 294, 411 Events 54, 86, 94, 130, 133, 141, 147, 149, 174–176, 180, 230, 313, 440, 600, 608, 680, 683–684, 707 Growth of Evil 176–177, 680–681 Jerusalem 115 Judgement 12, 74–75, 77, 95, 101, 125, 129–130, 149, 156, 188–190, 210, 216, 261, 267, 287, 297, 335, 402, 426, 433, 441–442, 449, 451, 460, 479, 482, 487, 490, 496, 498, 509, 531, 560, 614, 662 Punishment/Destruction 54, 64, 95, 142, 156, 169, 178, 184, 195, 210–

Index of Names and Subjects 211, 223, 231, 305, 364, 374, 386, 397, 482, 522, 531, 572, 580, 692, 701, 708 Reversal 60, 230, 268, 286, 315, 488, 531, 550, 700 Reward(s) 189, 202–203, 210, 223, 262–263, 294, 363, 374–375, 422– 423, 499, 521–522, 531, 568, 570– 571, 573, 577, 581, 701, 703, 723, 728, 733, 741, 743 Salvation 76, 156, 369, 375, 614, 683 Temple 110, 132, 137–139, 144 Wisdom/Instruction 221, 252, 334, 422, 520, 599 Woes/Conflict/Tumult 176–177, 189–190, 315, 389, 391, 430–433, 488, 680 Eupolemos 592 Eusebius of Caesarea 82, 240, 609, 634, 653, 737 Eve 87–89, 343 Evil, Growth of; see under Eschatology Exile (Babylonian) 55–56, 58, 109, 112– 113, 115–117, 122, 268, 288, 364, 377 Eye(s) 89, 113, 205, 228, 256, 259, 269–270, 330, 332, 365, 392, 396, 404–405, 437, 441, 554, 622–623, 628–630, 632, 638, 644–646, 650– 652, 656, 735–736 Eyebrows 380 Eyelids 270 Face 235, 240, 266, 293, 307, 310, 315, 331, 373, 383, 484, 628, 630–632, 638, 650–651 Single-facedness 167 Two-faced 167 Family; see also Conflict 58, 68, 111–112, 117–118, 123, 160–161, 269, 431– 432 Fasting 714–715, 722–723 Fear 189, 196, 198–200, 205, 208, 226, 228, 238, 264, 271, 273, 283, 286, 292, 304, 367, 389, 392, 394, 396,

835

401, 404–405, 439, 442–443, 445– 449, 451–452, 467–472, 477–482, 485, 487, 489–490, 513, 516, 518, 525, 551, 554, 561, 567–568, 576– 577, 631, 636–639 Of God 285, 313, 463–464, 471–472, 474, 478–482, 488, 577, 716 Of Natural Forces 464, 472, 477– 479, 482 Fertility 94, 96, 211, 297, 461 Fire 111–112, 115, 117, 133, 169, 172, 178, 195–196, 208, 210–211, 239, 266, 336, 434, 445–447, 449–450, 453, 482–483, 485, 488–489, 536, 563, 627–628, 698–699, 703–705, 707–708, 718, 726 Fish 205, 463–464, 467, 471, 480 Devoured by the Giants 367 Flesh Animal 99, 366 Contrasted with “spirit” 668–669 Devoured by the Giants 432, 555 Disdain towards 728 Human 85, 93, 177, 492, 495, 497, 499, 555, 668 Of Righteousness and Uprightness 79 Of the Giants 497, 655, 659, 667–670 Flight Of Eagles 288, 324 Of Mahaway 642 Flood/Deluge, Great/Noah’s 54, 57, 59, 89, 93–98, 108, 156, 175, 367, 402, 555, 608–610, 616, 622, 655, 660, 668–669, 680, 689 As Punishment 3, 89, 94, 96–97, 130, 148, 169, 174–176, 178, 366, 608, 640, 655, 658, 662–663, 670 Dates during/Times of 616, 655–656 Destruction of 94, 97–99, 144, 175, 303, 616, 634, 640, 663, 668–669, 682 Escape from, Survival of 78–79, 94– 96, 609, 614, 634, 669–670, 676 Typology 2–4, 11–12, 78, 94–95, 97, 123, 149, 156, 174, 176, 608, 614, 680

836

Index of Names and Subjects

Food 253, 295, 326, 362, 461, 723, 725 Abundance 296–298, 301, 325, 328 Angelic 723–724 Consumption of 296, 298, 333 Drought 461, 475 Gentile 723 Heavenly 715–717, 719, 722–725 Hunger 461 Association with Wealth 328, 333, 510 Righteous as 206, 208, 211, 537–538, 541, 545–546, 550, 555, 557 Fools/Foolish(ness) 184, 194, 262–263, 325–330, 334, 344, 347, 351–352, 360–362, 372–373, 386, 392, 394– 397, 399, 404–406, 410, 416, 477– 478, 481, 507–508, 570, 601 Foundation 195, 241, 256–257, 262, 418, 422, 704 Of Sin and Deceit 194, 261, 412–413, 419–421 Stone 194, 205, 414, 420–421 Of Violence 121, 130, 193, 305 Fountain 127–128, 144, 194, 205, 270, 294, 298–301 Gabriel; see under Angel(s) Garden Of Eden 87, 89, 126, 392 Of Righteousness 643 Garments; see Clothing Gedaliah 292 Gentile(s) 64, 138, 141, 144, 179–180, 288, 311, 313, 367, 371, 380, 397, 401–404, 424, 430, 450, 508, 577, 723, 734 Giant(s) 12, 81, 85, 89, 93–94, 96–97, 99, 136, 161, 175, 209, 211, 311, 346, 366–368, 387, 402, 431–432, 498, 555, 607, 609, 614, 621, 633–637, 640, 642, 650, 654–655, 658–660, 662, 668–670, 688, 702, 725 Bastards 666, 669 Beloved Ones 431 Children of the Angels of Heaven 630–633, 636, 654, 660, 667, 669

Conflict among 89, 136, 367, 431– 432, 555 Hahyah 94, 640, 670 Hybrids 497, 668–669, 725 Insatiability 368 Insomnia 443 Mahaway 642–644, 688 Nephilim 633–635, 639 Og 634 ’Ohyah 94–95, 640 Oppressors 89, 211, 367, 387, 402, 555 Punishment of 94, 96–97, 136, 311, 431 Sihon 634 Violence of 89, 93 Glorify; see Praise Glory 57–58, 105, 108–110, 122, 131– 132, 137, 139, 194–196, 198–199, 208–209, 235, 264, 293, 305, 315, 325, 327–328, 335, 352, 359, 375– 376, 412, 415, 417, 424–425, 477, 482, 484, 486, 490–491, 513–514, 519, 526–528, 530, 533–534, 561– 562, 565, 570, 608, 628, 693, 725– 726 Gloss 146, 308, 328, 330, 405, 495, 499, 529, 546, 623, 660 Goat 288, 290 God Creator 142, 256, 258, 267–268, 306, 458–459, 461, 472, 478–481, 596, 665 Great Holy One 227, 307, 309–310, 315, 348, 519 Great One 110, 133, 146, 177, 198– 199, 209, 223, 226–227, 309, 348, 437, 484, 513–514, 516, 519, 524– 525, 561–562, 565, 570, 572, 583– 584, 589, 596 Head of Days 240, 627 Heavenly One 436 Holy One 70, 171, 231–232, 235, 238, 315, 338, 448, 452, 519, 583, 589, 596, 598, 613, 627 Holy Great One 336–338, 342, 348

Index of Names and Subjects Inscrutability 236–242 King 58, 131–133, 137, 309 Lord of Heaven 630, 644, 646, 648, 650, 653 Lord of the Sheep 105, 113, 178–179 Most High 70, 168, 179, 192–193, 201–203, 207–208, 230, 240, 249, 255–257, 264, 267, 303, 306–307, 315, 336–337, 343, 349, 351, 368, 373, 381, 384, 386–387, 407–411, 420, 426, 434–436, 463–464, 471, 473, 479, 482, 551, 596, 653, 724, 735 Rising up of 436 Gold 193–194, 205, 256, 263, 297, 316– 318, 322, 325–326, 328, 332–333, 392–393, 395, 398–399, 418, 454, 456–457, 461–462, 716, 719–722, 726 Good(ness) (Eschatological Reward) 58, 134, 151–152, 162–163, 168, 196, 198, 205, 209, 220, 223–224, 229– 230, 285, 294, 296, 302, 351–353, 356–362, 368, 375, 500–503, 513, 515, 517–518, 522–23, 561–562, 570, 677–679, 382–383 Goods; see under Wealth Guard/Guardian; see also Protection 437–438, 440–441, 445, 447 Hades; see also Sheol 264, 349, 501, 526, 530 Hahyah; see under Giants Hair 622–623, 626–627, 650–651 Sevenfold Brighter 623, 645, 651 Thick 623, 625–627 White 622–623, 625–628, 644–645, 650, 652 Wool 622–623, 625–627, 644–645, 650, 652 Ham 97–98, 656, 661 Hand(s) 195, 208, 336, 338–340, 342, 347, 445, 452, 537, 544, 547, 560, 642, 674 Of the Midwife 622–625, 629, 644– 645, 651, 653

837

Hannah 736 Harvest 298, 434–435 Head 206, 270, 369, 537–538, 540–541, 545, 554 Beheading 369–370, 556, 736 Forehead 331 Of Noah 622, 625–627, 638, 644– 645, 650–652 Healing 150, 195, 199, 205, 273–274, 276, 278–279, 283–285, 292–293, 461, 553, 603, 611 Heart(s) 111, 113, 123, 152, 194, 196, 226, 243, 245, 252, 254, 256, 259, 269, 293–295, 297, 336, 338, 349, 361, 364–365, 373, 392–393, 396, 400, 403–406, 409–410, 412, 415, 417–418, 424–425, 463–466, 470, 479, 516, 551, 553, 582–583, 595– 596, 601, 613, 639 Circumcision of 365 Double hearted 72, 156, 162–164, 166–168, 174, 229, 596 Foolishness of 392, 395–396, 404– 405 Hard-hearted 194–195, 207, 261, 351, 354, 358, 364–365, 445–446, 449, 451 Inclination of 97 Of Deceit 167 Pure 167 Sincerity of 166 Sorrow 256, 269–270 Whole 168 Heaven(s) 89, 105, 138–139, 149–150, 159, 165, 169, 171–172, 175, 177– 178, 198–201, 204–205, 208 First 2, 58, 145–149, 152 Journey through 80, 158 New 2, 58–59, 145–147, 149–150 Signs of 84 Sons of; see under Angels Tablets of; see under Tablets Vision of 81 Windows/Gates of 200, 209, 311, 463–464, 475, 561, 563, 571–572, 574

838

Index of Names and Subjects

Hebrews 320, 674 Hecataeus 391 Hellenisation 62, 376, 380, 397, 722 Help 206, 211, 311, 392–395, 399, 404, 412, 417, 242, 476–477, 537, 543– 544, 546, 551–553, 558–559, 561, 566, 574–575, 715 Lack of for the Righteous 537–539, 546, 552, 558–559 Lack of for Sinners 3, 196, 205, 313, 445–446, 448, 451–452, 475, 488, 553, 557 Hendiadys 76–77, 290, 429 Herod the Great 116 Hidden Places 426, 428, 434–435, 489, 491 Hide 190, 289, 435, 482, 484, 486, 489– 491, 561, 564, 567, 576 Hill(s) 198, 241, 336–337, 340, 344, 708 Hock, of a Camel 433 Holy Ones Angels; see under Angel(s) Humans 126, 128, 314, 738 Homoioarcton 74, 318, 358, 470, 489, 565, 568, 590, 617, 642, 659 Homoioteleuton 77, 99, 119, 139, 146– 147, 163, 186, 224, 232–233, 235, 245, 258, 318, 338–339, 354, 357, 359, 382–383, 385, 388, 395–396, 404–405, 408, 417, 425, 456–458, 460, 462, 467, 483, 493, 504, 508, 513, 517, 523, 526–527, 529–530, 533, 541, 544–547, 559, 562, 565– 566, 570, 583, 590, 595, 625, 646– 648, 650, 652, 657–658, 673, 677, 685–686, 688, 695, 699, 710, 739– 740 Honour 194, 198, 207, 280, 293, 305, 315, 325–328, 333–335, 352, 359, 375–376, 425–427, 429–432, 455, 513–515, 518, 522, 554, 729–730, 733, 735–737 Hope/Hopelessness 96, 189, 194, 196, 198–200, 205–206, 230, 283, 285, 301, 304, 311, 349, 351–354, 356, 358–359, 363, 368–369, 371, 373,

412, 479, 492–493, 495, 498, 525, 537–538, 540, 544–545, 553–554, 561–563, 565–566, 570, 572, 575, 577, 596, 601, 703–704, 743 Horse Chest 426, 433 Bridle 433 House 137, 193–194, 205, 256–257, 261–263, 316–318, 322–323, 328, 333, 345, 353, 390, 412–413, 416, 420, 536, 622–625, 628–629, 644, 646–647, 650–652, 656 Eschatological Reward 132, 262 Jerusalem 115, 138, 144 Temple 57–58, 108–113, 115, 117, 122, 133, 138, 179 Humanity Agency in Judgement 134–135, 273 In Image of God 99 “Man” as Angel 101, 654 Restoration/Conversion of 63–64, 91, 141–144, 173, 181, 440, 444, 487, 601 Hyenas 291 Idolatry 113, 156, 179, 189–190, 199, 212, 214, 265, 280, 376, 392, 397, 399–405, 423, 453, 462, 559, 595, 597, 721 Idols 143, 156, 172, 178–180, 211, 375, 381, 395–401, 403–404, 407, 582– 587 Idols, Making/Fashioning of 143, 179, 392, 396, 398–399, 406–407 Idumaeans 370 Ignatius 728 Image(s) Material for Idols 392–393, 395, 398– 400 Of Angels 644–645, 647–649, 654 Of God 99 Immortality of the soul 496, 524, 573 Impure/Unclean 313, 401, 476, 508, 533 Impurity/Uncleanness 94, 98, 138, 169, 171, 177, 194, 667, 670–671 Incantations 276

Index of Names and Subjects Incest 84 Inclination Evil 97 Human 365 Human Heart 97 Inherit 74, 128, 737 Inheritance 194, 412, 414, 416, 420, 422–423, 523 Iniquity passim Initiation, Christian 95 Instruction/Teaching 4, 10, 126–127, 165–166, 212, 220, 253, 372, 595, 604, 688, 723 By Abraham 611 By Angels 220, 255, 640 By Enoch 2, 12, 68, 159–161, 199, 221, 254, 361, 371, 377, 411, 674, 687, 696 By Fools/Sinners 362, 372–373, 407 By God 105, 265, 293, 379 By Jesus 520 By Moses 84 By Noah 100 By the Fallen Angels 89, 136, 143, 277–278, 331–332, 402 Ethical 160, 164, 249, 376 False 189–190, 197, 373, 397, 399, 407, 597 Gentile 402 In Testamentary Literature 165 On Covering Nakedness 98 On Sacrifice 610–611 On Separation from Fornication 98 On Shedding of Blood 98, 611 On Worshipping the Creator 98 Paths of 168 Sevenfold (Eschatological) 57–58, 118, 124, 147, 150, 155, 221–222, 238, 252, 376, 734 To Enoch 82, 158, 170 To Gabriel 94 To Michael 77, 94, 142, 671 To Moses 83 To Noah 78, 96 To Raphael 94 To the Angel of the Presence 105

839

Two Ways; see Two Ways Instruction Wisdom/Sapiential 165, 217, 221– 222, 301, 325, 327, 334, 376, 420, 481, 594 Instructor 520, 594 Interpretation Angelic 690 By Enoch; see under Enoch By the Teacher of Righteousness 161 Iron (Yoke) 554, 556 Irony/Ironical 165, 192, 203–204, 266, 276, 279, 409, 419, 431, 459, 462, 479, 488, 505, 548, 556, 559 Isaac 53, 74, 100–102, 268, 377, 611, 620, 726, 737 Islands 320 Israel Punishment for Sins of 97, 116–118, 229 Israelite(s) Jackals 290–291 Jacob 74, 84–85, 100–102, 161, 240, 627–628 Japheth 97–98, 656 Jared 92, 621, 655–656, 659, 661–662, 664 Jerome 674 Jerusalem 25, 62, 117, 133, 136–137, 178, 229, 242, 279, 370, 390, 593 Heavenly 115, 242, 255 House 144 New 138, 144 Siege of 616 Temple 84, 110, 115, 138, 149, 179, 255, 653 Jesus 95, 226, 237, 239–240, 263, 348, 420–422, 441, 458, 520, 616, 627– 628, 726, 736–738 Jewellery 136, 332 Job 165–166, 406, 737 Joseph 292, 641 Joshua 292 Journey(s)/Voyage(s) 81, 223–224, 229 By Mahaway 643 By Methuselah 12, 608, 613, 641–642

840

Index of Names and Subjects

By Noah 643 Heavenly 235 Heavenly, by Enoch 80–82, 158, 209, 237, 242, 462, 706–708 Sea/Maritime 320, 464–465, 470, 472–473, 477–479, 482 Joy Absence of for Sinners 196, 352, 359, 374, 483, 486, 492 Brought by Noah 675, 688 For the Righteous 74, 200, 202, 221, 285, 293, 513, 515, 518, 522, 525, 583, 586–587, 590, 599–600 Of Angels 200, 561, 563, 566, 575 Of God 268 Jubilee(s) 54–56, 61, 82, 88, 98, 149, 640 Judaeans 77, 268, 286, 292–293, 301 Judah (place) 109, 112, 116, 601 Judah (son of Jacob; tribe) 84, 301 Judas Maccabeus 61–62, 122, 178, 381 Judgement; see also under Day passim Judges 113, 116, 280, 414 Justice 57, 71–72, 86–88, 137, 168, 216, 262, 280, 297–298, 458, 460, 558, 583, 589, 742 Divine 133, 192, 202–203, 227, 237, 272, 280, 297, 348–349, 369, 436, 458, 492, 496–497, 499–500, 506, 523–526, 533, 548, 553, 560, 581, 680, 690, 701–704, 741 Execution of 64, 142, 272, 364, 388, 436, 460, 498, 571 Lack of 192, 202–203, 211, 459, 499, 506, 560, 581 Lex Talionis 418, 449 Petition(s) for 297–298, 307, 311– 312, 322, 386–388, 436, 558, 703, 706 Retribution 133, 312, 369, 425, 449 Kingship Divine 110, 137, 253, 737 Human 737 Kingdom 137, 736 Four-kingdom Scheme 53 Davidic/Monarchy 109, 112, 135, 137

Of God 253, 735 Of Judah (Southern) 58, 111–112, 117, 137 Northern 112–113 Knife 118, 121, 131, 273 Korah, Rebellion of 381 Krater; see Bowl Labour 136, 194, 206, 208, 262, 282, 314, 323–324, 345, 373, 412, 416, 418, 420, 513, 515, 523, 537–541, 545, 550, 554–556 Labourers 194, 298, 316–318, 323–324 Lamech 12, 80, 82, 93, 159, 387, 607– 608, 611–613, 615–622, 626, 629– 630, 632–633, 635–641, 643–646, 648–649, 651–652, 654–655, 662, 665, 667, 671–672, 674–676, 683– 685 Lament 192, 203, 209, 270, 291–292, 452, 542, 548, 568, 698, 703, 706 Lamps 628 Land 122, 288, 320, 480, 704, 726 Dry 217, 301, 316–317, 320–321, 458, 477 Farmland 116 Fertility of 461 Inheritance of 422 Of Babylonia 634 Of Canaan 292 Of Israel 108, 178, 398, 602 Promised 108 Watered 299, 301 Landowners 116, 294, 298, 302 Law/Torah Eternal; see under Covenant For Sinners 57, 90–92, 98 Mosaic 14–15, 57, 84, 86, 99, 103, 106–107, 159, 213, 360, 378–379, 666, 696–697 Lie(s); see also Deception 93, 167, 194, 202, 351–352, 355, 359, 372, 374, 392, 395–396, 406, 582, 584, 596, 598, 685 Man of 262, 553

Index of Names and Subjects Life; see also Afterlife 205, 249, 253–254, 264, 300, 302, 347, 497, 513, 517– 518, 520, 523–525, 537–538, 540, 545, 549–551, 553, 721, 723–725 Angelic 200, 568, 724 Book of 697–698, 701–702 Earthly 150, 191, 195, 200, 206, 208, 210, 243, 245, 253, 288, 297, 335, 492, 494–495, 497, 499–500, 506, 509, 511–512, 518, 523, 525–527, 529–530, 533–535, 537, 544, 548– 550, 554, 571, 619–620, 716, 718– 719, 727–728, 734, 750 Eschatological 196, 525 Eternal 128, 228, 293, 524–525, 569, 724 Fountain of 194, 294, 301 Lifeblood in Meat 99, 366 Love of 728 Salvation 196, 239, 247, 351, 355– 357, 359–360, 371, 375, 524, 553 Tree of; see under Tree(s) Light(s) 200, 240, 248, 293, 348, 500, 502, 504, 509, 561–562, 570, 628, 729–731, 733, 735, 740–742 As Encouragement 293 Eschatological Reward 74, 199, 207, 283–284, 292–293, 735 Eternal 223–224, 228, 230–231 Generation of 4, 693, 729–733, 735 Heavenly Bodies 232, 234, 236, 242, 573 Mysteries of 248 Of Eternal Life 293 Of Heaven 150, 200, 230, 561–562, 565, 572, 740 Of the Moon 242 Of the Sun 150, 293 Paths of 248, 732, 742 Place of Angelike Existence 200 Prince of 71, 248 Sevenfold 150, 230 Sons of 231, 252, 389, 732–733 Versus Darkness 71, 151, 231, 248, 266, 369, 458, 578–580, 582, 693, 730, 733–735, 742–743

841

Lightning 628 Lips 167, 627, 629 Lot (i.e. Destiny) 513 Of Belial 262, 389 Of Darkness 389 Of the Dead 513, 515, 523 Of the Holy Ones 523 Of the Living 513, 515, 518, 523 Love Of Darkness 369 Of Evil 166 Of God 166, 168, 693, 716, 719–721, 726, 728 Of Good 166 Of Heaven 716, 718–719, 727 Of Iniquity 369 Of Life 728 Of Neighbour 417 Of Righteousness/Uprightness 154, 162, 165–166, 243, 251, 368, 720 Of Shem by Noah 96 Of Silver and Gold 721 Of the Divine Name 729–730, 735 Of the World 721 Of Transgression 369 Of Unrighteousness 369 Of Vain Words 369 Of Violence 369 Of Wealth 721 Of Wisdom 166 Of Works of Iniquity 194, 351, 354, 368–369 Maccabean Martyrs 722 Revolt 9, 60, 212–213, 215, 313, 379, 653 Macedonians 53 Mahaway; see under Giants Makarism 203, 409, 533 Manichaean Book of Giants 432, 643 Marriage 84, 378 Mastema; see under Angel(s) Medes 116 Melchizedek 626, 629

842

Index of Names and Subjects

Melki-resha’; see under Angel(s) Memorial/Remembrance; see also Remember198, 209, 302, 307, 315, 348–349, 388, 418, 459, 525, 561, 570–571, 574, 580, 702 Mephibosheth 292 Merciful One 321 Mercy 74, 120, 144, 163, 196, 201, 206, 223–224, 229, 263, 268, 285, 311– 312, 351, 358, 369–370, 381, 384– 385, 389, 427, 429, 462, 476, 537, 541–542, 546, 556, 588 Messiah/Messianic 139, 604, 612, 737 Metals, Fashioning of 332, 398–399 Methuselah 1–4, 10–12, 68, 80, 82, 155, 157–161, 218–219, 222, 250, 269, 588, 594, 603, 606, 608, 613, 617– 621, 630, 632, 635–636, 638–639, 641–644, 648–649, 651–652, 654– 655, 662–665, 667, 674, 683–685, 687–688, 690, 692, 695–696, 724– 725 Michael; see under Angel(s) Midwife 622–624, 629, 644–646, 650– 651, 653 Milky Way 573 Mind Double-minded 167 Miracle(s) 104, 639 Misinterpretation; see also Interpretation 4, 712 Mist 208, 453–454, 457, 460–461, 726 Moabites 431 Moon 82, 201, 242, 380, 453–454, 459– 460 Mosaic Torah; see under Law/Torah Moses 83–84, 101–102, 105 As Scribe 84 Mountain(s); see also Sinai 105, 115, 198, 209, 241, 264, 288, 336–337, 340– 341, 344, 490, 518, 524, 534, 704– 705, 707–708 Mourning 289–291 Mouth 162, 164–165, 195, 208, 254, 301, 319, 361, 381, 445, 447–448, 452, 464, 469, 475–477, 622–623,

629, 644–645, 647–648, 650–651, 653, 709, 711–712 Murder 84, 92, 136, 194–195, 211–212, 258, 311–312, 368, 412, 415, 417– 419, 423–424, 426–427, 429–430, 432–433, 435, 526–527, 533–534, 537–538, 543, 546–547, 558–560, 571, 703 Mystery/Mysteries 85, 127, 145, 161, 198, 201–202, 248, 255, 513, 514, 516, 519–520, 582–583, 585–586, 590, 597–599, 607, 639, 677–679, 681 Nabataea 653 Nadab 105 Nakedness 84, 98, 331, 500, 502, 504, 510 Natural/Meterological Phenomena 176, 211, 453, 458, 461–463, 472, 474, 482, 487, 580 Nebuchadnezzar 117, 450, 520 Neck 196, 201, 206, 351, 355, 358, 365, 369–370, 425, 537, 541, 546, 554, 556 Stiff-necked 194, 364, 422, 451 Neighbour Conflict between 430 Love of 98, 417 Murder of 194, 424 Oppression of/Wrong toward 193– 194, 262, 273–275, 279, 412, 415, 417–419, 423, 426 Nest 283, 288 Net/Snare 196, 201, 208, 526, 528, 536 Noah; see also under Ark and Plant(ing) 113, 116, 130, 520, 594, 607–608, 612, 614 As an Angel/Angel-like 4, 95–96, 100, 610, 629, 633, 636, 638, 648–650, 652, 654, 676 As “My Son” 594, 604 As Scribe 611 Birth of 4, 159, 606–689 (passim) Book of 86, 610–611, 618–619, 666 Contrasted with the Fallen Angels 96

Index of Names and Subjects Contrasted with the Giants 94, 96, 633–635, 662, 666, 702 Descendants 78–79, 101 Escape from/Survival of the Flood 57, 78–79, 94–96, 116, 237, 387, 608, 634, 639, 662, 669–670, 674, 676–677, 680, 682 Grandsons of 98–99 Interpretations of His Name 4, 608, 671, 673–676, 684–686, 688 Noachide Commandments 366–367 Noahic Covenant 92, 97–98, 377 Son of Lamech 80, 387, 607–608, 613, 635–636, 652, 654, 674–675, 684– 685 Three Sons 94–96, 387, 616, 662, 669–670, 677, 680, 682 Transformation into an Angel 95–96, 100, 610 Obedience, Covenant 109–110, 189, 192, 348, 553–554, 600, 692–697, 712, 721–722, 731 Offspring; see Children Og; see under Giants ’Ohyah; see under Giants Oppressed (Ones) 3, 59, 89, 160, 212, 311–312, 345, 371, 387, 481, 551, 558–559, 571 Oppression 58, 113, 118, 128–129, 131, 133–134, 136–137, 143–144, 174, 189–190, 192, 197, 214, 216, 266, 270, 281, 294, 298, 300, 302–303, 311, 319, 336, 340, 345, 360, 387, 402, 418, 420, 548, 550, 552, 597, 692 Oppressors 58–59, 122, 129, 131–135, 141, 144, 167, 192, 194–195, 199, 205, 209, 211, 260, 266, 275, 286, 294, 296–297, 300, 302, 305, 311, 314, 345–346, 348, 373, 397, 402, 423, 445–446, 449, 498, 538, 546– 547, 552–553, 557–559, 561, 566, 571, 574–575, 706 Origen 664 Ostriches 290–291

843

Palmyra/Palmyrene 320–321, 653 Panodorus, Chronicles of 13 Parable 472 Of Enoch 65–66, 69–70, 79, 87–88 Of the Dishonest Steward 733 Of the Tares 434 Of the Vineyard 421 Parents, Honour of 98 Parthians 116 Passover 84, 287, 378 Paths; see Ways Paul 92, 239, 508, 520, 653 Patriarchs 292, 422, 609 Peace; see also under Ways of Activity of 206, 217–218, 222–223 Age of 134 Angel of 248 Eternal 356 For the Righteous 74, 77, 134, 247, 262, 293, 583, 588, 591, 605 Lack of for the Sinners 190, 195–197, 206, 211, 256–257, 261–262, 351, 354, 356, 359, 368, 374, 412, 414, 416, 420–421, 423, 463, 477, 482, 484, 486, 492, 526, 529, 537, 605 Penemu’e; see under Angel(s) Pentateuch(al) 298, 331, 368, 472 Enochic 14 Mosaic 14–15 Samaritan 622 Peril; see Danger Persecution 4, 56, 61–62, 116, 190, 192–193, 195, 200, 203, 212, 266, 273–275, 279–282, 307, 312–313, 315–316, 418–419, 434, 449–451, 458, 498, 511, 571, 690, 701, 703, 719–722, 726, 728 Persian(s) 53–54 Petition(s); see also Prayer(s) 165, 270, 436, 701–702 By the Archangels 236, 387 By Enoch 236 By Gentiles 144 By Levi 135, 142 By Noah 79 By People of God 288

844

Index of Names and Subjects

By Sea-farers 474 By Sinners 476 By the Oppressed 298, 302, 307, 310– 314, 322, 370, 381, 386, 387–388, 436, 459, 498, 538, 546, 558, 574– 575, 703 Pharmaros/Armaros; see under Angel(s) Pharisees 212, 320, 548, 573 Philo of Byblos 653 Philon the Ancient 592 Phineas 377 Phoenicia 653 Pit 141, 143–144 Plant(ing) 76–79, 89–90, 97, 101–102, 123–128, 176 Eternal Plant 58–59, 118–119, 123– 128, 130 Of Righteousness/Truth 57–59, 65– 67, 70, 76, 78, 88, 98–102, 104, 118–119, 123–124, 130, 134 Plants 93, 176, 278, 332 Poor; see also Poverty 133, 160, 260, 270, 296, 298, 300–302, 345, 534, 715, 736 Possessions; see under Wealth Poverty; see also Poor 4, 198, 260, 297, 325, 327–328, 334–335, 720 Power/Prestige, Social 192, 286, 311– 313, 325–326, 330, 333, 425, 452, 462, 538, 545, 556, 558, 697–698, 700, 703, 721 Praise/Glorify 173, 194, 217, 221–222, 229, 239, 320, 351, 356, 359, 375– 376, 433, 551, 582–584, 589, 596, 616, 623–624, 629, 644–645, 648, 650–651, 653, 726, 733, 736 Prayer(s); see also Petition(s) By Enoch 664, 667 By Hannah 736 Intercessory 159, 667 Of Deliverance 293, 370 Of the Righteous (Ones) 207, 237, 288, 307–308, 310–312, 314–315, 321–322, 348, 381–382, 386–389, 558, 574

Predestinarian/(Pre)determinism 86, 226, 249, 521, 722, 727, 730–733 Prepared For Punishment 195–198, 201, 206– 207, 256–258, 265, 351, 353, 357– 358, 363–364, 381, 386, 392–393, 398 For Reward 513, 515, 522–523 Prestige; see Power Priest(s)/Priesthood/Priestly 56, 71, 73, 137, 279, 376–377, 403, 593, 629, 666 Benediction 461 High Priest 293 Melchizedek 629 Noah 629 Wicked Priest 137, 279 Prophetic 3, 64, 165, 197, 216, 267, 292, 345 Prophets 160, 165, 197, 216, 260, 266– 268, 286, 292, 345, 371, 403, 422, 461, 472, 520, 601, 693, 696–697, 709–712 Prosperity; see Wealth Protection 96, 253, 286–287, 292, 437–442, 537, 544, 552 Pseudepigraphic 1, 84, 215, 520, 592, 607, 643–644, 684 Pseudepigraphon 13, 69, 592, 606, 618– 619, 643, 662 Pseudo-Eupolemos 82, 593, 609, 634 Pseudo-Hecataeus 592 Ptolemaic 55 Punishment of Wrongdoers 121, 129– 130, 133–136, 141, 144, 148, 161, 176–178, 180, 189, 193, 195, 197, 200, 209–211, 216, 223, 231, 263, 265–267, 270, 272–273, 275, 281– 282, 286–287, 301–302, 311, 325, 329, 335–336, 347, 360–362, 369– 370–371, 374, 380–381, 386, 398, 403, 419, 421, 423, 425, 433–436, 439, 450–451, 453, 458–462, 487– 488, 492, 494, 496–497, 499, 508, 510, 518, 523, 525, 534–536, 556, 568, 616, 655, 658, 662, 690–693,

Index of Names and Subjects

845

699–700, 703, 706, 708–709, 711, 743 Pure 167, 508, 627, 716, 718–719, 723, 726 Purify/Cleanse 94, 122, 143–144, 608, 655, 661, 670–671 Purity 627, 673, 718 Purple 325–326, 328, 333 Pythagoras 573

Romans 320, 431 Rome 144, 390–391 Root(s); see also Plant(ing) 58, 93, 111– 112, 116–118, 120, 123, 128–129, 169–170, 172, 175–176, 178, 194, 205, 294–295, 298–300 Remedies 278, 332 Uprooting 58, 72, 121, 129–130, 154, 305, 366, 376

Quick(ly); see Sudden(ly) Qumran, Community/Group 60, 68, 71, 75, 124–125, 128, 161, 213–214, 222, 231, 252, 256, 377, 568, 570, 640, 696, 732 Qur’an 434

Sacrifice 97, 179, 401, 403, 508, 597, 610–611, 726 Sadducees 212, 548 Safe(ty) 206, 286, 288, 472, 482–483, 485, 488, 537, 542, 544, 553–554, 557 Salvation; see also under Life 4, 57, 59, 76, 124, 156, 166, 196, 239, 279, 292, 352, 358–359, 369, 375, 676–677, 734 Samaria 616 Sand 205, 208, 463–464, 467, 471, 478, 480 Sarah (in the Book of Tobit) 315 Sariel; see under Angel(s) Satan 248, 637 Satyr 290, 292 Scribe Angelic 101, 227, 349, 386, 388 Enoch 85, 161, 217–220 Metatron 220 Sea(s) 208, 316–317, 320–321, 403, 458, 463–464, 466, 468, 470–472, 477– 482, 707 Sea-farers 472, 474, 477–479, 481– 482 Waves 477–478 Sealing 208, 287, 463, 466, 471, 480 Season(s) 159, 227, 461, 475 Secret (Knowledge) 236, 238–239, 348, 520, 680–681, 738–739 Sect(arian) 68, 75–76, 127, 161, 165, 213, 252, 423, 521, 570, 601 Seir 105 Seleucid(s) 55, 62, 122, 136, 178, 254, 333, 560

Rain 208, 453–457, 459–461, 463–464, 469, 475 Raphael; see under Angel(s) Rash Shamra (Ugarit) 628 Rays; see under Sun Red 626–626, 644–647, 650, 652 Refuge 96, 286, 288–289, 551 Rejoice; see Joy Remeiel; see under Angel(s) Remember 193, 196, 216, 254, 256–257, 264–265, 267, 307, 349, 412, 416, 425, 435, 525, 537–538, 543–544, 547, 560–562, 565, 571, 725 Remembrance; see Memorial Repentance, see also Unrepentance 144, 297, 306, 311, 474, 479, 601 Restoration 74, 127, 135, 138 Resurrection; see under Afterlife Rich (Ones); see Wealthy Righteous/Pious (Ones) passim Righteous Deeds; see also under Ways of Record of 349, 522, 571, 581, 702 Righteousness/Piety/Truth passim Generation of 677–678, 680, 682 Truth as Righteousness 71, 77, 88, 101–102, 168 Ways of; see under Ways River 427, 431, 480 Rock 105, 263, 288–289

846

Index of Names and Subjects

Servant(s) 292, 345, 620, 735 Isaianic 160 Maidservant 344 Prophets 161, 520 Servitude/Slavery 198, 282, 336–337, 340, 343–345, 347, 402, 420, 523, 550, 555–556 Seventh (part) 2, 54, 69, 86–88, 145, 147–148 Seventy Elders 105 Generations 54 Shepherds 55, 97 Units of Time 2, 54–56 Weeks 53, 55–56 Years 55–56 Shame 98, 196, 198, 200–201, 225, 228, 269, 286, 305, 307, 309–310, 315– 316, 325, 327, 331, 334–335, 342, 351, 353–354, 358, 363–364, 370– 371, 431–432, 524, 561–562, 565, 569, 572, 709–711, 713, 716, 719, 740 Sheep 101, 105, 113–114, 117, 135, 178, 179–180, 434, 734 Shem 78, 96, 98 Shemaiah 592–593, 670, 725 Shema’ 166, 168, 721 Shemoneh Esreh 702 Sheol; see also Hades 196, 200–201, 206–207, 210, 247, 264, 280, 381, 412, 418–419, 492–493, 495, 497, 499–500, 508–509, 511–512, 518, 526–528, 530–531, 534–536, 552 Ship(s) 205, 320, 463–464, 468, 470– 471, 477–478, 482 Silver 193–194, 205, 256, 263, 297, 316–318, 322–323, 325–326, 328, 332–333, 392–393, 395, 398–399, 418, 454, 456–457, 461–462, 716, 719–722 Sihon; see under Giants Sin(s)/Iniquity(-ies) passim Bricks and Stones of 194, 412, 416, 420 Collapse of 437, 439, 444

Origin of 87, 89, 213, 249, 343, 345, 348, 402 Memory of; see Memorial Of Complicity 207 Recording of 202, 297, 315, 336– 339, 343, 349–350, 388, 436, 521, 525, 581, 702 Support of/Aid to 426, 429, 434–435, 577 Sinai, Mount 83, 86, 101–106, 108, 138, 159, 177–178, 239, 377–378, 490, 597, 638 Sinners/Wicked (Ones) passim Conflict among 433 Gathering of 207, 426, 429, 434–435, 441, 536 Slaying of 136, 196, 201, 351, 355, 369, 418–419, 431, 560 Sirens 207, 283–284, 288–292 Sleep (Afterlife) 3, 120, 154, 169, 173, 180–181, 221, 223, 227–229, 437– 438, 440–442, 496, 512, 569, 725 Pleasant 423, 437, 439, 442–443 Snare; see Net Snow (White) 622–623, 625–627, 644– 645, 650, 652 Snow 454, 456–457, 462–463 Sodom 380 Solomon 109–110, 122, 292, 406 Son of Man 95, 116, 232, 289, 375, 628, 735–738 Soul(s)/Spirit(s) (of the Dead); see under Spirit(s) passim Spell(s) 274, 276, 278–279 Spirit(s) Demonic/Giants’ 97, 99, 262, 401, 497, 668–669, 725 Evil/of Evil 207, 248, 392–395, 399– 403, 435 Holy Spirit 115, 251 Human (Dead) passim Idols 404 Inspiration 157, 160 Of Abel 703 Of Darkness 248 Of Deceit 248

Index of Names and Subjects Of Error 194, 412, 414, 417, 420– 421, 423 Of (God’s) Anger 196, 412, 415, 417, 424–425 Of Injustice 143 Of Light 248 Of God 160 Of Rebellious Angels 403 Of Truth 143, 248, 423 Resurrection of 228, 522, 524 Righteous and Good 167 Two Spirits 247, 250 Unclean 401 Sprout(ing) 57, 90–93, 99, 176 Star(s); see also under Angel(s) and Light 201, 232, 234, 236, 242, 380, 453– 454, 459–460, 483, 486, 490, 573 Disobedient/Wayward 151, 248, 266, 536, 692, 700, 703, 706–708 Fallen Angels 151, 536, 692, 703, 706 Righteous (Ones) as 150, 230, 568, 570, 573–574, 740–741 Stone(s) As Witnesses 458 Choice, for Jewellery 332 Foundation 194, 205, 241, 412, 414, 420–422 Idols 392–393, 395–396, 398, 406 Of Sin; see under Sin(s) Tablets 83 Storm(s) 464, 470, 477–479 Sudden/Quick Destruction 195–197, 199, 243–244, 251, 253, 256–257, 261, 263, 273, 280–281, 283, 285–286, 294–295, 301, 316, 318–319, 324, 351–352, 356, 359, 374–375, 407 Suffering (of the Righteous); see also under Oppression 77, 113, 133–134, 148, 176, 192, 199–200, 206, 208, 216, 283–284, 287, 292–293, 307, 315, 322, 370, 387, 441, 450, 497, 500–501, 534, 537, 542, 546–547, 550, 557–559, 561, 563, 566, 574, 693, 698, 713, 726, 740 Suffering of the Wicked 196, 201, 210, 279, 287, 305–306, 422, 425, 443, 526, 528, 531, 535, 548, 574

847

Sun As a Heavenly Body 82, 150, 201, 242, 293, 336, 380, 426–427, 433, 453–454, 459–460, 623–626, 628– 630, 638, 643–645, 650–652 Rays/Beams of 623–624, 628–630, 632, 638, 644–646, 650–652 Swallow 333, 360, 380–381, 463–464, 470–471, 479 Swans 291 Sword 57, 61, 63–64, 118, 120–121, 128–131, 133–137, 139, 175, 195– 196, 256, 262–263, 273, 332, 369– 370, 412, 418–419, 424–425, 433 Syncellus, Chronography of 13, 78, 277– 278, 332, 552, 555, 559, 622 Tablet 671 Tablets Heavenly 9–10, 55, 63–65, 70, 81–86, 88, 105–107, 149, 160, 198, 201– 202, 227, 315, 349, 378, 513–514, 518, 521, 571–572, 581, 608, 677, 680–682, 712 Of the Law 83 Seven 84 Stone 83 Two 83 Taxo 313 Teaching; see Instruction Tears 205, 256 Temple 108, 113–114, 298, 394 Desecration by Antiochus 122 Destruction of First 55, 58, 109–114, 117, 137, 179 Destruction of Second 115, 139, 179 Eschatological 58, 108–110, 131–133, 137–140, 144, 149–150 Eternal 108, 110, 133 First 56–57, 59, 109–112, 115, 117, 137, 179 Heavenly 115–116, 139, 149, 179, 627 Idols 143 Jerusalem 110, 115, 138, 149, 179, 242, 400, 654

848

Index of Names and Subjects

Of Zeus Olympios 653 Place of Divine Glory/Kingship/Presence 110, 114, 131–132, 137– 139, 149 Place of Wisdom 114 Restoration of Cult by Judas Maccabeus 61, 138 Revealed to Jacob 84 Second 59, 115, 122, 133, 137–138, 179, 180 Treasures 117 Ten Eras 53–54 Terah 399 Testament (Literary Genre) 16, 73, 80, 219 Testamentary 62, 64, 68, 72–73, 80, 158–160, 163–165, 168, 183, 191, 219, 221–222, 226, 239, 250, 594, 619–620, 636, 642, 688, 692 Theophilus of Antioch 674 Thistles 126 Thorns 126 Throne(s) Of God 81, 105, 138, 149, 209, 237–240, 406, 436, 491, 626, 693, 736–737 Of Jesus 737 Of Judgement 94, 491, 736 Of Monarchy 110, 736 Of/For the Righteous 729–731, 735, 736–738 Of Son of Man 738 Twelve 736 Tithing 84, 298 Tobit 115 Tongue(s) 590, 629 Double-tongued 167 Evil 282 Torah; see under Law Torches 628 Tree(s) 74, 126 Of Life 518, 524, 715 Of Wisdom 89 Truth; see also under Righteousness and Wisdom 78, 86, 88, 93, 121, 124, 166–167, 220–221, 255, 360, 377,

444–445, 588, 590, 596–597, 599– 601, 630–631, 639–640, 644–645, 648, 654–655, 675, 683, 685, 728, 742 Chosen Ones of 75, 125 Deeds of 77 Ephah of 126 Foundation of 422 Generations of 732 Perversion of; see under Wisdom Plant of 66–67, 70, 76, 78, 101–102 Scribe of 219 Seers of 251 Sons of 71, 75, 228, 732 Spirit of; see under Spirit(s) Ways of; see under Ways of Two Spirits Treatise 71, 143, 166, 248, 255, 365, 379, 403, 473, 522, 524, 731 Two Ways Instruction 64, 164, 167, 183, 199, 202–203, 246–247 Unclean; see Impure Unrepentance 144, 398 Uriel/Ouriel; see under Angel(s) Violence 72, 91, 93, 99, 113, 121, 130, 133, 135, 142, 148, 174, 178, 189, 265, 305, 366, 369, 389, 417, 430– 433, 441, 533, 558, 621, 669, 679 Visions; see also Dream(s) 11, 57, 74, 79– 80, 94, 102–106, 108, 144, 160–161, 175, 220, 236–237, 241, 255, 392, 397, 400, 404, 406, 425, 619, 638, 640–641, 700 Skepticism toward 189, 255, 373 Voice 157, 160, 162, 208, 231–232, 237– 239, 291, 477, 482–483, 485, 488– 489, 537–538, 543, 558, 641, 642, 644 Vomit 333 Watchers/Rebellious Angels 12, 58, 82, 87, 89, 91–93, 96–97, 99, 117, 143– 146, 148, 151, 158, 175, 179, 209– 211, 262, 267, 276–277, 291, 311,

Index of Names and Subjects 324, 331–332, 343, 345–346, 350, 368, 387, 401–403, 429, 431–432, 434–435, 473, 489, 491, 498, 536, 558, 607–610, 614, 621–622, 633, 635, 637–639, 644–645–650, 654, 659, 662, 664–669, 676, 680, 692, 702, 713 Angels of Heaven 630–633, 636–637, 644, 646, 648–649, 654, 667 Holy Ones 613, 639 Impurity of 670, 713 Instructions by 277–278, 331–332, 346, 402 Nephilim 639 Sons of Heaven 473, 637–638, 666 Water(s) 96, 105, 108, 127–128, 194, 196, 205, 208, 241, 256, 259, 264, 266, 269–270, 294, 299–301, 316– 318, 323, 324–325, 328, 333, 431, 460, 463–464, 466–467, 471, 479, 480, 656–657 Ways/Paths Contrasting; see Two Ways Instruction Of Darkness 248, 732, 742 Of Death 243–244, 247, 251–253 Of Deceit 248 Of Goodness 162–163, 168 Of Light 248, 732, 742 Of Peace 243, 246, 253 Of Righteousness/Truth 3, 52, 62, 140, 166, 168, 180–183, 189, 202– 203, 217, 223–224, 227, 243, 246–248, 251–252, 407, 409, 411, 583, 590–592, 600, 603–604, 692, 720, 732, 735, 738–739, 741–742 Of the Most High/God 202, 239, 407–408, 410 Of Wrongdoing/Iniquity 3, 63, 72, 166, 181–183, 189, 198, 211, 217, 243, 246, 251–253, 255, 604, 720 Wealth/Prosperity 136–137, 189, 192– 193, 195–196, 199, 203, 214, 256– 257, 260–261, 263–265, 280, 296– 297, 300, 302, 316–319, 324, 329, 333–334, 360, 437, 444, 461–462, 479, 497, 500, 507, 509–511, 526–

849

527, 529, 533–534, 577, 719–722, 726 For the Righteous 133, 136–137, 263, 322, 362 Unjust Gain of 133, 137, 189–190, 195, 260, 265, 322, 331, 501, 504, 533–534, 721 Wealthy/Rich (Ones) 3, 64, 184, 194, 267, 281, 286, 294, 298, 300–301– 302, 312, 316–317, 319, 324–325, 334, 344–346, 397, 420, 715 Landowners 116, 294, 298, 302 Weapons; see also under Sword, Knife Breast plates Wicked (Ones) passim Wilderness/Desert Animals of 290–291 Imagery of 292 Israel in 93, 104–105, 108, 110, 364, 595, 723–724 Place of Punishment 144, 694, 698– 699, 703 Wind(s) Wine Wisdom; see also Instruction 3, 137, 145, 165–166, 168–169, 173, 180, 189– 191, 221, 223, 236, 254–255, 264– 265, 282, 301, 319, 376, 406, 409, 420, 422, 464, 468, 472, 481, 507– 508, 510, 520, 577, 602, 644, 715, 724 Enochic 3, 9–10, 64, 191, 217, 219– 221, 237, 239, 254, 600, 696–697, 724–725 Fall away from 58, 111–114, 123, 191 For/of the Elect/Righteous 10, 74, 121, 123–125, 154–155, 191, 202, 209, 222, 282, 334, 360, 376, 443, 583, 586, 588, 594, 599–601 Finding 253–254, 643 Fountain 127, 301 Habitation in the Heavenly Cult 116 Habitation in the Temple 114–116, 255 Inheritance 422 Linked with Torah 114

850

Index of Names and Subjects

Of Adam and Eve 89 Of the Readers 71 Personified 737 Perversion of by Sinners 201, 243, 245, 255, 363–364, 376, 397, 404 Sevenfold 121, 123–125, 221 Tree of 89 Withdrawal/Rejection of/Without 116–117, 191, 255, 282, 325, 327–328, 334, 361, 404, 596 Wise (Ones) Woman/Women 205, 207, 247, 250, 262, 266, 325, 328, 330–332, 337, 348, 373, 380, 390, 666 Barren; see Barrenness “Daughters of Men”/Women of the Earth 89, 91, 276, 331, 401–402, 607, 633, 637, 639, 655, 659 Handmaid 198, 336–337, 340, 344, 667–668 Mother(s) 264, 339, 390, 645, 651 Midwife 622–624, 629, 644–646, 650–651, 653 Wood 392–393, 395, 398

Worry 464, 470, 645, 647–649, 652 Worship 94, 98, 105, 108, 114, 117, 122, 178–179, 207, 319, 392–393, 395– 407, 433, 452, 472, 474, 479–480, 482, 487–488, 559, 595, 597, 623– 624, 629, 640, 645, 651, 719–722, 730, 736, 738 Wrath (Divine) 74, 79, 96, 169, 171–172, 177–178, 180, 196, 253, 273, 304, 311, 412, 415, 417, 424–425, 435– 436, 441, 463–464, 472, 475, 487, 492, 576, 655, 660, 668–669, 701 Xenophon 250 Yoke 195, 206, 273, 275, 281–282, 294, 537, 543, 545–546, 554–556, 559 Zadok, Sons of 71 Zadokites 403 Zedekiah 109, 113, 364 Zeus 400, 431, 653 Zion 74, 77, 84, 149, 255, 421, 551, 605

Index of Authors

851

Index of Authors Aalen, S. 407, 505 Achtemaier, P.J. 667 Adler, W. 54 Alexander, P. 633 Alliata, E. 410 Allison, D. 453, 724 Argall, R.A. 213, 238, 239, 242, 255, 267, 275, 306, 373, 374, 376, 403, 406, 418, 450, 463, 517, 518, 524, 531, 533 Auffarth, C. 402 Aune, D.E. 434, 701, 728, 736 Avery-Peck, A.J. 15, 613 Barclay, J.M.G. 391 Barr, J. 637, 663 Barton, J. 569 Barton, S.C. 114 Batto, B.F. 480 Bauckham, R. 434, 694 Baum, A.D. 592 Baxter, W. 610, 611 Beentjes, P.C. 255 Beer, G. 19, 60, 154, 212, 344, 493, 538, 549 Bennett, H. 391 Bergen, T.A. 610 Berger, K. 250 Beuken, W.A.M. 637 Beyer, K. 66, 121, 136, 182, 218, 225, 235, 248, 299, 341, 612, 621, 639, 664, 675 Beyerle, S. 82, 150, 497 Bickerman, E.J. 212, 213, 322 Billerbeck, P. 702, 712 Black, M. 19, 26, 60, 61, 67, 77, 92, 98, 101, 102, 103, 104, 106, 108, 132, 154, 185, 186, 204, 212, 237, 251, 254, 263, 269, 270, 271, 274, 276, 278, 280, 281, 290, 299, 301, 305, 306, 313, 318, 319, 320, 328, 332,

333, 340, 367, 369, 370, 375, 376, 378, 387, 390, 410, 416, 417, 429, 439, 448, 452, 458, 462, 465, 474, 481, 485, 486, 489, 491, 494, 505, 525, 534, 535, 536, 539, 544, 545, 546, 547, 550, 556, 566, 585, 594, 602, 603, 620, 621, 623, 652, 659, 661, 662, 663, 664, 665, 673, 688, 689, 691, 694, 704, 713, 714, 715, 719 Boccaccini, G. 7, 15, 56, 107, 187, 213, 378, 634 Bonner, C. 185, 186, 218, 310, 318, 319, 328, 358, 363, 385, 390, 396, 407, 416, 417, 447, 448, 457, 465, 485, 486, 495, 505, 538, 545, 547, 575, 580, 589, 623, 632, 647, 659, 660, 661, 673, 688, 689 Boswell, J.E. 391 Böttrich, C. 626, 725 Boustan, R.S. 219 Brant, W. 331 Broshi, M. 109, 113 Brown, R.E. 520 Brulé, P. 391 Bullough, B. 331 Bullough, V.L. 331 Bunge, M.J. 391 Burchard, C. 627, 724 Cameron, A. 391 Cameron, A. 391 Camp, C.V. 137, 420 Charles, R.H. 14, 19, 20, 21, 22, 25, 26, 27, 60, 61, 66, 67, 91, 108, 129, 140, 141, 146, 154, 186, 212, 215, 259, 261, 263, 266, 269, 270, 271, 276, 280, 285, 286, 288, 289, 299, 300, 305, 306, 320, 324, 335, 344, 376, 378, 380, 382, 390, 393, 398, 413, 435, 440, 442, 446, 450, 462, 465,

852

Index of Authors

466, 467, 473, 481, 487, 489, 493, 494, 500, 502, 506, 508, 514, 525, 534, 535, 536, 538, 543, 547, 548, 549, 563, 564, 565, 584, 587, 591, 594, 602, 603, 610, 611, 615, 623, 624, 641, 642, 660, 681, 686, 688, 689, 700, 702, 704, 705, 715, 726, 727, 731, 734, 739 Charlesworth, J.H. 56, 727 Chazon, E. 159, 378, 610 Clifford, R.J. 480 Collins, J.J. 15, 16, 53, 54, 56, 115, 138, 312, 522, 569, 667 Conrad, E.W. 292 Coughenour, R.A. 212 Cross, F.M. 7, 236 Cryer, F.H. 125 Cumont, F. 573 Cussini, E. 320, 321 Davidson, M. J. 569 Davila, J.R. 348 Davis, M.T. 653 Day, J. 569 Del Verme, M. 247 Dexinger, F. 57, 58, 60, 61, 62, 67, 76, 91, 92, 98, 102, 104, 117, 121, 130, 136, 139, 150, 152, 212 Dillmann, A. 14, 98, 287, 289, 297, 299, 305, 306, 335, 344, 367, 378, 390, 418, 419, 440, 449, 450, 462, 465, 478, 538, 548, 549, 551, 552, 557, 578, 604, 648, 660, 681, 688, 689, 700, 704, 713, 719, 727, 731, 734 Dimant, D. 6, 12, 15, 55, 78, 83, 402, 609, 610, 667 Dix, G.H. 14, 15 Donadoni, S. 52, 53 Doudna, G. 6 Drawnel, H. 135, 611 Egger-Wenzel, R. 249 Eissfeldt, O. 653 Elgvin, T. 51, 125, 126, 127 Elias, J. 331 Elledge, C.D. 573

Elliott, M.A. 61 Engels, D. 391 Eshel, E. 6, 633 Eshel, H. 6, 56 Evans, C.A. 95 Falk, D.K. 137 Firmage, E. 289 Fitzmyer, J.A. 298, 612 Flemming, J. 14, 19, 20, 21, 26, 27, 140, 278, 465, 538, 565, 615, 689 Flint, P.W. 6, 7, 513, 526, 633 Flusser, D. 247 Francis, F.O. 106, 714 Francis, J. 391 Freedman, D.N. 289 García Martínez, F. 8, 60, 61, 127, 137, 213, 219, 609, 610, 612, 613, 680 Garitte, G. 52 Garitte, M. 87 Germain, L.R.F. 391 Gilbert, M. 249, 347 Gilson, J.P. 615 Goff, M.J. 137 Golden, M. 391 Goldstein, J.A. 115 Golomb, D.M. 465 Goodman, D. 724 Grabbe, L.L. 621, 674, 675 Greenfield, J. 12, 15, 116 Grelot, P. 59, 150, 612 Gundry-Volf, J. 391 Hadot, J. 249 Halévi, J. 465 Halperin, D.J. 106 Hannah, D. 724 Hanson, P.D. 236, 403, 667 Harrington, D.J. 75, 127, 306, 654 Hawes, J.M. 391 Hay, D.M. 738 Hayes, M.A. 508 Hayward, C.T.R. 114, 240 Hempel, C. 423

Index of Authors Hengel, M. 54, 55, 60, 61, 459, 573, 653, 735, 736, 738 Henning, W.B. 432, 460, 643 Henze, M. 442 Herms, R. 144 Hillers, D.R. 320, 321 Himmelfarb, M. 694 Hiner, N.R. 391 Hoffmann, A.G. 61 Hoffmann, Y. 286 Holladay, C.R. 82, 609, 737 Horsley, R. 345 Hugger, P. 442 Huggins, R.V. 634 Isaac, E. 19, 20, 21, 101, 120, 129, 230, 269, 465, 539, 603, 689, 713 Jacobs, N. 724 James, M.R. 358, 390, 486, 615 Jarick, J. 508 Junod, E. 84 Kapera, Z.J. 621, 653 Käsemann, E. 572 Kee, H.C. 380 Kenyon, F.G. 185, 358, 385, 417, 495 Knibb, M.A. 11, 19, 20, 21, 26, 27, 60, 61, 65, 76, 98, 102, 116, 140, 152, 162, 180, 186, 213, 214, 219, 256, 257, 269, 270, 271, 274, 290, 299, 306, 318, 358, 384, 385, 465, 485, 486, 489, 490, 505, 525, 538, 563, 564, 567, 575, 578, 594, 623, 630, 641, 657, 659, 660, 664, 689, 704, 715, 718, 734 Koch, K. 61, 66, 141 Kreitzer, L.J. 59, 60, 61 Kuhn, H.-W. 569 Kuhrt, A. 391 Lambdin, T.G. 27, 465 Lange, A. 83, 85, 97, 423, 634 Lemke, W.E. 236 Lewis, J.P. 610, 674 Licht, J. 313

853

Lichtenberger, H. 85, 97, 423, 569, 626, 634, 732, 733 Lindenberger, J.M. 653 Longenecker, B.W. 138 Luttikhuizen, G.P. 610 Manns, F. 410 Marcus, D. 83 Marpus, X. 150 Martin 14, 19, 60, 104, 154, 212, 344, 347, 350, 367, 368, 376, 378, 405, 465, 538, 548, 549 Mearns, C.L. 116 Meeks, W. 106, 240, 714 Metzger, B.M. 138 Michaelis, W. 250 Milik, J.T. 5, 6, 7, 8, 9, 13, 14, 15, 17, 50, 51, 52, 53, 55, 60, 61, 66, 67, 76, 78, 87, 91, 93, 94, 107, 109, 115, 121, 131, 140, 141, 146, 147, 148, 153, 154, 155, 173, 174, 182, 186, 212, 213, 214, 218, 219, 222, 225, 234, 235, 238, 246, 261, 278, 290, 320, 321, 378, 431, 435, 445, 472, 476, 489, 591, 592, 594, 604, 605, 606, 609, 612, 613, 615, 616, 618, 619, 620, 621, 622, 624, 625, 626, 658, 659, 660, 661, 662, 663, 664, 670, 673, 675, 676, 679, 681, 682, 684, 687, 707, 708, 725, 734 Müller, U.B. 59 Muro, E.A. 7, 8, 513, 526 Murphy, C. 137, 261, 264, 298, 420 Najman, H. 83, 106 Nebe, G.-W. 7, 513, 526 Neusner, J. 15, 240, 613 Newsom, C.A. 83, 125, 667 Nickelsburg, G.W.E. 5, 6, 8, 11, 13, 15, 16, 18, 19, 20, 21, 26, 51, 53, 58, 60, 61, 66, 67, 69, 70, 71, 76, 80, 81, 90, 91, 93, 98, 102, 103, 104, 107, 108, 109, 110, 116, 118, 136, 140, 141, 142, 143, 145, 147, 151, 157, 158, 159, 160, 165, 173, 176, 178, 179, 180, 181, 185, 186, 187, 192, 193,

854 199, 200, 210, 213, 214, 228, 231, 239, 249, 251, 267, 269, 270, 271, 273, 280, 282, 285, 287, 289, 298, 299, 300, 302, 304, 307, 310, 318, 319, 320, 328, 330, 334, 340, 341, 355, 359, 360, 364, 367, 375, 376, 378, 379, 383, 390, 396, 400, 404, 414, 421, 424, 433, 435, 442, 449, 450, 457, 458, 462, 469, 470, 474, 476, 480, 485, 486, 487, 489, 490, 495, 504, 505, 508, 509, 517, 524, 529, 530, 533, 539, 545, 546, 547, 548, 551, 557, 560, 565, 566, 576, 578, 580, 586, 589, 596, 602, 603, 605, 610, 614, 624, 625, 627, 632, 647, 648, 659, 661, 664, 673, 689, 692, 694, 699, 709, 713, 715, 720, 727, 734, 742 Niederwimmer, K. 247, 250 Nilsson, M. 573

Index of Authors 215, 259, 276, 290, 305, 322, 342, 369, 384, 416, 447, 465, 481, 491, 511, 535, 549, 567, 590, 611, 639, 667, 703, 731,

227, 261, 278, 293, 306, 324, 353, 371, 389, 418, 448, 467, 484, 493, 514, 536, 550, 569, 593, 613, 642, 669, 704, 733,

Ochshorn, J. 331 Oegema, G.S. 626 Olson, D.C. 19, 20, 21, 22, 51, 186, 291, 504, 505, 536, 545, 562, 567, 578, 588, 590, 603, 668, 689, 704, 713, 714, 724, 725, 727, 729 Paul, S.M. 83, 702 Pfann, S.J. 51 Pomeroy, S. 391 Porter, P.A. 610 Porter, S.E. 95, 508 Priest, J. 179, 436 Prigent, P. 287 Pritchard, J.B. 510 Puech, É. 7, 81, 84, 85, 93, 94, 148, 410, 432, 513, 526, 569, 612, 622, 640, 643, 644, 670, 701, 703, 736

Radermacher, L. 14, 20, 278, 465, 538, 565, 615, 689 Ramet, S.P. 331 Reese, G. 58, 59 Reeves, J. 634 Reicke, B. 212 Reid, S. B. 58, 67 Reimer, D.J. 569 Reiser, M. 59 Roddy, N. 80 Römheld, K.F.D. 85, 97, 634 Rowley, H.H. 213 Rubinkiewicz, R. 59, 627, 724 Russell, D.S. 61 Sacchi, P. 59, 107, 213, 378 Savage, H. 331 Schäfer, P. 737 Schiffman, L.H. 125 Schrage, W. 511 Schuller, E. 137 Schürer, E. 204 Smith, J.Z. 85 Starcky, J. 612 Stone, M.E. 12, 15, 18, 116, 159, 236, 260, 378, 600, 610, 611, 728 Strack, H.L. 702, 712 Strugnell, J. 75, 127, 306, 469, 654 Stuckenbruck, L.T. 6, 8, 12, 15, 56, 81, 85, 93, 94, 95, 107, 149, 290, 312, 346, 387, 402, 405, 423, 432, 442, 443, 460, 569, 606, 609, 612, 627, 634, 635, 640, 643, 653, 664, 668, 682 Sullivan, K.P. 569, 724 Taylor, T. 331 Tcherikover, V. 212 Teixidor, J. 321 Thompson, T.L. 125 Thorndike, J.P. 60, 68, 104 Tigchelaar, E.J.C. 6, 7, 8, 23, 127, 137, 235 Tiller, P.A. 20, 21, 26, 55, 62, 67, 77, 78, 79, 101, 115, 127, 128, 138, 179, 180, 610

Index of Authors Tobin, T.H. 665 Tombs, D. 508 Torrey, C.C. 446, 567 Tov, E. 125 Trebolle Barrera, J. 55 Tromp, J. 436 Uhlig, S. 19, 186, 188, 302, 306, 344, 368, 449, 465, 578, 592, 663, 689, 721

20, 21, 22, 27, 218, 221, 269, 315, 318, 324, 378, 384, 407, 466, 467, 505, 603, 604, 642, 691, 704, 713,

855

Vegas Montaner, L. 55 Vermes, G. 56, 204 Vermeylen, J. 149

108, 278, 328, 439, 525, 658, 714,

159, 299, 333, 442, 539, 660, 715,

Van de Sandt, H. 247 van der Horst, P.W. 240 van der Woude, A.S. 56 van Ruiten, J.T.A.G.M. 149 van Winden, J.C.M. 392 VanderKam, J.C. 6, 18, 54, 58, 60, 61, 62, 83, 90, 97, 106, 121, 125, 149, 156, 212, 213, 215, 227, 237, 313, 366, 402, 465, 489, 621, 633, 673, 674, 675, 701, 726

Warner, G.R. 615 Waszink, J.H. 392 Weeks, S. 23, 615 Werman, C. 56, 610 West, M.L. 573 Wevers, J.W. 637 Wickham, L.R. 637 Wiedemann, T. 391 Wilson, J.A. 510 Wilson, W.T. 264, 280, 391, 570 Winston, D. 510, 737 Wintermute, O. 149 Wold, B.G. 654 Wright, A.T. 402, 497, 633, 668 Wright, B.G. III 137, 255, 323, 420 Wright, N.T. 442, 570, 574 Yarbro Collins, A. 54 Yoshiko Reed, A. 13, 219 Zehnder, M.P. 246 Zuntz, G. 385, 485, 486, 490, 491, 505

V